مجھے بے خودی یہ تُو نے بھلی چاشنی چکھائی
mujhe be-ḳhudī ye tū ne bhalī chāshnī chakhā.ī
O Selflessness, you have made me taste such a wonderful sweetness
شاہ نیاز احمد بریلوی
مجھے بے خودی یہ تُو نے بھلی چاشنی چکھائی کسی آرزو کی دِل میں نہیں اب رہی سمائی
mujhe be-ḳhudī ye tū ne bhalī chāshnī chakhā.ī kisī aarzū kī dil meñ nahīñ ab rahī samā.ī
O Selflessness, you have made me taste such a wonderful sweetness; That now there is no room left in my heart for any (other) desire.
نہ حذر ہے نہ خطر ہے نہ رجا ہے نے دعا ہے نہ خیالِ بندگی ہے نہ تمنّائے خدائی
na hazar hai na ḳhatar hai na rajā hai ne duā hai na ḳhayāl-e-bandagī hai na tamannā-e-k Hudā.ī
There is no fear, no danger, no hope, and no prayer; There is neither the thought of servitude nor the desire for godhood.
نہ مقامِ گفتگو ہے نہ محلِ جُستجو ہے نہ وہاں حواس پہنچیں نہ خِرد کو ہے رسائی
na maqām-e-guftugū hai na mahall-e-justujū hai na vahāñ havās pahuñcheñ na ḳhirad ko hai rasā.ī
There is no place for conversation, nor any occasion for searching; Neither can the senses reach there, nor does intellect have any access.
نہ مکیں ہے نے مکاں ہے نہ زمیں ہے نے زماں ہے دِلِ بے نوا نے میرے جہاں چھاؤنی ہے چھائی
na makīñ hai ne makāñ hai na zamīñ hai ne zamāñ hai dil-e-be-navā ne mere jahāñ chhāvnī hai chhā.ī
There is no dweller, no dwelling, no earth, and no time; Where my destitute heart has pitched its camp.
نہ وصال ہے نہ ہجراں نہ سرور ہے نہ غم ہے جسے کہیے خوابِ غفلت سو وہ نیند ہم کو آئی
na visāl hai na hijrāñ na surūr hai na ġham hai jise kahiye ḳhvāb-e-ġhaflat so vo niiñd ham ko aa.ī
There is no union, no separation, no joy, and no sorrow; What is called the sleep of oblivion, that is the sleep that has overtaken us.
من و تُو اُٹھے جہاں ہوں ہوسیں وہاں کہاں ہوں جو دوئی کے تھی لوازم سو رہائی اُن سے پائی
man-o-tū uThe jahāñ hoñ havaseñ vahāñ kahāñ hoñ jo duī ke thī lavāzim so rihā.ī un se paa.ī
Where 'Me and You' have been removed, how can desires remain there? All that were the essentials of duality, I have found liberation from them.
یہاں مَیں رہا ہوں جب تو سخنِ 'نیاز' بولوں سُنو گے زبانِ نے سے وہی جو کہے گا نائی
yahāñ maiñ rahā huuñ jab to suḳhan-e-'niyāz' bolūñ sunoge zbān-e-ne se vahī jo kahegā nā.ī
If I remain here, only then can I speak the words of 'Niyaz'; (Now) you will hear from the tongue of the reed-flute only what the flute-player says.
📖Metaphorical & Poetic Meaning
This is a classic Sufi ghazal describing the state of Fana (annihilation of the self in God).
The Sweetness of Nothingness
The poem begins by celebrating be-ḳhudī (selflessness/rapture). This state is so sweet that it crowds out all other worldly desires.
Beyond Duality
The subsequent verses systematically strip away all human concepts. The poet has moved beyond fear and hope, beyond prayer, and even beyond the desire to be a servant or a master (god). He has entered a realm where space (makāñ), time (zamāñ), and even the self (makīñ) do not exist.
The End of Striving
In this state, there is no more searching (justujū) or talking (guftugū) because there is nothing left to find or say. It is beyond the reach of intellect (ḳhirad) and senses (havās).
Liberation from 'Me and You'
The core of the poem is the removal of man-o-tū (Me and You). Once this duality (duī) is gone, all the 'essentials' that come with it—like desire, conflict, union, and separation—also vanish.
The Flute Metaphor
The final couplet (Maqta) is a brilliant summary of mystical channeling. The poet says 'Niyaz' (his ego-self) is gone, so he can no longer speak as him. He is now just a hollow reed (ne), and whatever words come out are directly from the 'flute-player' (naa.ī), i.e., God.
📖Glossary of Highlighted Words
▶️Listen to the Poem
Sung by Abida Parveen