Aug 21, 2016 - The search for the divine is a innate urging of the human soul.today i want to share here a translation of a very beautiful poem about this. Tum Ek Gorakh Dhanda Ho Dhonday Nahi Milay Ho Na Dhonday Say Kaheen Tum Aur Phir Yeah Tamasha Hai, Jahan Hum Hein Waheen Tum Tum Ek Gorakh Dhanda Ho Jab Bajuz Tairay Koi Dosra Maujood Nahi Phir Samajh Mein Nahi Aata Tera Purdah Karna Tum Ek Gorakh Dhanda Ho Harm O Dair Mein Hai Jalwa E Purfan Tera Do Gharoon Ka Hai Charaagh E Kurkhe Roshan Tera.
Iben Insha ka yeh Khuubsuurat sh'er darj karne kaa shukriia, Zuhra sahiba. 'gorakh dhandaa' aur 'taanaa baanaa' jaise alfaaz kisii she'r meN hoN to Ibne Insha kaa naam zehn meN be-saaKhtaa aa jaata hai. Aap ne jo sawaal kiia hai mere pesh-kardaah qite pe, mujhe aisaa mehsuus ho raha hai ki shayad aap teesre misre ko 'literally' le rahii haiN! I think it is better to take it in the context of the whole qita. In it, Khalil Gibraan. is exhorting us to continue with our quest for the truth (for god) in spite of the trials and tribulations one is bound to encounter in an endeavour like this.
It may seem easier to accept some doctrine based upon other people's beliefs, but better to accept one's ignorance and continue to search for one's own sense of the ultimate truth (at the risk of never finding it, and remain ignorant.).The qita is a rendition in Panjabi by Professor Mohan Singh of some writing of Khalil Gibraan. It forms a sort of 'preface' to his own poem on this topic. Best regards, Vijay Zuhra 18/4/2013, 10:27 น. On 15 Apr, 10:25, Vijay Kumar wrote: aap ne jo sawaal kiia hai mere pesh-kardaah qite pe, mujhe aisaa mehsuus ho raha hai ki shayad aap teesre misre ko 'literally' le rahii haiN! Dar-asl, meN ne tiisre misre kaa tarjamah sirf andaaze se kiya thaa. 'khojoN muul na khuNjhiin' kaa matlab wazeh naheeN hai mere zehn meN.
Waise, majmoo'i taur par meN ne bhi is qate ko aise hi samjha hai jaise aap ne explain kiya hai yahaaN. I think it is better to take it in the context of the whole qita. In it, Khalil Gibraan. is exhorting us to continue with our quest for the truth (for god) in spite of the trials and tribulations one is bound to encounter in an endeavour like this. It may seem easier to accept some doctrine based upon other people's beliefs, but better to accept one's ignorance and continue to search for one's own sense of the ultimate truth (at the risk of never finding it, and remain ignorant.).The qita is a rendition in Panjabi by Professor Mohan Singh of some writing of Khalil Gibraan. It forms a sort of 'preface' to his own poem on this topic. Shaa'ir ke naam aur wazahat ke liye bohat shukria.
Mujhe yaad hai aap ne pehle bhi Mohan Singh ki ek Punjabi nazm pesh ki thi ALUP meN, 'chhatto di beri'. Zuhra Vijay Kumar 19/4/2013, 1:19 น. On Thursday, April 18, 2013 6:27:55 PM UTC+1, Zuhra wrote: dar-asl, meN ne tiisre misre kaa tarjamah sirf andaaze se kiya thaa. 'khojoN muul na khuNjhiin' kaa matlab wazeh naheeN hai mere zehn meN. Zuhra sahiba, aadaab-o-tasliimaat. Khoj ka matlab aap samjhatii hii haiN, ya'ani ki 'search'.
'muul' ka matlab vaise to 'root', 'substantive' vgh hota hai (shayad urdu meN bhii), lekin is misre meN ise ba-ma'ani 'bilkul, at all' istemaaal kiia gaya hai. KhuNjhnaa means 'to miss', 'to commit an oversight, an error' etc. Here it is used to mean 'to give up, to miss out on'.
