Life And Times Of Shah Bhitai

Contents

• 1 Names of Bhittai
• 2 The early life
• 3 The Urs
• 4 Bhitai's ancestry
• 5 Education
• 6 Appearance and characteristics
• 7 Quest for religious truths
• 8 Piety and ascetism
• 9 The final years

Names of Bhittai

• Lakhino Latif
• Latif Ghot
• Bhittai
• Bhitt Jo Shah
"Beloved! you are aware of my illness,
Beloved's enduring love is that chronic illness.
My physician! for you to this ailment am I confined,
Give me health's good tidings, remove distress of my mind.
For you I weep, for you my cries are destined;
Idle and wicked am I, free me from this evil design,
May you come, who are my expert physician.
Disappointed consulting other physicians, you alone are my medicine,
You, who are so near, clasp me to your bosom."
.........Bhitai [Sur Sasui]

The Opening

Perhaps the only original poet whose poetry has passed unadulterated into the Sindhi
language and has become a part of the rich literature of Sindh is Shah Abdul Latif Bhitai.
He is not only considered a celebrated poet, but a celebrated saint (Oulia). This makes
him even more prominent among the worthies of this great land, the Sindh. "The poet",
says a great writer, "is a heroic figure belonging to all ages. Let nature send a Hero-soul;
in no age is it other than possible that he may be shaped into a poet." This compliment is
not for hom who takes up his pen and ink, and puts down stanzas on paper. That is but a
poor thing, indeed, come out with his flimsy but pleasant tit-bits to amuse himself and his
friends for a while. It is for that strange individual who, on different occasions, is seen
among the villagers toiling in fields for their scanty earnings, among the gypsies loitering
through the hills and valleys, among the soldiers fighting for their fatherland, among the
learned doctors preaching sermons to religious congregations, among the merry band of
love-stricken dizzy-brained sensualists, - in fact, among all classes of people, - observing,
deeply observing different phases of natur and mind, chanting, as he shifts from place to
place, those sweet strains that rend the hearts of the hearers.

Shams-ul-Ulema Mirza Kalich Beg, in his book "Life Of Shah Abdul Latif Bhitai,"
emphasises that, "this individual, this original, world-observing, myriad-minded
individual is the true poet. He thinks musically; he speaks musically, he acts musically.
His very silence is musical".

Poet And Prophet

The ancients were not much wrong when they made no difference between Poet and
Prophet. Perhaps in the case of no other poet can these remarks be more applicable, then
in the case of the great poet of Sindh, Shah Abdul Latif Bhitai. If this poet cannot be
identified with Prophet, he may, in every way, be identified with Saint. He is invested
with an intense transcedentalism and a sacred glory. If he is not deified, he is certainly
caumised. A spiritual guide, while living, - a poetical saint, while dead, - he still reigns
over the hearts of millions, by his grave, musical, mystical, mysterious strains.
 The Early Life

Shah Abdul Latif Bhitai is known throughout the length and breadth of Sindh, as well as,
in places all over the world where Sindhis live. He was not just adored for his poetry
alone. People from far and near respected and loved this man as a saint, a sufi and a
spiritual guide. Not much is known about the early life of this noble son of Sindh from
written records. Most of the information that has come down to us has been collected
from oral traditions. A renowned Sindhi scholar, educationist, and a foremost writer of
plays, dramas and stories, Mirza Kalich Beg, has rendered a yeoman service to Sindhi
literature by collecting details about the early life of Shah Bhitai, from the dialogues that
he has constantly held with some of the old folks, still living at that time, who knew these
facts from their fathers and grandfathers for they had seen Shah Latif in person and had
even spoken to him.

"The next day I sat down, and listened to the

Story of the 'Vairagis.'
Their salmon-coloured clothes were covered with dust.
Their hair-bands were worn out.
They had let their hair grow quite long.
The lonely ones never talk to anyone about their being.
These 'Nanga' are content and happy.
They move about unmarked amongst the common folk."
........Shah Latif Bhitai

He was born sometime around 1689 A.D. (1102 A.H.) at a small village called Bhainpur
near Khatian. More properly, his birthplace was Hala Haveli (a cluster of houses to the
Southeast of Bhainpur, not very far from it), of Taluka Hala in Hyderabad district of
Sindh. He died, at the age of sixty three, on 14th Safar 1165 Hijra, that is, 1752 A.D. To
commemorate his memory, every year, on 14th Safar of the Hijri Calendar, an Urs - a
fete, a fair - is held at Bhitshah, where he lived the last years of his life and where his
elaborate and elegant mausoleum stands.

"Beloved's seperation kills me friends,

At His door, many like me, their knees bend.
From far and near is heard His beauty's praise,
My Beloved's beauty is perfection itself."
.....Bhitai [Sur Yaman Kalyan]

The Urs

The Urs is a grand affair, perhaps, the only fete or fare (mela) in Sindh, where people
from almost every village and town of Sindh - rich and poor, young and old, scholars and
peasants - make a determined effort to attend. The Urs lasts for three days. Along with
other features, like food fairs, open-air markets selling traditional Sindhi ware, and
entertaining and competitive sports, a literary gathering is also held where papers
concerning the research work done on the life, poetry, and message of Bhitai, are read, by
scholars and renowned literary figures. His disciples and ascetics, singers and artists,
gather around and sing passages from his Risalo. Scholarly debates and exhibitions of his
work and traditional Sindhi artefacts are also organised.

"Sleeping on the river's bank, I heard of Mehar's glory,

Bells aroused my consciousness, longing took its place,
By God! fragrance of Mehar's love to me came,
Let me go and see Mehar face to face."
.....Bhitai [Sur Suhni]

Bhitai's Ancestry

Shah Abdul Latif's lineage has been traced back directly to the Holy Prophet Muhammad,
through Imam Zain-ul-Abideen, son of Imam Hussain, grandson of the Prophet. His
ancestors had come fro Herat in Central Asia, and settled at Matiari. Sah Abdul Karim
(1600 A.D.), whose mausoleum stands at Bulri, about 40 miles from Hyderabad, a mystic
(Sufi) poet of considerable repute, was his great, great grand father. His verses are extant
and his anniversary is still held at Bulri, in the form of an Urs (fete or fare).

Shah Latif's father, Syed Habib Shah, lived in Hala Haveli, a small village (now in ruins -
this is how Sindhi's care for their heritage!), at a distance of about fourty miles from
Matiari and not far from the village of Bhitshah. Later he left this place and moved to
Kotri, where Shah Latif spent some part of his adolscent life.

Bhitai's Education

Early education of our beloved poet idi not exceed what the village school curriculum
could provide. His first teacher was Noor Muhammad Bhatti Waiwal. Mostly, Shah Latif
was self-educated. Although he has received scanty formal education, the Risalo gives us
an ample proof of the fact that he was well-versed in Arabic and Persian. The Holy
Qur'an, the Hadith, the Masnawi of Maulana Jalaluddin Roomi, along with the collection
of Shah Karim's poems, were his constant companions, copious references of which have
been made in Shah Jo Risalo.

Bhitai's Appearance and Characteristics

In appearnce, Bhitai was a handsome man, of average height - like every othe son of
mother Sindh. He was strongly built, had black eyes and an intelligent face, with a broad
and high forehead. He grew a beard of the size of the Holy Prophet's beard. He had a
serious and thoughful look about himself and spent much time in contemplation and
meditation, since he was concerned about his moral and spiritual evolution with the sole
purpose of seeking proximity of the Divine. He would often seek solitude and
contemplate on the burning questions running through his mind concerning man's
spiritual life:
Why was man created?
What is his purpose on this earth? What is his relationship with his Creator?
What is his ultimate destiny?

Although he was born in favoured conditions, being the son of a well-known and very
much respected Sayed family, he never used his position in an unworthy manner, nor did
he show any liking for the comforts of life. He was kind, compassionate, generous and
gentle in his manner of speech and behaviour which won him the veneration of all those
who came across him. He had great respect for woman, which, unfortunately, the present
day Sayed's and Vaderas (the landlords) do not have, and he exercised immense reserve
in dealing with them, in an age when these qualities were rare. He hated cruelty and could
never cause physical pain to any man or even to an animal He live a very simple life of
self-restraint. His food was simple and frugal, so was his dress which was often deep
yellow, the colour of the dress of sufis, jogis, and ascetics, wtitched with black thread.
Till this day, his relics are preserved at Bhitsah (where his mausoleum stands), some of
which include a "T"-shaped walking stick, two bowls, one made of sandal-wood and
another of transparent stone, which he used for eating and drinking. His long cap and his
black turban are also preserved.

