FORGOTTEN SUFI POET "RAHIM SAA’B SOPORE (1775-1850) "

                                                                                   

   
                    ( A  poor Man's house in  Sopore during  1957 floods in  kashmir Valley )
                                                        

 FORGOTTEN  SUFI  POET  RAHIM    SAA’B   SOPORE  (1775-1850) 

Tse   Saa’nei    Aangaenn  Mo Pukh  Vaanieyo

Aetchh Maa Gatchhanaai Geero  Lo …..

Jaan Vandhyo Haa Ba Paan Vandhyo

Zuvv Tai Jaan  Vandhaai  Myaanie Peero  lo..

( Rahim S’aab Sopore  )

My english rendering of the above  lines would be …

 “O Merchant of  Of cheerfulness ,

 What gain lies in Visiting  this  ill fated courtyard of ours  ?

Why put your eyes to strain and unhappiness ?

And this   life   for you ,

This  body for you ,

This   Body  and this  soul for you  My master !”

This happens to be the most popular  sufi composition sung in Mehfils all over  kashmir. This also happens to be the most moving song that is generally sung in Mehndiraat functions  by kashmiris across the religious divide . The   heartfelt   thankfulness conveyed through the verse above   is  coupled with a deep feeling  of  total  surrender and submission. Surrender and submission in Love . Surrender and submission   to  the master / Guru by his Pupil / follower  . Who can stop his tears ? I have seen illiterate and educated women moistening  their eyes  on these lines.  I am privy to many such   instances   especially when late Ghulam Hassan Sofi  would sing this composition in any gathering . None other than  Rahim Saa’b  Sopori  could compose it.

 Some other compositions of this Sufi  Poet  that became popular with kashmiris are ..

 (2)  “Saa’ta Akki Tuss Ta Me Guvv Kunuyee Aan

Ta’na Chhuss Zuv Ta Jaan Tuss Vandhaani “

“ On an auspicious day , common became our honor,

Since then  I hold this body and  soul for him alone “

(2)

         “ Chashmaa  Lo’ssum Vuchhaan Va’taai

            Iyumm Na’taai Maarus Paan ..”

“These eyes are weary now in  his wait ,

Here I Kill Myself ,

should he not turn up.”

(3)  “Bahaar aav  Gul   Phae’l  Ranga Rung

Rangaa Rung Paan Chhuyii Be- Rang”

“   Spring  has arrived  and Colourful   flowers bloom  ,

 With Cololurs all around , this individual lies  colourless  .”

(4 )” Pyaal Tchaavithh Maala Maalo

Chhavaa’raavithh  Ha Kalwaalo “

“ O Saqi ! offering cupfuls of your wine ,

You made us drunk  and heady “

(5)” Sondar maal Gaejjisso  Tchaaney Maaye

Lagayo Tchhaye  ha madano “

“ In your love , Look how this gorgeous  girl perishes ,

O Love ! I die for your shadows even .”

(6)   “Ya’naa Goa’mm Neerithh Ta’naa   naai  aam

Vessiye   Zaanh   Naai Taman’aa Draam “

“Never did he turn up ,once he moved away,

Friend ! The desire within remained unfulfilled . “

(7) Sopore Rahimun Vaen  Ashiq’a   Graavo

Ti Na Kaaensi Vaenni Aavo Lo

( These verses  composed by  “ Rahim of sopore” are just grievances in Love

Alas ! None understood them in that way  )

So many songs , So Many compostions.  All  intense  in feeling  and content . Songs of love   brimming with a deep feeling  of   faithfulness  and attachment . Shastra , Shaivism and   Verses  in intense devotion to Prophet  ( PBUH ) . Very little is written about him.He has  almost  been forgotten by kashmiris .  Except Amin Kaamil, Mohd Ahsaan  and Moti Lal Saqi , I do not know whether any  other person has done some serious research on this Mystic sufi poet . Some say Adabi Markaz Kaamraaz has also published a booklet on him . I do not know. I have not seen it.

Was he a Cowherd ( Wagay in kashmiri  ) as is generally mentioned about him. ? Where  from  did he get the knowledge of so many  subjects that he touches and so many  symbols of Hindus  that he brings  into  his compositions . He uses words like  ‘ OMKAAR “,  ‘PRAN ‘,  ‘SHIVA ‘ ,’ PAAP’, ‘ PUNYAA’,’ PAVAN ‘,  ‘GAGAN ‘ ‘ GYAAN ‘  and many more .

According to  Late Moti Lal Saqi ,

“

From Perusal of his poetry , It appears that Rahim sahib has been closely connected with   educated kashmiri Pandits . It  is also  apprent that he was  in a profession where he could interact with educated  and literate people . Accordingly I have a lurking doubt about  his being a Cowherd  .”

He is believed to have lived in Telvani Mohalla sopore . A school of thought believes that he was a weaver  by profession and not a Cowherd as is generally believed . Influence of Lal Ded and Sheilkh Nur Ud din  or Nund Ryosh on his thought is eveident.

For sure he belonged to Qadiri silsila of sufi s as he himself reveals  in a composition…

“ Rahimuss  silsile Qaadiri  Chhu Dha’r Haq ,

Valllah  Ta Billah Chhuna Kaanh  Shaq “

It is also believed that sometime  around his  middle age , he fractured his leg .Due  to inadequate medical attention at that time ,  this  problem persisted after  he sought  treatment from  quacks .   Troubled by pain , he would  limp while walking . For this reason , he  came to stay with his daughter in sopore town . Some people also believe that he was Nicknamed as SHAAH.

 Unfortunately , this grand poet has been summarily dealt by most of the authors who have compiled   history of kashmiri sufi poets or sufi poetry of kashmir. He lies buried at Aarampora in sopore.

Taenni gomaai RABAAB,
Ragan gaiyumm Taaraai,
Zeer o Bum thhov- thumm Cheero Lo...
Jaan Vandayo,
Haa Ba paan Vandayo,
Zuvv tai Jaan vandaai
Myaani peero lo..

(Rahim Saa'b Sopore)

My English rendering would be...

"In this love,
This body has turned to be a RABAAB
And these veins like taut strings.
Now Master , 
Play your notes 
High and low..

This life for you,
This body for you,
This life and soul for you my Master...."

(Autar Mota)

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