So the whole misra means something like 'in the fear of never finding out the truth (god) and take up some easy way out through indoctrination, you must never give up your quest (even if you spend your whole life in this search). shaa'ir ke naam aur wazahat ke liye bohat shukria. Mujhe yaad hai aap ne pehle bhi Mohan Singh ki ek Punjabi nazm pesh ki thi ALUP meN'chhatto di beri'. Professor Mohan Singh kii yeh Panjabi naz'm bohat mashuur hai aur mujhe zubaani yaad hai. Lekin lagta hai aap kii yaad aap ko dhokaa de rahii hai.
Mera Khayaal nahiiN ki maiN ne ise ALUP pe kabhi darj kiia hai. Lekin yeh Internet pe aasaanii se mil jaati hai; shayad aap ne vahaaN dekha ho ise. With best regards, Vijay Zuhra 19/4/2013, 6:51 น. On 19 Apr, 04:19, Vijay Kumar wrote: On Thursday, April 18, 2013 6:27:55 PM UTC+1, Zuhra wrote: dar-asl, meN ne tiisre misre kaa tarjamah sirf andaaze se kiya thaa. 'khojoN muul na khuNjhiin' kaa matlab wazeh naheeN hai mere zehn meN. Zuhra sahiba, aadaab-o-tasliimaat.
Khoj ka matlab aap samjhatii hii haiN, ya'ani ki 'search'. 'muul' ka matlab vaise to 'root', 'substantive' vgh hota hai (shayad urdu meN bhii), lekin is misre meN ise ba-ma'ani 'bilkul, at all' istemaaal kiia gaya hai. khuNjhnaa means 'to miss', 'to commit an oversight, an error' etc. Here it is used to mean 'to give up, to miss out on'. So the whole misra means something like 'in the fear of never finding out the truth (god) and take up some easy way out through indoctrination, you must never give up your quest (even if you spend your whole life in this search).
Bohat shukria lafzi ma'ni ke liye. KhojoN, muul,khuNjhiin waGhairah mujhe naheeN yaad paRtaa maiN ne kabhi paRhe yaa sune haiN pehle. shaa'ir ke naam aur wazahat ke liye bohat shukria. Mujhe yaad hai aap ne pehle bhi Mohan Singh ki ek Punjabi nazm pesh ki thi ALUP meN'chhatto di beri'.
![Tum ek gorakh dhanda ho lyrics meaning in urdu Tum ek gorakh dhanda ho lyrics meaning in urdu](/uploads/1/2/5/3/125390102/942143005.jpg)
Professor Mohan Singh kii yeh Panjabi naz'm bohat mashuur hai aur mujhe zubaani yaad hai. Lekin lagta hai aap kii yaad aap ko dhokaa de rahii hai. Mera Khayaal nahiiN ki maiN ne ise ALUP pe kabhi darj kiia hai. Lekin yeh Internet pe aasaanii se mil jaati hai; shayad aap ne vahaaN dekha ho ise. Yaad-dasht dhoka naheeN de rahi:) maiN ALUP ki wasaatat se jaanti hooN is nazm ko.
Aap ne Naseer sahab ke thread 'Skuul ke zamaane kii nazmeN' meN iske liye link pesh kiyaa thaa, aur kuchh mazeed tafsilaat bhi. Zuhra Naseer 19/4/2013, 12:59 น. The 'ultimate' gorakh-dhandaa nazm has got to be Naz Khayalvi's 'tum ik gorakh dhandaa ho'. And the icing on the cake is Nusrat Fateh Aki Khan's qavvaalii. Masjid mandir yih mai-xaane, ko'ii yih maane ko'ii vuh maane sab tere haiN jaanaaN kaashaane ko'ii yih maane ko'ii vuh maane ik hone kaa tere qaa'il hai inkaar pih ko'ii maa'il hai asliyyat lekin tuu jaane ko'ii yih maane ko'ii vuh maane ik xalq meN shaamil kartaa hai ik sab se akelaa rahtaa hai haiN donoN tere mastaane ko'ii yih maane ko'ii vuh maane sab haiN jab 3aashiq tumhaare naam ke kyoN yih jhagRe haiN raHiim-o-raam ke tum ik gorakh dhandaa ho! Naseer Vijay Kumar 19/4/2013, 14:28 น.
