These days I'm completely caught up listening to the Sabri Brothers. Specifically 'Saqia aur pila' which is available on their album 'Ya Habib'.The version on the album is the real deal, kicking in at 27 minutes length. A truncated version, with not terribly great sound quality is available on youtube here. And a gentleman has taken up the task of translating the lyrics to English (and providing some commentary here).
The title translates to 'Cupbearer, pour me more.'
Saqi is the word for a cupbearer. Its often translated as 'bartender' in traditional English translations. But a cupbearer was more than just a bartender in Sufi literature. The position was in many ways analogous to a muse in western literature and the wine that the cupbearer was asked to bring symbolised more than just a drink.
The longer length version is split into three parts. In the first part the drunkard is begging for more to drink, and expounds on his thirst, asking not to be put off with excuses and expressing impatience, arguing that he must have more drink now. He fends off arguements that drink is bad for him and forbidden. i particularly like this verse (not in the shortened version):
To Sari dunya ko bhoolnay kay leye
Talkhir mai say pyar kar ta hoon (???)
Log Logon ka khoon peetay hain
Mai to phir bhi Sharab peeta hoon
Not sure about the second line, but from what I can make out, the drunkard justifies his addiction by saying that to forget the world, he loves from the the bottom of his cup, and while he just drinks wine, there are people in the world who drink the blood of their fellow men.
Alas, all too true.
The second part of the poem comes when the cup-bearer has a dialogue with the drunkard, asking him what kind of wine he wants. Does he want the wine that Mansoor drank which led him to mount the cross? Mansoor was a Sufi poet who was crucified in the 9th century after he exclamations of "Truth is me!" and "I am God!" while in an ecstatic trance. Mansoor epitomises the quest for God - something that can only be achieved by shedding of the self, which is what Mansoor did - first by shedding his ego and then his material existence. The drunkard however, replies that this isn't the wine he wants.
The dialogue continues in a similar vein, the cup-bearer giving examples of various key figures in Sufi traditions including Tabriz, Moses, Jesus and Job, each time, asking if the wine the drunkard wants is the one they drank of. The drunkard replies in the negative and in the end asks for the wine drunk by Hussain, the grandson of the Prophet at Karbala.
The third section of the poem then follows with a traditional praise of the Prophet's grandson, and a dialogue between Shimr, who was said to be the general of Yazid at Karbala, and Hussain. Shimr repeatedly boasts of his worldly power - his army, his post, his wealth, his ample supply of water (at Karbala, Hussain and his companions and family had no access to water and were besieged in the desert) etc. In each of his replies, Hussain displays his faith, patience, fortitude and all the other such praiseworthy qualities and refuses to bow to Shimr's tyranny. Finally when Shimr warns Hussain that his body will be given no shroud to rest in, Hussain replies that he will be garbed in a raiment made in Heaven.
Karbala ends with the beheading of Hussain. The Sufi interpretation of these events see this as symbolic of Hussain's final detachment from his ego, removing the final barrier between himself and God. The sequence of events at Karbala and Hussain's rejection of all the trappings of worldly desires one by one mark him coming closer to this final goal.
IZ
