Shamas Faqir...

Several lyrics of Shamas Faqir centre round the theme of the mystic's quest for the primal cause of this universe. As an illustration, the lyric titled 'Agur Kami Manz Drav' repeatedly poses the question, 'what is the fountainhead of the stream?', which serves as its refrain. Here is my translation of some significant lines of the poem (attempted to convey the essential meaning):

Day and night does Pavan flow
Through the four Bhavans non-stop;
Whence did it come
And whither did it go?
It was even (all of one hue),
Whence did the stream come forth?
.......

He who owns the sea
Is the Lord of water,
The river issued from the drop;
To get to the meaning,
Sacrifice yourself first;

.....

O Shamas, to attain gnosis,
Throw open your heart's door;
Sun-like, roam the sky through
(To fathom the Secret);
What is the fountain-head?

We can see that the poem poses vital and thought- provoking questions regarding the First Cause. It instructs the seeker to pursue the spiritual journey inwardly to realize the Self. This would naturally call for annihilation of the little self. The answer to the imponderable question regarding the source of the Cosmos is provided through the intertwined images of the 'drop' and the 'river'. They parallel the images of the bindu and the sindu given in Hindu mystical literature, conveying what Swami Ram Tirtha does equally aptly through the phrase 'Infinite in the Finite'. In the concluding lines, that lay stress on cleansing the heart as a means to inward transformation, the tone of the poem changes as the poet addresses his own self. Without sounding the didactic, the changed tone stimulates self- introspection in the reader/listener.
The Persian Sufi poets have often used the word rinda in their lyrics. It refers to the true lover, a liberated soul (not tied to this or that school). With its rich associations, it has been absorbed into Kashmiri mystical poetry and has by now got into common usage among the Kashmiris. It occurs frequently in Shamas Faqir's verse too. One poem titled 'Rinda Sara Ho Sapdi Kunu Ye' is specifically addressed to the rinda. This is how the poet instructs the aspiring gnostic:

O rinda, in order to realize the One,
Learn to die while still alive.
Emphasis is laid in the poem on self-conquest as being the stepping stone to advancement in spirituality. Whether we call the aspirant a yogi or an arif, his sadhana has to consist in 'cleansing of the doors of perception', which involves a disciplining of the mind and the senses. He has to be discriminative and mentally alert throughout. Shamas Faqir is explicit about this quality required of the true aspirant:
Seemingly blind, look keenly for
What you seek, O rinda!
Sifting the pure grain
From the impure,
Winnowing the grains a hundred times
Will reveal the Precious One to you.
The poet draws our attention to the strenuousness and pains involved in the spiritual effort, in these lines:
Break the stones at the dead of night,
To take away the Gem guarded
by the cobra;
Feed the burning lamp
with your blood,
Eat up your own flesh;
Thus will you, O rinda, realize the One.
Special stress is laid in the closing lines on belief and divine grace:
Believe before you verify,
That's Shamas Faqir's gospel;
When you get the 'Word'
As a God-sent gift,
O rinda, you'll realize the One.
......... from koausa.org