MYSTICISM OF SANT MAT AND SUFISM ARE
SYNONYMS.
The ultimate objective of human life is to
attain salvation from the cosmic cycle of birth and death (काएनत की हयात से निजात हासिल करना है). The philosophy of Radhasoami faith (RS) or
Santmat and Sufism are synonyms --so far as this aspect of mysticism is
concerned. It may not be appropriate to classify the universal mystical path in
the narrow lanes of any sectarian philosophy –but it is evident that the Santmat
format is intimately mirroring Sufism (the inner spiritual dimension of Islam).
Briefly, this narrative deals with the following perceptions-
1.
Both Santmat and Sufism are the inner mystical paths
for realizing the One or the EKO or “La-illahi il Allah” or “know thyself”. It
goes beyond the ontological[1]
concept of metaphysics.
2.
Human life is the rarest opportunity for
experiencing that enlightened Awareness.
3.
Loving devotion or the “ibadat of Ishq” is the core
of spiritualism in both the systems without any external ritualism and Karm -Kand.
4.
Santmat and Sufism are the systems of Realization of
a state of no-existence (Fnaa or be-khudi) from the current state of egoistical
existence (Hoame or Khudi).[2]
5.
Theologically, both reveal the technique of attuning
with Anhad Shabad or Kalam-e -Elahi or Ism-e-Azam
6.
The method of attuning with the Shabad or Ism-e-Azam
is through the grace of the living Satguru or Kamil-e- Murshid of the current
space and time.
7.
A Satguru or
Kamil-e- Murshid is mandated to bless “marked souls” or the seeker as per the doctrine of Hukam, as per the Divine discretion.
8.
Devotees of Santmat or murids follow a pre-defined the lifestyle of good human beings, Lacto-vegetarianism, prohibition of drugs and
intoxicants, and living in Lord’s Hukam or Raza, the condition precedent for
following the path.
9.
The languages in which the scriptures are written (
Arabic, Persian, Panjabi, English, etc.) or terminologies lose their value and
significance once the Realization is blessed.
The followers of Santmat—be it
Hindus, Sikhs, Christians, Jews, or Muslims—also rely on Sri Guru Granth Sahib
(SGGS) –the holy book of Sikhism. The essence of the Bani of Guru Granth Sahib conveys
the same truths defined by the Sufis of the fourth caliphate in the lineage of
Prophet Mohammad (SAW), Hazrat Ali and his successors.
The Santmat devotees do not worship
the book of SGGS as the living Guru conceptualized by the traditional Sikhs.
Their interpretation is on the distinct lines of Sufism. Just as Sufi tradition
mandates a living Murshid for the Murid, Santmat requires a living Guru or the
Master (or the Son of God, in the case of Christianity) of the current time and
space to initiate the devotee for revealing (blessing) the technique of
mystical path.
The conventional course of Islam[3],
Sikhism, Christianity, and Judaism is primarily to worship, interpret and
understand the holy scriptures of their past Messiahs, Prophets, Sons of God,
Gurus, Satgurus, Saints, Sheikhs, Aaliyahs and follow what is written therein
as ritualism or religious practice. The past mystics are considered mentors of
followers who bless the devotees’ souls for redemption on the day of judgment (कयामत के रोज़ ). There are hadiths[4]
of Prophet Muhammad (SAW) stating that such a person can be resurrected on the
day of resurrection as an animal (or in any other life). If one analyses the
hadiths, it can be inferred that the perception of reincarnation is validated
in Islam. The emphasis on good conduct or अमलां उत्ते होन निबेड़े, खड़ी रहन गियाँ जातां is the defined
doctrine by Baba Bulleh Shah.
The traditional devotees primarily
focus on the external devotion of either asceticism, reading, singing, fasting,
Namaz, Roza, Yogas, Yajana, pilgrimages to the holy places of the past masters,
and praying, etc. Such acts can be briefly summarized in one word as “Sharia”
in Islam or “Karm kand” in Sikhism and Hinduism.
