Monday, December 24, 2007

Fatima Bhutto




Fatima Bhutto




(born 29 May 1982) is a young poet, writer and columnist who came to fame after the appearance of her first book, a collection of poems, titled Whispers of the Desert. Fatima was only 15 years old when the collection was published.
She is now a columnist for The News in Pakistan. She received notable coverage for her second book. Fatima is the daughter of the Shaheed Murtaza Bhutto. She is the grand-daughter of former Prime Minister, Z.A. Bhutto. Fatima is not known to be very active political worker. She is however far more active as a political writer and spares no body in criticism. Fatima’s style of writing resembles that of “Arab News” jovial writer Jehad Khazin. Her writings reflect some Pan-arabism , Liberalism and a lot of multi-directional political sides.

muhtarma Benazir Bhutto


Benazir Bhutto



(1953- ), Pakistani political leader, who served as first female prime minister of a Muslim country, she served for Pakistan from 1988 to 1990 and from 1993 to 1996. Born into a wealthy landholding family with a tradition of political activism in southeastern Sindh province, Bhutto enjoyed a privileged childhood
Bhutto was educated at Harvard's Radcliffe College in the United States and at the University of Oxford in England, where she excelled in studies as well as other activities including debating competitions, she was the first Asian woman to be elected president of the Oxford Union. The daughter of a intelligent and Charismatic Prime Minister Zulfikar Ali Bhutto (1971-1977), she returned to Pakistan in june 1977, planning on a career in the foreign service. But only two weeks later, however, military officers led by General Muhammad Zia-ul-Haq , capitalizing on public protests of disputed parliamentary elections overthrew Prime Minister Zulfikar Ali Bhutto in a bloodless coup. Benazir Bhutto spent the next eighteen months in and out of house arrest as she struggled to rally political support to force Zia to drop fallacious murder charges against her father. The military dictator ignored worldwide appeals for clemency and had Zulfikar Bhutto hanged in April of 1979.
Bhutto's persecution began in earnest after the dismissal of her father's government in 1977 and his execution in 1979 as she intensified her denunciations of Zia and sought to organize a political movement against him. Repeatedly put under house arrest, she was finally imprisoned under solitary confinement in a desert cell in Sindh province during the summer of 1981. Bhutto described the hellish conditions in her wall less cage in "Daughter of Destiny":
"The summer heat turned my cell into an oven. My skin split and peeled, coming off my hands in sheets. Boils erupted on my face. My hair, which had always been thick, began to come out by the handful. Insects crept into the cell like invading armies. Grasshoppers, mosquitoes, stinging flies, bees and bugs came up through the cracks in the floor and through the open bars from the courtyard. Big black ants, cockroaches, seething clumps of little red ants and spiders. I tried pulling the sheet over my head at night to hide from their bites, pushing it back when it got too hot to breathe."
Released in 1984, she went into exile in Britain until 1986, when martial law was lifted in Pakistan.She returned with a huge crowd numbering in the hundreds of thousands turned out on the streets to greet her, by then the leading symbol of the anti-Zia movement, when she returned to Lahore in April of 1986. Formally elected chair in the following month, Bhutto lost no time in organising mass protests and civil disobedience campaigns to pressure Zia to relinquish office and call national elections. Bhutto's stirring oratory, familiar name, and striking appearance helped give her a strong mass appeal, but she had to struggle to wrest real power from the PPP's old-guard leadership, members of which were wary of her gender, youth, and political wisdom. Supported by tumultuous crowds, Bhutto again called for fresh elections, resulting in another short prison term that same year. She also had to contend with internal dissension among the anti-Zia forces.
In 1988 Zia was killed in an airplane crash, less than three months after announcing that elections would take place. In the November elections the PPP gained a huge popularity in the National Assembly, and in December 1988 Bhutto, 35 only became prime minister of Pakistan, the first woman to hold this office in any modern Islamic state. During her first term, Her objective was to return Pakistan to civilian rule and oust the men who executed her father, she also started Peoples Program for economic uplift of the masses. Benazir Bhutto lifted a ban on student and trade unions. The PPP. Government hosted the fourth S. A. A. R. C. Summit held in Islamabad, in December 1988.
In August 1990, however, President Ghulam Ishaq Khan dismissed her, charging her with incompetence and corruption. ,The President and the Caretaker Prime Minister filed a series of references against Mohtarma Benazir Bhutto. Her husband, Mr. Asif Ali Zardari was arrested and imprisoned for over two years on a number of up charges.
Her party was soundly defeated in the elections that followed in November 1990, and Bhutto became an opposition leader in the parliament. Subsequent attempts to oust the ruling party resulted in Bhutto’s deportation to the city of Karachi in 1992, and she was temporarily banned from entering Islamabad, the capital of Pakistan.
Addressing at UN
In July 1993, the President of Pakistan dismissed the Government of Prime Minister Mian Nawaz Sharif on corruption charges and called for fresh elections. The Pakistan Peoples Party went to the people in October, 1993 with a new "Agenda for Change". The programme envisaged government at the door-step of the people and priority to the social sectors. Mohtarma Benazir Bhutto was again elected Prime Minister with a broad mandate after achieving strong popular support in all the four provinces of Pakistan .
Bhutto's platform has been leftist, including food for the hungry, health care, jobs, slum clearance and a monthly minimum wage.
She has been opposed by Islamic fundamentalists who have been suspicious of the PPP because of its alleged leftist.
Due to Benazir’s Personal world popularity, during her term Pakistan’s relation with other countries improved ,her moderate foreign policy had been credited for improving the wrong image of Pakistan around the world ,however domestically she and her party have been widely blamed for excessive corruption.
Benazir again faced trouble from the opposition. In the autumn of 1994, Nawaz Sharif led a "train march" from Karachi to Peshawar. This was followed by general strike on September 20. Two weeks later Nawaz Sharif called a "wheel jam" strike on October 11.
Bhutto was dismissed from office for the second time in late 1996. In October, large street demonstrations shut down the capital, and Bhutto aroused criticism when she had arrested several rival party leaders who had participated in the demonstrations.
Bhutto came under pressure from the press and public, who charged her government with corruption and mismanagement. On November 5, 1996, President of Pakistan Farooq Leghari dismissed Prime Minister Bhutto and dissolved the National Assembly.
Bhutto's husband, Zardari, was the focus of much of the criticism. She had appointed him to the cabinet post of investment minister. He was accused of taking bribes and pocketing money from government contracts. President Leghari also charged that Zardari was responsible for "extrajudicial killings" in Karachi, where Bhutto rivals had been killed by police.She denounced all charges as politically motivated, and went into self-imposed exile. In 2001 the Supreme Court of Pakistan suspended a high court’s 1999 conviction of Bhutto, ordering a retrial, but in a separate trial Bhutto was sentenced in absentia to three years in prison. She is currently still in self-exile in London and faces charges if she returns back.
She has been mentioned as "The world's most popular politician" in the New Guinness Book of Record 1996.
The "Times" and the "Australian Magazine" (May 4, 1996) have drawn up a list of 100 most powerful women and have included Benazir Bhutto as one of them.
She has received many honoury degrees and awards from several countries.
She also lectures and takes part in several major world events.

Publications
Benazir Bhutto is the author of two books "Foreign Policy in Perspective" (1978) and her autobiography, "Daughter of the East" (1989). Several collections of her speeches and works have been compiled which include "The Way Out", Pakistan Foreign Policy, Challenges and Responses in the Post-Cold War era in "After the Cold War" by Keith Philip Lepor and Male Domination of Women offends her Islamic religion in "Lend Me Your ears: Great Speeches in History" by William Saffire. "The Way Out" (1980). She has also contributed to many periodicals and to the books, "Predictions for the Next Millennium" by Kristof and Nickerson and "Book of Hopes and Dreams" published by Bookmaster Inc.
AWARDS AND HONORARY DRGREES
Bruno Kreisky Award of Merit in human Rights, 1988.
Honorary Phi Beta Kappa Award (1989), presented by Radcliffe College.
Highest Moroccan Award "Grand Cordon de Wissam Alaoui"
Highest French Award "Grand-croix de la Legion Honneur" (1989)
The Noel Foundation Award, 1990 (UNIFEM).
The Gakushuin Honorary Award, Tokyo (1996)
Award by the Turkish Independent Industries and Businessmen Association (MUSAID) on account of providing assistance to the people of Bosnia.
Golden medal Dragon of Bosnia awarded by President of Bosnia (1996)
Key to the city of Los Angeles, presented by the Mayor of Los Angeles (1995)
Presidential Medal, Paul Nitze School of Advanced International Science (1995)
Medal by University of California at Los Angeles (1995)
Honorary Doctorate of Law, L.L.D Harvard University (1989)
Honorary Doctorate of Law (Honoris Causa), University of Sindh (1994)
Honorary Doctorate from Mendanao State University, Philippines (1995)
Honorary Doctorate of Law (Honoris Causa), Peshawar University (1995)
Honorary Doctorate of Economics, Gakushuin University, Tokyo (1996)
Honorary Fellowship by Lady Margaret Hall, University Oxford, (1989)
Honorary Fellowship by St. Catherine College, University of Oxford, (1989)
Honorary Professor of the Kyrghyz State National University (1995) Kyrghyzstan.
Honorary Professor of Yassavi Kazakh Turkish University, Kazakh-Turkish International Language University, Kazakhstan, 1995.
Honorable Member of OHYUKAI, Alumni Association of Gakushuin, conferred by OHYUKAI Tokyo (1996).
Awarded the 2000 Millennium Medal of Honor by American Biographical Institute, Inc. in November 1998. Awarded American Academy Award of Achievement in London, October 28, 2000

sain Pir Pagaro


Pir Pagara


is the title given to the leader of Muslim Sufi order of Hurs in Sindh province of Pakistan. It comes from Persian word Pir (Chief) and Sindhi word Pagara (Chieftain's Turban). The turban that Pir Pagaro's used to adorn was thought to belong to Muhammad.
Per legend, the first Pir Pagaro was such a high scholar that he won many scholarly debates. As per Sindh's tradition, the defeated scholar would submit his turban. With so many turbans on his head, he was declared Pir Pagaro or Chief with Many Turbans.
The current Pir Pagaro is Shah Mardan Shah II he became Pir Pagaro in 1954. His father Pir Syed Sabghatullah Shah Pagaro was given the chair; he was hanged on 20th March, 1943 by the British colonial government after he was found guilty, in a sham trial, of inciting an armed uprising of Hurs followers.

history of the Hur Movement
During the British rule of India, Pir Pagaro declared his community "Hur" (free from British slavery). The British tried to crush the uprising and that started an armed resistance by Hurs. Ultimately the British passed the infamous law "Hur Act" where the entire Hur community was declared criminals and were ordered to be shot to death on sight.
The Hurs were ultimately defeated and Pir Pagaro was hanged. At the end of British rule on India. Pir Pagaro's two sons, who were in British custody in England, were released and came back to lead their community. Their part of Sindh was a province in the newly created Pakistan. The elder son is now the current Pir Pagaro.
Hurs in the 1965 War
In 1965 war of India and Pakistan, the Southern desert sector was a mere sideshow to the major battles fought in the Punjab and in Kashmir. However the Indians had placed two divisions in the desert with the aim of tying down Pakistani troops.
Facing a shortage of troops and unable to divert any substantial forces from the Punjab and Kashmir sectors (where the main Indian thrust has come), the commander of the Pakistan Rangers, Brigadier Khuda Dad Khan, turned to local help. Hurs voluteered in droves. Given only basic training and light weapons, the Hurs nevertheless gave a fine account of themselves in the conflict. Fighting alongside Rangers and regular army units (known collectively as the Desert Force), the Hurs used their knowledege of the desert to good effect and helped to blunt the Indian offensive. But, perhaps their most famous (and militarily important)action was the capture of the Indian fort of Kishangarh, a feature located several kilometer inside India.
Persecution of Hurs by Bhutto Government
In 1972 Z. A. Bhutto became the president and then the prime minister of Pakistan. Under his government, the Government of Sindh started a crackdown on Hurs. Matters got worst when four prominent Faqirs were gunned down by police. Their photos appeared in the newspapers as dacoits gunned down by police in armed combat. This happened despite the fact that Sindhies considered Hurs as Sindh's heroes and the historic Bhutto family personally respected Pir Pagaro. In the general elections of 1977, Pir Pagaro decided to break the tradition of not involving into power politics ran for seat of parliament from Mr. Bhuttos hometown of Larkana. This was a symbolic gesture of protest but Pir Pagaro was arrested. This saw a bloody clash of Hurs and government leaving hundreds of Hurs and government officials dead.
Creation of Hur Force
In 1977 coup which overthrew Mr. Bhutto, the newly empowered dictator General Ziaul Haq, who was looking for some foothold in Sindh, restored the status of Hurs in Pakistan Army. He also appointed a famous Sindhi civil servant Mr. Bashir Ahmed Siddiqui as the Inspector General of Sindh to face the growing problem of dacoits, especially Paro Chandio. Mr. Siddiqui formed a militia called Hur Force out of Hurs. This saw the death of 1965 war hero Faqir Jamal Mangrio by the hand of Paro Chandio but also saw the death of Paro Chandio by the hand of I.G. Siddiqui himself.

Nizamani

Nizamani is the name of a Baloch Rind tribe in Sindh (Hyderabad) province of Pakistan who originally spoke Siraiki.
Nizamanis history started with history of balochs, there were 44 tribes of Balochs who came from middle east to Kurdistan Iran, then finally to present Balochistan and Rind tribe was ruler among them. Chaker-e-Azam was chief of all Baloch tribes. Slowly the tribes were expanded and there land also, from whole Balochistan to Multan which was there head quarter, so there were different new sub tribes came into being from Rind tribe, and Nizamani tribe also came in this way. The name Nizamani was taken from the name Nizam a father of all Nizamanis he was a great poet and a saint of his time. Now his grave is in Dera Ismail khan and known as Sakhi Nizam.
In the Talpur dynasty they served in their army as spokeman for them. Moreoften, they used to travel to Afghanistan. Nizamanis never inherited lands or undue benefits from the rulers. Recently we come to know that there is pathan tribe named as Nizamkhel in Afganistan, claimed to be an off shoot of Nizamani tribe who speak pushto.
In the 18th century they migrated in very large numbers into Sindh and thorughout Pakistan. Majority of them are settled in Tando Qaiser, Sanghar, Matli, Tando Soomro, Qazi Jo Goth, Sheehan Nizamani, Matiari, Tando Muhammad khan, Badin, Hyderabad, Golarchi, Talhaar, Larkana, Dadu, Khairpur; now due to job and better education they have spread out through out Pakistan in the cities like Gujranwala, Rawalpindi, Lahore, Islamabad and Wah Cantt. Now they are migrating to Saudi Arabia, UAE, Thailand, Singapore, Malaysia, Seattle/Texas/NY-USA, Sydney-Australia, France, Toronto/Vancouver/Manituba-Canada, Deseldof-Germany and UK.
Basically they are Sunni Muslims strictly believing in purdah, and other laws of Sharia. a positive new trend of involving in Tableeghi jamaat has started in the community, sufi movement and agnosticism are very popular among younger generation, especially in Tando Qaiser. Their custom of greeting and social interaction is tremendous. They are very friendly and warm hearted people and are family oriented. Their political awareness is far superior than the most of other cummunities living in Sindh but due to unknown reason they are yet to influence the politics of Sindh. Historically they are agriculture-based community that's why they were very late in education race. But this trend is rapidly changing as they are now more willing to send their children for better education, for that purpose they are shifting to urban areas.
One interesting fact is that you will find Sheedi community-(the black people of African origin)and Khaskhalis where ever Nizamani are living.
Approximately Twenty Thousand (20,000) Nizamani's live in a town called Tando Qaiser [25°22'53"N, 68°30'59"E]located at nearly 15 km East of Hyderabad city Sindh; famous for mangoes and jojoba berries creating a business cycle of approx. one Billion rupes every year.
Retrieved from