Children of Sindh, all over the world, go and see for yourself your great heritage.
Organise tours to the Holy Land of mother Sindh - afterall, as a Muslim you go for
Pilgrimage to Mecca, and as a Hindu, you go for yatra to Temples, Mandirs and
Gurdwaras in India. How sad, how pity, how unfortunate, how shameful that the mother,
which has given you your life, you have abandoned and neglected. Yes, your pilgrimage
or yatra should, be first to the Holy Mother Sindh, and then go ahead and fulfil your
religious obligations.

Perhaps, it would be appropriate to mention here, that the Sayed's, who are called Sayed's
because it is believed that they are the descendants of the Prophet, are held in great
reverance, respect and awe by the common Sindhis, who would do anything at a Sayed's
bidding. Most of the Sayed families in Sindh have given birth to scholars, educationists,
professional - and they have served Sindh well. However, there are many unscrupulous
Sayed's, who has ruthlessly and obscenely used and abused thier name and power to
subjugate and oppress the poor, simple and naive common Sindhi people for their own
selfish, lascivious and greedy - political and economical - gains. It is these Sayeds and the
Vadera's (the landlords) of Sind, who has taken away the dignity of the simple people and
turned them into serfs, slaves, and subervient and servile subjects of their vast empire-
like serfdom. So, you see, it is not just the Arabs, the Arghuns, the Targhuns, the
Mughals, and the Mohajirs, alone to be blamed for the rape of mother Sindh. Sindhis
should blame themselves first. The devil lies within us. It is we, especially, the Sayeds,
the religious fanatics and bigots, the Mirs, the Vaderas, the Merchants, the Vanias, of the
beuatiful land of Sindh, who have methodically and surreptitiously clawed and mauled
away the august and venerable body of their mother, Sindh. Shame! What a shame!
 "Cloud was commanded to prepare for rain,
Rain pattered and poured, lightening flared.
Grain horders, hoping for high prices, wring their hands,
Five would become fifteen in their pages they had planned.
From the land may perish all the profiteers,
Herdsmen once again talk of abundant showers,
Latif says have hope in God's blessed grace."
......Bhitai [Sur Sarang]

Bhitai's Quest For Religious Truths

In quest of religious truths, Shah Bhitai travelled to many parts of Sindh and also went to
the bordering lands. He kept himself aloof from the political scene of favouritism and
intrigues which was going on at the height of the power and rule of Kalhoras in Sindh.
Instead of visiting towns and cities, in political canvassing, to serve the purpose of the
rulers and elite of the land, though he was much respected by the members of the dynasty
and could have benefited from it, he went to hills, valleys, the banks of river, and the
fields, where he met the ordinary simple people, the sufis (mystics), the jogis (ascetics) -
all dressed in the same saffron-coloured (gayr-oo) clothes as himself, stitched in black
thread. Most of these jogis and sanyasis were Hindus. He wandered far and near,
disguised as a jogi, in the company of these sanyasis. He went to the Ganjo Hills in the
south of Hyderabad for contemplation, and then to mountains in Las Bela in the south of
Sindh and Baluchistan. For three years, he travelled with these jogis and sanyasis, in
search of the truth, peace, and harmony, to Hinglay, Lakhpat, Nani at the foot of the
Himalays and to Sappar Sakhi. At several places in the Risalo, mention has been made of
these jogis and of his visits to these wonderful, holy and peaceful places. The two surs,
Ramkali and Khahori, describe them under various endearing names and a detailed
account of the jogis' lifestyle is given. He also travelled to such far away places as
Junagardh. Jesalmere and parts of the Thar desert.

"In deserts, wastes and Jessalmir it has rained,

Clouds and lightening have come to Thar's plains;
Lone, needy women are now free from care,
Fragrant are the paths, happy herdsmen's wives all this share."
..........Bhitai [Sur Sarang]

My brother, Khalid Makhdoom, visited the Thar recently, along with his friends - like Bhitai visiting
Jesalmere with the jogis and sanyasis. He was shocked to see this cradle of mother Sindh in such a sorry,
pathetic and pitiable state - no water, no electricity, not much food to eat, thatched mud and straw houses,
and no formal facilities for the education of Thari youngsters. And, yet, the people were so beautiful,
loveable, affectionate, hospitable, jovial, cultured, and magnanimous - like, what every child of mother
Sindh ought to be. Isn't this what our mother Sindh expects us to be? Isn't this the way our mother Sindh
has brought us up to be? Isn't this the teaching of our saints, sufis, jogis, adn sanyasis. Isn't this what is
required from Sindhis of us through the guidance, preaching and implorations of the Shah, Sachal, Sa'ami,
and countless other sages of Sindh? What has come of us! I wonder, I wonder! And, yet, with no formal
education to their credit, the Tharis, these genuine and illustrious children of mother Sindh, could recite the
entire Shah Jo Risalo (the Message of Shah) by-heart. Every evening they gather around the logs of fire,
especially in winter, and sing the songs, in various surs - the ka'afis, the vais, the dohiros of Shahi Bhitai.
 Bhitai - His Piety, His Ascetism

By the time he was a young man of twenty one years, he began to be known for his piety,
his ascetic habits and his absorption in prayers. Observation and contemplation were
chief traits of his character. A number of people flocked round him adding to the already
large number of his disciples. This aroused jealousy of some powerful, ruthless, tyrranical
persons - landlords, Pirs, Mirs, and Rulers - who became his enemiesfor some time.
Later, seeing his personal worth, and the peaceful and ascetic nature of his fame,
abandoned their rivalry. At this time he was living with his father at Kotri, five miles
away from the present site of Bhitshah. It was here that his marriage was solemnised in
1713 A.D. with Bibi Sayedah Begum, daughter of Mirza Mughul Beg. She was a very
virtuous and pious lady, who was a proper companion for him. The disciples had great
respect for her. They had no children.

In the true ascetic spirit, Shah Latif was now in search of a place where in solitude, he
could devote all his time in prayers and meditation. Such a place he found near lake
Karar, a mere sand hill, but an exotic place of scenic beauty, four miles away from New
Hala. This place was covered by thorny bushes surrounded by many pools of water. It
was simply and aptly called 'Bhit' (the Sand Hill). On the heaps of its sandstones he
decide to settle down and build a village. As it was sandy, he along with his disciples dug
out the hard earth from a distance and covered the sand with it to make the ground firm.
After months of hard labour, carrying the earth on their heads and shoulders, the place
was now fit enough for the construction of an underground room and two other rooms
over it, alongwith a room for his old parents. A mosque was also built and the houses of
his disciples properly marked out. In 1742, whilst he was still busy setting up a new
village, Bhit, he got the sad news of the death of his dear father.. Soon after this Shah
Latif shifted all his family members from Kotri to Bhitsah, as the village now began to be
called. His father was burried there, in accordance to his will, where his mausoleum
stands only eight paces away, from that of Shah Abdul Latif, towards its north.

Bhitai - The Final Years

For the last eight years of his remarkable life, Shah Latif lived at Bhitshah. A few days
before his death, he retired to his underground room and spent all his time in prayers and
fasting, eating very little.

"Laggi Laggi wa'a-u wiarra angrra latji,

Pa-i kharren pasah-a pasand-a karrend-i pirin-a jay." ......Bhitai

"Wind blew! The sand enveloped the body,

Whatever little life left, is to see the beloved."

"These Naangas" [1] go to Hinglaj [2]

To see Mother Kali,
They have been to Dwarka,
These worshippers of Shiva.
 There is nothing like them
On the Frontier
Or in Sindh
Or in Hindustan!
They have woven their souls in Rama:
Inside of them, there is only Rama:
Where Shiva oversees, that is where they settle.
I am conversant with the Yogis
Who always seek the sun.
All the hours of the day, their eyes are on mother Kali."
....Bhitai [translated by Professor D.H. Butani in "The Melody and Philosophy of Shah Latif"]
[1] type of Yogi, [2] Devi's (Shiva's consort) temple - a place of pilgrimage in Sindh

After 21 days in there, he came out and having bathed himself with a large quantity of
water, covered himself with a white sheet and asked his disciples to sing and start the
mystic music. This went on for three days continuously, when the musicians, concerned
about the motionless poet, found that his soul had already left for its heavenly abode to be
in the proximity of the Beloved for whome he had longed for, all his life, and only the
body was there. He suffered from no sickness or pain of any kind. The date was 14th
Safar 1165 (Hijra) corresponding to 1752. A.D. He was burried at the place where his
mausoleum now stands, which was built by the ruler of Sindh, Ghulam Shah Kalhoro.
His name literally means, 'the servant of the Shah'. He, along with his mother, had adored
and revered Shah Latif and were his devoted disciples. The work of the construction of
the mausoleum was entrusted to the well-known mason, Idan from Sukkur. The
mausoleum, as well as the mosque adjoining it, were later repaired and renovated by
another ruler of Sindh, Mir Nasir Khan Talpur. A pair of kettle drums, that are beaten
every morning and evening even till today by the fakirs, jogis and sanyasis, who frequent
the mausolem, were presented by the Raja of Jesalmeer.
"Korren kan-i salam-u achio a'atand-a unn-a jay."