Aspirants of spirituality who have
been initiated by the living Murshid or the devotees of Santmat are advised to
attune themselves with the Divine reverberations experienced within the human
body. These holy vibrations of sound and light, experienced at the elevated
state of consciousness in the inner mental faculties, are called in various
names—such as Nam, Shabd, Hukam, Akth Katha,
Dhun, Anhad Nad, in Sikhism and Hinduism. In Islamic profile, these currents
are called Bang-e-Asmani, Klaam-e-Ilahi, Ism-e Azam, Awaz-e-Mustkeem, Nada-I
-Sultani. In other sematic religions, this may be named as Word, Logos, etc. All
the traditional faiths use these names as merely alphabetical words to worship
the Lord for praying and remembering Him mainly to fulfill their material
yearnings or attain some special spiritual powers.
Sufis and Santmat followers
understand the significance of these words and engage themselves in
experiencing these vibrations through a meditative concentration[5]—preferably
at the eye centre (third eye) and then internalizing the spiritual experience
in astral and casual regions or beyond for self-realization or “to know thyself”.
The process of self-realization is God-realization.
Equally important is the way of life
or the lifestyle that Sufism requires, or the followers of Santmat are advised
to adhere. Sufism demands a life of Halal (purity that inspires Divinity)) and
shun all that is Haram ( impure actions, words, or worldly attachments that
pull the mind away from the Divine). Tawba, Wara, Zuhud, Faqr, Sabr, Twakkul,
Rida are defined a Sufi[6].
The RS followers also must abide by daily meditation as prescribed, Lacto-vegetarianism,
prohibition from alcohol and intoxicants, honest and moral living, Sewa for the
Sangat, and attending Satsangs.
Sufi woman saint
Rabia Basri of Iraq openly endorsed vegetarianism. The Book of Mirdad of another Mystic of Lebanon
says that it is not lawful to kill “to eat”[7].Some of the other saints like Baba
Farid, Kabir, and Guru Nanak Sahib have advocated vegetarianism.[8]
Even Islamic Hadiths forbid meat-eating.[9] The difference in lexicon or vocabulary may
be different, but they are intrinsically the same.
HISTORICAL BACKGROUND OF INDIAN SUFIS AND SAINTS
The origin of Islam is about 1600 years
old. The Truth is believed to be revealed to the Prophet (SAW), written in the Holy
Quran. It was later detailed by his son-in-law Hazrat Ali and his successors to
practice Islam as Sufism for experiencing the mystical phenomenon. The language
was Arabic and thus had limitations for the Indian subcontinent (including
present regions of Afghanistan, Pakistan), where Sanskrit, Hindi, Urdu, Panjabi
vocabularies were in vogue. Many Sufi Sil-Silas came to erstwhile India to
preach.[10]
One of the prominent Sufis being of Mainuddin Chisti of Ajmer[11],
whose Murid was Baba Farid (13th Century), followed by Nizummudin Aaliyah,
Amir Khusro, and so on. Simultaneously, the Bhakti movement was led by Namdev,
Kabir, Guru Nanak Sahib, and his successors and Ravidas in the 14 to 17th
Century. These saints laid stress on Nam
Bhakti through the grace of Guru Bhakti. Most of the proponents of this
theology were all Hindus by birth but inherited the valued ingredients of
Sufism. The idea of established religion was opposed to them.
The confluence of Sufism and the Bhakti
movement created the synthesis of pure mysticism. External ritualism is
considered the beginning only, which needs to be channelized to experience
inner Awareness of Oneness with the Lord. Otherwise, human beings will remain tied
to the cycle of creation in some life forms—physical or celestial. The
essential concept of heaven is to attain pleasures, and that of hell is to
suffer pain. Both pleasures and pain are chains that keep men away from the Awareness
of the Ultimate reality.
SRI GURU GRANTH SAHIB
Sri Guru Granth Sahib (SGGS) was compiled in
1604 (17th Century) by the fifth Guru, Arjan Dev Ji. It is written in Gurmukhi in various
dialects. Language is often subsumed under the generic title “Sant Bhasha” or
saint language and other languages like Persian and various phases of
Indo-Aryan languages. It included the
philosophies of erstwhile Sant mat of the lineage of Guru Nanak Sahib, of Nam
Bhakti, Guru bhakti. It made it a comprehensive scripture that covered the
Sufism of Chisti Silsila by incorporating Kalam of Baba Farid. The insertion of
verses of Kabir Sahib, Namdev, Ravidas, and other saints the commonality of the
narrative of Sant mat, Sufism, and Hindu saints was endorsed for the salvation.