Dear ALUPers: Panjabi language has been the subject of much reference lately on ALUP. I think I may have promised to post the poem of Prof. Mohan Singh to which the Gorakh DhaNda piece makes the preface. Even if I didn't promise, here it is as I think it is quite a good one and once in a while, ALUP can put up with a Panjabi poem. And what better time now that we have been reading so much about Panjabi and Urdu.
On Wednesday, 10 February 2016 23:33:41 UTC, wrote: On Saturday, 6 February 2016 14:00:48 UTC, Naseer wrote: On Saturday, 6 February 2016 13:25:21 UTC, wrote: Yar Gorakh Dhanda ka meaning kiya hota hai. yaar mere, duusrii posT dekhiye! Naseer Dear ALUPers: Panjabi language has been the subject of much reference lately on ALUP. I think I may have promised to post the poem of Prof.
Mohan Singh to which the Gorakh DhaNda piece makes the preface. Even if I didn't promise, here it is as I think it is quite a good one and once in a while, ALUP can put up with a Panjabi poem. And what better time now that we have been reading so much about Panjabi and Urdu. (Read first the gorakh dhaNda piece from the second post) Some one has asked me via PM to clarify the meaning of some words and I felt that it will be better to do it here as I realise that some words may be not just difficult but may exist only in Indian Panjab. I have addressed these words in the following text. terii khoj wich aql de khaNbh jhaR gae teri bhaal wich thothaa Khyaal hoyaa lakkhaaN uNgalaaN guNjhalaaN khol thakkiiaaN terii zukf da siddha na vaal hoyaa ghighii bajjh gaii saNkhaaN dii ro ro ke ghighii bajjhna- the voice to become hoarse from shouting, screaming saNkkh- a conch shell.
It is sounded by blowing into it for religious ceremonies. piTT piTT ke chuur ghaRyaal hoyaa chiik chiik ke qalam dii jiibh paaTii aje hall na teraa sawaal hoyaa terii sikk koii sajjari sikk naahiiN sikk- longing, yearning, desire ih charokanii gale daa haar hoii charokanii- from a long time ago. Right word is 'chirokanii' from 'chir' meaning 'time' or 'delay'. In the book they have printed 'charokanii' which is acceptable pronunciation. ih udokanii jadoN da but banyaa udokanii- from 'odoN or 'udoN' menaing 'then'. So udokanii- since then naal dilaaN dii miTTii tayaar hoii tere hijr wich kise ne kann paaTe kann paaTe- had ears pierced ate kise ne jaTaaN vadhaayiiaaN ne jaTaan vadhaayiiaaN-.
On Sunday, April 22, 2018 at 2:47:32 PM UTC-7, wrote: گورکھ سنسکرت کا لفظ ہے جس کے معنی پوچیدہ.mu’aaf keejiye, lafz “gorakh” agarche Sanskrit ka lafz hai magar is ke ma’ani “pechiida” ke hargiz naheeN haiN. This word stands for “go-raksh”, which means a “gau-rakshak”. And it happens to be the first name of a holy man commonly known as “Guru Gorakh Nath”. The word “dhandaa” means “business”, and somehow the phrase “gorakh-dhandaa” has come to mean an “intricate problem or situation”. I can’t say why the word “gorakh” appears in this phrase - may be, Guru Gorakh Nath was known to be apt in solving intricate problems or resolving intricate situations confronting his followers.
Just a thought! Raj Kumar. Vijay Kumar 24/4/2018, 17:07 น. Ahl-i-ALUP, aadaab 3arz hai jaisaa kih janaab-i-Raj Kumar SaaHib ne farmaayaa hai, go-rakh/gau-raksh ke ma3ne haiN 'gaa'e rakhne vaalaa' (gavaalaa) or lafz 'dhandhaa/dhandaa kaa ek ma3naa hai 'shuGhl' yaa 'peshah'. Jin ko gaa'e yaa bhaiNs paalne kaa tajribah hai, vahii jaante haiN kih yih kaam yaqiin-an ek 'gorak/gorakh dhandaa' hii hai!