"Countless pay homage and sing peace at his abode."

"Tell me the stories, oh thorn-brush,

Of the mighty merchants of the Indus,
Of the nights and the days of the prosperous times,
Are you in pain now, oh thorn-brush?
Because they have departed:
In protest, cease to flower.
Oh thorn-brush, how old were you
When the river was in full flood?
Have you seen any way-farers
Who could be a match of the Banjaras?
True, the river has gone dry,
And worthless plants have begun to flourish on the brink,
The elite merchants are on decline,
And the tax collectors have disappeared,
The river is littered with mud
And the banks grow only straws
The river has lost its old strength,
You big fish, you did not return
When the water had its flow
Now it's too late,
You will soon be caught
For fishermen have blocked up all the ways.
The white flake on the water:
Its days are on the wane."
......Bhitai [translated by Prof. D. H. Butani (1913-1989) in "The Melody and Philosophy
of Shah Latif", Promilla and Co., New Delhi 1991 (ISBN 81-85002-14-2)

The early life

Shah Abdul Latif Bhitai is a most famous Sindhi poet and Sufi. He was not just adored
for his poetry alone. People from far and near respected and loved this man as a saint, a
Sufi and a spiritual guide. Not much is known about the early life of this noble son of
Sindh from written records. Most of the information that has come down to us has been
collected from oral traditions. A renowned Sindhi scholar, educationist, and a foremost
writer of plays, dramas and stories, Mirza Kalich Beg, has rendered a yeoman service to
Sindhi literature by collecting details about the early life of Shah Bhitai, from the
dialogues that he has constantly held with some of the old folks, still living at that time,
who knew these facts from their fathers and grandfathers for they had seen Shah Latif in
person and had even spoken to him.

"The next day I sat down, and listened to the Story of the 'Vairagis.' Their salmon-
coloured clothes were covered with dust. Their hair-bands were worn out. They had let
their hair grow quite long. The lonely ones never talk to anyone about their being. These
'Nanga' are content and happy. They move about unmarked amongst the common folk."
........Shah Latif Bhitai

He was born sometime around 1689 CE (1102 A.H.) to Shah Habib in the village Sui-
Qandar a few miles to the east of the present town of Bhit Shah (named after him), on
Safar 14, 1102 A.H. ie November 18, 1690 CE. He died at Bhit Shah on Safar 14, 1165
A.H., ie January 3, 1752 CE. In his memory, every year, on 14th Safar of the Hijri
Calendar, an Urs is held at Bhit Shah, where he spent the last years of his life and where
his elaborate and elegant mausoleum stands.

Latif got his early education in the School(maktab) of Akhund Noor Muhammad in basic
Persian(the government Language at that time) and Sindhi(local spoken language). He
also learned the Quran. His correspondence in Persian with contemporary scholar
Makhdoom Moinuddin Thattavi, as contained in the Risala-i-Owaisi, bears witness to his
scholastic competence.

"Beloved's separation kills me friends, At His door, many like me, their knees bend. From
far and near is heard His beauty's praise, My Beloved's beauty is perfection itself."
.....Bhitai [Sur Yaman Kalyan]

The Urs

The Urs is a grand affair in Sindh, where people from almost every village and town of
Sindh - rich and poor, young and old, scholars and peasants - make a determined effort to
attend. The Urs commences every year from 14 th Safar( 2nd month of Hijra calander)
and lasts for three days. Along with other features, like food fairs, open-air markets
selling traditional Sindhi ware, and entertaining and competitive sports, a literary
gathering is also held where papers concerning the research work done on the life, poetry,
and message of Bhitai, are read, by scholars and renowned literary figures. His disciples
and ascetics, singers and artists, gather around and sing passages from his Risalo.
Scholarly debates and exhibitions of his work and traditional Sindhi artefacts are also
organised.

"Sleeping on the river's bank, I heard of Mehar's glory, Bells aroused my consciousness,
longing took its place, By God! fragrance of Mehar's love to me came, Let me go and see
Mehar face to face." .....Bhitai [Sur Suhni]

Bhitai's ancestry

Shah Abdul Latif's lineage has been traced back directly to Muhammad, through Imam
Zain-ul-Abideen, son of Imam Hussain, grandson of the Prophet. His ancestors had came
from Herat in Central Asia, and settled at Matiari. Shah Abdul Karim 1600 CE, whose
mausoleum stands at Bulri, about 40 miles from Hyderabad, a mystic Sufi poet of
considerable repute, was his great, great grand father. His verses are extant and his
anniversary is still held at Bulri, in the form of an Urs.
Shah Latif's father, Syed Habib Shah, lived in Hala Haveli, a small village, at a distance
of about forty miles from Matiari and not far from the village of Bhitshah. Later he left
this place and moved to Kotri, where Shah Latif spent some part of his adolscent life.

Education

Early education of the poet did not exceed what the village school curriculum could
provide. His first teacher was Noor Muhammad Bhatti Waiwal. Mostly, Shah Latif was
self-educated. Although he has received scanty formal education, the Risalo gives us an
ample proof of the fact that he was well-versed in Arabic and Persian. The Qur'an, the
Hadiths, the Masnawi of Maulana Jalaluddin Rumi, along with the collection of Shah
Karim's poems, were his constant companions, copious references of which have been
made in Shah Jo Risalo.

Appearance and characteristics

In appearance, Bhitai was a handsome man, of average height. He was strongly built, had
black eyes and an intelligent face, with a broad and high forehead. He grew a beard of the
size of Muhammad's beard. He had a serious and thoughful look about himself and spent
much time in contemplation and meditation, since he was concerned about his moral and
spiritual evolution with the sole purpose of seeking proximity of the Divine. He would
often seek solitude and contemplate on the burning questions running through his mind
concerning man's spiritual life:

Why was man created? What is his purpose on this earth? What is his relationship with
his Creator? What is his ultimate destiny?

Although he was born in favoured conditions, being the son of a well-known and very
much respected Sayed family, he never used his position in an unworthy manner, nor did
he show any liking for the comforts of life. He was kind, compassionate, generous and
gentle in his manner of speech and behaviour which won him the veneration of all those
who came across him. He had great respect for woman, which, unfortunately, the present
day Sayed's and Vaderas (the landlords) do not have, and he exercised immense reserve
in dealing with them, in an age when these qualities were rare. He hated cruelty and could
never cause physical pain to any man or even to an animal He live a very simple life of
self-restraint. His food was simple and frugal, so was his dress which was often deep
yellow, the colour of the dress of sufis, jogis, and ascetics, wtitched with black thread.
Till this day, his relics are preserved at Bhitsah (where his mausoleum stands), some of
which include a "T"-shaped walking stick, two bowls, one made of sandal-wood and
another of transparent stone, which he used for eating and drinking. His long cap and his
black turban are also preserved.

"Cloud was commanded to prepare for rain, Rain pattered and poured, lightening flared.
Grain horders, hoping for high prices, wring their hands, Five would become fifteen in
their pages they had planned. From the land may perish all the profiteers, Herdsmen once
again talk of abundant showers, Latif says have hope in God's blessed grace." ......Bhitai
[Sur Sarang]

Quest for religious truths

In quest of religious truths, Shah Bhitai travelled to many parts of Sindh and also went to
the bordering lands. He kept himself aloof from the political scene of favouritism and
intrigues which was going on at the height of the power and rule of Kalhoras in Sindh.
Instead of visiting towns and cities, in political canvassing, to serve the purpose of the
rulers and elite of the land, though he was much respected by the members of the dynasty
and could have benefited from it, he went to hills, valleys, the banks of river, and the
fields, where he met the ordinary simple people, the sufis (mystics). He went to the Ganjo
Hills in the south of Hyderabad for contemplation, and then to mountains in Las Bela in
the south of Sindh and Balochistan. For three years, he travelled with these jogis and
sanyasis, in search of the truth, peace, and harmony, to Hinglay, Lakhpat, Nani at the foot
of the Himalays and to Sappar Sakhi. At several places in the Risalo, mention has been
made of these jogis and of his visits to these wonderful, holy and peaceful places. The
two surs, Ramkali and Khahori, describe them under various endearing names and a
detailed account of the jogis' lifestyle is given. He also travelled to such far away places
as Junagardh. Jesalmere and parts of the Thar desert.

