Shiv’s Poetry – Blog Masonry Boxed

Mere rashk-e-qamar – Video and Translation of Nustrat Fateh Ali Khan Song

An Urdu ghazal penned by the Pakistani poet Fana Buland Shehri:

میرے رشکِ قمر تو نے پہلی نظر، جب نظر سے ملائی مزہ آ گیا
برق سی گر گئی، کام ہی کر گئی، آگ ایسی لگائی مزہ آ گیا

mere rashk-e-qamar tu ne pehli nazar, jab nazar se milaaii maza aa gaya
barq si gir gaii kaam hi kar gaii, aag aisi lagaaii maza aa gaya

O my envy of the moon, when your eyes first met mine, I was overjoyed
Lightning struck and destroyed me; you ignited such a fire that it made me ecstatic

جام میں گھول کر حسن کی مستیاں، چاندنی مسکرائی مزہ آ گیا
چاند کے سائے میں اے میرے ساقیا، تو نے ایسی پلائی مزہ آ گیا
jaam mein ghol kar husn ki mastiyaan, chaandni muskuraaii maza aa gaya
chaand ke saaey mein ae mere saaqiya, tu ne aisi pilaaii maza aa gaya
Mixing beauty’s mischief into my drink, the moonlight smiled – how enjoyable!
In the moon’s shadow, O my cup-bearer, you made me drink such a wine that I was ecstatic

نشہ شیشے میں انگڑائی لینے لگا، بزمِ رنداں میں ساغر کھنکنے لگے
میکدے پہ برسنے لگیں مستیاں، جب گھٹا گھر کے چھائی مزہ آ گیا
nasha sheeshe mein angraaii lene laga, bazm-e-rindaan mein saaghar khanakne lage
maikade pe barasne lagiin mastiyaan, jab ghata ghir ke chaaii maza aa gaya
Intoxication spread through the bottle, and goblets clinked in the party of debauchees
Mischief descended upon the tavern, and when storm clouds poured down, I was overjoyed

بےحجبانہ وہ سامنے آ گئے، اور جوانی جوانی سے ٹکرا گئی
آنکھ اُن کی لڑی یوں میری آنکھ سے، دیکھ کر یہ لڑائی مزہ آ گیا
behijaabana woh saamne aa gae, aur jawaani jawaani se takra gaii
aankh un ki lari yuun meri aankh se, dekh kar yeh laraaii maza aa gaya

Unveiled, she came before me, and her youthful splendor collided with mine
Her eyes clashed with mine in such a way that seeing this fight made me joyful

آنکھ میں تھی حیاہ ہر ملاقات پر، سرخ عارض ہوئے وصل کی بات پر
اُس نے شرما کے میرے سوالات پہ، ایسے گردن جھکائی مزہ آ گیا

aankh mein thi hayaa har mulaaqaat par, surkh aariz hue wasl ki baat par
us ne sharma ke mere sawaalaat pe, aise gardan jhukaaii maza aa gaya

Modesty was in her eyes every time we met; her cheeks blushed red when I spoke of our union
Embarrassed by my questions, she lowered her head in such a way that I was delighted

شیخ صاحب کا ایمان مٹ ہی گیا، دیکھ کر حسنِ ساقی پگھل ہی گیا
آج سے پہلے یہ کتنے مغرور تھے، لٹ گئی پارسائی مزہ آ گیا

shaikh saahib ka eemaan mit hi gaya, dekh kar husn-e-saaqi pighal hi gaya
aaj se pehle ye kitne maghroor the, lut gaii paarsaaii maza aa gaya
Before today, how proud he was; now his piety has been lost – how enjoyable!
The shaikh’s faith was obliterated; upon seeing the cup-bearer’s beauty, it melted away

اے فناؔ شکر ہے آج بعدِ فنا، اُس نے رکھلی میرے پیار کی آبرو
اپنے ہاتھوں سے اُس نے میری قبر پر، چادرِ گل چڑھائی مزہ آ گیا

ae Fana shukar hai aaj baad-e-fana, us ne rakhli mere pyaar ki aabroo
apne haathon se us ne meri qabar par, chaadar-e-gul charhaaii maza aa gaya
O Fana, today I am grateful that after my demise, she has maintained the honor of my love
With her own hands, she spread a sheet of flowers on my grave – how delightful!