Shaayad isii liye 'gorakh-dhandaa' ek taale ko bhii kahte haiN jis ke kholne ke liye vaqt, sabr, 3aql aur muhaarat dar-kaar hotii hai. Majmuu3ii taur pih is murakkab lafz ke ma3ne vahii haiN jo Aniq SaaHib ne diye haiN ya3nii ek pechiidah mu3aamalah yaa 3uqdah. عشق ظفر ہے گورک دھندا اس کے کھولے پیچ کوئی کیا ایک کھلا تو دوسرا محکم پیچ کے اوپر پیچ پڑا 3ishq Zafar hai gorak-dhandaa us ke khole pech ko'ii kyaa ek khulaa to duusraa muHkam, pech ke uupar pech paRaa! Bahadur Shah Zafar (Kuliyaat-i-Zafar- 1845) 3ain mumkin hai kih yih lafz Guru Gorakh Naath se ta3alluq rakhtaa ho. Wallahu a3lam.
27/4/2018, 13:11 น. On Friday, 27 April 2018 08:23:16 UTC+12, Naseer wrote: ahl-i-ALUP, aadaab 3arz hai jaisaa kih janaab-i-Raj Kumar SaaHib ne farmaayaa hai, go-rakh/gau-raksh ke ma3ne haiN 'gaa'e rakhne vaalaa' (gavaalaa) or lafz 'dhandhaa/dhandaa kaa ek ma3naa hai 'shuGhl' yaa 'peshah'. Jin ko gaa'e yaa bhaiNs paalne kaa tajribah hai, vahii jaante haiN kih yih kaam yaqiin-an ek 'gorak/gorakh dhandaa' hii hai!
shaayad isii liye 'gorakh-dhandaa' ek taale ko bhii kahte haiN jis ke kholne ke liye vaqt, sabr, 3aql aur muhaarat dar-kaar hotii hai. majmuu3ii taur pih is murakkab lafz ke ma3ne vahii haiN jo Aniq SaaHib ne diye haiN ya3nii ek pechiidah mu3aamalah yaa 3uqdah. عشق ظفر ہے گورک دھندا اس کے کھولے پیچ کوئی کیا ایک کھلا تو دوسرا محکم پیچ کے اوپر پیچ پڑا 3ishq Zafar hai gorak-dhandaa us ke khole pech ko'ii kyaa ek khulaa to duusraa muHkam, pech ke uupar pech paRaa! Bahadur Shah Zafar (Kuliyaat-i-Zafar- 1845) 3ain mumkin hai kih yih lafz Guru Gorakh Naath se ta3alluq rakhtaa ho. Wallahu a3lam.
Naseer This discussion has become interesting. At the risk of unnecessarily prolonging this further I wanted to add just a few further thoughts. Although the work of a 'gawaala' could be cumbersome Naseer sahib, you don't suggest that it is like a conundrum or riddle or an inextricable problem?
If at all, it is less troubling than say rearing horses, pigs, buffaloes or even sheep. So this line of reasoning does seem a bit far fetched. Secondly, although Aniq sahib was correct in his interpretation of the phrase gorakh-dhanda, he in fact had attributed the meaning of goakh-dhanda to just the prefix, 'gorakh'. He has stated that it is this word which comes from sanskrit and means 'pechiida'. That's where this leg of the conversation started with Raj sahib's correction. Well, I did some further research on the web. I saw one entry that the word 'gorakh' is a derivative of Turkish 'gaulak' which means money-box.
![Meaning Meaning](/uploads/1/2/5/3/125390102/737030442.jpg)
That still does not quite lead us to the meaning of 'conundrum', 'enigma' etc. There is a book by Dr Mohan Singh called 'Gorakhnath and Medieval Hindu Mysticism'. He researched it in 1934-35 and published it in 1935 (from Lahore). Following is a quotation from the pdf version of the book 'The name Gorakh. has yielded the compound, in the North-Indian vernacular, Gorakh-dhanda, which means an inextricable tangle, something insoluble. It is based on a consideration of the coiled and tangled piece of wood which is pierced and stringed with cotton thread; this dhanda, according to Dvivedi Padumavaii, Grierson and Dvivedi, pp. 283-239), is carried by the Jogis'.