The second Guru, Angad Dev Ji, carved
Gurumukhi alphabets in the 16th Century after the death of Guru
Nanak Sahib. It is presumed that original verses of Guru Nanak Sahib would have
been written in Shahmukhi Panjabi, with Urdu characters. [12]
The extensive usage of Arabic words
like Hukam, Raza, Arbad, Narbad Mushakat, Karm ( grace), Awal Allah, Noor, Kareema,
Raheema, Rab, Sharia, Treeqat, Marfat, Haqeeqat, Zikr, Quran, Kateb, Bandgi,
Sift, Sboori, Haq, Halal, Musalmaan, Nivaaza (namaz), Kalma, Hikmat, Afara,
Khudayee, in the SGGS, confirms that Sant Mat is amenable to Persian and Arabic
lexicon adopted by various Gurus, Sufis, and Saints.
Simultaneously, SGGS also referred to
Onkar, Parmatama, Parbrahm, Permeshwar, Ram, Raavan Krishan, Vedas,
Puranas, Swarg, Narak, Jogis, Siddhs Aad, Aneel, Akaal, Kaal, Preetam, Prem----- and
so on. It can be inferred that SGGS contains pro-cons of all faiths while
maintaining its distinct identity. That equally reflects the synonymity of
ontological thoughts.
RADHA SOAMI OR SANT MAT
The lineage of Radhasoami Satgurus commenced
in the 19th Century. Huzur Soami Ji Maharaj Ji is considered the
first Parm Sant Satguru of Radhasoami faith, who is said to be associated with Tulsi Sahib
of Hathras. Upon studying the Bani of Tulsi Sahib, one will find references to Sufi
mystics like –Mansur, Sarmad, Bu-Ali Qalandar, Shams -Tabrizi, and Maulana Rum.
Tulsi Sahib boldly quotes “La-Illah -il Allah” in one of his verses as the
Ultimate Reality.
Soami Ji Maharaj’s (whose ancestors--
father and grandfather-- had shifted from Lahore to Delhi and then to Agra)
mother tongue was Panjabi. He daily recited Jap Ji and Rehras-- the Bani of
Guru Nanak Sahib. In the preface of Sar Bachan, he has spoken about numerous
Urdu words[13]
and written some of his Hidyatnama (instructions) in Urdu. That is significant
confirmation that he was well conversant with their terminologies and
expressions in Persian, like other Sufi mystics.[14]
The Satsangs of Santmat in India and abroad are
mostly done from Shabads selected from SGGS and “Sar Bachan”—a compilation of
Soami Ji’s Bani. Kalam and Sufi’s quotes
of Baba Bulle Shah and Hazrat Sultan Bahu are taken with increasing frequency
for recitation and explanations.
Radhasoami Satsang Beas (RSSB) published a lot
of researched literature, showing the parallelism between Sant mat and Sufism.
In addition to the Biographical account of Murshid-e Kamils, spiritual
explanations of their verses and Kalam are published to reflect their
consistency with the basic philosophy of Santmat enshrined in SGGS, Sar-Bachan,
Kabir Sahib, and other saints devoted to Ishq and ibadat of Kalam-e-Elahi[15].
SUFI MYSTICS AND SUFI POETS
Several Sufi mystics
have written their Kalam in specific verses inspired by the blessed Realization
on different Mukamaat (stations). Some
have realized the state of “Anal-Haq” and perhaps beyond until they experienced
the state of no Mukamaat( no station)[16]. Others
have eulogized the immensity of Ishq for their Murshid-e- Kamil and the
technique followed by them for the Totality of Awareness. Sufis and Santmat do
not criticize Sharia. But urge people to go to the next step --process of
Tareekat ( imbibing the technique of getting attuned to kalam-e -Elahi ) and
then experiencing states of Marfat or mystical regions through meditation and
then getting Awareness of Haqeeqat—the Ultimate Truth. SGGS also supports this methodology
of Sufism[17].
The same is true with Indian mystics
following Santmat—some of them revealed themselves through their verses, while
others kept themselves anonymized or away from the public glare. Depending on
the Divine Will, some Mystics are authorized “Bai- at” [18]or
initiation of other seekers—while others are not provided such authorization. (Bai’at
is an Islamic practice of declaring on oath one’s allegiance to a particular
leader or a Mystic). Those mandated for lineage usually have five to 10 successors
before another Silsila with the change of time is commences. Mystics of the
highest Mukam, like Mira Bai—had no line of known succession.