"In deserts, wastes and Jessalmir it has rained, Clouds and lightening have come to Thar's
plains; Lone, needy women are now free from care, Fragrant are the paths, happy
herdsmen's wives all this share." ..........Bhitai [Sur Sarang]

Piety and ascetism

By the time he was a young man of twenty one years, he began to be known for his piety,
his ascetic habits and his absorption in prayers. Observation and contemplation were
chief traits of his character. A number of people flocked round him adding to the already
large number of his disciples. This aroused jealousy of some powerful, ruthless,
tyrannical persons - landlords, Pirs, Mirs, and Rulers - who became his enemiesfor some
time. Later, seeing his personal worth, and the peaceful and ascetic nature of his fame,
abandoned their rivalry. At this time he was living with his father at Kotri, five miles
away from the present site of Bhitshah. It was here that his marriage was solemnised in
1713 CE with Bibi Sayedah Begum, daughter of Mirza Mughul Beg. She was a very
virtuous and pious lady, who was a proper companion for him. The disciples had great
respect for her. They had no children.

In the true ascetic spirit, Shah Latif was now in search of a place where in solitude, he
could devote all his time in prayers and meditation. Such a place he found near Lake
Karar, a mere sand hill, but an exotic place of scenic beauty, four miles away from New
Hala. This place was covered by thorny bushes surrounded by many pools of water. It
was simply and aptly called 'Bhit' (the Sand Hill). On the heaps of its sandstones he
decide to settle down and build a village. As it was sandy, he along with his disciples dug
out the hard earth from a distance and covered the sand with it to make the ground firm.
After months of hard labour, carrying the earth on their heads and shoulders, the place
was now fit enough for the construction of an underground room and two other rooms
over it, along with a room for his old parents. A mosque was also built and the houses of
his disciples properly marked out. In 1742, whilst he was still busy setting up a new
village, Bhit, he got the sad news of the death of his dear father.. Soon after this Shah
Latif shifted all his family members from Kotri to Bhitsah, as the village now began to be
called. His father was buried there, in accordance to his will, where his mausoleum stands
only eight paces away, from that of Shah Abdul Latif, towards its north.

The final years

For the last eight years of his remarkable life, Shah Latif lived at Bhitshah. A few days
before his death, he retired to his underground room and spent all his time in prayers and
fasting, eating very little.

"Laggi Laggi wa'a-u wiarra angrra latji, Pa-i kharren pasah-a pasand-a karrend-i pirin-a
jay." ......Bhitai "Wind blew! The sand enveloped the body, Whatever little life left, is to
see the beloved."

After 21 days in there, he came out and having bathed himself with a large quantity of
water, covered himself with a white sheet and asked his disciples to sing and start the
mystic music. This went on for three days continuously, when the musicians, concerned
about the motionless poet, found that his soul had already left for its heavenly abode to be
in the proximity of the Beloved for who he had longed for, all his life, and only the body
was there. He suffered from no sickness or pain of any kind. The date was 14th Safar
1165 Hijra corresponding to 1752 CE. He was buried at the place where his mausoleum
now stands, which was built by the ruler of Sindh, Ghulam Shah Kalhoro. His name
literally means, 'the servant of the Shah'. He, along with his mother, had adored and
revered Shah Latif and were his devoted disciples. The work of the construction of the
mausoleum was entrusted to the well-known mason, Idan from Sukkur. The mausoleum,
as well as the mosque adjoining it, were later repaired and renovated by another ruler of
Sindh, Mir Nasir Khan Talpur. A pair of kettle drums, that are beaten every morning and
evening even till today by the fakirs, jogis and sanyasis, who frequent the mausolem,
were presented by the Raja of Jesalmeer.

"Korren kan-i salam-u achio a'atand-a unn-a jay." "Countless pay homage and sing peace
at his abode."

"Tell me the stories, oh thorn-brush, Of the mighty merchants of the Indus, Of the nights
and the days of the prosperous times, Are you in pain now, oh thorn-brush? Because they
have departed: In protest, cease to flower. Oh thorn-brush, how old were you When the
river was in full flood? Have you seen any way-farers Who could be a match of the
Banjaras? True, the river has gone dry, And worthless plants have begun to flourish on
the brink, The elite merchants are on decline, And the tax collectors have disappeared,
The river is littered with mud And the banks grow only straws The river has lost its old
strength, You big fish, you did not return When the water had its flow Now it's too late,
You will soon be caught For fishermen have blocked up all the ways. The white flake on
the water: Its days are on the wane." ......Bhitai [translated by Prof. D. H. Butani (1913-
1989) in "The Melody and Philosophy of Shah Latif"

SHAH ABDUL LATIF BHITAI

Shah Abdul Latif Bhitai (1689-1752) perfected Sindhi poetry both in from and in
content and is reckoned as the peerless master of Sindhi verses. The most salient
feature of his poetry is Sufism, which he had presented with dexterity in his famous
work, Shah Jo Risalo. The main characteristics of Shah Leif's poetry is that it is a
‘remarkable record of God-intoxicated man’s longing to rise above his level of life in
order to meet his Maker". He had a command to express and interpret the joys and
sorrows, hopes and aspirations of the people of Sindh. Shah Latif's poetry depicts
nature and its manifestations in a most vivid and vivacious manner. He had
composed beautiful verses on the river Indus, the shining surface of lakes and the
barren ranges of hills. He had also versified on the behavior of the sea and the boats
and boatsmen living on the shore of the sea. He was the most prolific writer and poet
of his age. His poetry is deeply rooted in the soil of Sindh, yet it has a universal
appeal.

So great is the impact of his immortal work on Sindhi literature that one hears its
distinct echo in all the poetry produced by later generations. From the time of shah
Latif to the British conquest of Sindh, there were a large number of Sindhi poets,
such as Mohammad Zaman of Luwar, Abdul Grohari, Sachal Sarmast, Bedil, Bekas,
Sami, Pir Ali Gohar Asghar (Pir Pagaro), Roohal Faqir, Pir Asghar Ali, Pir Ghulam Shah
Rashidi and Sabit Ali Shah Sabit, whose works a still to be found. During the days of
the Sumras, the Sammas and later on during the Kalhora and the Talpur period,
Sindh was the court languag.

Shah Abdul Latif Bhitai

Shah Abdul Latif Bhitai (sometimes written Bhittai or Bhittaii) was a
devout Muslim Sufi, but his spirituality was broad and welcoming,
making room for Muslim and Hindu alike. He is one of the most
revered poets and saints of the Sindh region of what is today Pakistan.

Although born into a well-respected family, he turned away from the

comforts of life, revealing a natural ascetic tendency. He adopted the
saffron-colored robes and simple lifestyle of the wandering Sufis and
sanyasins of the region.

In his quest for inner truth, still a young man, Shah Bhitai left his
home and began to travel extensively, favoring small villages and the
countryside, interacting with the common people and other Muslim and
Hindu ascetics. He quickly developed a reputation for holiness and
absorption in meditation. At this time disciples began to gather about
him.
Shah Bhitai returned to his family home for a while, where he married
Bibi Saidha Begum, a young woman who was respected in her own
right for her great piety. Sadly, she died at a young age, and Shah
Bhitai never remarried.

Bhitai and his growing circle eventually moved to a place of retreat, a

sand hill ("bhit") next to scenic Kiran Lake.

A fascinating story is told of his poetry. When Shah Bhitai was nearing
death, he didn't want his poetry to simply waste away, so he had his
writings thrown into the nearby lake. But, at the request of a disciple,
Bhitai allowed his poetry to be re-written down by another disciple who
had memorized them.

If you are seeking Allah

If you are seeking Allah,

Then keep clear of religious formalities.
Those who have seen Allah
Are away from all religions!
Those who do not see Allah here,
How will they see Him beyond?

Let us go the land of Kak

Where love flows in abundance,
There are no entrances, no exits,
Every one can see the Lord!

There is no light nor day

Every one can see the Lord!
Those who love the Lord
The world cannot hold them.
Palaces do not attract them,
Nor women nor servants
Nothing binds them:
The renouncers leave everything behind.

A message came from the Lord:

A full moon shone
Darkness disappeared
A new message came from the Lord:
It does not matter what caste you are
Whoever come, are accepted.
Where shall I take my camel,
All is Light…
Inside there is Kak, mountain and valley,
The Lord and the Lord: there is nothing but the Lord.