TALPUR HISTERY

I think it would be logical to start a family history with the roots of the family or the family tree as it is commonly known. I have my own opinion regarding the lineage of any person, family, clan, tribe or "race." Advocates and detractors for good or bad reasons tend to glorify or malign or highlight or undermine the subjects they are dealing with according to their motives. This approach is quite detrimental to the purpose of objectivity which should be the primary requisite for any such study. We Mahmoodanis, a sub- clan of the Shahdadani clan of the Talpur tribe have Mir Mahmood Khan, the son of Mir Bahram Khan as our progenitor and as such derive our family name from him. Mir Mahmood Khan was the youngest brother of Mir Bijar Khan and Mir Sobdar Khan. It is from Mir Bahram's father, Mir Shahdad Khan, that we derive our clan name of Shahdadani. The Talpurs are Baluchs. Their ancestor Mir Ismail Khan laid the foundations of Dera Ismail Khan. Later one of his sons Mir Ghulam Hussain shifted to Choti Bala in Dera Ghazi Khan. Sons of Mir Sulaiman Kako shifted to Sindh sometime in the 16th century and soon attained considerable influence. Mir Shahdad Khan was prominent even before he became associated with the Kalhoras. He received land from Auragzeb's governor of Multan Sultan Muizudeen. He was esteemed by his contemporaries. He held an important position under Yar Mohammad and Noor Mohammad Kalhora. He died around 1747. His son Mir Bahram Khan stepped into that position and helped the Kalhoras to rule justly and efficiently until he became a victim of court intrigues and was assassinated along with his son Mir Sobdar Khan in 1774. Mian Sarfaraz Khan, killed Mir Bahram despite having taken a solemn oath on The Holy Quran, that he would not harm Mir Bahram's family in any way. The Talpurs rose up in arms and deposed Mian Sarfaraz under the leadership of Mir Fateh Khan as Mir Bahram's eldest son Mir Bijar was away in the Holy Land performing Haj. When he returned, he showed a great deal of restraint but the elements who feared the Talpur ascendancy prompted Mian Ghulam Nabi to fight him .A battle ensued at Laniari and though the Baluchs were fewer in number they routed the Kalhora army. It is stated that during the battle Mian Ghulam Nabi made overtures for peace. On learning this his advisor Taja Laikhi dealt him a fatal blow. Mir Bijar Khan did become the ruler of Sindh abdicated in favor of Abdul Nabi Kalhora, who secured his accession by doing away with four possible inheritors of the throne. Mir Bijar ably served him only to be repaid as his respected father was. Mian Abdul Nabi conspired with Raja of Jhodhpur, Buje Singh to assassinate Mir Bijar Khan. He sent two assassins who on the pretext of delivering an important message in private, attacked and fatally wounded him. Mir Bijar Khan was assassinated in the year1781. The Talpurs and other Baluchs were enraged. Abdul Nabi, sensing danger slipped away. Mir Abdullah, Mir Bijar's son, now found himself shouldering the responsibility of leading the Talpurs and other Baluchs. He too was as noble, brave and honourable as were his father, his uncle and grandfather, who were all assassinated. Although Abdul Nabi slipped away Mir Abdullah did not become the ruler. Another person from the Kalhora family ascended the throne. Abdul Nabi went to Kabul for help. It should be pointed out that the Kalhoras paid levy to rulers in Kabul. He brought with him an army of Afghans under command of one Maddad Khan, whose cruelty and brutality remains unsurpassed in the annals of history in this region. The Baluchs resisted the might of the Afghan ruler as best as they could and had it not been for them the sufferings of the people of Sindh would have been worse. Abdul Nabi had invited this scourge on Sindh. In stark contrast when Mir Bijar Khan was offered help to avenge his father's death by Nasser Khan of Kalat , he refused, saying he would not bring foreign forces on the soil of Sindh. Mian Abdul Nabi after roving for some time again acquired the rule. He assured the Talpurs that he would not harm them. He gave those assurances written on The Holy Quran like Mian Sarfaraz. Those Qurans are still with the Talpur family. Mir Abdullah helped Mian Abdul Nabi to stabilize the country but the latter gave way to his evil inclinations and plotted to assassinate the leading Talpur figures. Mir Abdullah and Mir Fateh Khan (the forebears of the Mirs of Mirpur) were taken in by his assurances and sent away their supporters only to be incarcerated and brutally murdered. This event occurred two years after Mir Bijar's assassination, in year 1783. This proved to be the last straw. The Talpurs under Mir Fateh Ali Khan decided to do away with evil for once and for all. In the Battle of Halani forces loyal to Kalhoras were thoroughly defeated and Mir Fateh Ali Khan became the ruler of Sindh. It has been said that Talpurs were naive or simpletons but nothing could be further from the truth. The Kalhoras were not only the rulers but were also the Talpurs' spiritual leaders and mentors. Rebelling against their spiritual rulers was unthinkable and they suffered for their loyalty and commitment. Even before they became rulers, the Talpurs were patrons of the arts and literature. Manuscripts commissioned by Mir Bijar and Mir Mahmood Khan are still in existence. Mir Mahmmod Khan commissioned the manuscript 'Gulistan' of Sheik Saadi when he was very young. I have in my possession a genealogical table written on a leaf of an old manuscript of Sheikh Saadi's "Gulistan" which goes back to the family of Quraish. It certainly is a later addition because it ends with the great grandson of Mir Mahmood Khan. My point in stating this is to clarify my views regarding family trees. Family trees are important in the sense that they tell you who you are, but they do not determine what you are. In my opinion it does not add to our stature if we are in fact descended from the Quraish and it certainly doesn't make us less anything from us if we aren't. What is important is what we have been doing since. There is no doubt that our family has an authentic, historically proven genealogical tree. This will be subsequently given.THE TALPUR RULE OVER SINDHWith the defeat of the Kalhora forces by the Talpurs in the battle of Halani in 1783 under the command of Mir Fateh Ali Khan, Sindh came under the sway of Talpurs. Abdul Nabi Kalhora, true to his nature, did not sit idle but went to the Court of Kabul to secure the support of Taimur Shah who was more interested in procuring levy from Sindh. He ordered that Sindh be divided into two parts: one ruled by Mir Fateh Ali and the other by Abdul Nabi. He sent a huge force to have this implemented but the Baluchs under Mir Fateh Ali came out to resist the dismemberment at all costs and assembled at Rohri. When the forces of Kabul's Shah heard of the Mir’s determination, he decided to back off. The Shah then accepted Mir Fateh Ali Khan as the ruler of Sindh. He too had to pay a levy to the Kabul Court but not in the subservient way that the Kalhoras insisted on. The Kabul rulers had tasted the blades of Baluch swords and were not anxious to taste them again. Abdul Nabi continued his subversive activities till his death in the Derajat. Mir Fateh Ali, in spite of the heavy odds was able to consolidate Talpur rule in Sindh. Talpur rule in Sindh was unique because Mir Fateh Ali Khan and his three brothers ruled at Hyderabad. This was known as "The Chauyari," the rule of four friends. Fateh Ali was the Principal Amir and held the most important position. The other brothers also had responsibilities: .Mir Thara Khan ruled at Mirpur Khas and Mir Sohrab ruled at Khairpur. The critics consider this as contentious issue and malign the Talpurs. They fail to see that this was better than putting the pretenders to the sword and starting costly internecine wars. Abdul Majeed Jokhia, an eminent historian of that period says that Sindh was divided into seven districts, three were under Mir Fateh Ali and his brothers, (sons of Mir Sobdar), two were under Mir Sohrab, one under Mir Thara of Mirpur and one under Mir Mahmood, (their uncle) and sons of Mir Abdullah. Talpurs, who pardoned even their most inveterate enemies couldn't be expected to wield swords against their brethren. In cases where they had to, they were ruled by reason and showed great restraint. It was Mir Fateh Ali who made Hyderabad the seat of rule. The Hyderabad Fort was built in the reign of Mian Ghulam Shah under the supervision of Mir Bahram Khan in 1184-85AH. Mir Fateh Ali ruled judiciously, providing prosperity and justice to the people of Sindh who had suffered terribly in the last days of Kalhora rule. He had a beautiful Palace built in the middle of a lake near Sakrand. He also had a new city built. The Talpur rulers, as well as their grandfathers had many canals built to bring goods to the people. Mir Shahdad Khan had the Marikh Wah extended all the way from Sakrand to beyond what is now Rokun Burira. It was he who established Shahdadpur and his son the Shahpur Chakar. The path of this canal still exists. His sons and grandsons dug minor canals from it. Mir Fateh Ali Khan continued to rule till his death in 1801. The role of Principal Amir was passed on to his brother Mir Ghulam Ali Khan who followed his brother's way of governance but unfortunately a dispute arose between Mir Ghulam and Mir Thara Khan of Mirpur. Matters came to a head when the former rallied his supporters to fight it out. This was a delicate situation and needed to be dealt with carefully as an internal war could lead to disintegration. Mir Ghulam Ali asked his uncle, Mir Mahmood Khan to lead the forces against Mir Thara Khan. Mir Mahmood Khan was the only surviving son of Mir Bahram Khan. The Kalhoras had assassinated both his elder brothers, Mir Bijar Khan and Mir Sobdar Khan. He was very young at the time of the assassinations. Mirsahib led the forces and proved himself to be a brilliant military strategist. When he heard that Mir Thara Khan’s forces were entrenched near Wangi, he ordered his men to split into two sections, each attacking from a different side. This forced Mir Thara to come out in the open. In the fierce battle that followed 414 Baluchs were killed on both sides. Azeemudeen, Thatvi, and Abdul Majeed Jokhia have covered the subject in detail in their books. Mir Thara Khan was injured, but Mir Mahmood Khan made sure that he came to no further harm. He had him taken to his own tent and from there on to Hyderabad with all the respect due a relative and fellow ruler. Mir Sahib handled a potentially explosive situation with the wisdom that is required in such situations. Mir Thara Khan was nursed back to health and sent back to Mirpur to rule as he did before the battle. He could have been eliminated had this been the purpose. This event occurred in 1803.AD. Mir Ghulam Ali died in 1811AD. His rule too was as glorious as Mir Fateh Ali's. They are both buried at Khudabad near Hala. Mir Karam Ali Khan now assumed the role of Principal Amir. The British were now eyeing Sindh for its wealth and strategic position and were making inroads with new agreements aimed at increasing their influence. It should be remembered that most of India by this time was solidly under British rule, and 'The Great Game' was in full play. They had signed treaties with Mir Ghulam Ali. When Mir Murad Ali the youngest of all brothers fell gravely ill, Mir Karam Ali requested the Governor in Bombay to send an able doctor. Dr.James Burnes came and cured him of the disease. Dr Burnes book "A Visit to the Court of Sinde" tells a lot about the state of the Court in 1827. The book dispels a lot of misconceptions regarding the Talpurs and their rule. He talks about the splendor of their Court and the decorum that was maintained. He says that Mir Mahmood Khan was a very handsome and a well-dressed person. Mir Karam Ali Khan was a poet of some repute and his 'Diwan e Karam' is accepted (even by Iranians!) as being of high quality. He died in 1828 AD. Mir Murad Ali was the last ruler of the first "Chauyari." He ruled with the advice of his sons and nephews. In 1832, a new agreement was signed with the British. They were slowly gaining a foothold. Mir Sahib, also a poet, ruled judiciously until his death in 1833 ended the first Chauyari. The mantle now passed on to his eldest son Mir Noor Mohammad Khan who, following the path of his illustrious uncles and father, continued with the Chauyari form of rule, including his brother Mir Mohammad Naseer and cousins Mir Sobdar Khan and Mir Muhammad Khan in the ruling Council. Mir Noor Mohammad continued to rule judiciously. The British were slowly and gradually gaining influence by fanning discontent within the ranks of the Talpurs and were coming up with a succession of new treaties which were to their advantage alone. There have been attempts by various historians to present the Talpur era as one riddled with differences and consequent incompetence and malfeasance. Nothing could be further from the truth. While there were differences within the ranks they weren't allowed to fester. Attempts were made to resolve and accommodate the just demands. This is apparent from the fact that no Talpur or other Baluch was put to the sword for dissent during the two Chauyaris. There is a website on which some sections of Talpurs and some personalities have been praised to the detriment of others. This is not the right attitude as it is neither accurate nor does it reflect the tolerance practiced by the persons mentioned. The purpose of this site not to gloss over the differences and the drawbacks that were present then but to present them in the proper historical perspective, to see events in light of the times in which they events occurred, not to judge history by today's standards. The British, despite all assurances kept working for their own interests. In 1838 a new agreement was signed which was not at all in the interest of Sindh. Mir Noor Mohammad died in 1841. The rule now passed to Mir Mohammad Naseer Khan. In the same year Sir Charles Napier was sent to Sindh to achieve the ultimate goal of annexation of Sindh to the British Empire. Differences between the Talpurs began to crop up anew and the old grievances came to fore. There were differences between the sons of Mir Noor Mohammad. Mir Sobdar Khan in Hyderabad and Mir Ali Murad in Khairpur failed to realize that the English would eventually not be their friends either. The British presented new terms for a treaty and Mir Naseer Khan was an unwilling signatory as there were many unjust demands. The British wanted Karachi, Thatta and Bakhaar permanently. They wanted the Mint to be closed and no taxation for their traders. They wanted to replace Mir Rustam with his brother Mir Ali Murad and kept making unjust demands on him. Eastwick says that at one point Mir Rustam was so fed up with their demands that he said he couldn't accept them. After all, he was a Baluch. "A Glance at Sindh Before Napier " by Eastwick presents the true picture of those times. Napier forced Mir Rustam to go to Hyderabad. Mirsahib was old and ailing at that time. The Talpurs and other Baluchs were infuriated at this. To make the matters worse, Napier started his incursion towards Hyderabad to provoke the Baluchs. He confiscated Mir Rutam's possessions on flimsy pretexts in December 1842. Napier continued his provocations by words and deeds. The Baluchs knew for certain that Napier would use the logic of the wolf that is bent upon devouring the sheep and not relent even if all his demands were met. They decided to meet force with force. On the 5th of February Major Outram's post near Kotri was attacked but he embarked on the steamer and escaped. Napier had camped near Miani and the Baluchs assembled there to fight it out. On 17th February the opposing forces met. The Baluchs surpassed all in valour and bravery. Mir Jan Mohammad Talpur charged into the English camp and attacked Outram who narrowly escaped his charge by jumping off his horse. Mir Jan Mohammad's grave is in Miani. One Baluch, bayoneted by a British soldier and unable to reach the opponent with his sword, pushed the bayonet and the rifle through his own body and killed the opponent. The British say their casualties were 62 killed and 194 wounded. The casualties on the Baluch side are estimated to be six times higher. The Baluchs were defeated and had to retreat. Valor alone has never been and can never on its own be the determining factor in the outcome of any battle. Discipline and planning played a much more important role and on February !7th 1843, won the day for the British. Had the outcome of the Battle at Miani been different it would have changed the history of the sub-continent. It could have been different if only the Talpurs had realized that the British would never abide by the agreements they were making. The next day Mir Naseer Khan surrendered to Charles Napier. He and others were then arrested and sent in exile to Calcutta and other places in India. The houses were looted even the ladies were not spared. Finally, the English had gotten Sindh. Mir Sher Mohammad of Mirpur tried to rally his forces. He fought against the English at Dabbo near Hyderabad on March 24 , 1843 but his forces too were defeated and no change could be brought to the state of things. The British had wormed their way into Sindh through deceit and intrigues but conquered it through force of arms and that was the only recourse for them in sustaining their illegal rule here. They sowed dissension amongst the people here and ensured their rule. They exiled all those who could have acted as a symbol for resistance. To clarify one point, some over- enthusiastic Talpurs regardless of their own contribution to the fight against the British, conveniently accuse the Mahmoodanis of not having fought . While ,Mahmoodanis may not have fought the British due to the differences within the Talpur family at that time, at no stage did they collaborate with England or any enemy of Sindh. Moreover the descendants of Mir Mahmood quite made up for their battlefield absence by resisting British Imperialism tooth and nail, when it was even a crime to utter a word against them, while their accusers enjoyed English patronage. It is no less than a miracle that the Talpurs have been able to preserve the books and artefacts that they still have in their possession. Mir Naseer Khan died in exile as did some others. His son and that of Mir Noor Mohammad among others later returned to Sindh. The English always felt threatened by the Talpurs. They did restore the possessions of the Talpurs but under strict conditions. Contrary to common belief the Talpurs were never given Jagirs (estates)by England. The only concession was that their original holdings were restored to them as is apparent from the Sanads shown on this site. These lands were not taken away from anyone by the Talpurs but these were virgin lands which they had brought under cultivation by having new canals and waterways dug. TALPUR FAMILY IN POST RULE PERIODWith the loss of rule to the British, the Talpur family's situation changed overnight. The former rulers were now the persecuted. Charles Napier went about his job with vindictiveness and spite. He incarcerated all the male members of the ruling family, leaving the ladies to fend for themselves. The households were looted and stripped of valuables. The arrested Mirs were sent to Calcutta and other places in India where many of them died, including Mir Sobdar, Mir Fateh Ali Khan and Mir Mohamad Naseer the last ruler of Sindh. This was a period of trials and tribulations for the entire Talpur Family. They passed it with fortitude and dignity, which added to their stature immensely. The basic reason for their survival was that their roots within the people of Sindh, whom they had served well. The influence of this family survived in spite of efforts of British to undermine it. Though it was no longer possible for the family to have a collective influence as it had enjoyed previously, different sections of the family retained influence in their respective regions. Their social influence over the people did not recede and they continued to play a very important role in keeping the people united. They still symbolised all the better things the people expected. This forced the English to restore the Jagirs (Estates) to the families they had belonged to in the first place. Even in their decline, The Talpurs continued their patronage of arts and literature as before.Adversity did not diminish the family's brilliance and strength of character. Those who were incarcerated lived a very hard life in conditions they were not used to. They bore these hardships with great dignity. Mir Mohammad Naseer Khan's Son Mir Abbas Ali Khan married an English lady. Their son became one of the greatest poets of Sindh, Mir Abdul Hussain Khan Sangi, whose personal hand-written "Deewan" can be seen here. It should be mentioned that Mir Abbas Ali, the grandson of Mir Sangi, gave this to my respected father. His uncle Mir Mohammad Hassan Ali was also a poet of stature. The works of these two poets are still included in the textbooks of educational institutions here. Mir Sobdar Khan, the son of Mir Fateh Ali Khan (the first ruler of Sindh) was also a poet. His works included "Judai Nama", "Odes of Separation." Pages from these are also on this site. He died during exile in 1263 A.H. The Talpur family not only maintained its status but also extended its influence through involvement the in social and political affairs of the region. At no time did they abjectly accede to the demands of the British. This raised their stature in the eyes of the masses and was one of the reasons for their political ascendancy after loss of their rule.The British considered four branches of the Talpur clan to be of major importance, the Shahdadani, Khanani, Mankani and Shahowani. The Shahdadani branch includes the Ruling Family, the Mahmoodanis, and the Bijaranis, all living in Hyderabad. The Khananis reside in and around Tando Jam, the Mankanis in the Mirpurkhas region, and The Shahowanis make their home in the area of Tando Mohammad Khan. They all were Jagirdars and the British regranted their estates. The Talpurs of Tando Bago and Tando Ghulam Ali were also Jagirdars. It should be noted that the ruling family were given grants and some agricultural land but not the Jagirs. The British probably hoped to limit their influence. The heads of the four major branches were formally invited to the Darbars and other special events held by The British Raj. Included in the site are some invitations to Mir Jan Mohammad Khan for attending the Darbars. It should be pointed out that the British had wilfully tried to deter the Talpur family from indulging in anti-colonial political movements by adding a clause in the re-grants of Jagirs in 1861 proscribing such involvement. POLITICAL ACTIVITIESPolitical activity in our branch of family began with my father Mir Ali Ahmed Talpur. He was only 16 when his father died in 1932. He joined the anti-colonial religious groups initially. Maulana Ubaidullah Sindhi frequently graced our family home in Hyderabad as an honoured guest, as did many other prominent leaders of that time. Later he joined the Khaksar Tehreek of Allama Inayatullah Mashriqui and was the head of Sindh, Bihar and other areas. It was a semi-revolutionary movement and he went to jail for his activities. Pictures of this era can be seen on the site including the meeting in Badshahi Mosque in Lahore and the Khaksar flag flying on our house.Later due to differences with Allama Sahib, which included Allama's publicly holding him responsible for involvement in train derailment and other revolutionary activities, capital offences at that time, he quit the Khaksar Tehreek and joined Congress. In Congress he had very good relationship with Maulana Abul Kalam Azad and Dr Zakir Hussain. Mir Sahib was elected President of the Local Board in 1939. Mir Sahib contested the elections of 1945 but lost to a Muslim League candidate. After partition Mir Sahib remained active in politics and was elected to the legislature. Then Sindh became a separate province with Mohahmmad Ayub Khoro as Chief Minister. A bitter rivalry developed due to the high handed attitude of the then ruling party. Mir Sahib opposed this autocratic attitude tooth and nail. The government unjustly seized a large tract of his land in an industrial area to put pressure on him but did not succeed in bending his spirit. This rivalry continued till "One Unit" was declared and all the four provinces were merged into a single West Pakistan. He became a minister for co-operatives in the cabinet of Dr.Khan Sahib. He remained a cabinet member with different portfolios till martial law was declared in October of 1958. His younger brother Mir Rasool Baksh Khan was involved in politics during the late 40s. The Sindh Govt arrested him a few times during this period. He was considered a threat because he had a close relationship with those accused in the of Rawalpindi conspiracy case. Faiz Ahmad Faiz remained a very close lifelong friend of his. When Faiz Sahib was refused permission to leave Pakistan in 1980, it was at Mir Sahib's request that Zia-ul Haq granted the permission over the objections of the then Federal Interior Minister. Mir Rasool Baksh was then the Senior Minister of Sindh.Both Mir Sahibans opposed the autocratic rule of Ayub Khan. When Mohtarma Fatima Jinnah (Madre Millat) decided to oppose Ayub Khan in the 1964 presidential election, they entered the fray with full vigour. Their house in Hyderabad became the opposition's headquarters, and Madre Millat was an honoured guest there whenever she was in the city. She lost the election, but the precedent for opposing autocrats was set.When differences cropped up between Ayub Khan and Zulfiqar Ali Bhutto, his Foreign Minister, few people were ready to welcome him in Sindh. When he came to Hyderabad in 1966,he was refused a room in a hotel he had inaugurated a few years earlier. The only person who was ready to welcome him as a guest was Mir Rasool Baksh. He stayed with Mirsahib for a few days. Ayub Khan was enraged at the affront of someone accepting Z.A. Bhutto as a guest and had Mir Rasool Baksh arrested under Defence of Pakistan Rules (DPR). He remained incarcerated for over six months.On his release he redoubled his efforts to oppose Ayub Khan. The first Convention of the Pakistan Peoples Party was held in his garden. That was the beginning of the end for Ayub Khan. The movement to dislodge Ayub Khan kept on gaining momentum. All major leaders were arrested in 1968 but the movement continued and eventually in March 1969, Yahya Khan stepped in to take the reins. He had the good sense to hold free and fair elections. Both Mirsahibans won the seats they contested.The results of the Dec.1970 elections were not respected by the establishment and resulted in the break-up of the country. Much has been said and written about this matter and it is not the intention of this site to analyse that development in detail. Suffice it to say that Z.A. Bhutto was afforded the opportunity to form the Government in what was left of Pakistan. Mir Rasool Baksh became the Governor of Sindh. Differences between Mirsahibans and Bhutto soon developed as they were opposed to his autocratic ways. It was during this time that I, Mir Mohammad Ali Talpur went to Baluchistan to struggle for the rights of the people there. My father was accused of involvement in the arms recovered at the Iraqi Embassy. Outraged by the blatantly false and malicious allegations on his brother, Mir Rasool Baksh resigned from the Governor's post and returned home. This marked the beginning of a political vendetta against them. Attempts were made to browbeat and harass them by seizing their lands, arresting close friends and relatives on trumped up charges but nothing succeeded in deterring the Mirsahibans. Sedition and Conspiracy cases were instituted against me and my younger brother Mir Haider Ali for our involvement in the struggle for rights of people of Baluchistan. The ties of our family with Baluchistan are very old. When relatives of Nawab Nauroz Khan Zarakzai were hanged in the Hyderabad jail, their bodies were sent to their homes by Mir Rasool Baksh, who did the same for the remains of the Nawab himself. This is just one example of the longstanding and close association between the Baluch struggle and our family. The movement against Z.A. Bhutto gained momentum and he was removed in July 1977. Zia-ul-Haq then took over the country and invited my father to join his cabinet as Defence Minister. Mir Ali Ahmed Talpur accepted and served in that capacity till 1985. My uncle Mir Rasool Baksh was made the Senior Minister of Sindh and served there until his death on May 1,1982. It should be noted that he was always deeply involved in trade union politics, always on the side of working people. Both the Mirsahibans consistently strove for the rights of the people and would resign their posts before they compromised their principles.Among other Talpurs it is worth mentioning that Mir Ali Bahsh Talpur of Mirpurkhas was deeply involved in politics. He helped the struggle for rights of people in Sindh and Baluchistan. He was arrested and tortured for his help to Baluchs. He was a brave upholder of people's rights. Mir Bandeh Ali Khan of Tando Ghulam Ali was always in politics and was even Chief Minister of Sindh in pre-partition days. Mir Ghulam Ali and his brother Mir Ali Nawaz of Tando Muhammad Khan also played an important role and were Federal and Provincial Ministers. Their sons continue in their footsteps.Every year a memorial is held to honor the memories of Mir Ali Ahmed and his younger brother Mir Rasool Baksh; a tribute to their lives of service to their people and country. It is called "Yaum e Mir Bradaran" meaning Day of the Mir Brothers. The meeting is held under auspices of Mir Bradaran Memorial Foundation which is headed by Mir Haider Ali. It is a big affair and a few thousand people from all walks of life and representing the entire range of the political spectrum participate. This in itself is a tribute to Mirsahibans and their politics. The political, social, racial, religious and economic divides were never big enough barriers to stop them from making friends all over the country. They preached and practised tolerance in all aspects of life. The speakers at the meeting are selected from among the participants. Some local newspapers publish special supplements for this special day.