* Note on the takhallus: The takhallus (Urdu: تخلص) is the pen name adopted by a poet in Urdu, and is usually incorporated into his/her poems near the end. It often has a double meaning as both a name and as a word. Fana Buland Shehri included his takhallus in this qawwali when he says, “ae Fana shukar hai aaj baad-e-fana, us ne rakhli mere pyaar ki aabroo”. Fana is the author’s name, but it also means “annihilation”. This adds another meaning to that line: “O annihilation (death), today I am grateful that after my demise, she has maintained the honor of my love”.

Where is Heaven? – By Kabir

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥
Gourree Kabeer Jee ||
गउड़ी कबीर जी ॥
Gauree, Kabeer Jee:
(1487 ਪੰ. )

ਜੋ ਜਨ ਪਰਮਿਤਿ ਪਰਮਨੁ ਜਾਨਾ ॥
Jo Jan Paramith Paraman Jaanaa ||
जो जन परमिति परमनु जाना ॥
He claims to know the Lord, who is beyond measure and beyond thought;

ਬਾਤਨ ਹੀ ਬੈਕੁੰਠ ਸਮਾਨਾ ॥੧॥
Baathan Hee Baikunth Samaanaa ||1||
बातन ही बैकुंठ समाना ॥१॥
By mere words, he plans to enter heaven. ||1||

ਨਾ ਜਾਨਾ ਬੈਕੁੰਠ ਕਹਾ ਹੀ ॥
Naa Jaanaa Baikunth Kehaa Hee ||
ना जाना बैकुंठ कहा ही ॥
I do not know where heaven is.

ਜਾਨੁ ਜਾਨੁ ਸਭਿ ਕਹਹਿ ਤਹਾ ਹੀ ॥੧॥ ਰਹਾਉ ॥
Jaan Jaan Sabh Kehehi Thehaa Hee ||1|| Rehaao ||
जानु जानु सभि कहहि तहा ही ॥१॥ रहाउ ॥
Everyone claims that he plans to go there. ||1||Pause||

ਕਹਨ ਕਹਾਵਨ ਨਹ ਪਤੀਅਈ ਹੈ ॥
Kehan Kehaavan Neh Patheeaee Hai ||
कहन कहावन नह पतीअई है ॥
By mere talk, the mind is not appeased.

ਤਉ ਮਨੁ ਮਾਨੈ ਜਾ ਤੇ ਹਉਮੈ ਜਈ ਹੈ ॥੨॥
Tho Man Maanai Jaa Thae Houmai Jee Hai ||2||
तउ मनु मानै जा ते हउमै जई है ॥२॥
The mind is only appeased, when egotism is conquered. ||2||

ਜਬ ਲਗੁ ਮਨਿ ਬੈਕੁੰਠ ਕੀ ਆਸ ॥
Jab Lag Man Baikunth Kee Aas ||
जब लगु मनि बैकुंठ की आस ॥
As long as the mind is filled with the desire for heaven,

ਤਬ ਲਗੁ ਹੋਇ ਨਹੀ ਚਰਨ ਨਿਵਾਸੁ ॥੩॥
Thab Lag Hoe Nehee Charan Nivaas ||3||
तब लगु होइ नही चरन निवासु ॥३॥
He does not dwell at the Lord's Feet. ||3||

ਕਹੁ ਕਬੀਰ ਇਹ ਕਹੀਐ ਕਾਹਿ ॥
Kahu Kabeer Eih Keheeai Kaahi ||
कहु कबीर इह कहीऐ काहि ॥
Says Kabeer, unto whom should I tell this?

ਸਾਧਸੰਗਤਿ ਬੈਕੁੰਠੈ ਆਹਿ ॥੪॥੧੦॥
Saadhhasangath Baikunthai Aahi ||4||10||
साधसंगति बैकुंठै आहि ॥४॥१०॥
The Saadh Sangat, the Company of the Holy, is heaven. ||4||10||

So many are rich …

Wealth is so common
So many are rich
and beautiful

Good food, ornate clothes
big houses, smart cars,
all so common

Friendships common!
Relations common!
And Lovers too

Cleverness common
Intellect common
& Wisdom too

Kingdoms and heavens
That so many attain,
all so common

But Love!
Love is rare
Love is very rare!

After Emily Dickinson’s "I couldn’t live with you" …

I couldn't live with you

for that beauty 
would also be broken 
behind the shelf like cracked porcelain

I couldn't die with you

for I would not
have the pleasure
of dying in your arms

I couldn't rise with you

for that almighty God 
would be jealous 
of our love

So we must meet apart

separated by an ocean 
and some commitments
yet still ... a window open
Here is the original Emily Dickinson classic:
I cannot live with You – 
It would be Life – 
And Life is over there – 
Behind the Shelf

The Sexton keeps the Key to – 
Putting up
Our Life – His Porcelain – 
Like a Cup – 

Discarded of the Housewife – 
Quaint – or Broke – 
A newer Sevres pleases – 
Old Ones crack – 

I could not die – with You – 
For One must wait
To shut the Other’s Gaze down – 
You – could not – 

And I – could I stand by
And see You – freeze – 
Without my Right of Frost – 
Death’s privilege?