(translated from Sindhi by D. H. Butani)

Legacy of Shah Latif is a recent book on Bhitai’s life and works. In a recent book review,
Anwar Abro writes:

“Two and a half centuries after his death, the celebrated Sindhi philosopher-poet Shah
Abdul Latif Bhittai (1689-1752 AD) continues to inspire and influence the lives and
activities of the peace-loving mystic souls of Sindh. Intellectual activities, social, political
or ideological discourses are considered meaningless without the recitation of his poetry.
Shah Latif has become an essential part of the day-to-day life of the people of Sindh so
much so that everyone wants to find out more about his life, his principles and beliefs and
discover the true interpretation of his mesmerisingly meaningful poetry…”

Mysticism of Shah Abdul Latif Bhitai

“Sufi is made one with all, Like breath in veins, What he achieves he discloses not, To
dislose is a sin, by this he abides.”

…….Bhitai [sur Yaman Kalyan]

Shah Abdul Latif Bhitai was born sometime around 1689 A.D. (1102 A.H.) at a small
village called Bhainpur near Khatian. More properly, his birthplace was Hala Haveli (a
cluster of houses to the Southeast of Bhainpur, not very far from it), of Taluka Hala in
Hyderabad district of Sindh. He died, at the age of sixty three, on 14th Safar 1165 Hijra,
that is, 1752 A.D. To commemorate his memory, every year, on 14th Safar of the Hijri
Calendar, an Urs - a fete, a fair - is held at Bhitshah, where he lived the last years of his
life and where his elaborate and elegant mausoleum stands. The vary nature of that
creative insight of sufism within Bhitai resulted in intense feelings and deep
contemplation that provided him with momentary glimpses to fathom the Divine essence
and the reality of things.

“Sufi is not limited by religious bounds, He discloses not the war he wages in his mind,
Helps and assists those who with him fight.”

……….Bhitai [Sur Yaman Kalyan]

Shariat is a stage in which the seeker has to live according to laws of religion as strictly
laid down, observing all the rituals. Tariqat is the stage of renunciation which soon leads
to the next stage of Haqiqat, the truth, that stage in which the seeker is granted revelation
of the true nature of the Godhead and which is retained. Maarifat is the stage of the
spiritual journey where the evolved soul of the seeker finds itself in Divine approximity.”
Concerning the origin of mysticism, Bhitai quotes the words of the Holy Qur’an:

“Beloved is in your lap, why ask others? His signes are in your soul, why not learn and
contemplate? To seek her love, none went to market place.”

“Beloved within you and you seek him here and there He is “closer to you than your vein
jugular,” Yourself is the hurdle, between your love and you.”

………..Bhitai [Sur Sasui Abri]

Since Bhitai contemplates chiefly on the Divine attribute of love, his mysticism has also
been called love mysticism, as most of his surs reveal. He contemplates too on the Divine
attributes of beauty, compassion and munificence, signifying them by symbols which are
taken from our own mundane world, familiar to the masses.

In the relentless search of truth, Bhitai was seized by an intense longing for a direct
approach to his Creator. His soul was constantly thirsting for the Divine and all things
Divine. This lead him to the path traversed by mystics. His quest for eternal truth became
his primary concern. He found God in everything - believing that “All that is, is God,”
rest is all illusion and deception.

“Foremost, omniscient and supreme is world’s Lord, Of His own might in existence since
aeons old, Mighty Creator, Merciful, Sustainer, One and Only, His praises sing, He
planned and perfected the universe.”

………..Bhitai [sur Kalyan]

Although Bhitai is mainly referring to the sufis, who are the seekers of the path which
leads them ultimately to the revelation of eternal truths, it can be applied to any one who
pursues an ideal and struggles for its achievement. He too is confronted with many
hardships and has to sacrifice much in various ways. If he is selfless, sincere in the
pursuit of his goal, is not dismayed by the many obstacles and hurdles that come in his
way, then undoubtedly he will succeed in achieving his ideal. This in fact is the under-
current of nearly all surs. Madam Khamisani emphasises that, “God is Shah Abdul Latif’s
beloved in all the surs of the Risalo.”

Shah Abdul Latif

Shah Abdul Latif, a great scholar, saint and spiritual poet, was born in Hala Haveli near
the Khatiyan village of Hyderabad District, Sindh in 1689. His ancestral roots lay in
Afghanistan. It is said that the Shah's father, Syed Habib Shah, had migrated from
Matyaru, his ancestral home in Afghanistan to Bhainpur in Sindh, in order to gain
spiritual contact with Bilawal, a local pious man.

Abdul Latif received his early education from a Madrasa run by Akhund Noor M. Bhatti.
He was proficient in the knowledge of Quran and the traditions. He always carried with
him copies of the Quran, Masnavi Maulana Room, and Risalo of his great grand father
Shah Abdul Karim of Burli. The poet excelled in the Sindhi language. He was also
proficient in the Persian, Sanskrit, Saraiki, Urdu and Baluchi languages.

Shah was a missionary and believed in practical learning. It is through his journeys that
he acquired the background for most of his poems. He denounced extravagance, injustice
and exploitation in all forms and at all levels, and praised simplicity and hospitality. His
spiritual and mystic poetry carries a message of love and universality of the human race.

In 1713, the Sufi poet married Bibi Saidha Begum. It was a love marriage. His wife died
at an early age, before she could have any children. Shah never married again.

In 1742, Shah Abdul Latif decided to settle in Bhit, meaning "The Sandy Mound".
Having a great passion for music, one day he ordered the musicians to play music. They
played continuously for three days. When they stopped playing from pure exhaustion,
they found the poet dead. He died in 1752, and is buried in Bhit. A mausoleum was later
constructed there.

Before his death, fearing that people might ignore his poetry, he destroyed all his writings
by throwing them in the Kiran Lake. But at the request of one of his disciples, the sufi
poet asked his servant, Mai Naimat, who had memorized most of his verses, to rewrite
them. The message was duly recorded and compiled. A copy of the compilation known as
"Ganj" was retained at the mausoleum. The original copy disappeared sometime in 1854.
It was in 1866, 114 years after the poet's death, that Ernest Trumpp, a German scholar
who knew Sindhi as well as many other languages, compiled "Risalo", a complete
collection of Shah Abdul Latif's poetry, along with two other Sindhi scholars.

Shah Abdul Latif Bhitai is always remembered for his great poetry with love and
reverence.

Shah Bhitai - The Soul Of Sindh

Saaeen Mohan Bhaggat Sings

Gratitude and Courtesy To Saaeen Jamali

"Be patient, bow thy head and see,

Lo! Anger is a mighty woe.
In patience there abideth joy,
O honest Sir, this surely know.

Be patient. Patient folks prevail.

The stiffnecked are in sorry plight.
 The palate of all hasty men
Hath never savoured patience right.

He eats the bread of punishment

Whose early anger breaketh forth.
The man of malice holds his robe
And finds within it nought of worth."
......Bhitai

The Opening Words

Sitting alone in the study-room of my home in my adopted country Singapore....click, far

far away from my beloved motherland, Sindh, as my kids and family....click sleep, I
write. My old tape recorder is playing an old tape of one of the genuine daughters of
Sindh, Sushila Mehtani, who is singing the opening lines of the "Risalo Of Shah Abdul
Latif Bhitai:"

"Foremost, Omniscent and Supreme, is world's Lord,

Of His own might in existence since aeons old,
Mighty Creator, Merciful, Sustainer, one and only,
His praises sing, He planned and perfected the universe."
...........Shah Bhitai

With great dedication, respect and gratitude to this noble son of Sindh...click, I continue
with my quest for the watering of flowers of my roots, by telling you the story of Shah
Abdul Latif Bhitai and his poetry...click - his dreams, doubts, desires and devotion -
which far surpasses - in rhythm, meaning and melody - any other poetry by any other
poet...click of the East, anywhere, at any age and time.

Shah Abdul Latif Bhittai is not just a paramount poet of Sindh, he is the vary soul of
Sindh. If he would have been born in Middle east - somewhere near Mecca or Bethelhem
- they would have proclaimed him a prophet. If he would have surfaced in England, they
would have made him a Poet Laureate - nobody would have known Shakespeare, Byron,
Keats or Shelley. Instead, he was born in a tiny village of central Sindh - Sindh, where
one the greatest civilizations, that the world has ever known, flourished - a great mother
deserves a great son. Bhitai, the noble son of Sindh is the heart and soul of Mother Sindh.
Without him, Sindh will be like a wandering gypsy, perpetually searching for the light,
seeking guidance and enlightenment, and conjuring a relentless quest for the truth in
pursuit of her restless soul. Today, bleeding and in pain, this noble mother is at the
threshold of death - her soul is no more wandering. Her soul is secure in the poetry of
Shah Bhitai. Even for the children of Sindh - truncated, wounded, mauled, and
vanquished though they may be - the solace comes in the form of soul that remains - the
poetry and music of Bhitai.
 "Whether hot or cold, march on, there is no time to rest;
Lest darkness falls, you fail to find Beloved's tracks."
............Bhitai [Sur Hussaini]

This is the story of that noble soul of Mother Sindh, Bhitai, and his poetry.