The Bai’at is the holy words mentioned
to Murids by the Mystic in any language—Hindi, Panjabi, Arabic, English,
Urdu—for repetition as zikr or Simran. The technique or तरीकत (tareekat) is the meditative
concentration for attuning with transcendental sound and light. That is the grace for the marked soul to
attain Oneness or Tawheed with the Lord(a process of issue of Visa or consent
in principle) –or खुदा की कबूलियत का आगाज भी यहाँ से होता है ॥ This is the beginning of the inner
mystical journey for an aspirant of the Divinity. Guru Nanak Sahib describes
five states of spiritual ascension in Jap Ji of SGGS.[19]
Sufi poets may not have
attained some of the Mukam of the Mystics but are mentally influenced by
them. They can weave verses in praise or
their own experience of mysticism. Amir Khusro, Sayyad Waris Shah, and many
others can be considered in this category.
There were many poets with Guru Gobind Singh Ji—like Nand Lal Goya who
wrote in the scriptural tones. Bhai
Gurdas is another exception. He assisted Guru Arjan Dev Ji in the compilation
of Guru Granth Sahib. His Bani is widely quoted and is also considered of the
highest order but remains excluded in SGGS.
ESSENCE –LOVE OR ISHQ HAQEEQI
Love, Ishq -Haqeeqi,
Prem-Bhakti is the essence of all faiths and philosophies to realize the Truth
or Haqq. Through the Love, one can willingly accept the Will of the Lord[20] without any perception
of tight and wrong, good or bad, positive or negative, pain or pleasure. The
Love for the Murshid transmutes into the Love for the Lord. In Santmat, Satguru
is the personification of the Love of the Lord. The loving relationship between
the Rumi and Shams- Tabrizi is well known. The longing or Bireh between Guru
Arjan dev Ji and Guru Ram Das Ji is a historical narrative[21]. Baba Bulleh Shah has
profoundly cherished the relationship between the soul and God as Ishq between
Heer and Ranjha[22].
Hazrat Sultan Bahu says that the purpose of this rare life is lost without ishq[23]. Mirdad has said the
final words--- “Love is the law of God. You live so that you may learn to love.
You love that you may learn to love. No
other lesson is required of Man.
Ontology is the branch of philosophy that studies concepts such as
existence, being, becoming, and reality.
a. [2] अगर है शौक मिलने का, तो हरदम लौ लगाता जा,
जलाकर ख़ुदनुमाई को,
भसम तन पर लगाता जा।If you are seeking the Lord-- then light a wick of fire
(in yourself)-- to extinguish the ego-self. Smear the body with your
ashes of ego.( Hazrat Bu-Ali Qalandar).
b. नानक हुकमै जे बुझै त हउमै कहै न कोइ ॥O Nanak, one who understands His Command, does not speak in ego.
[3] SPECTRUM OF ISLAM
a.
Broad sects of Islam--
sunni, shias, ibadi, sufism.
b.
Sub
sects-wahabism, salafism, hanafi, maliki ,shafi'ii ,hanbali, shia imami, shia
zayadi etc.
c.
Five pillars of Islam-shahada,
namaz, roza, zakat, haj.
[4] The Hadith is the collected
traditions of the Prophet Muhammad, based on his sayings and actions. ...
Each hadith usually begins with the chain of the narrators
going back to the time of the Prophet Muhammad and his companions, which is
then followed by the text of the tradition itself.
a.
Kalma-i-Shariyat
Simran by tongue -- Lassani
b.
Kalma-i-Tariqat by Simran putting pressure on
heart -qalbi
c.
Kalma-i-Marfat--Simran by soul at Third
Eye--SANT MAT ATARTS FROM HERE.--jabroot
d.
Sirry (in the head)-Simran at the time of inner revelation
or also called Lahoot
e.
Khafi (khas)--soul +God together ALSO called Hahoot
[6] Tawba is the repentance of
sin with the promise that it will not be repeated and that the sinner will not
return. 2.Wara translating to "watchfulness", living by
Halal and not by haram, avoiding sinning at all costs, be watchful from
anything that distracts from God. 3. Zuhd, translated
"renunciation", the obligatory action of relinquishing all desire. 4.