Dr. Choithram Gidwani

by Krishna Utamsinghani
About Dr. Choithram Gidwani, I read with interest some messages in your current issue from Mr. Narain Wadhwani, Mr. Gulab Mirchandani and Ms. Parvati Bhojwani- Earlier, I had also read Mr. Arjan Daswani’s message.
My grandparents who have passed away, always spoke of Sindh with love. They also mentioned with affection about Dr. Choithram Gidwani who apparently organized a band of people to assist Sindhis to leave Sindh when the mass exodus took place after Partition and to assist Sindhis to settle in India.
Unfortunately, I never asked for details from my grandparents about those times and it is all a hazy memory to us who were born long after the Sindhi Hindu exodus from Pakistan.
My more knowledge of Choithram came from some messages which Valu Sippy and many others sent on some Sindhi Email lists like Sindhi International which was run, I think, by Lekhraj Aziz and Sindhi-L run possibly by Nadeem Jamali. In some of those messages Valu Sippy mentioned how Choithram rushed to Gandhi when Congress leaders would not be considerate to Sindhi refugees and Gandhi obliged Choithram to repeat the statement, "I am a Sindhi". Gandhi also gave Choithram letters to Congress leaders and others to assist Sindhi refugees. Even then, many Congress leaders were not very enthusiastic to help though some did, privately due to Gandhi’s recommendation and Choithram’s persistence.
Quite some time later, as Valu Sippy’s messages indicated, Gandhi went on a fast to persuade India to pay an amount of Rs. 50 crores to Pakistan as claimed by Pakistan from the Reserve Funds left with India Govt. after the end of the British Rule, and also to improve relations among Hindus and Muslims. In midst of this fast, India Govt agreed to pay Pakistan’s claim but Gandhiji refused to give up his fast unless definite action was taken to improve Hindu-Muslim relation and for that purpose he wanted to see a memorandum signed by all refugee leaders that they will personally ensure communal peace and harmony. Every known Refugee leader signed but Dr. Choithram refused and sent back the emissaries of Nehru and Patel empty-handed. Valu’s account says, Mr. V.Shankar, I.C.S. who was Secretary to Patel in Home Ministry came to Choithram and said, "Vallab Bhai Patel is not to be trifled with" and Choithram’s reply was, "How long should Sindhis, then, be trifled with ?" (Valu Adds: V.Shankar and Vallab Bhai Patel are well known as very tough and he referred also to the tough stand they took with Princely States to pressure their merger with India and the Police action against Goa and Hyderabad Deccan; but apparently V. Shankar parted from Choithram on good terms after a long chat). Soon, Vallab Bhai Patel came to Choithram waving the Memorandum Appeal and asked "What do you want ?" Choithram, according to Sippy said, "I want much but for the moment, you must ask Nehru to grant to Sindhis the right as displaced persons with full rights of citizenship in India." Patel replied, "Why do I have to ask Nehru ? That is my portfolio, my subject in my Ministry. Sign this Appeal now and first thing tomorrow morning you will have the order you are seeking." Thereupon, Choihram said, "With all my heart" and immediately signed the Appeal. Indeed, Vallab Bhai Patel kept his word and it is said that next morning he went to the Ministry at dawn, and the order was signed by him before 9AM with a copy delivered to Choithram soon after. By this Order, all hurdles were removed and none could then stand in the way of Sindhis being the legal citizens of India with full rights as citizens.
I think I should also refer to Jai Samtani’s postings on Sindh-L and/or Sindhi-Internatinal etc. Jai said "even Choithram’s colleagues were shocked at his delay in signing the Appeal to end Gandhi’s fast, particularly as Gandhi had listened to Choithram’s plea to help Sindhi refugees and besides, Gandhi had always said that ‘Choithram is like a son to me’ which is also reported in Sindh Story by K.R. Malkani at page 110 - though in a different context". However Samtani adds, "Choithram explained this: ‘I would die for Gandhiji and would have rushed to sign the appeal even if no one else did but those that came to me were politicians with politics on their mind. Did they listen to Mahatma on Partition ? So with Politicians, I was forced to play politics. What else !"
I understand some have continued to be judgmental about the few hours’ delay that Choithram took to sign the appeal to end Gandhi’s fast. I personally view his action perhaps as he himself viewed it though some have said that he did not extend the love he received from Gandhi.

Dr. Nabi Bux Khan Baloch


Dr. Nabi Bux Khan Baloch



Dr. Nabi Bux Khan Baloch is a scholar of the Sindhi, Persian, Arabic, and Urdu languages. He has written many books on Sindh's History, and about 42 volumes on Sindhi Folklore. In addition, he has compiled and published Sindhi dictionary in five volumes-- which has lately been revised in three volumes. He has also compiled Sindhi-to-Urdu, Urdu-to-Sindhi dictionaries co-authored with Dr. Ghulam Mustafa Khan. He has compiled works of Classical Sindhi poets including Shah Inayat, Qadi Qadan, Khalifo Nabibakhsh, Hamal Faqir and compiled works of Shah Abdul Latif Bhittai in ten volumes.

Early Years
Dr. Nabi Bux Khan Baloch was born in December 16, 1917, in Jaffer Khan Laghari village, Taluka Sinjhoro, Sanghar District. His father's name was Ali Mohammad Khan Baloch.
Baloch started his education from Nowshera Feroz High School. He obtained his B.A. from Jhuna Gharh College from Bombay University and got his M.A. Arabic First Class First and LL.B from Aligarh Muslim University .In 1946 AD he went to Columbia University where he did his Master's in Education and got his Doctoral Degree. His thesis was on Teacher Education in Pakistan.After completing the Education he returned to Pakistan. For a short period of time, he worked in Information and Broadcasting Division as Officer in Special Duty and was to join Damascus in the Ministry of Foreign Affairs when Allama I. I. Kazi invited him to join newly established University of Sindh as Professor of Education to establish first Department of Education in Pakistan. Later on he rose to the positions of the first Dean of Education Department and Vice Chancellor of University of Sindh. In 1976, he was called upon to join Ministry of Education in Islamabad where he established first Islamic University Islamabad, initiated the scheme of Great Books of Islamic Civilization under Pakistan National Hijra Council. He also worked as first Chairman of Sindhi Language Authority and Chairman of Allama I.I. Kazi Chair. He is Professor Emeritus. His correspondence in the Sindhi Language has been published by Sindh Moti Manik Tanzeem Hyderabad and Institute of Sindhology, University of Sindh. Latest work covering his correspondence with world scholars from 1946 to 2006 has been published under the title WORLD OF WORK: A SCHOLAR'S DILEMMA edited by Muhammad Umar Chand with an introduction covering biographical landmarks of his life, published by Institute of Sindhology, University of Sindh in March 2007.