"Hote! my Hote! my flesh will I give to the beasts,

Tearing it into bits for them to feast.
Setting fire to Bhambhore, I have come to you,
No rest and no peace can I get without Punhoon.
This sad maid, on herself placing grinding stone, her sorrows grind,
Come, be near me, go not far where you cannot be found.
Believe me, friends! I have seen Him in my vision,
Without His sight, life is like death to this sad one.
I am crazed by the sweet cup that Love made me drink,
Ari's love has set me on fire that burns within.
Were I to go under the earth, I will not give you up,
Severing my head, my body to dust will I entrust,
Hearing Him depart, this miserable maid laments,
Beloved, turn to me your glances full of grace.
Sisters! may my Love on me His kindness shower."
..........Bhitai [Vai from Sur Sassui (Hussaini)]

click here for... Life And Times Of Shah Bhitai

Shah Abdul Latif of Bhit, lovingly called 'Shah Bhitai,' is adored throughout the length
and breadth of Sindh, irrespective of peoples religious beliefs and intellectual standing,
not only as the greatest poet of Sindh but as a saint, a sufi and a spiritual guide. It is the
spiritual significance of his poetry, expressed in most touching down-to-earth words,
harmonised with a musical setting, that makes a direct appeal to the hearts and souls of
the listeners, including the elite and the man in the street. The peasant ploughing his field,
the herdsman and the shepherd tending to the herd of cattle or flock of sheep, the
fisherman casting his fishing net in the water, the sailors going to sea, the village house-
wife at her daily chores and the villager midst his companions at leisure time, sings,
recites or hears this sublime poetry that uplifts his very soul, be he a Muslim or a Hindu.
In the towns and cities of mother Sindh, the scholars, intellectuals and learned people,
hold sessions of its recitation and its singing by renowned artists of the land. Every
Sindhi...click, young and old, whether literate or not, man or woman, know most of the
verses by-heart, and often quote them in daily conversations at significant occasions.
Mother Sindh has has been ravged and her children has suffered the pangs of distress and
destruction. The poems, songs and verses of Bhitai, when heard, bring uncontrolled tears
to every Sindhis eyes. Who is this man? What is his philosophy? Why his poetry elevates
people to heights of ecstasy? Why is this noble son of Sindh, rightly refered as the soul of
of Sindh. Shah Abdul Latif Bhitai - not much is known about the life of this thinker, saint,
and sufi, from the written records. Much of the information has come down to us through
oral traditions.

Shah Jo Risalo, in essence, is untranslateable into any language. The beauty of Sindhi
language, especially the Sindhi used by Bhitai, the lilting melody, the churning of the of
the words, the music in every line of the verse, and sheer hypnotic effect on heart, mind
and soul, can only be felt and appreciated in the original Sindhi language. Not just
Sindhis, but foreigners, as well, has been enthralled by this ecstatic poetry. Dr Annemarie
Schimmel, a German scholar and linguist, has learnt Sindhi, especially to be able to
peruse for herself the poetry of Bhitai, which, according to her, "expresses the most
refined mystical experiences and the most inexplicable movements of the soul." Yes, the
poetry of this Soul of Sindh creates turbullences right to the vary core of one's soul. Even
Ernest Trumpp, the renowned German scholar and missionary, and H.T. Sorley, the
English scholar, both have been mesmerized by the magical spell of the 'vais', 'dohiras'
and 'ka'afis' sung by the devotees of Bhitai.

I have used much of the material, on Bhitai...clich, his poetry and philosophy, from
Madam Amina Khamisani's...click English translation of the Risalo, "Risalo Of Shah
Abdul Latif Bhittai : Translated in Verse", which she published in 1992. I have read some
other translations of the Risalo in English, as well. These translations, I found, mostly in
bits and pieces, in various Journals and Magazines. This is the first time I have in my
possession a complete book which, rightly so, is "Shah Jo Risalo", in English. The work
of Madam Khamisani, is most promising and outstanding. Her scholarship, her love for
Shah and his poetry is evidenced from the pain and effort that she has taken in
expressing the surs, using the most appropriate words, which, really went deep down the
recesses of my soul, creating the ecstatic feeling, although not as deep and strong as the
original words. Having served the educational and developmental cause of mother Sindh
so well, by teaching generations of Sindhi children, the art and intricacies of English
poetry and literature - and this includes my sister Suraiya Makhdoom as well - at the
Univeristy of Sindh, her work of translation of Risalo in English will, certainly, go down
in the annals of Sindhi history, as a remarkable and monumental service to Mother Sindh
and her children. All children of Sindh, including my humble self, are grateful to her for
this magnificent contribution.

"Those who lost their path, searching the rocks,

Learnt much from the lost path,
Giving up both the worlds, beaten track they follow not.
Dust on their bodies for the Beloved they gather,
Some knowledge of Lahut seem to possess these wanderers."
.................Bhitai [Sur Khahori]

click here for... Shah Jo Risalo : The Message Of Love

The compiled verses of Shah Bhitai are called "Risalo" which means "Message". They
are the recorded comprehensive collection of verses known as Ganj, which is preserved
at the mausoleum of the beloved poet of Sindh, at Bhitshah. The history books tell us,
that just before his passing away, he threw the manuscripts of his work into the Karar
Lake, adjacent to his abode at the Bhit (the Rock). He did this, fearing that people may
not be able to understand the main theme and purpose of his message in the verses. They
may misunderstand him. His disciples were disappointed and extremely grieved. With
deep love for his people and being kind of heart, considerate and benevolent, he could not
see his disciples in sorrow. Therefore, he allowed them to assemble another manuscrip
from the few manuscripts that were in possession of some of his disciples. The main
contributor to this collection was a lady by the name of Mai Niamat, a devoted disciple of
his, who had memorised most of his verses. As she sang the verses, in different surs, his
disciples recorded them into manuscripts. Thus, we are fortunate, to have this
"Message"...click of that soul of Mother Sindh,...click with us, today.

"You are the Beloved, you are the physician,

You alone are pain's medicine,
Within me are aches of innumerable kinds,
Lord! heal Thou my afflicted mind."
.............Bhitai [Sur Yaman Kalyan]

click here for... Bhitai's Quest For The Truth

Who is man? What is his origin? Where did he come from? Where is he bound? Who has
Created him? What is the relationship between the Creator and the created? These are
some of the burning questions that perpetually, systemetically and methodically troubled,
haunted and fascinated Bhitai. He wanted answers to these questions. The more he
probed the more he unravelled the mysteries of man's existence and his relationship with
his Creator. In the relentless search of truth, Bhitai was seized by an intense longing for a
direct approach to his Creator. His soul was constantly thirsting for the Divine and all
things Divine. This lead him to the path traversed by mystics. His quest for eternal truth
became his primary concern. He found God in everything - believing that "All that is, is
God," rest is all illusion and deception. Bhitai was a saint and a mystic - a sufi. Guided by
deep feeling and contemplation, through a process which has been termed as the "flight
of the alone to the Alone", sufis have been able to arrive at certain truths of the spiritual
life. We shall make an attempt here...click to discuss the vary nature of that creative
insight of sufism within Bhitai, which resulted in intense feelings and deep contemplation
that provided him with momentary glimpses to fathom the Divine essence and the reality
of things.

"Sufi is not limited by religious bounds,

He discloses not the war he wages in his mind,
Helps and assists those who with him fight."
..........Bhitai [Sur Yaman Kalyan]

Shah's poetry also has touching descriptions of how all the birds and animals in the
desert were saddened by Sassui's predicament, when she is betrayed by a shephard in the
desert. Shah was also known for his compassion. One story relates how he adopted two
puppy dogs who were abandoned, they were named 'moti' (pearl) and 'khenoo' (the ball,
the round one). They followed him in his wide travels around Sindh with jogis and alone.
 "Chela'a kehaN De na choriya'a,
BhadRa'a piyan-i na kheer-a!"
....Bhitai (sur Ma'arvi)

Lambs you did not liberate,

The shackled ones do not nurse!

"Dil-i jo dilbar-u haykRo,

GhaRNaa ka'an-a kajan-i:
Dil Bi Ddijay hikRay khe,
TorRay savv-a ghuran-i;
Say chilvila chaijan-i,
jay dar dar lahini dostee."

"The heart has but one beloved,

Many you should not seek:
Just give heart to one,
Even hundreds may seek;
Weasles they are called,
Who get betrothed at every door."