Faqr, translated as "poverty", is one of the central attitudes in
a Sufi's life. In a spiritual sense,
poverty is defined as the absence of desire for wealth or for the blessings of
the otherworld. 5. Sabr--The Prophet Muhammad described patience as
the most difficult act of faith as well as the forbearing of hardship. Because
the Prophet viewed patience as such a difficult act, it is widely followed on
the path of a Sufi. 6. Tawwakul, translated as "trust,"
is a noble stage a Sufi must reach once he has learned patience so that when
something is denied to a mystic, they trust it is in agreement with
destiny. 7. Riḍa, the final
station, is a word that only roughly translates to "acceptance" by
the Lord in English
[7] MIRDAD: To feed
on Death is to become food for Death. To live by others' pain is to become a
prey for pain. So has decreed the Omni will. Know that and choose your course.
[8] BABA
FARID
फरीदा रोटी मेरी
काठ की लावणु मेरी भुख ॥.Fareed, my bread is made of wood, and hunger is
my appetizer.
जिना खाधी चोपड़ी
घणे सहनिगे दुख ॥Those who eat buttered bread, will suffer in terrible
pain.
रुखी सुखी खाइ कै
ठंढा पाणी पीउ ॥Eat dry bread, and drink cold water.
फरीदा देखि पराई
चोपड़ी ना तरसाए जीउ ॥Fareed, if you see someone else's buttered bread, do
not envy him for it.
GURU NANAK SAHIB
हकु पराइआ नानका
उसु सूअर उसु गाइ ॥To take what rightfully belongs to another, is like a
Muslim eating pork, or a Hindu eating beef.
गुरु पीरु हामा
ता भरे जा मुरदारु न खाइ ॥Our Guru, our Spiritual Guide, stands by us, if
we do not eat those carcasses.
KABIR SAHIB
कबीर भांग माछुली
सुरा पानि जो जो प्रानी खांहि ॥Kabeer, those mortals who consume
marijuana, fish and wine -
तीरथ बरत नेम कीए
ते सभै रसातलि जांहि ॥no matter what pilgrimages, fasts and rituals they
follow, they will all go to hell.
a.
"A good deed
done to an animal is as meritorious as a good deed done to a human being, while
an act of cruelty to an animal is as bad as an act of cruelty to a human
being."
Hadith: Mishkat al-Masabih; Book 6; Chapter 7, 8:17
b.
"O sons of
wisdom, do not turn your stomachs into graveyards for animals."
Hadith: Fayd al-Qadīr Sharh al-Jami' as-Saghīr 2/52.
[10] There are various Sufi orders
in the world, but in the Indian sub-continent, these four orders are well-known
Sufi orders—Chisti, Qadri, Naqshbandi, Suharawardi. Thus, the famous four
orders of Sufism and its founder in the world. Chishti order was
founded by Hazrat Abu Ishaq Shaami Chishti of Syria, Qadri order was founded by
Hazrat Abdul Qadir Jeelani (popularly known as Gaus E Azam) of Iraq, Naqshbandi
order was founded by Hazrat Bahauddin Naqshband of Uzbekistan and
Suhrawardi order was founded by Hazrat Abdul Al Najib Suhrawardi of Iran. (3/3)
Earlier Sufism spread in Middle East— Saudi Arabia, Turkey, Syria, Iran, and
Iraq. ()Some of the well- known names of Sufi Murshids are Mansur, Al-Ghazali,
Ibn-Arabi Bayzid-Bistami, Shamz –Tabriz,
Melvana Rum, Moinuddin Chisti, Rabia Basri, Bakhtiar Kaki, Hafiz, Baba Farid,
Nizammudin Aulia, Aamir Khusro, Sarmad, Sultan Bahu, Baba Bulle Shah,
Waris Shah, Gulam Farid etc.)
[11] Some of the Sufi Masters
migrated to the Indian subcontinent (especially between Afghanistan and Central
India) 700 years back, because of invasions of Mongols in the Middle
East and eastern Europe (between 1200-1300 AD).
[12]
( Shahmukhi is a Perso-Arabic
is one of two scripts used used by Sikhs and Hindus in
pre-partition Punjab. Shahmukhi is written from right to
left, while Gurmukhi is written from left to right.)