Dodo Maheri

Dr. Dodo Khan Maheri
began his political career as a student leader of Jeay Sindh Tehreek (under the leadership of Sain G. M. Syed). Then he joined Dr. Qadir Magsi's Party Jeay Sindh Taraqi Pasand Party (now called, Sindh Taraqi Pasand Party). After the disappointment he resigned from the party. Finally he found his own party called Sindh National Congress. And presently he is the chairman of SNC.

Dr. Qadir Magsi


Qadir Magsi


is the Chairman of Sindh Taraqi Pasand Party (STP) and Convenor of Sindh; Pakistan Oppressed Nations Movement (PONAM). He is a graduate of Liaquat Medical College, Jamshoro, presently Liquat Medical University. As a student he was active in local politics and was right hand of G M Syed, a famous politician of Sindh. But, later on Qadir Magsi established his own political party. He has been in and out of jail many times for political reasons. It is also said that he was the main character responsible for the 30th Septemebr 1988 massacre of Hyderabad, Sindh, when more then 300 people were shot dead by unknown Sindhi nationalists
Sindh Taraqi Pasand Party, formally called Jeay Sindh Taraqi Pasand Party, is also the part of Sain G. M. Sayed's Jeay Sindh Tehreek, the main agenda of the party is Provincial autonomy.

Bashir Khan Qureshi - Chairman of JSQM







Mr Bashir Khan Qureshi S/O Ghulam Murtaza Qureshi born on August 10, 1959 at Motan Pur Mohalla in Rato Deto, District Larkano in Sindh. He completed his primary education up to 5th level at Rato Dero and passed his Matriculation examination from Government High School, Rato Dero in the year 1974. He passed his Intermediate (Science) examination from Shikarpur and got admission in Agricultural University, Tando Jam in the year 1976. However, in the year 1981, he was rusticated from the University for one year. He took part into students' politics. He joined in Jeay Sindh Students Federation in the year 1976.He was impressed upon the thinking of the Great Leader Saeen G. M. Syed and worked hard to spread his message through out the Sindh. He was elected as President of the Federation; Tando Jam Unit in the year 1980 but after two years (1982) was elected as Central Vice President of the Federation. He was also elected as Central President of the Federation in the year 1986. In 1990, he was re-elected for the same post. Nevertheless, in the year 1995, Jeay Sindh Quami Mahaz was formed when he was behind the bar but was elected as Deputy Convener. He was also elected as Secretary General of the Mahaz in 1996 and finally elected as Chairman in the year 1998. Mr Bashir Khan Qureshi has played a very active role in politics of Sindh. First of all, he was put behind the bar in 1978 by Tando Jam police. The Thori Phattak incident (Aug 17, 1984) was turning point in his life when un-armed Sindhi students were fired upon and killed during the regime of militarily dictator General Zialul Haq at Thori Phatak whereas large number of students was arrested. Mr Bashir played a vital role in mobilizing the members of the Federation and worked hard to strengthen the Federation. Mr Bashir also took active part in the movement against Martial Law. Later, he was arrested on Jan 15, 1985 at Rato Dero. Torture at various Police Stations, prisons and denial of basic facilities as mentioned in the Jail Manual, was not new things for him. He was kept in "Closed Ward" (generally known as 'Band Ward') in Hyderabad Prison for long time. The Military Court awarded him one year imprisonment in each two cases along with 10 lashes which were implemented. Finally, he was set free in August, 1986.Mr Bashir was again arrested on August 11, 1988 after Sindhi-Mohajar riots. This time, he was jailed for 18 months. Again, he was arrested on Jan 02, 1994 (PPP regime) for two years. Later he was arrested on Jan 17, 1999 on his way to attend the birth celebration of Saeen G. M. Syed and was set free in November 1999 after a struggle of 11 months.Mr Bashir has remained in prison for the total period of 6 years and 10 months. He has spent best days of his life in prison. He is author of his book entitled "Jaagya Junge Jawaan" in Sindhi language, published in 1989 which is collection of various speeches delivered by him. Mr Bashir was awarded "G. M. Syed National Award" in the year 1997.

Thursday, December 20, 2007

CHILD LABOUR IN PAKISTAN





































SHAHEED AKBER BUGTTI


Sindh observes strike against sale of islands

















SHAH ABDUL LATIFS POETRY

1اَول الله عَلِيمُ، اعليٰ، عالَمَ جو ڌَڻِي؛قادِرُ پنهنجي قُدرت سين، قائم آهِ قديم؛والي، واحِدُ، وَحۡدَهٗ، رازق، رَبُّ رَحِيم؛سو ساراه سچو ڌڻي، چئِي حَمدُ حَڪِيم؛ڪري پاڻ ڪَرِيمُ، جوڙُون جوڙَ جهان جي.2وَحۡدَہٗ لا شَرِيڪَ لَہٗ، جن اُتوسين ايمانَ؛تن مڃيو مُحمَّدُ ڪارَڻِي، قَلبَ ساڻ لِسانَ؛اُوءِ فائِقَ ۾ فَرمان، اَوَتڙِ ڪنهن نه اوليا.3اَوَتڙَ ڪنهن نه اوليا، سُتَڙِ ويا سالِمَ؛هيڪائِي هيڪُ ٿيا، اَحَدَ سين عالِمَ؛بي بها بالِمَ، آگي ڪيا اڳَهِين.4آگي ڪيا اڳَهِين، نسورو ئي نُورُ؛لَا خَوفٌ عَلَيهِمۡ وَلَا هُمۡ يَحۡزَنُونَ، سچن ڪونهي سُور؛مولي ڪيو مَعمُور، اَنگُ اَزَلَ ۾ اُنِ جو.5وَحۡدَهٗ جي وڍيا، اِلَا الله سين اورِينِ؛هِنيون حقيقت گڏيو، طريقت تورِينِ؛معرفت جي ماٺ سين، ڏيساندَرُ ڏورِينِ؛سُک نه سُتا ڪڏهين، ويهي نه ووڙِينِ؛ڪُلَهِنئُون ڪورِينِ، عاشق عَبۡدُاللَطِيفُ چئي.6وَحۡدَہٗ لا شَرِيڪَ لَہٗ، ٻُڌءِ نه ٻوڙا؛ڪه تو ڪنين سُئا، جي گَھٽَ اَندر گھوڙا؛ڳاڙيندين ڳوڙها، جت شاهد ٿِيندءِ سامُهان.7وَحۡدَہٗ لا شَرِيڪَ لَہٗ، اِهو وِهائج وِيُّ؛کَٽين جي هارائِئين، هنڌ تُنهنجو هِيُّ؛پاڻان چوندُءِ پِيُّ، ڀري جام جَنَّت جو.8وَحۡدَہٗ لا شَرِيڪَ لَہٗ، اِيُ هيڪڙائِئَ حَقُّ؛ٻيائِي کي ٻَکُ، جن وڌو، سي ورِسيا.9سِرُ ڍُونڍيان، ڌڙ نه لهان، ڌڙ ڍُونڍيان، سِرُ ناهِ؛هَٿَ ڪَرايُون آڱريون، ويا ڪپجي ڪانِھ؛وحدت جي وِهاۡنءِ، جي ويا، سي وڍيا.10عاشق چَؤ مَ اُنَ کي، مَ ڪِي چَؤ معشوق؛خالق چَؤ مَ خامَ تون، مَ ڪِي چَؤ مخلوق؛سَلِج تنهن سُلوڪ، جو ناقِصئا نِڱيو.11وحدتان ڪَثرت ٿي، ڪثرت وحدت ڪُلُّ؛حق حقيقي هيڪڙو، ٻولئ ٻِئ مَ ڀُلُ؛هُو هُلاچو هُل، با الله سندو سڄڻين.12پاڻَهِين جَلَّ جَلَالَہٗ، پاڻهِين جانِ جمالُ؛پاڻهِين صورت پِرِينءَ جي، پاڻهِين حُسن ڪَمالُ؛پاڻهِين پِر مُريد ٿئي، پاڻهِين پاڻَ خيالُ؛سڀ سڀوئي حالُ، منجھان هي معلوم ٿئي.13پاڻَهِين پسي پاڻکي، پاڻهِين محبوب؛پاڻهِين خلقي خوب، پاڻهِين طالب تن جو.14پڙاڏو سو سَڏُ، وَرُ وائِيءَ جو جي لَهِين؛هُئا اَڳَهِين گڏ، ٻُڌڻ ۾ ٻه ٿيا.15ايڪ قَصَرُ، دَرَ لَکَ، ڪوڙين ڪَڻِسِ ڳڙکيون؛جيڏانهن ڪريان پرک، تيڏانهن صاحب سامهُون.16ڪوڙين ڪايائُون تُنهنجيون، لِکَن لَکَ هزارَ؛جِئُ سڀڪنهن جئَ سين، دَرسن ڌارون ڌَار؛پِرَيمِ تنهنجا پارَ، ڪهڙا چئِي ڪيئن چوان.وائيسڀڪا پريان ڪُون پُوڄي؛نيهن نيڻيڻ، ڳُڻُ ڳالهه وو.جا چِتايم چِتَ ۾، سڄڻ سا ٿو ٻُجھي؛لات جا لَطِيفُ جي، سَڏُ تنهنجو سُڄي.داستان ٻيو1اگھي اَگھائي، رَنجُ پِريان کي رسيو؛چَکيَمِ چڱائِي، سورانگھي سُورِيءَ تان.2انڌا اُونڌا ويڄَ! کَلَ ڪُڄاڙيا کانئِين؟اسان ڏُکي ڏِيل ۾، تون پيارِئين پيڄَ؟سُورِي جنِين سيڄَ، مرڻ تي مُشاهِدو.3سُوري آهِ سينگار، اَڳَهِين عاشقن جو؛مُڙڻ موٽڻ ميهڻو، ٿيا نِظاري نِروارُ؛ڪُسڻَ جو قَرارُ، اصل عاشقن کي.4سُوريءَ مٿي سيڻَ، ڪهڙي ليکي سَنَرا؟جيلَہ لڳا نيڻَ، تي سُوريائِي سيڄَ ٿي.5سُوريءَ تي سَؤ وارَ، ڏِهاڙيو چَنگ چڙهين؛جِمَ وِرچي ڇڏئين، سِڪڻ جي پَچَار؛پِرت نه پسِين پارَ، نيهن جِئان ئي نِڱيو. 6پهرين ڪاتي پاءِ، پڇج پوءِ پريتڻو؛ڏُکُ پِريان جو ڏِيلَ ۾، واڄَٽَ جئن وَڄاءِ؛سِيخن ماهُ پَچاءِ، جي نالو ڳِيڙُءِ نِينهنَ جو.7ڪاتِيءَ ڪونهي ڏوهُ، ڳَنُ وڍيندڙَ هٿ ۾؛پَسيو پَرِ عجيب جي، لِچيو وڃي لوهُ؛عاشقن اندوه، سدا معشوقن جو.8ڪاتِي تکي مَ ٿئي، مَرُ مُنِيائِي هوءِ؛مانَ وِر مَن توءِ، مُون پِريان جا هٿڙا.9اڳيان اَڏِنِ وَٽِ، پويَن سِر سنباها؛ڪات نه پوين قبولَ ۾، مَڇُڻ ڀائين گَھٽِ؛مٿا مُهايَنِ جا، پيا نه ڏِسين پَٽِ؟ڪلالڪي هَٽِ، ڪُسڻ جو ڪوپُ وَهي.10جي اَٿيئِي سَڌَ سُرڪَ جي، ته وَنءُ ڪلالن ڪاٽي؛لاهي رک، لَطِيفُ چئي، مٿو وَٽِ ماٽي؛تڪ ڏيئي پِڪَ پِيُ تون، منجھان گھوٽ! گھاٽي؛جو وَرَنَہَ وِهاٽي، سو سِر وَٽ سَرو سهانگو.11جي اَٿيئِي سَڌَ سُرڪَ جي، ته ونءُ ڪلالڪي ڪُوءِ؛مَهيسَر جي مَنڌَ جِي، هُتِ هَڏهِين هُوءِ؛جان رمز پروڙيم روءِ، تان سِرَ وَٽِ سُرڪِي سَڳُڻي.12ناڻي ناهِ ڪَڪُوهُ، ڪي ملھ مهانگو مَنڌُ؛سَنباهج، سيّد چئي، ڪاٽڻ ڪارڻ ڪَنڌُ؛هِيُ تنِين جو هنڌُ، مَن پاسِ مَرَنِ جي.13 عاشَق زهر پِياڪَ، وِهُ ڏسِي وِهُسَنِ گھڻو؛ڪڙي ۽ قاتلَ جا، هميشہ هيراڪَ؛لڳين لنؤ، لَطِيفُ چئي، فَنا ڪيا فِراقَ؛توڻي چِڪَنِنِ چاڪَ، ته به آهَ نه سَلِن عامَ کي.14مَ ڪَرِ سَڌَ سَري جي، جي تون ٽارِئين ٽُوهُ؛پِتي جنهن پاسي ٿئي، منجھان رَڳُن رُوح؛ڪاٽي چَکُ ڪڪُوهُ، لاهي سِرُ، لَطِيفُ چئي.15سَڌَڙِيا شراب جون، ڪُہُ پَچارُون ڪنِّ؟حُه ڪاتَ ڪَلالنِ ڪڍيا، ته موٽيو پوءِ وڃنِّ؛پِڪُون سي پِينِّ، سِرَ جن جا سَٽِ ۾.16سِرَ جُدا، ڌَڙَ ڌارَ، دوھَ جنين جا ديڳِ ۾؛سي مَرُ ڪن پَچارَ، حاضر جن جي هَٿ ۾.17اصل عاشقن جو، سِرُ نه سانڍڻُ ڪمُ؛سَؤ سِسِنئان اَڳَرو، سَندو دوسان دمُ؛هِيُ هڏو ۽ چمُ پِڪَ پِريان جِيَ نه پَڙي.18جي مٿي وٽِ مِڙَنِ، ته سڀڪنهن سَڌَ ٿئي؛سِرَ ڏني سَٽِ جُڙي، ته عاشقَ اِئن اچنِ؛لڌا تي لَڀَنِ، مُلھِ مَهانگا سُپرينِ.19مُلھ مَهانگو قَطَرو، سِڪَڻُ شَهادت؛اَسان عِبادتَ، نَظَرُ نازُ پِريَنِ جو.وائيمَنڌُ پئندي مون، ساڄَنُ سهي سُڃاتو؛پِي پِيالو عِشقَ جو، سڀڪِي سمجھيو سُون؛پِريان سندي پارَ جِي، اَندرِ آڳ اَٿُون؛جِئڻُ ناهي جَڳَ ۾، ڏينهن مِڙيئي ڏُون؛اَلا، عَبۡدُاللَّطِيفُ چئي، آهين تُون ئي تُون.داستان ٽيون1اُٿياري اٿي وِيا، مَنجھان مُون آزارَ؛حبيبَ ئي هڻِي ويا، پِيڙا جا پَچار؛طَبيبن تَنوارَ، هَڏِ نه وڻي هاڻِ مون.2اَورِ ڏُکَندو اُو ٿئي، هادِي جنهن حَبِيبُ؛تِرُ تَفاوتُ نه ڪري، تنهنکي ڪو طَبِيبُ؛رَهَنُما رَقِيبُ، ساٿَرِ صِحتَ سُپِرين.3ساٿَرِ صِحتَ سُپِرِين، آهي نه آزارُ؛مجلسَ ويرَ مِٺو ٿئي، ڪوٺِيندي قَهارُ؛خَنجرُ تنهن خُوب هڻي، جنهن سين ٿئي يارُ؛صاحِبُ رَبُّ ستَّارُ، سوجھي رَڳُون ساهَ جون.4رَڳُون ٿيون ربابُ، وَڄَنِ ويلَ سَڀَڪَنهِين؛لُڇَڻُ ڪُڇَڻُ نه ٿِيو، جانِبُ ري جَبابُ؛سوئِي سَنڌِيندُم سُپِرِين، ڪَيسِ جنهن ڪَبابُ؛سو ئِي عينُ عَذابُ، سو ئِي راحَتَ رُوحَ جي.5سو ئِي راهَ رَدِّ ڪري، سو ئي رَهَنُماءُ؛وَ تُعِزُّ مَنۡ تَشَاءُ، وَ تَذِلُّ مَنۡ تَشَاءُ.6سِڪِين ڪُہ سَلامَ کي، ڪَرين ڪہ نه سَلامُ؟ٻيا دَرَ تن حرامُ، اِيُ دَرُ جنِين ديکيو.7مِٺايان مِٺو گھڻو، ڪَڙو ناه ڪَلامُ؛سُڪُوتُ ئِي سَلامُ، پِريان سَندي پارَ جو.8پريان سَندي پارَ جي، مِڙيئي مِٺائي؛ڪانهي ڪَڙائي، چَکِين جي چيتُ ڪري.9تو جنِين جي تاتِ، تن پڻ آهي تنهنجي؛’فَاذۡڪُرُونِي اَذڪُرۡ ڪُمۡ‘، اِيَ پَرُوڙِج بات؛هَٿِ ڪاتي ڳُڙُ واتِ، پُڇَڻُ پَرِ پِرِين جي.10پاٻوهي هيڪارَ، مون کان پُڇيو سَڄَڻين؛اَلَسۡتُ بِرَبِّڪُمۡ، چَيائون جنهن وارَ؛سَندي سورَ ڪِنارَ، تَنَ تَڏهانڪُون نه لهي.11پاٻوهِيو پُڇَنِّ، ڪِٿي هَٿُ حَبِيبَ جو؛نيزي هيٺان نِينهنَ جي، پاسي پاڻُ نه ڪَنِّ؛عاشِقَ اَجَلَ سامُهان، اوچي ڳاٽ اَچَنِّ؛ڪُسَڻُ قُربُ جَنِّ، مَرَڻُ تَنِّ مُشاهِدو.12ڪوٺي ڪُهي سُپرِين، ڪوٺي ڪُهڻَ ساڻُ؛نيزي هيٺان نِينهنَ جي، پاسي ڪر مَ پاڻُ؛ڄُلُ، وِڃائي ڄاڻُ، عاشِقَ! اَجَلَ سامهُون.13ڪوٺڻُ قَريبَـنَ جو، عيـنُ تَڙڻُ آهِ؛اِيَ اُلٽي ڳالَھڙِي، سِڪَ وَرَندِي ساهِ؛آسَرَ هَڏِمَ لاهِ، ڇِنَڻُ ڳَنڍَڻُ اُنِ جو.14ڪُهَنِّ تان ڪَرَ لَـهَنِ، ڪَرَ لَـهَنِ تان ڪُهَنِّ؛سيئِي ماءِ! مُهَنِّ، سيئي راحتَ رُوحَ جِي.15ڪُهي سو ڪَرَ لَـهَي، ڪوٺي سو قَريبُ؛اِها عادتَ سِکيو، هَر زَمان حبيبُ؛تِڇي سو طبيبُ، سو ئي راحتَ رُوحَ جِي.وائيٿيندو تَنَ طبيبُ، دارُون منهنجي دَردَ جو؛ٻُڪِي ڏيندُم ٻاجَھه جِي، اَچِي شالَ عجيبُ؛پِرِين اچي پاڻَ ڪِيو، سندو غورُ غريبَ؛ڏُکندو سڀوئي ڏُور ڪيو، مَنجھون تَنَ طبيبَ؛اَديُون! عَبۡدُاللَّطِيفُ چَئي، هاتِڪُ آهِ حبيبُ.