"Vahdahoo la shareeka lahoo,

Ee rihajee ree,
KhaTeeN jay ha'ara'aeeN,
Ta handh-u tuhinjo hee-u; Pa'aRNha'aee chavanduee pee-u,
Bharay jaamu janat maoN."

Unity with no equal,

Ponder on this reality,
Win or lose,
This shall be your abode;
Surely He will say `drink',
The intoxicant of heavens!

"Jay tooN baet-a bhaaeeN-i, say aayatooN aaheeN-i,

NeNyo man-u laeeN-i, piriyaaN sande paar-a Dey!"

That which you regard as couplets,

Are verses revealed divine,
They guide our soul,
Towards the essence of the Beloved!

"Halo halo koriyeN,

Nazuk-u jin jo neehuN,
GanDhini saaro DeehuN,
ChhinaRNu mooru ma sikhyaa."
Behold the weavers,
Delicate is their love,
They join every day,
And learnt not to part!

. Surs - The Melodies Of Harmonized Music

Sur means a mode of singing. There are 30 surs in Shah Jo Risalo. Each sur is
systemetically related to its subject matter. Methodically, a sur is sung according to the
theory and practice of Indian Classic music with its rags and ragnis, sung at different
times of the day and night and on different occasions. Surs are named, accordingly, to
their music and also according to the subject matter. The underlying theme of all surs,
however, is to find out that how is man going to cultivate those godly attributes in himself
which will assist him in his endeavours towards a higher evolution. Hence, Bhitai's
poetry reflects the process involved by which man's inner life is developed. The perusal
of Risalo takes us to a wonderful journey, where the parables, the incidents, the legends,
the episodes, are not related as mere stories. It is only their significance that is expressed
in poems, that deal with the higher evolution of man. These stories and episodes - Sassui,
Marvi, and Suhni, etc. - are but the 'pegs on which Bhitai hangs his Divine themes,'
according to Allama I.I. Kazi, the late Vice Chancellor of the University of Sindh. The
surs of Bhitai are the 'musical themes,' and Bhitai's art is 'impressionistic par excellence,'
In his surs, in addition to the profound mystic and moral themes, Bhitai, refers frequently
to the plight of the poor and the lowly, the peasants, the fishermen, the weavers, the
helpless and the needy women, the suffering and the suppression. Bhitais, sincere concern
for this class of children of mother Sindh and his intense love for mother Sindh, has,
indeed, prompted him to select the episodes and stories for his Risalo from the local
folklore, the stories of which were a common knowledge amongst Sindhis, and which
had been passed down from generation to generation of Sindhis. How, then, can a sur be
defined? How is the Risalo compiled with surs, Vais and Dohiros?

Shah Latif's fame had spread far and wide in his lifetime. If his travels led him across
some city in Rajasthan or Gujrat, he would be recognized. When he was not travelling,
Shah Latif returned time and again to a small mound, or Bhit, where a small hamlet
consisting of his circle of fakiirs grew.

Latif's original music compositions (Raag or Sur) made him famous amongst musicians
of his time in much of India. Two of the grandest Indian musicians of the time, Attal and
Chanchal, were attracted to his circle and so was Gulaana, a women singer of repute who
was much blessed by the poet saint.

Towards the end of his life, the poet yearned for a pilgrimage to Karbala (the site of the
martyrdom of Imam Hussain, a descendant of the Prophet Muhammed who refused to
submit to the tyranny and injustice of the Arab ruler). He proceeded to Wang Willaser a
port in Kutch to board a boat for the journey. A little ways from the port, a pious man
greeted him and submitted: "O, Revered One! You have always been telling people that
the Bhit will be your burial place!" Latif immediately understood the import of the query
and returned to Bhit.
There he donned black garments and went into seclusion for 20 days. During this time he
occassionaly ate a few morsels or sips of water. He began to sing what would be his final
composition (Sur Kedaro) - a sombre ballad commemorating the martydom which serves
as a reminder that tyranny must be resisted and that the life of the spirit is beyond the life
of the flesh (it was traditional for others to record Latif's compositions). On the twenty-
first day, he came out and took a bath. It is said that the vaii [type of Sindhi poem]
"kahirre manjhi hisaaba.." ("On what count am I here..) from Sur Suhinii was on his lips.

Latif asked the fakirs at Bhit to play music and sing songs, and he threw a sheet over
himself as he sat in contemplation. "For three consecutive days, his Faqirs engaged
themselves in song and music. When they stopped they discovered that Shah's soul had,
without anyone's knowledge, flown to the Abode of Eternal Bliss. He left the earthly
planet on [22 Dec. 1751 AD]" - Kalyan Advani.

A splendid tomb, with a huge dome, was built by the most famous architect and artist of
the time Idan and completed within 3 years. It is intricately decorated with Sindhi
craftsmanship. Since the time, millions of people of all walks of life, creeds and castes,
have made a pilgrimage to pay homage each year to the poet-saint who represents the
soul of Sindh. A small museum nearby contains all the worldly material possessions Latif
left behind: a patched, tattered tunic, a quilt, a begging bowl.

"Sun sets, Sasui weeps tears of blood,

No messenger, no traveller from whom to ask of that place,
Confused she remains, but does not think of going back."
..............Bhitai [Sur Sasui Abri]
Shah Abdul Latif Bhitai

He was born in 1689 at a village called Hala Havelli near Hyderabad, Sindh. Shah
Abdul Latif’ was the direct descendent of the Prophet Muhammad through Imam
Zain-ul-Abideen, son of Imam Husayn. Shah's father, Syed Habib Shah had migrated
from Matyaru, Afghanistan to Sindh.

When he was young, he fell in love with the daughter of the village’s landlord. The
landlord however, turned against him and tried his best to harass his family. After
that Shah Latif, left his home became a spiritual wanderer.

In the quest of eternal love, he traveled in many parts of Sindh and adjoining lands
where he met Sufis and Yogis. He spent three years in the company of these Sadhus.

Finally, when he arrived in Thatta, he met a Sufi saint Makhdoom Muhammad Moin.
He understood the inner condition of Shah Latif, and held him there for a few days.
He then told him, "The truth, for which you are wandering around, is inside of
yourself. A man is a mirror for a man. You've seen God's manifestation in the hand of
that girl." After a few days living with that Sufi saint, Shah Latif felt inner satisfaction
and then he left for Hala.
By the time he returned to Hala, the landlord had already died he married the love of
his life Bibi Saidha Begum who died within a few years of their marriage and he
never married again.

After her death, he would often seek solitude and spend most of his time in
contemplation and Muraqaba (Sufi meditation) and writing poetry.

He lived a very simple life. His food was simple as well as his dress, which was often
of saffron color, the color of the dress of Sufis or Yogis, stitched with a black thread.

For the last eight years of his life, he lived at Bhitshah, a small village built by him. A
few days before his death, he retired to his underground room and spent all his time
in prayers and fasting, eating very little. The great Sufi poet died in 1752 was buried
at the same place where a shrine now stands. In 1866, 114 years after the poet's
death, a German scholar Ernest Trump compiled Risalo, a complete collection of
Shah Abdul Latif's poetry,

Sufi Poet-Saints (cntd)

by

Salman Saeed

Shah Abdul Latif Bhitai

“Go not far , sasui , nor give up the quest,

walk not with your feet, yet sit not quite content,

All connection with joys of life snap,

Walk with your heart , that the journey may soon end."

Shah Abdul Latif Bhitai - Poet Laureate of Sindh

[1689-1752] - Poet Laureate of Sindh

`Shah Abdul Latif Bhitai was born in the small village of Bhit [ the mound] about 150 miles north of
Karachi . His Urs is held every year between the 13th and 15th of Safar , the second Islamic lunar
month.
Shah Latif can be said to be the soul of Sindh. He was a great saint , a nationalist , a humanist
and a poet whose stature is perhaps on par with the great poets of the world [Byron, Keats ,
Selley, Neruda, Rilke, Rimbaud, etc ] . Just as the Elizabethan period [ 1500-1700] is known more
for Shakespeare than for the empire-builders as Raleigh and Sir Francis Drake [ whose plunder
of the Spanish gold armadas earned him the knighthood from the Queen] , so the Kalhora period
of Sindh history [ which managed to withstand Nadir Shah's invasion of Delhi in 1739 ] will be
remembered more for Shah Latif’s poetry.

The Kalhoras period during which Shah Latif lived ,was a period of great prosperity and the towns
of Thatta and Hyderabad thrived under the good governance [ low taxes, canal irrigation ,
textiles ] of the Kalhoras who were originally ruling the north of Sindh near Sukkur. The East India
Company described Thatta "as large as London" ; International commerce gave Thatta its
prominence with textiles exports and 4000 ships & boats and 400 schools. The Kalhoras were to
squeeze out the Sammas and the Soomros who ruled the southern parts of Sindh. The great
romance of Sasui-Punhu was born in the Sammas period [ 1300- 1500] and which Shah Latif
later made the subject of his Surs.