[13] मुतवज्जह= ध्यान देवे ।अलबत्ता= बल्कि ।हक़ीर= तुच्छ ।
लतीफ़ = सूक्ष्म ।ज़हूर= प्रकट रूप । फ़ैज़े - आम- जीवों के
लाभहित ।फ़ैयाज़ी = बख़्शिश।फ़राख़दिली= खुले दिल से ।राग़िब=
ध्यान देने लग पड़े।नजात= मुक्ति।
दोयम= दूसरे । ज़ाती = निज नाम ।मुसम्मा=नाम के भेदी गुरु के
साथ ।सिफ़ाती = गुणात्मक नाम ।दिक़्क़त= कठिनाई ।इसरार = आग्रह करके ।राज़हा-
ए- सरबस्ता= गुप्त रहस्य ।नज़ीर = उदाहरण ।तल्कीन = प्रचार,
उपदेश ।
[14]
रूबरू आमिलाने-बातिन-फ़हम
। आलिमाँ इल्मे-जाहिरी जाहिल। Scholars and interpreters
of the law are ignorant when compared to the Masters of inner knowledge.
हमा दुनिया फ़ितादा दर शुबहात ।हर किह् हादी न याफ़्त शुद नाक़िल। The whole world is caught in doubt and
superstition.
जुमला रा करद जिहल ज़ेरो-ज़बर । मुर्शिदे याफ़्त शुद हमा आक़िल। Those who never find a
Master-Murshid, to instruct them on the path are mere pretenders to faith, mere
imitators
याफ़्ता राधास्वामी मेहरे-फ़क़ीर । हम
शुदा लुत्फ़े-एज़िदी शामिल ॥ Radha Soami says: all grace comes from the
Saints—when the Lord Wills it.
[15]
Publications on Sufis
like—Moinuddin Chisti, Shmaz Tabriz , Maluna Rum, Baba Farid, Sarmad, Shah
Lateef, Shah Hussain, Baba Bulleh Shah and Hazrat Sultan Bahu. Similarly a lot of work in narratives of the
other Satgurus, Shabad, Karma, Prem, Ishq, Gurmukhta , is done thorough exhaustive
descriptions of Jap Ji, Sidh Ghosht, Sukhmani Sahib, Barah Maha, Anand Sahib,
Bawan Akhri and several other
subjects.
[16] The station of no-station would therefore have
as its first meaning the place where one does not yet know what a station is,
where one does not yet have any station. When that is realised at the end of
the mystical journey, one discovers that what was true at the beginning of the
journey is confirmed at the end. But this confirmation is a reward: the person
learns that in fact he or she has no maqām.
[17] सरा सरीअति ले कमावहु ॥तरीकति तरक खोजि टोलावहु ॥मारफति मनु मारहु अबदाला मिलहु हकीकति जितु फिरि न मरा
Let your practice be to
live the spiritual life.Let your spiritual cleansing be to renounce the world
and seek God.
Let control of the mind
be your spiritual wisdom, O holy man; meeting with God, you shall never die
again.
[18] Bai'at is an Islamic practice of declaring on oath,
one's allegiance to a particular leader. In an Islamic
[19]
Guru Nanak Sahib also starts JAP
JI with word EKO or One God and then describes the five stages for Divine
realization at the end of Jap Ji. They are-- Dharm Khand—the region of
righteousness under the instructions of a perfect Satguru, Gyan Khand—the
region of higher knowledge acquired through practice as per the teachings of
the Guru, Saram Khand—intensive effort of meditation for putting the
mind to eternal rest, Karam Khand—the act of Grace by the Lord to
merge in “Sach Khand”-the abode of Satnam.
[20] किव सचिआरा होईऐ किव कूड़ै तुटै पालि ॥हुकमि रजाई चलणा नानक लिखिआ नालि
So how can you become truthful? And how can the
veil of illusion be torn away?
O Nanak, it is written that you shall obey the
Hukam of His Command, and walk in the Way of His Will.|
[21] इक घड़ी न मिलते ता कलिजुगु होता ॥हुणि कदि मिलीऐ प्रिअ तुधु भगवंता ॥
When I could not be with You for just one moment,
the Dark Age of Kali Yuga dawned for me. When will I meet You, O my Beloved
Lord?
[22] राँझा राँझा करदी नई में आपे राँझा होयी ॥ सद्दो नई मेनू धीदो राँझा हीर न आखों कोई
[23] जिनहाँ इश्क खरीद न कीते , दोहीं जहानी मारे हू॥