1وِسَھُ اِنَهِين ويڻَ کي، جِئَن دَعوَتَ ڪِي داتا؛مَضۡمَضَہۡ واتا، وِجُھ ته ڏيئِي واتَ ۾.2پيُ مَ طَهُورا، وانءُ اورانگھي اورِيان؛وِچان جي وِصالَ کي، سي سَڀِ اُجُورا؛حاصُلُ حُضُورا، سَمي جي سَڀِ ٿِـئي.3سَما! تو سِرَ ڇَٽُ، ناتَ پاڳارا پُرۡسَ ٻِيا؛ڳَـهَڻَ! تُنهِنجي ڳَڃَڙي، اچي جالَ جَڳٽُ؛جِنِ جيها ئِي پَٽُ، تِنِ تيها ئِي بِکِيا.4سمو تِنِ سَڏَ ڪري، جِنِ تي وڏو ويرُ؛اُٿي ته آجِي ٿِيان، پائي پاکوڙي پيرُ؛تو رِءَ ٻِيو ڪيرُ، سَرَڻِيُنِ جا سوٺا سَهي.5سَرَڻِيُنِ جا سوٺا سَهي، وَسِيلو وِلَهَنِ؛لُڏي ڪِينَ لَطِيفُ چئي، اَڳِيان لالُ لَکَنِ؛جِتِ ڪوڙين ڪِينَ ڪُڇَنِ، اُتِ پاٻوهي پَڌِرو.6تَڙِ تَڙِ ڪِيمَ تَرَسُ، سَرُ نِهارِجِ سَڀَرو؛ڏِيندُءِ لَکَ، لَطِيفُ چَئي، راڄَ راهُوءَ جي رَسُ؛وِلَها جنهن وَنهِيا ڪَيا، پاڳَ تَنهِنجِي پَسُ؛ڪوڙين لاهي ڪَسُ، جي ڳالهائي ڳاٽُ کڻي.7علاؤالدِّينُ آئِيو، کَـڻِي ڇَلِ ڇُڳيرُ؛ڪَنهِين ڪِينَ هِمَٿِيو، ڪانَ جَھـلِيندو ڪيرُ؟سُومِرينِ سامَ کَنئِي، اَبڙي ڪَيو اُٺَ پيرُ؛هو مُهانئِين مِيرُ، پر مَسِتُوراتِنِ مارِيو.8سَرَڻِـيُنِ جي سُکَ لَءِ، سامَ کَنئِي سَردارَ؛جي آيوُن اَبڙي جي آڌارَ، سي سُونگ نه ڏِيندِيُون سُومِرِيُون.9ٻِـيَنِ مِڙَنِي ڏِنيُون، ڏِئي نه ڏُونگَـرَ راءُ؛اَڻَ ڏِٺِيُنِ آڏو ڦِري، ڏِٺِيُون ڏِئي ڪِئاءُ؛لورِيُون لَکَ مَٿاءُ، اُنَ مَٿيري موٽائِيُون.10اَبڙو اَڳاهَنِ ۾، ڀَرَ جَھلو ڀارِي؛سَمي سُوالِيُنِ کي، ويلہَ وسارِي؛مَنَهَن مُنِي جَکرو، طامائُنِ تارِي؛پُڇي سي پارِي، جي عاجِزَ اَجورَنِ ۾.11ابڙو اَڳاهَنِ ۾، سَڀَرُ جِئَن ٻيلي؛سي پَٽَ ڪَنهِن نه پُورِيا، جي ٿو ڀَڙُ ڀيلي؛سَڄَڻَ سانوَڻَ مِينهَنءَ جِئَن، رُڄُون ٿو ريلي؛اَچَنِ جي ويلي، تِنِ بورَ بَخِشي ڀِٽَ ڌَڻِي.12اَبڙو وَڏ َوَڙو، سُوَڙو، سَمو، سُونهن سَڀَنِ؛تَنهِن دَرِ سَڀ اَچَنِ، ڪَنڌُ نه ڪَڍي ڪَڇَ ڌَڻِي.داستان ٻيو1جَکِرو جوڙي، پاڻَ ڌَڻِيءَ پيدا ڪَيو؛ڪيهَرَ جِئَن ڪَرُ کڻي، مُڇُون مَلُھ موڙي؛سَمُونڊَ جِئن سِيرَ ڪَيو، ٿو ٻارِ جِئَن ٻوڙي؛گھوٽُ چَڙهِيو گهوڙي، پيچِيُنِ لائي پيچِرا.2جَکِرو جَسَ کَرو، ٻِيا سَڀِ اَنِيرا؛جِيائِين جُڙيو جَکِرو، تِيائِين نه ٻِيا؛مِٽِي تَنهِن ماڳا، اَصُلُ هُئِي ايتِرِي.3ڏِٺي جادَمَ جَکِري، چِتِ نه ٻِيا چَڙهَنِ؛ته ڪي کُوھَ کَڄَنِ، جهُ سَرُ لَڀي سَڀَرو؟4هَٿان جادَمَ جَکِري، وِٿِي وِچِ مَ پوءِ؛پِي پِي سو پُرِ ٿِيو، جو حاتِمَ پاسي هوءِ؛ڪَيف ڌاران ڪوءِ، جِئي ڪو مَ جَهانَ ۾.5هَٿان جادَمَ جَکِري، وِٿِي پوءِ مَ وِچُ؛”اچو! آيا نِچُ!“ سَمي وائِي واتَ ۾.6جَکِري جِهو جُوانُ، ڏِسان ڪونَ ڏيھَ ۾؛مُهَڙُ مِڙَني مُرۡسَلِين، سَرسُ سَندسِ شانُ؛”فَڪَانَ قَابَ قَوۡسَيۡنِ اَوۡ اَدۡنَىٰ“، اِيُ مُيسَرُ ٿِـيُسِ مَڪانُ؛اِيُ آگي جو اِحۡسانُ، جَنهِن هادِي ميڙِيُمِ هَهِڙو.داستان ٽيون1ڪوهُ نه جُهارِئين جَکِرو، جنهن ڏيھَ ڍيا ڏيئي؟جي لُڏِيا ٿِي لِينگُهن ۾، شالُن ۾ سيئِي؛سَمي سَڀيئِي، طاماعُو تارِ ڪيا.2اَلا! جُنگَ جِيَنِ، جنِين اَجھي گھارِيان؛شالَ مَ سُڪي ويئَرِي، جِئان پِيَّ پِيَنِ؛مَرَڪَڻَ! اَکَڙِيَنِ، تو ڏِٺي مُون سُکُ ٿِئي.3اِيندي لَٿِي اُڃَ، پيرَ پـَيرِيندي ٺَرِيا؛مَنجِھ ويئَرِيءَ سُڃَ، ڪَرَ لڌِي رِڻُ اُڪارِيـين.4تُون اوڍَرُ، تُون اوڍَڪو، تُون اجھو، تُون اَڳُ؛هِتِ پِڻُ تُنهِنجو تَڪِيو، مَهَندِ پِڻُ تُونهِين ماڳُ؛سي لورِيُون ڏِيَنِ نه لاڳُ، جي اَجھي آيُون اَبِڙي.5پَسَنديئِي پُرِ ٿِيا، جَکِرو ئي جاجِڪَ؛تِئان ڏِنِي مَڱَـڻي، طَهُورا جِي تِڪَ؛سَمي ڀَڳِـيَنِ سِڪَ، واصِلُ ٿِيا وِصالَ ۾.6جي اُڌَمِيو اَڄُ، ته وَسندو سونَ سَنگُ؛جالَ ڍَئِيندو جُنگُ، جَڳُ ڍَئِيندو جَکِرو.داستان چوٿون1وَڳَندُ وَرِي آئِيو، وَسَنِ ڪينَ وِڌوسِ؛گَندِي، مانِي، ماڳُ موچارو، پاسي پِـيرَ ٿِيوسِ.2وَڳَندُ وري آئِيو، پينارَنِئُون پوءِ؛مُحڪَمَ لَڳَسِ موچِڙا، ذَرو نه ڏِنُسِ جوءِ؛ويٺو اِئين چوءِ، ته پِيران پاسي نه ٿِيان.3اَسُورَ سَندي آسِري، ويٺو آهِ وڳَندُ؛هَڏِ نه ڇَڏِيندو هَنڌُ، آيَسِ بُوءِ بَهارَ جِي.4اَسُورَ سَندو آسِرو، وَڳَندَ کي وَڏو؛جُسي ۾ جَڏو، پر کِـيَڻَ تي کُڙا کڻي.5وَڳَندُ ورِي آئِيو، بَدُو سين بَدِبُوءِ؛خاوَندَ! ڏي خُوشبُوءِ، ته سُرهو ٿِيان سُپِرِين!6وَڳَندُ ورِي آئِيو، ڪِنو ٿِي ڪوجھو؛ڇَڏي نه موزو، لَڳُسِ آرُ عَطارَ سين.7داتا سَندي دَرَ تي، وَڳَندُ ويٺو پَسُ!تَنهِن روڳِيءَ کي رَسُ، جو آلوُدو آزارَ سين.8وَڳَندُ ورِي آئِيو، نِسورو ئِي نَرَڳُ؛گَندا گُلابِي ڪَري، سَيَّدَ جو سَرَڳُ؛عَطُرَ سين اورَڳُ، ته هُئين سَدائِين سُرَهو.9وَڳَندُ ورِي آئِيو، بَدُو بي نِـمازُ؛جِئَن تِتِرَ مٿي بازُ، وَڳَندُ تِئَن سُرهاڻِ تي.10وَڳَندُ ورِي آئِيو، ڪوٽِڙِيان ڪُلاٽُ؛سَندو ڪِرِڙَ ڪاٺُ، هَڻُ نَرڳِيءَ کي نِڪَڻين.