This last part about tangled piece of wood of course leads to further speculation as to whether the word 'dhanda' is in fact 'DanDa', a wooden rod, and not 'peshaa'. English have a way of spelling the 'D/d' sound by adding a seemingly unnecessary 'h'. 'daal' (lentils) is spelled 'dhal' in many recipe books. The book is available free on the internet.The pdf version is better as the other text versions are riddled with spelling errors. The relevant passage is at the beginning of page 42.
Best regards, Vijay.
The Qawwali below is one of my favorites! It teaches so much that it is tough to find another place where so much has been brought together in one place! What strikes me most is the skepticism of the poet! Poet’s name is Naaz Khialvi. Something: Real Name Muhammad Siddique, Takhalus Naaz and known as Naz Khialvi due to reason that he belongs to a village named as “Khiaali”.
Khiaali is about 5 Km away from Tandlianwala which is tehsil of Distric Faisalabad. Tandlianwala is 60 miles aways from Faisalabad.
Naaz Khialvi is doing Urdu and Punjaabi poetry since last 30 years (aprox). As he bolongs to a remote area, therefore he got less chances to come in lime light.
His only source of income is a punjabi radio program “sandhal Dharti” which he is hosting since many years. The program is being broadcasted from Radio Faisalabad. Naaz sahib is of 55 years age (aprox) but he is still unmarried.
His poetry has reached the level of “miraaaj” but the media is in control. “Tum Ik Gorakh Dhanda hoo” was just a routine poetry for Naaz shaib, but became special due to Nusrat Fateh Ali Khan. Nusrat sahib belongs to Faisalabad and he had relations with radio people also. Somebody told him about Naaz sahib and he met Naaz sahib and requested personaly to write a qavaali for him. Naaz sahib did it for very little amount of money for Nusrat. How much revenue this qavali has earned?
No body knows, it was a record breaking selling album. Same way Ata Ullah Niazi sung two cassettes comprising poetry of Naaz shaib. Both the cassettes were super hit. Naaz sahib asked Niazi that why he sung his poetry without his permission.
In reply Niazi gave about 4000 rupees to Naaz sahib and he was more than happy. How did the one who entered wisdom could become Everlasting? How did one who comes into mind’s grasp become God The philosopher doesn’t find God in an argument He is trying to untangle the cord but cannot find the top You tell all You are homeless But surprisingly You dwell in a broken heart You are a puzzle If there is none but You 0 God, Then what is all this commotion about? You are a puzzle You don’t hide, You don’t show Yourself You show the manifestation but don’t show Yourself You don’t remove the conflicts of the manner of worship You don’t reveal the exact things I’m surprised how You accommodated in my heart?
You’re Your Veil You are a puzzle I accept what I say You mind it a little But still I’ve a little complaint to make You sat quiet on your Throne and watched Muhammad’s grandson the scorching desert of Karbala How he was giving his blood for Your Love though he was thirsty for three days His enemies were after all enemies, but it’s sad even you didn’t provide him with a little Water Every favour of oppression is the inheritance of the oppressor But the oppressed is neither consoled nor comforted Yesterday he who had a crown on his head Today I see him with a begging bowl What is this? If I ask, your answer is That no one can get acquainted with this secret You are a puzzle You are a world of astonishment You are a puzzle You are Omnipresent but I do not know where I have heard your name but I do not know your location You are a puzzle Once the heart’s wish is fulfilled it glows And when eyes are gratified they are filled With tears When a person is lost in spiritual love He is elevated and becomes like Bahu the poet No one comes to harm under a dagger But the arrow in an infant’s throat becomes the scale of justice You are a puzzle. How carefree you are. These mosques, temples and taverns Some believe in this and some believe in that All are your abodes dear, Some believe in this and some believe in that We are convinced of your Oneness Someone leans towards negation But You know the truth Someone believes in this and someone believes in that One includes him with the creation The other stays aloof from all Both are Your devotees Some believe in this and some believe in that If all are the devotees of your name Then why the conflict of your names? You are a puzzle You are in every house of worship You are in both the worlds wherever one is You are there for him In everywhere You are Unique You are a puzzle You are the centre of our quest, the world of colour and scent You manifest all the time, You are Omnipresent In Bahu’s surrounds there is only You You are the beloved, very Handsome You are the Glory and Honour of the Heavens You are the gain of longings of the two worlds You gave eyes and makes us perform ablution with the tears Now give us a flask of your manifestation.