"Shah Jo Risalo" the message of Shah

His poetry was first translated into German in 1866 [a hundred years after his death] by Ernest
Trump a German scholar and missionary when in 1860’s he became fascinated by Sindhi
language and culture and the jogis and singers who sang Shah Latif’s verses [ganj]. With the help
of Sindhi scholars he compiled a selection of the original verses and called it "Shah Jo Risalo"
[the message of Shah].

Later in 1940, D.H. Sorley an English scholar learnt Sindhi, and published selections from the
Risalo by the Oxford University Press entitled "Shah Abdul latif of Bhit - His Poetry,Life and
Times".

The most recent work [ 1994], from which most of the translations given here are taken from , is
that of Amena Khamisani a professor in English Literature at the Sindh University.

Much of Shah Bhitai’s poetry expresses the individual seeking for God in terms of well-known
ballads and the negation of the ego. In Islamic tradition the seeker and the sought are both
males. Shah following the Indian tradition made his individual a female. Shah’s heroine’s come
mainly from the lower strata than the heroes, and yet they outshine the men. The divine is the
beloved , with the feminine form associated with earth fertility, nurture, wisdom, and intuition and
the masculine with rationality an logic.

The Surs of Shah Jo Risalo

The word " Sur" means a mode of singing .In all there are 30 Surs in Shah Jo Risalo. In Indian
classical music, its " Rag" and Raginis" are sung at different times of day and night. In Risalo the
Surs are named according to their subject matter . The underlying theme is how the individual is
to cultivate the godly attributes, negate his ego so as to evolve to a better human being.

Bhitai art is "impressionistic" . He uses the plight of the poor, the peasantry, the fisherman, the
weavers, and the helpless needy women in his work. The ancient folklore names of his stories
and episodes such as Sasui , Marvi, Sohni , Bilawal become the means by which he attains his
end - namely that of the evolution of better human beings in society. In many verses the virtues of
patience and the evils of arrogance , anger are stressed
Examples of the Surs :

-- "Sur Hussaini" glorifies the martyrdom of Hasan and Hussain.

-- "Sur Samundi" sings of the trading traditions of Sindh. The Monsoons are over and the sailors
get ready to catch the receding monsoon winds. Shah gives this poetry a metaphor of
worshipping the "Deep" sea [God] if one is to gain rubies and pearls.

-- "Sur Ramkali" is devoted to Yogis/ Jogis, " they carry nothing , not their ego, .... Shah Latif says
: " Sorrows are the ornament of joys; I have no use for joys unmixed with sorrows.... don't follow
the well beaten path ; people float downstream , you should swim upstream.."

-- " Sur Sarang" is an cry and ode for the Monsoon Rains in the parched Sindh countryside ,

-- "Sur Sasui" is on the tragedy of Sassi and her lover Punhu,

-- " Sur Bilawal" sings of the golden period in Sindh under the Sammas and the tragedy of Bilawal
a liberal scion of the royal , who was killed [ crushed in an oil press] by the fanaticism of the
orthodox Sammas.

Look at the weavers,

delicate is their love,

they join every day,

and learn not to part.

Sufi is not limited by religious bounds,

He discloses not the war he wages in his mind,

Helps and assists those who with him fight.

[ Sur Yaman Kalyan]

" Go not far , sasui , nor give up the quest,

walk not with your feet, yet sit not quite content,

All connection with joys of life snap,

Walk with your heart , that the journey may soon end.

[ Sur Sasui ]

Shah Latif’s Sasui-Punhu [ a tragic romance of the Sammas period 1250-1350.]

Sasui was born in a Brahmin family ; because her horoscope indicated that she was destined to
marry an alien ,her father floated her in a wooden box down the Indus river. A washerman at
Bambhore [ re; the folk song "mera lutta -e shehar Bhambore nee ... singer Dr. Amjad ] found her
and being childless adopted her. Because of her beauty her name was Sasui, Sindhi for moon [ in
Sanskrit "Sashi" ]. Her beauty’s fame grew far and wide such that it attracted a merchant prince of
Mehran, Baluchistan. It was mutual love at first sight. Punhu marries Sasui , refuses to be a
trader and settles down in Bhambore to become a washerman. On hearing this news , Punhu’s
father turns furious and sends his other two sons , who drug Punhu and take him away while
Sasui sleeps. Sasui wakes up to find Punhu gone, starts walking barefoot in her search for
Punhu. A shepherd on the way views her with a leery eye. Sasui prays to mother earth to protect
her honour and the earth open up to end her life. Punhu meanwhile recovers and escapes back
to Bhambore only to find Sasui dead. He too meets the same end and is thus united with sasui in
death.

"Sun sets , Sasui weeps tears of blood ,

No messenger , no traveler from whom to ask of that place ,

Confused she remains , but does not think of going back."

[ Sur Sasui Abri]

The poetry has descriptions of how all the birds and animals in the desert were saddened by
Sasui's tragedy . Shah Latif’s compassion was such that one story relates to his adoption of two
puppy dogs who were abandoned . He called them "moti" [ pearl ] and "khenu"" [ a ball ] . These
two dogs followed him around his travels with the fakirs and jogis in Sindh.he had adopted

Shah Latif’s Suhni - Mehar : [ a tragic romance of the Sammas period 1530-1550.]

The Arghun great descendants of Genghis Khan were pushed out of Kandhar by Babar and
descended on Sindh around early 1520 and were assimilated into the Sindhi culture. The
Arghuns defeated the Sammas . The Sammas are believed to be originally J/Yadavas Rajputs
who settled in Gujarat after the early [ 900 AD ] Arab invasion and later drifted back into Sindh
and fought the Khiljis alongside the Soomros. When later peace was made, the result was that
the Hindu chiefs of lower Sindh lost power. For a while Sindh was shared between the Arghuns
and the Tarkhan. Humayaun married an Arghun Sindhi girl Hamida Banu at a village Patt in Sindh
in 1541 and Rana Birsal of Amarkot gave shelter to Humayun. Here Akbar was born on October
15, 1542. Isa Khan Arghun in 1655 invited the Portuguese for help against the local tribes. Thatta
was sacked. It is in this period of darkness that the episode of Suhni -Mehar is set in .

The story here that Shah Latif’s poetry sings of is the tragedy of Suhni [the beautiful one ] - it is
also known in Punjab as Sohni - Mahiwal . Sohni is the daughter of Tula, a potter of Shadapur .
Izzat Beg a merchant-prince of Bokhara , falls in love with Sohni. . He forgets his business and
Bokhara and settles down as a buffalo-herd by the name of Sahir across the river .Every night
Sohni would swim across on her pitcher till one day her angry and jealous sister in-law replaced
the baked pitcher with an unbaked one. As Sohni enters the river the pitcher melts and Sahir
hearing her cries also jumps in to save her , and both meet a watery grave.

The last days of Shah.

The history books claim that sometime before his death, Shah threw the manuscripts of his works
into the Karar lake near his village of Bhit [ the mound/ rock ]. His reason for doing so was that his
people may not understand the main theme of messages. However his disciples had some older
copies of his work. and it was the mainly through the efforts of a lady by the name of Mai Miamat,
a disciple, who had memorised a lot of his verses. Thus by her singing the verses, his disciples
were able to record his messages.

It is said that Shah longed to perform a pilgrimage to Karbala [ the site where Hasan & Hussain
were martyred ]. As he went to Kutch to board a ship for the journey, a pious man met him and
said : " O saint you have always said that Bhit will be your burial place ". At this remark , Shah
went back to Bhit .

It is said that he donned black garments and went into seclusion for 20 days , composing "Sur
Kedaro" a serious ballad about resisting tyranny and about the eternity of spirit and the
mortalness of the body. After this he sang "Sur Suhini" [ kahirre manjhi hisaaba - on what count
am I here ].

Shah Latif asked the jogis and the fakirs to play music and sing . He died after three days on 22
December 1751. The only worldly possessions he left behind were a patched cloak, a quilt and a
begging bowl.

Wind blew! The sand enveloped the body,

Wind blew! The sand enveloped the body,
Whatever little life left, is to see the beloved.

These Naangas go to Hinglaj

To see Mother Kali,
They have been to Dwarka,
These worshippers of Shiva.
There is nothing like them
On the Frontier
Or in Sindh
Or in Hindustan!
They have woven their souls in Rama:
Inside of them, there is only Rama:
Where Shiva oversees, that is where they settle.
I am conversant with the Yogis
Who always seek the sun.
All the hours of the day, their eyes are on mother Kali.