1کاھوڙِيُنِ خَفِّيءَ سين، سوجھي لَڌو سُبُحانُ؛عاشِقَ اَھڙي اَکَرين، لَنگِھيا لا مَڪانُ؛ھُوءِ ۾ گَڏِجِي ھُوءِ ٿِيا، بابُو جي بِريانُ؛سَڀوئِي سُبُحانُ، آيو نَظَرُ اُنَنِ جي.2مُون سي ڏِٺا، ماءِ! جنِين ڏِٺو پِرينءَ کي؛رَھِي اَچِجي راتڙِِي، تن جُنگَنِ سَندِيءَ جاءِ؛تنِين جِي ساڃاءِ، تُرھو ٿِئي تارِ ۾.3ويئُون پَٻِ پَـئِي، کيرُون کاھوڙِيُن جُون؛آئُون تن ڏوٿِيُنِ جو، پُڇان پيرُ، پَھِي!رُڃُنِ راتِ رَھِي، ڏُونگَر جَنِين ڏورِيا.4تُون ھَڏِ ڪُڄاڙِيا، سَنجھي سَعيو نه ڪَرِين؟سَوارا سَنڊَ کَـڻِي، کاھوڙِي وِيا؛آڻِيندين ڪِيا، ڏُٿُ ڏوراڻي ڏيھَ جو؟5ڏوٿِي سا ڏورِين، جا جُوءِ سُئِي، نه ٻُڌِي؛پاسا مَٿي پاھَڻين، کاھوڙِي کوڙِينِ؛وِڄا اُتِ ووڙِينِ، جِتِ نِھايَتَ ناھِ ڪا.6ڀَڪُلِيا ڀُوڻَنِ، ڌَڙَ کي گَڏِيو ڌُوڙِ ۾؛ڳالِھيُون، ڳَھِلي لوڪَ سين، پَڌرِ پَـئِي نه ڪَنِ؛ڪا مُلِ آھي تَن، مُون پِريان جي ڳالَھڙِي.7تان وَنئُن ويـھِي آءُ، اڱَڻ کاھوڙِيُنِ جي؛جوشَ ڏِنائُون جِيءَ کي، لِڪائي لوڪاءُ؛ڏوٿِيُنِ ڪنھن ڏُکاءُ، سُمھِي سُک نه ماڻِيو.8ڏُٿُ نه کُٽو ڏوٿِيين، جيڪِي ڏُٿُ ڪَرِينِ؛اُھۡڃاڻِـيُون عالَمَ جُون، اوريائِين آڻِينِ؛تِھان پوءِ ڏسِينِ، پِرِيان سَندِي ڳالھڙِي.9جي ڪو ڏُٿُ ڪَري، ته ڏُونگَـرَ ڏورَڻُ ڏاکِڙو؛ڇَپَرُ ڪِينَ ڏِئي، سُوکِـڙِيُون سُتَنِ کي!10مُون کاھوڙِي لَکِيا، گَھرين نه گھارِينِ؛واحِدَ لَڳِ وِلۡـهُنِ ۾، رويو جَرُ ھارِينِ؛گُوندَرِ گُذارِينِ، جهُ ڏوٿِي ڏُٿَ گَدُ ٿِيا.11کاهوڙِيُنِ کَــڻِي، ساجُھرُ ٻَڌا سَندِرا؛ڏورِيندي ۾ ڏُونگرين، ڪَيائُون پاڻُ پَـڻِي؛ڏَکَنِ ڏِيلُ هَڻِي، ڇيہُ لَڌائُون ڇَپَرين.12کَڻَنِ نه ڪَيڪانَ، پَنڌَ پَراهين هَلِيا؛ڏوٿَيِرا ڪَنهن ڏُٿَ کي، جُنبِيا ڏَنهُن جابانَ؛کاهوڙِيُنِ اُهڃاڻَ، اَنگ نه سَڄِي اَڳِڙِي.13سُڪا مُنهَن سَندِنِ، پيرين پُراڻا کيٿِڙا؛سا جُوءِ ڏوري آئِيا، سُونهان جِتِ مُنجَھن؛ڳُجھا ڳُجھيُون ڪَنِ، تِهان پَراهين پَنڌَ جُون.14سُڪا سَنڊَ ڪَڇُنِ ۾، کَرِڪَڻا پيرين؛ٽِمَندي نيڻين، آن ڪي کاهوڙِي گَڏِيا؟داستان ٻيو1پِيوجن پَرو، گَنجي ڏُونگَـرَ گامَ جو؛ڇَڏي کيٽُ کَرو، لوچي لاهوتِي ٿِيا.2پيئِي جن پَرکَ، گَنجي ڏُونگَـرَ گامَ جي؛واري سَڀُ وَرقَ، لوچي لاهُوتِي ٿِيا.3پيئِي جنِين باسَ، گَنجي ڏُونگَـرَ گامَ جِي؛ڇَڏي سَڀِ لِباسَ، لوچي لاهُوتِي ٿِيا.4ڪَهڙو اَٿيئِي ڪامُ، گَنجي ڏُونگَرَ گامَ ۾؟پَسِي تنهن پاهڻَ کي، اَچي نه آرامُ؛مَتان ڏُونگـرَ ڏورِئين، اُجِھين ڪُہُ عَوامُ؟هَرا ڪَري حَرام، کامُ ته کاهوڙِي ٿِـئين.5ڏيهُه ڏيهائِي ناهِ، جِتي پـيرُ نه پَکِيان؛تِتي کاهوڙِيان، وَرَ ڏيئِي وَڻَ چُونڊِيا.6جِتِ نه پَکِيءَ پيرُ، تِتِ ٽِمڪي باهِڙِي؛ٻِيو ٻارِيندو ڪيرُ، کاهوڙِڪِيءَ کيرَ ري؟داستان ٽيون1اَچِي پِيا آٽ ۾، واٽَ وِڃائِي جَنِ؛اُوءِ بصِيرَ بَرَّنِ ۾، اَنڌا ٿِيو اُڀَنِ؛ڪَنَن آڏِيُون تاڙِيُون، گُنگَن جِئَن گُھمَنِ؛فِراقِيءَ فرمان جو، آهي ٻَرُ ٻوڙَنِ؛لَنگھا ٿِيا لاهُوتَ کي، سُتا پِيا سِڪَنِ؛کَـپَتِ کاهوڙِيَنِ، آهَ اُٿِئي پئي نه لَهي.2ڏِسِي ڏوري ڏُونگَـرَين، واٽَ وِڃائِي جَنِ؛ڪُرَندان ڪِي پَرُوڙِيو، رَندُ سي نه رِڙهَنِ؛ٻيئِي دارَ دَيُون ڪَيو، پِيرَتِ تان نه پُڇَنِ؛ڌُوڙِپِرِيان لَءِ ڌارِ ڪَيو، ويچارا وِجَھنِ؛خَبَرَ کاهوڙِيَنِ، آهي لِکَ لاهُوت جي.3ڪُپيرِيءَ ۾ پيرُ، ڪَنهِين پاتو پيرِيين؛جِيان مُنجھڻَ ماڙُهِئين، سَڄَڻَ تِيان ئِي سيرُ؛اُنَ ڀُون سَندو ڀـيرُ، ڪوڙِنِ مَنجھان ڪو لَهي.4سُونهَپَ ۾ سَپَ گھڻا، مُنجَھڻُ ماکِي هوءِ؛پَرو تَنهِين پوءِ، جو اُجِھي پوءِ اُنِ تان.5ڏوري ڏوري ڏيہَ، ماءِ! کاهوڙِي آئِيا؛مَيَنِ پيرين کيہَ، ڪُہُ ڄاڻان ڪَنهن پارَ جِي.6جَھنگَلِ هَلِيا، سي نه ڀُــلِيا، راهَ هَلِيا ڦُرِجَنِ؛اَوَجَھڙِ سي نه پَوَنِ، ٻيئِي جنِين ڇَڏِيُون.7جَھنگَلُ آهيڙِيُنِ کي، ڀَـنَڻُ ڪَيو رُوندو؛نه ڪُتا، نه ڪوڙِڪُون، چَڙهِيو اُڀو چُوندو؛هَڏهِين نه هُوندو، اِنهان پوءِ عالَمَ ۾.8وَرُ سا سُڃِي ويڙه، جنهن ۾ سَڄَڻُ هيڪڙو؛سو ماڳُ ئِي ڦيرِ، جِتي ڪوڙِ ڪُماڙُهئين.9ڪارِي راتِ، اَڇو ڏِينهُن، اِيُّ صِفَتان نُور؛جِتي پِرِينءَ حضُورُ، تِتي رَنگُ نه رُوپُ ڪر.10ڏُونگَرين ڏسِجَنِ، اَڄُ پِڻُ رُيُون اُنِ جُون؛ڏوٿِـيَڙا ڏُٿَ کي، آراڙان اَچَنِ؛خِيما کاهوڙِيَنِ، اَڄُ نه اُنهِين ڀيڻِيـين.11کاهوڙِي کَرا، سُوڌِي خَبَرَ پَکِيا؛سوجھي جن ڪَيا مَٿي اَڱڻِ آهِرا.

1ڪَرِ ڪي ڳالَهڙِيُون، ڪَنڊا! ڍورَ ڌَڻِـيُنِ جُون؛ڪِئَن سي راتَڙِيُون، ڪَنهِن پَرِ ڏِينهَن گُذارِئين؟2جان تو هُئَڙو سُورُ، ڪَنڊا! ڍور ڌَڻِـيُنِ جو؛مٿي لامُنِ ٻُورُ، مورِيءَ مَڃَرَ نه ڪَرِئين.3ڪَنڊا! تُون ڪيڏو، جَڏهِن ڀَرِيو ڍورُ وَهي؟جَسودَنِ جيڏو، تو ڪو گَڏِيو پَهِيَڙو؟4سَچُ ڪِ سُڪو ڍورُ، ڪنڌِيءَ اَڪَ ڦُلارِيا؛جُنگنِ ڇَڏِيو زورُ، سَرُ سُڪو، سُونگي گَيا.5سُڪِي ڍورُ ڍَيُون ٿِيو، ڪنڌِيءَ ڏِنو ڪائو؛سو پاڻي پَٽِيهَلَ ۾، اَڳِيون نه آيو؛ماڙُهنِ ميڙائو، ڪَنهِين ڪَنهِين ڀيڻـئِين.6ڍورُ نه اَڳـينءَ ڍارَ، مهَندِ مَلاحَنِ لَکِيو؛موڙي ڇوڙِيا مَڪُڙا، پَسِي پاڻيءَ پارَ؛جَسودَنِ جيها يارَ، پِيَڙا وِيرَ وِماسَ ۾.7جان واهُڙَ ۾ وَهُ، تان تون، مَڇَ! نه موٽِئين؛ڪائي ۾ ڪوه ڪَرِئين، پوءِ موٽَڻَ جو پَھُ؟سِرَ مَٿي تُون سَھُ، مَهِميزُون مَلاحَنِ جُون.8جان جَرُ هُئَڙو جالَ، تان تُون، مَڇَ! نه موٽِئين؛پَوَندِيَءِ اَڄ ڪِ ڪالَ، سانڀويُون سانگِنِ جُون.9جان جَرُ هُئڙو سِيرَ، تان تُون، مَڇَ! نه موٽِئين؛آڏا اَڏي ڪِيرَ، گَھٽَ به جَھـلِيَءِ گھاتُئين.10مَتو آهِين مَڇَ! ٿُلهو ٿو ٿُونا هَڻِين؛جا تو ڏِٺِي اَڇَ، تَنهِن پاڻِيءَ پُنا ڏِينهَنڙا.11ڪُنڍِي ڪَلِيُنِ وِچَ ۾، جَڏهِن هَنيائُون؛موتِ نه ماريائُون، ڏورِ ڏئي وِيا ڏُکَ جِي.وائيلايَءِ جا وَرۡنَ کي، سا ڪانڌَ! مُنهِنجي ڪورا.ماءُ! مارِيندَمِ ڪَڏهِين، هِنَ پِرِينءَ جي هورا؛اَچَنِ پِرِين پَٻَکِيا، ڪَرَ ٻاٻِيهو جِئن مورا؛سيڻين سِرکَنڊُ سَپَجي، ٻِيو عَطُرَ پِرِين اَتورا؛ڇَپَرُ کَـٿُورِي ٿِيو، ٻِي تازِي ڦُلَنِ ڦورا؛اَلا! عَبۡدُاللَطِيفُ کي، سانوَل ميڙِ سَنڀُوڙا.داستان ٻيو1مَدِيني جا مِيرَ! سُڻُ مُنهِنجا سَڏَڙا؛سَرَڻِ تُنهِنجي سِيرَ، تُون پارِ لَنگھائِيين پَيَڙا.2ڌَڻِي! سو وارِئين واءُ، جو ميڙائو سَڄَڻين؛وَهِيءَ واٽَ مَٿاءُ، هِنئَڙي آسَرَ مَ لَهي.3نيڻَ جي نِهارِينِ، سي اَڄُ نه اوٺِي آئِيا؛هَنجُون نه هارِينِ، پاڻِي پُنهُونءَ ڄامَ ري.4نيڻَ نِهاري مُنهِنجا، روئِي ٿِيا رَتُ؛پُنهُونءَ هوءِ پَهَتُ، ته پارِي نِيَنِ پاڻَ سين.5َاڄُ اَڱَڻُ ڪيڻانِ، آسَرَ لَڳِي سورِيانِ؛ڏُونگَرِ ڏِينهَن لَڳانِ، مانَ وَرِڪَنِ سُپِرِين.6اَللهَ جِئن نالوءِ، تِئن مُون وَڏو آسِرو؛خالِقَ! تُنهِنجي کاندِ جو، پَرو پاندُ نه ڪوءِ؛نالو، ربَّ! سَندوءِ، رَهِيو آهِمِ رُوحَ ۾.7صاحِبَ! تُنهِنجِي صاحِبِي، عَجَبُ ڏِٺِي سُون؛پَنَ ٻوڙِين پاتالَ ۾، پَهَڻَ تارِين تُون؛جيڪَرَ اچِين مُون، ته ميرِيائِي مانُ لَهان.8جيڏو تنُهِنجو نانءُ، ٻاجَھ به اوڏِيائي مَڱانءِ؛رِءَ ٿَنڀين، رِءَ ٿُوڻِيين، تُون ڇَپَرُ، تُون ڇانءَ؛ڪُڄاڙو ڪَهانءِ؟ توکي مَعلُومُ سَڀَڪا.9سَتَرُ ڪرِ سَتّارَ! آءٌ اُگھاڙِي آهِيان؛ڍَڪِئين ڍَڪَڻَهارَ! ڏيئِي پاندُ پَناهَ جو.وائيمُون کي نِنڊَ نه نيڻين نيڻين، ڪالَهُون پوءِ لَڪَن ۾.موٽُ تُون آيَلَ! مُنهِنجِي ماءُ! تان تو ڏُکُ نه ڪيڻين ڪيڻين؛هُوءِ نه نينِمِ پاڻَ سين، جا ويندڙِي سيڻين سيڻين؛ڪالهُوڻِيان اَڄُ گَھڻِي، جھورَڙِي جھيڻين جھيڻين.ٻِيُون سَڀُ واڳِيون وَرَنِ سين، آءٌ جا واڳَڙِي ويڻين ويڻين.هِنئَڙو ڏاڙهُونءَ گُلَ جِئن، روئي رَتڙو نيڻين نيڻين.اَلا! عَبۡدَاللَطِيفُ چئي، مُحِبَّ اسان تُون ميڙين ميڙين.داستان ٽيون1ڪَرِ ڪو ڀـيرو ڪانڌَ! مُون نِماڻِيءَ جي نِجھري؛پِرِين! تُنهِنجي پاندَ، ڍولا! ڍَڪِي آهيان.2جِئن تون قائِمُ، ڪانڌ! تِئَن آءٌ وَرَ! وِلَهي نه ٿِيان؛پَکي ڇِنان پاندَ، ڳَنڍُ نه ڄاڻي ڪو ٻِيو.3ڪانڌَ ٻِـيُنِ ڪيتِرا، مُون وَرُ وڏِي کاندِ؛پاڻا ڍَڪي پاندِ، جي ڏِسي ڏوهُ اَکِـيُنِ سين.4وَرَ سين وِجِھيو ڪاڻِ، کَـرَ سين کِلَڻ پائِيين؛ڀورِي! مُنڌَ اَڄاڻِ، ڪَڻَ ڇَڏِيو تُھَ ميڙِئين.5سُتا! اُٿِي جاڳُ، نِنڊَ نه ڪَجي ايتِرِي؛سُلطانِي سُهاڳُ، نِنڊُنِ ڪندي نه ٿِـئي.6ڪِي سُمھُ، ڪِي جاڳُ، نِنڊَ نه ڪَجي ايتِرِي؛اِيُ مانجهاندي جو ماڳُ، جو تو ساڻيھُ ڀانـئِيو.7جاڳَڻَ مَنجھان جَسُ، آهي اَدا! جن کي؛لاهي جو، لَطِيفُ چئي، مَٿان قَلۡبَ ڪَسُ؛وَرنہَ! ڪَجان وَسُ، صُبُحَ ساڻ، سَيَّدَ چئي.8هِي تان ٿورَڙِيُون، جي تُون، ڀورا! پَسِي ڀُـلِئين؛راتِيُون ٻِيُون گَھڻِـيُون، جي تو اِيندِيُون هيڪِلي.9سُمَهَڻان ساڙو، جيڏِيُون! جيڏو ئِي ٿِيو؛پِرِين سين پاڙو، مُنهِنجو نِنڊَ نِبيرِيو.10پِرَهَ ڦُٽِي، راتِ گَـئِي، جھيڻا ٿيا نَکَٽَ؛هارِي! وِيَءَ وَٽَ، گَھڻا هَڻندِينءَ هَٿَڙا.11پيئِي جا پِرِڀاتِ، سا ماڪَ مَ پَسو ماڙُهئا!روئِي ڇُڙِي راتِ، ڏسي ڏُکويَنِ کي.12ڍولُ مَ کڻي ٻانهَنڙِي، پِرِهَ مَ کَـڻي پاندُ؛آءٌ پَنهِنجو ڪانڌُ، لوڪان لِڪي رائِيان.13ڦِريا پَسِي ڦِيڻُ، کَرِيَنِ کِيرُ نه چَکِيو؛دُنِيا ڪارَڻِ دِينُ، وِڃائي وِلَها ٿِيا.داستان چوٿون1روهِ راماڻا ڪَنِ، اَڄُ پڻ هَلَڻَ هارِيُون؛ڪَرڳَلُ ڪُونجَڙِيَن، رائي ۾ راتِ ڪَيو.2وَڳَـرُ اُڪِيري سَرُ سارِيو، سُورَ چَري؛جُھري جِھڄندي ڏِئي، سَنِيها کي سَڄَڻين.3وَڳَـرُ وِساري، ويٺينءَ ڪِئن ماٺِ ڪَري؟ڪِ تو نه ماري، رُڻُ جُهڻُ سَندِي سَڄَڻين؟4وَڳَـرَ وِيا وَهِي، ڪالَھ تُنهِنجا ڪُونجَڙِي!ڪَندِينءَ ڪوهُ رهِي، سَر ۾ سُپيرِيُنِ ري؟5وَڳَـرَ ڪَيو وَتَنِ، پِرِتِ نه ڇِنَنَ پاڻَ ۾؛پَسو پَکِـيَڙَنِ، ماڙُهنِئان ميٺُ گَھڻو.6مَ لنئُن ڪُونجِي! ماٺِ ڪَرِ، چورِ مَ هِنئين چاڪَ؛ڦَٽِيُون جي فِراقَ، سي گَھرِ گھارِيندِيُون ڪيتِرو؟7ڪُونجَڙِيءَ ڪالَھ لَنئِي، سَڄَڻَ وِڌَمِ چِتِ؛آءٌ جِنين رِءَ هِتِ، گَھنگَھرَ گھارِيان ڏِينهَڙا.8اُتَرَ ڏي آلاپَ، ڪالَهُونڪَرَ ڪُونجَ ڪَري؛پِرِين پَسِي مَنجِھ خوابَ، وِهاڻِيءَ وايُون ڪَري.9ڪُونجُون ٿِـيُون ڪُڻِڪَنآِ، جيڪُسِ هَلَڻَ هارِيُون؛ٻَچا پوءِ اَٿَنِ، وَڃَنِ وانڌا ڪَندِيُون.10آيُون ڍورَ ڍرِي، اصُلَ سَندي آسِري؛کَنڀَڙَ ڀُونءِ کَرِي، پاڻان پَـير ڏُکويا پَکَـڻين.11ڪُونجَ نه لَکِيو ٻاڻُ، مارِيءَ سَندي مَنَ ۾؛اوچِتي پَرياڻَ، وَڳَـرَ هَڻِي ويڇُون ڪَيا.12ڪُونجَ! نه پَسِين ڪَکَ، ڍَٻُ جَنهِن سين ڍَٻيو؛مارِيءَ ماري لَکَ، وَڳَـرَ هَڻِي ويڇُون ڪَيا.13مارِي! مَرِين شالَ! ڍَٻَ وَڃَنَئِي ڍَٻِيُون؛جِئن تو اَچِي ڪالَ، وِڌو وِچُ وِرِهَنِ کي.14ڪَيرَ ڪَرِيندِي رِيسَ، آيَلِ! سَنگھارَنِ سين؛جنِين جي خَمِيسَ، وارِيُون واري ڇَڏِيُون.15جِيَنِ سي سَنگھارَ، اَجھي جنِين گھارِيان؛مانَ لَهَنِئُون سارَ، وِچِ وِلَهين ڏِينهَڙين.16جي ڀانئِين وَسَ چَران، ته سَنگھارَنِ سين لَڏِ؛ته هاڃي سَندِي هَڏِ، ڪُوڪَ نه سُڻِين ڪَڏَهِين.17مَنڌِيُون مَٽِ گُڙَنِ، جھوڪَ به سُونهَنِ پَهِيَڙا؛سَندِي سَنگھارَنِ، جُوءِ جِئاري جَڏَڙين.18جاڳو، جاڙيجا! سما سُک مَ سُمهَو؛پَسو، آن پاريا، لاکو ٿو لوڙيُون ڪَري.19ٽاٽُونڪِينِ پَلاڻَ، سَدا هَڻَنِ کَرِکِرا؛لاکي لوڙائِنُ جا، اَهِڙا ئِي اُهڃاڻَ؛ڏيئِي تَنگَنِ تاڻَ، ڪُوڪَ ڪارِيندا ڪَڇَڙي.20ريـٻارَڻِ! رِيجھاءِ، لاکو لُولاٽِيُنِ سين؛سائُو مانَ سَندِياءِ، ٺَٺُ مَٽائي ٺاڪُرُو.21لاکا لَکَ سُڄَنِ، ڦُلاڻِيءَ ڀـيرُ ٻِيو؛جَنهن ڀَرِ راڻا، راڄِيا، ڪوٽَنِ مَنجھ ڪُنبَنِ؛جَنهِن جو جاڙيجَنِ، سُتي سَنچو نه لَهي.22لاکو لکِيءَ تي چَڙهي، لَکِي لاکي هيٺِ؛سونهرايُون سِرِ ڪَيو، ڀِيڙي ٻَڌي بيٺِ؛ڪَندو ڏَمَرَ ڏيٺِ، صُباحَ ساڻُ سَڀَڪَنهِين.
1لَڙُ مَ، لاڙائُو ٿِيو، هَلِي ڪَرِ هِمَٿَ؛سِڄُ سامُهون مُنهَن ۾، مَتان ڪَرِئين ڪَٿَ؛سُپيرِيان جي سَٿَ، ڳاڙهي سِڄِ ڳالههِ مِڙِين.2اُلَهِي سِڄَ اَويرَ ڪِي، ڏِٺائِين ڏونگَـرُ؛سَسُئِيءَ کي سَيَّدُ چئي، سُورَن جو سَمَرُ؛ڪُٺَلِ رَکِيو، ڪَرُ، ويچاريءَ وَڻِڪارَ تي.3ويٺي مُون وِيو، لَڙِي سِڄُ لَڪَنِ تان؛آئُون ڏُورِيندي ڪيترو، پَهَڻن پيرُ پِيو؟سُورَنِ ساڻُ سِهو، اَچي ٿِـيُمِ، جيڏِيُون!4سَرَتِيُون! سُڄي سُڃَ، مَتان ڪا مُون سين هَلي؛پاڻي ناهِ، پَنڌُ گھڻو، اَڳِيان رائو رُڳِي رُڃَ؛مَتان مَرِي اُڃَ، ڪا ڏِئي پاراتو پِرِينءَ کي.5پَٽِيءَ نه پيرونِ، اوڏِيءَ ڇَڪَ نه ڇَمِيا؛پويون هِيُ ڀـيرونِ، نِينهن نِباهي هَليا.6سُيءِ ڪا تنوارَ، ڪِي هُنئِين ٿِي هَٿَ کَـڻِين؛سَوين رُليُون سَسُئِيون، هوتاڻَنِ هزارَ؛ٻاروچاڻا ٻارَ، توڙان تَرسُ نه سِکيا.داستان ٻيو1ڪِي ڌَرَتَتِي، ماءِ! ڪِي ڄَرَ سَندِي سَڄَڻين؛هَلي ۽ واجھاءِ، ٻِنِين ڄيرَنِ وِچَ ۾.2مَٿيان مَٿي مَچُ، ٻَرِيُمِ ٻاروچَنِ جو؛مُون کي طَعنا تي ڏِئين، جئن نه پَرُوڙِئين سَچُ؛اَمڙِ! اوري اَچُ، ته سِٽَ سُڻايَنءِ سُورَ جِي.3مَٿي مَنجھانِ مِينهُن، پَسو! پاڻيءَ جئن وَهي؛مُون ڀانيو نِينهُن، ڄِڀِيُون ڄيري سَندِيُون.4منجھان مُنهنجي رُوحَ، جي وَڃي ساڄَنُ وِسِرِي؛ته مَرُ لَڳي لُوهَ، ٿَرَ ٻاٻِيهو ٿِي مَران!5پَهِي ڪامَ پِڃاءِ؛ اَمَڙِ! مُنهنجي آسِري؛ڏيئِي لَتَ چَرخي کي، پُوڻِيُون پاڻيءَ پاءِ؛ڪَتِـيُمِ جنهِين لاءِ، سو ڪوهِيارو ڪيـچِ وِيو.6کوءِ هاڙهو! ٻَنِ هوتُ! کوءِ پُنهون، ٻَنِ پِرِيَتَڻو!مادَر! مُون مَوتُ، پَسَڻان پرائيو.7کوءِ ٻولِي! ٻَنِ ٻَروچُ! گھورِي ذاتِ جَتَنِ جِي!مُون کي چَئِي ”لوچُ“، پيهِي وِيا ڇَپرين.8جِئن جِئن تَپي ڏِينهُن، تِئن تِئن تاڻي پَنڌَ ۾؛ڪو آڳانجھو نِينهُن، ٻانڀَڻِ ٻاروچَنِ سين.9جان جِئَين تان جَلُ، ڪانهي جاءِ جَلَڻَ ري ؛تَتِيءَ ٿَڌِيءَ هَلُ، ڪانهي ويلَ وِهَڻَ جي.10تَتِيءَ ٿڌِيءَ ڪاهِ، ڪانهي ويلَ وِهَڻَ جي؛مَتان ٿِئي اُونداه، پيرُ نه لَهِين پِرينءَ جو.وائيشاديءَ جو سِينگارُ، آيَلِ! مَرَڪُ مُنهِجو مُون پِرِين.آهي ڳَههُ ڳِچِيءَ جو، ڏِئي هالورا هارُ؛آهي اُگھاڙيِن کي؛ جانِبَ جو جنسارُ؛آهِئين کاڄُ بُکِيَنِ جو، تُون تان طَعامُ تيارُ؛اَعليٰ اَڇو عِيدَ ۾، دوسِتاڻو دِيدارُ؛حُسۡنَ هوتَ پُنهونءَ جي، ڪَڪورِيو ڪوهِيارُ؛سُڃَ ڪَيائِين سُرَهِي، واسِيائِين وَڻِڪارُ؛ڇَپَرَ ڇاٽُون مُڪيُون، عَطُرُ ٿِيو آوارُ؛ڪوڙيـين ٿِيا ڪيترا، نالي تان نِثارُ؛سَدا صلابَتَ جِي، گولِي گِرِفِتارُ؛گھورِيان گَھرُ گِھٽِيءَ تان، اَچي جِئان آڌارُ؛اَدِيُون! عَبۡدُاللَطِيفُ چئي، مِليو مُون مَنَٺارُ.داستان ٽيون1ڪو گُھمندي گھورُ، آيُمِ ٻاروچَنِ جو؛ڇَڏِيندِيَسِ ڀَنڀورُ، هِنئون هِتِ نه وِندُري.2ڀَنڀورَجَنِ سُکَنِ، مُون کي ساٿان کارِيو؛هاڻي ساڻُ ڏُکَنِ، تان ڪِي ڏُونگَـرَ ڏورِيان.3ڀينَرُ! ڀَنڀوران، ڀَڄو تان اُبَهو؛اَڳي اِنَ ماڳان، سَرَتِيُنِ سُورَ پِرائِيا.4ڀينَرُ! هِنَ ڀَنڀورَ ۾، دوزَخَ جو دُونهون؛سَوارو سُونهون، پُڇِي پُورِجِ، سَسُئِي!5ڀَنڀوران اُجاڙُ، سَرَتِيُون! سَکَـرُ ڀانـئِيان؛مُون سين تنهن پَهاڙُ، ڏُکان هَڏِ نه ڏوريو.6اُجاڙان ڀَنڀورُ، سَرَتِيُون! سَکَـرُ ڀانـئِيان؛آرِياڻِي اَتورُ، ڏِٺُمِ جِتِ اکينِ سان.7ڀُـلِيو سَڀُ ڀَنڀورُ، جو پُٺِيءَ هوتَ نه هَليو؛شَهرَ سُڃاتو ڪِينَ ڪِي، آرِياڻِي اَتورُ؛ماڻِيو تنِين مورُ، ديکِيو جنِين دِلِ سين.8بُرو هو ڀَنڀورُ، جو آرِياڻِيءَ اُجارِيو؛لاٿو سَڀَ لوڪَ تان، هاڙهي ڌَڻِيءَ هورُ؛ڇورِيُون ڇُرَڻُ سِکـيُون، پُنهون ڪَيائُون پورُ؛آيو سو اَتورُ، جنهن ڏُکيُون ڏِکَ وِهارِيُون.داستان چوٿون1لَڄايا مُونهان، ساجُھرِ تي سيڻَ وِيا؛پِيَنِ ڀَنڀوران، سُڌِ مُنهنجي ذاتِ جي.2آئُون جي هُيَسِ هَڏُ، اَدِيُون! آرِيچَنِ جو؛ساٿَ لَڏِيندي سَڏُ، هُوندَ ڪوهِيارا ڪَرِينِ مُون.3هُيَسِ جي سِياءِ، ته ڪَيُمِ ڏُکُ ڏيرَنِ تي؛اَدَبَ وچان اُنِ سين، ڳالھِ نه ڪَيَمِ ڪاءِ؛ذات مُنهنجِي، ماءِ! ڪَچو ٿِي ڪيچيُن کي.4ساٿِي توءِ هَلَنِ، پَٿَرِ جي وارَ ڪَرِيان؛جيڪُسِ ٻاروچَنِ، ڪو ڏِ ٺو عَيبُ اَکينِ سين.5ساٿِيُن سَئِين نه جاڳِين، پوءِ ڪُڄاڙِيان روءِ؟اِيَ پَرِ ڪُپَرِ هوءِ، جئن هُو سانگِي، تُون سُمَهِين.6مُون سَڏِيندي سَڏڙا، ساٿِي سَڏُ نه ڏِينِ؛وِلَهِيءَ جي وَٿاڻَ تي، توڏَ نه تنوارِينِ؛هيڏا هاڃا ٿِينِ، بُري هِنَ ڀَنڀورَ ۾!7ڪَهان، تان ڪيچانَ پري! وِهان، تان وَٽِ مُون!ڀُـلِي ڏورِيَمِ ڀُون، عَبَثُ آرِيءَ ڄامَ کي.8ڪَهان ته ڪيچان پَري! سُمهان تان سِرَ هيٺ!ٻاروچي سين ڏيٺِ، جيڏِيُون! جيهِيءَ پَرِ ٿِي.وائيهوتَ! هوتَ! اي هوتا! ڏِيَندِيس ماهُ مِرُنِ کي؛آئُون جَرا جِيُّ ڪَري.ڏيئِي باهِ ڀَنڀورَ کي، آئُون آيَسِ تو ڳَري؛آرياڻِي پُنهونءَ ري، مُون کي، سَرِتِيُون! تان نه سَري؛جَنڊِي پايو جانِ ۾، ڏُکِي ڏُکَ ڏَري؛آءُ اوراهُون، سَپِرِين! وَڃُ مَ، پِيَّ! پري؛مُون ڏِٺِي، مُون وِسَهو، وِرچِي تان نه وري؛ڏُکِيءَ جي ڏيکارِئين، ڌاران مُنهَن مَري؛پيالي پِرِيُنِ جي، موهِيَسِ ميٺَ ڪَري؛آرِيءَ جي عِشقَ جِي، مُون کي اَندَرِ آڳِ ٻَري؛توکي توءِ نه ڇَڏِيان، جي وَڃان ڀُونءِ تَري؛ڌَڙُ وِجَھنديَس ڌُوڙ ۾، مَٿو ڌارَ ڌَري؛هَلَڻُ سُڻِي هوتَ جو، ڏُکِي، پَسُ ڏَري؛پِرِين! کَـڻِـجِ پانهِنجِيُون، اَکِـيُون ٻاجَھ ڀَري؛اَدِيُون! عَبۡدُاللَطِيفُ چئي، مَنَ ڪا مَهرَ ڪَري.داستان پنجون1ليڙَنِ لَنگِھ لَسَ، مانباڻِيان مَٿي وِيا؛وَ ٺِي وَرُ واٽَ ٿيا، پُنهون ڄامُ پَهَسَ؛هُئا وَڏِي وَسَ، ٻاروچا ڀَنڀورَ ۾.2ڇِپُون ڇَپَرَ کَٽَي، پَهَڻَ پَٿَراڻِـيُون ڀانئِيان؛جتي رَهان راتِڙِي، مِرُون مُنهنجا مِٽَ؛سيڻَنِ جِيءَ سَهَٽَ، ڏُونگَـرُ ڏولِي مُون ٿِيو.3مُسافِرِنَـئُون، ماءِ! وِرِه وِهايُمِ وِتَرو؛اَچِي ٿِـيَمِ اوچتِي، تن سانگِـيُنِ سين ساڃاءِ؛جِيجان! جَھلَ مَ پاءِ، هِنئون هوتَ هَڻِي وِيا!4ڪِيئن اَڙايُءِ پاندُ، پلؤ پَرَڏيهِيُنِ سين؟مَتِيُون مُوڙهِيُءِ، سَسُئِي! ڪَيُءِ ڪوهِيارو ڪانڌُ؛رُلِي! ڀانئِيُءِ راندِ، ٻانڀَڻِ! عِشقُ ٻَروچَ جو!5مُنهنجو پاڙِيچَنِ، ڪَچو ڪونه ڍَڪِيو؛پاسي چَڙهِي پُنهونءَ جي، ذاتِ سَلِتِي جَنِ؛تيلان ٻاروچَنِ، نِڌَرِ ڇڏِي نِنڊ ۾.6حُسيـنِيءَ جِي هاڪَ، مادَرِ! مارِي آهِيان؛ڏِينهان ڏورَڻُ ڏُکَ سين، راتِيان چِڪَنِ چاڪَ؛ڊِڄان ڀَرِ فِراقَ، مَتان پوئِمِ پِرِينءَ سين.7جيڪِي فِراقان، سو وِصالان نه ٿِئي؛اَچِي اوطاقان، مُون کي پِرِيُنِ پَري ڪَيو.8ڦِرِي آءُ، فِراقَ! مُونکي وِصالان وِچُ پِيو؛جي ٿي چِڪِيَمِ، سي پِرِينءَ گڏجِي پُورِيا.وائيپُنهون پَريشانُ، ٻَرِ! ٻَرِ! نڪو خانُ نه مانُ؛هيءِ! هيءِ! حالُ مُنهِنجو.مُونکي بُکَ بوتَنِ جي، ناقي ڀانئِيان نانُ؛شَهرُ صَحرا ڀانـئِيان، مُون ليکي مَيدانُ؛رُئان ٿي رُڃُنِ ۾، آرِيءَ لَءِ عُرِيانُ؛پِٽِيان مُنهُن پَسَڻَ لَءِ، هِتي ٿِي حَيرانُ؛آهي آرِيءَ ڄامَ جو، مُون کي ڪارِي ڪانُ؛ديوانِيءَ کي دِلِ ۾، سُورَن جو سامانُ؛وِجِھجِ پِڪَ پينارِ تي، پِرِيَمِ! کائِي پانُ؛ڪَڏهِن ٿِيندو ڪيچَ ۾، مُٺِيءَ جو مَڪانُ؟آهِئين، عَبۡدُاللَطِيفُ کي، اَڳيان تُون اَڳوانُ.داستان ڇهون1آيا آسَ ٿِيامِ، ٻاروچا ڀَنڀورَ ۾؛پَسِي پَهَرَ پُنهونءَ جِي، نَنهَن سِيئن نيڻَ ٺَرِيامِ؛گُوندَرَ وِسِريامِ، سُکَنِ شاخُون مُڪِيُون.2ڏيکارِيُسِ ڏُکَنِ، گُوندَرَ گَسُ پِرِيُنِ جو؛سُونهائي سُورَنِ، ڪِي هيڪاندِي هوتَ سين.3سَؤ سُکَنِ ساٽي ڏِيان، سِرُ پڻ ڏِيان سَٽِ؛جي مُون مِڙي مَٽِ، ته وِرِهُ وِهايان هيڪِڙو.4سُورَنِ سانگھارو، ڪَڏهِن تان ڪونَ ڪَيو؛آيَلِ! اوڀارو، ٻاڙوڌو ٻوڙَ وَهي.5لَڳُمِ ٻاڻُ ٻَروچَ جو، ڪَرَها ٿِيا قَضاڪَ!اَهُکِي جا اُٺَنِ کي، سا مَيَنِ پوءِ مَ ماڪَ!اَکَڙِينِ خوراڪَ، پَسَڻُ پَرڏيـهِيُنِ جو.6ڏُکويُون ڏيهان، جيڪُسِ لَڏي ويئِيُون؛هاڻي ڪِنِ مُلان، پُڇان پِرِيُنِ خَبَرُون؟7مُٺِ مُٺِ سُورَنِ سڀڪنهِين، مُون وٽِ وَٿاڻانِ؛ڀَرِيُون ڪَيو ڀُڻانِ، وَيا وِهائُو نِڪري.8ڀِيڙي ڀِيڙي ٻَنڌُ، سُورائِتِي! سَندِرو؛ڪيچَ اَڳاهُون پَنڌُ، مَتان لَڪَنِ سين لَڳِي مَرِين!9ڏُکَ سُکَنِ جي سُونهَن، گھورِيا سُکَ ڏُکَنِ ري!جنِين جِيءَ وِرُونهَن، سَڄَڻُ آيو مان ڳَري.داستان ستون1پُڇَنِ سي پَسَنِ، جڏهن پِرِينءَ کي؛ڏورِيندِيُون ڏِسَنِ، اَڱَڻَ عَجِيبَنِ جا.2پُڇيو ئِي، تان پُورِ؛ ناتَ پُڇَڻُ هوءِ مَ پِرِينءَ کي؛ڏورَڻَ وارِيُون ڏُورِ، هَڏِ نه آهِينِ هوتَ کي.3ڏورِيان، ڏورِيان، مَ لَهان! شالَ مَ مِلان هوتَ!مَنَ اَندَرِ جا لوچَ، مَڇُڻِ مِلَڻَ سان ماٺِي ٿِئي.4آئون ڏورِيَنءَ، شالَ م لَهَنءَ! پِرِين! هُئين پَري!هَڏِ نه ساهَ سَري، تَنَ تَسَلِّي نه ٿِـئي!5ڇَڏِيَمِ حُجَّ هَلَڻَ جِي، چَکِيَمِ چاڙهِيڪا؛اَدِيُون! آڙِيڪا، هِنئڙي پِيَمِ هوتَ سين.6جيڪا ڪَندي سَنگُ، مُون جئن ٻاروچَنِ سين؛اَنگُنِ چاڙهي اَنگُ، رُئندِي سا رَتَ ڦُڙا.داستان اٺون1آتَڻُ اورانگھي وِيا، آئون ٿي مَران، ماءِ!پِٿُون ٿِيندِيَس پيرَ تي، ’هَيءِ! هَيءِ!‘ ڪَري هاءِ!جِئڻُ مُون نه جڳاءِ، پِرِيُنِ تان پاسو ڪَيو.2ڄاڻِي جي ڄاتومِ، ته پوندو فلۡق فِراقَ جو؛اَکَـرُ اِرادَتَ جو، ڌُريائين ڌوتومِ؛پوءِ تان ڪونَ ڪَيومِ، هُوندَ ڪَشالو ڪيچَ ڏي.3دُکائِيندِي دُونهَڙا، مُنڌَ! سيڻانِي وَڃُ؛پِرِياڻونِ مَ ڀَڃُ، ساٿُ چَڙهَندو لَڪِيين.4ڇِڄ مَ قَطاران، ساٿُ چَڙهَندو لَڪِيين؛مَڇُڻِ ٿِئين پُئان، وَڳَ واٽَ ئِي نه لَهِين.5پُڇِيوئِي جان دوستُ، تان پاسي ڪر پَرِهيزَ کي؛جنِين ڏِٺو هوتُ، تن دِينَ سَڀيئي دُورِ ڪيا.وائيمُون کي ڇَپَرِ مَ ڇَڏيجا، ٻاروچا! پَلَئ لَڳِي آهِيان.ڇورِي ڇِنِي آهِيان، نِينهُن نِباهي نيجا؛ڇورِي ڇَڏي ڇَپَرين، ڪيچِي! ڪِيمَ وَڃيجا؛پُنهون مُنهنجو آن سين، ساٿُ سلامَتَ نيجا.مون تان وَڙُ وِڃائِيو، اَئِين پنهنجو وَڙُ ڪَريجا؛جوڳِيڪو ويسُ ڪَري، سِگَھڙِي سارَ لَهيجا؛آرِياڻِي! عَبۡدُاللَطِيفُ چئي، مُون تي وَهِلو وَرُ ڪَريجا.داستان نائون1ڪاتِيءَ تان نه ڪَنهِين، مَنُ وِجُھلَڻَ وَڍِيو؛ماريَسِ سُورَ تَنهين، جو نه جِئاري، جيڏِيُون!2جِئ مُنهنجو جَنِ، اَنگڙِيارو وَڍِيو؛پُڄاڻا پِرِيَنِ، سِبان، سَڄو نه ٿِئي!3رو، وِسانئي راندِ، پَہَ پَرُوڙِجِ ساٿَ جا؛هوتَنِ سين هيڪاندِ، هُيَمِ ٻاٽي ڏِينهَڙا.4رُئَڻُ ۽ راڙو، مُون نِماڻِيءَ جي نِجُھري؛ڪُٺَلِ کي قَلبَ ۾، قُرب جو ڪاڙهو؛هوتَنِ لَءِ هاڙهو، رِجائِيندِيَسِ رَتَ سين.5روئِي ڪَندِينءَ ڪوهُ؟ هاڻي ڪو هوتُ وَري؟جيڏيُون! جيڏوئِي ڪَيو، ساڻُسِ سيڻَ سِتوهُ؛ڊوهِي اَٿيان! ڊوهُ، مَتان ڪا مُون سين ڪَري!6کاڻِيءَ مَ کانيو، مُٺِيءَ مَنگُر مَ ڏِيو؛هيڪَرَ اُجھايو، ڏيئي ٻُرَ لُهارَ جِئن.7تُون جي ڪالَھ مئِي، ته ڪالَھ ئِي گَڏِينءَ پِرِينءَ کي؛ڪَڏَهن ڪانَ سُئِي، ته ڪا سَگِھي گَڏِي سَڄَڻين.8اَڳي پوءِ مَران، مَرُ مَران مارَڳَ ۾!مَٿي پوءِ پِرِيان، خُونُ مُنهنجو جيڏِيُون.9مَرُ، مَٿا ڏيئِي، پُنهونءَ ڪارَڻِ پَٻَ ۾؛ته سَرَتِيون سڀيئِي، واکاڻِينِئِي ويٺِيُون.داستان ڏهون1واڪِيو واڪِيو وِک، پاٻوهِيو پيرُ کَڻي؛سي نه چَڙَهندِيون ڏِکَ، موڙي پيرُ، مَرَن جي.2وِجُھ وَڌَندِي وِکَ، مَڇُڻِ لِکَ لَکائِيين؛ڏُکُ تِنين کي ڏِکَ، حُبُّ جنِين کي هوتَ جو.3واڪو هَڏِ مَ لاهِ، سَڏَنِ مَٿي سَڏَڙا؛مانَ تُنهنجِي ڪاءِ، سَڳَر ۾ سارَ ٿِئي!4سُورَنِ سانڍيـياسِ، پُورَنِ پالِي آهِيان؛سُکَنِ جي، سَيَّدُ چئي، پُکي نه پِيياس؛جيڪسِ آئُون هُياسِ، گُرِي گُوندَرَ وَلِ جي.5ڪِينهي طالِبَ تاتِ جا، نه ته آهي تاتِ تِيارُ؛ڏورِيان پيو ڏُڪارُ، گھورِندَڙَ کَڻي وِيا.6ڪنهن جنهن نِينهَن نَنڌاهُ، جي مُون واجھائِيندي نه وَرو؛جيڪِي مُئي ڪنداهُ، سو جانبَ! ڪَرِيو جِئري.7مَتان ٿِئين مَلُورُ، ڪِينَ اَڳاهون آهِيان؛ڏِسَڻَ ۾ ڪَرَ ڏُورُ، حَدَ ٻِنِين جِي هيڪِڙِي.داستان يارهون.1جِئن اُتُنِ آرِيءَ ڄامَ، اُئَن تان اوٺِيُنِ نه ڪَيو؛ٻڙڪِي ٻاهَرِ نِڪِتِي، گاذَرِ مَنجھان گامَ؛ساهُ ڏِنائِين سامَ، سُتِي سَڳَـرَ پَٽِيين.2لَڪِيُون! آن لَڳا، ڪي پلَءَ پانڌِيَڙَنِ جا؟توهان گَھڻيرو، ماءِ! رُوندا اُوءِ رَتُ وِيا.3ڏوٿِيُنِ چَيُسِ ”ڏُورِ، ڪيچُ اَڳاهُون پَنڌُ ٿِيو“؛پاڻا چَڙهِي پُورِ، وِکَ وِڌائِين وِتَرِي.4سَسُئِيءَ جِي سِرِيءَ سان، ڪيچَ ڌَڻِي ڪانڌِي؛پَسَڻَ ڪارَڻِ پِرِينءَ جي، مُنڌَ هُئِي ماندِي؛لَڪَنِ تان لَطِيفُ چئي، آرياڻِيءَ آندِي؛پُنهونءَ پيراندِي، نِماڻِيءَ نَصِيب ٿِي.5هَيءِ ٿو وڃي هوتُ، آئُون ڪِ اَڳَـڀَرِي ٿِيان؛مَتان چوءِ بَلوچُ، ”ڪَمِيڻِيءَ مان ڪِينَ ٿِيو“.6ڪَمِيڻِيُنِ هَٿان، ٿينِ مُورائِين مَدِيُون؛تُون ڪَر پاڻَ وَڙان، موٽُ سَٻاجھا سُپرِين!7نَڪِي ٿِيان سَڱَ ۾، نَڪِي سڱِيڻِي؛آهِيان ڪَمِيڻِي، ذاتِ ٻَروچِيءَ نه جُڙان.8ڪيـچِ مَ خَبَرَ هوءِ، هِنَ مُنهنجِي ذاتِ جِي!مَتان پُنهونءَ پوءِ، لَڄَ مُنهنجِي لوءَ ۾!داستان ٻارهون1ڏِٺان جي ٻَروچُ، مُون جئن هوتُ اَکينِ سين؛مُون کي چَيان ”لوچ“، پاڻا پيٺِيُون ڇَپَرين.2’ووءِ! ووءِ!‘ ڪَندِي وَتُ، مَڇُڻِ ’ووءِ!‘ وِسارِئين!پاڻِي هار مَ پَڌِرو، روءُ مَنجھان ئي رَتُ؛صَبُرُ وڏو سَتُ، سِگھا ميڙي سُپِرِين.3ماٺِ ماريندِيَءِ پِرِينءَ جِي، مَڇُڻِ، رُئِين رَت!ڇورِي! ڇَڏِ مَ سَتُ، هِمَتَ هوتُ وِڃائِيو.4جَڙَ جِئري جن سين، مُئي پڻ سين تَنِ؛جي هِتِ نه هوتُ پَسَنِ، سي ڪَنهن پَرِ ڪيـچِ پَسَندِيُون؟5اَوجَھڙِ وَتان آنءُ، ٻِيُون سَڀِ سَڳَرِ ساٿَ جي؛جا نِينهَن ڳِنهَندِي نانءُ، سا مُون جِئن پَوندِي مامِري.6ٻَڌو ڪَنهن ٻَنڌاڻِ، هِنئڙو هوتاڻِيءَ سين؛ڪا جا پِييَسِ ڪاڻِ، نِبيرِيانسِ، نه نِبِري!7ڏُونگَـرُ ڏَنا نُوڻِ، مُون پارِکُو پُڇِيا؛هيڪِليُون هَلَنِ جي، سي تاڪُنِ سَندِي تُوڻِ؛اِي اَهُکِي ڀُوڻِ، سُونهَن رِءَ نه سُٿِرِي.8لَکين لوڙائُو، سَهَسين آهِنِ سُڃَ ۾؛بَرَ ۾ بورائُو، کَڻُ، پِيادِي! پاڻَ سين.9نِينهَن مَ نالو ڳِنُّ، پِرِيَتَڻي پيرَ ٻِيا؛سُورَن ساڻُ مَ ڇِنُّ، وِرهُ وِهائجِ وِتَرو.10سَڄَڻُ ڏِٺو جَنِّ، تن ڳِچِيءَ سِرِ ڳَہُ ڪَيو؛ٻِيُون ڪوهُ ٻُجَھنِّ، قَدُرُ ڪِيمِيا اِنَ جو؟11هارِي! هِنئون مَ لوڏِ، سُکَنِ پَوَندِينءَ، سَسُئِي!ڪوهِيارو تو ڪوڏِ، اَچي ڪَرَهَ قَطارِيو.12حُسيـنِي حُسينَ لَءِ، بِيبِيءَ پاڻَ چئِي؛تهان پوءِ ٿـئِي، خَبَرَ ٻِي خلقَ کي.