Nor could I rise – with You – 
Because Your Face
Would put out Jesus’ – 
That New Grace

Glow plain – and foreign
On my homesick Eye – 
Except that You than He
Shone closer by – 

They’d judge Us – How – 
For You – served Heaven – You know,
Or sought to – 
I could not – 

Because You saturated Sight – 
And I had no more Eyes
For sordid excellence
As Paradise

And were You lost, I would be – 
Though My Name
Rang loudest
On the Heavenly fame – 

And were You – saved – 
And I – condemned to be
Where You were not – 
That self – were Hell to Me – 

So We must meet apart – 
You there – I – here – 
With just the Door ajar
That Oceans are – and Prayer – 
And that White Sustenance – 
Despair – 

I become you, you become me – Amir Khusro


Man too shudam too man shudi,
Mun tan shudam too jaan shudi.
Taakas na goyad baad azeen, 
Man deegaram tu deegari.

I become you, you become me
Let body be me and soul you be
So no one can say hereafter
I'm different, you're different

Raam is in every Swan soul – Sakal hans me ram viraje – Lyrics, Music, Translation


Sakal hans me ram viraje
Arre, Ram bina koi dham nahin
Sab bharmand mein jyot ka vasa
(Har ghat me hai, jyot ka vasa) 
Ram ko sumiro duja nahin

Teen gun par tej hamara
Panch tatva par jyot jale 
Jin ka ujala, chaudah lok me
Surat dor akaash chadhe

Nabhi kamal se parakh lena
Hriday kamal beech phire mani
Anhad baja, baje sheher mein
Bhramand par awaaz hui

Heera jo moti laal jawaharat
Prem padarath parkho yahin
Saancha moti sumar lena, 
Ram dhani se mhari dor lagi

Guru jan hoye to heri lo ghat mein
Bahar sheher mein bhatko mati 
Guru pratap Nanak sah ke varne,
Bhitar bole koi dujo nahin

Translation (by Linda Hess)

In every swan, resplendent Ram
resides. There's no abode
without Ram. Everywhere in the universe
lives the light. Remember Ram,
there's no other.

Radiance in the three qualities,
brilliance in the five elements.
One whose light shines
through fourteen worlds
climbs to the sky by the string
of awareness.

In the navel lotus, feel the presence,
in the heart lotus a jewel turns,
in the city an untouched instrument plays,
the sound resounds through the universe.

Diamonds, rubies, pearls,
a pile of jewels: discover here
the wealth of love.
Discerning the pure gem - a string
connects me to my master Ram

If you seek the guru, search in your body,
don't wander aimlessly in the city,
Nanak speaks of the guru's power:

it speaks within, there's no other.

Ab lagan lagi ki kariye – Translation (Abida Parveen/Bulleh Shah)


Ab lagan lagi ki kariye
Na Jee Sakiye Na mariye

| Dard andar da andar saRay
| Bahar karan ta ghayal hu
| Haal assan da kevein janan
| Jo dunya te mayal hu
| Bahar samndar ishqe wala
| Har dam rehnda hayal hu
| Pohanch hazoor asaan nahi
| Asan naam tere day sayal hu

Tum suno humari baina
Aaye raat dinay nahi chaina
Hun pe bin palak na sariye

Ae agan birhon di bhari
Koi humri preet nivaari
Bin darshan kaisay tariye

| ae tan mera chashman hovey
| te main murshad veekh na rajhan hu
| murshad da dedar ha meeno
| lakh karooran hajan hu

Bulla pai museebat bhari
Koi karo humari kaari
Aehoje dukh kaisay jariye

I long for you, what can be done?
I cannot live, I cannot die.

Listen to my plea,
Night or day, I have no peace.
Not another moment can I exist without you.
I long for you, what can be done?

This separation-torment is unending!
Does anyone have a cure for it?
If I do not see him, how will I live?
I long for you, what can be done?

Says Bulha, I am in great distress,
O please find a remedy.
How can I endure such pain?
I long for you, what can be done?

I sing the praises of the Lord – Guru Arjan

Raag Malaar, Guru Arjan Dev:

Gun Gopal Gao Neet - Translation

I sing the praises of the Lord
I hold the Lord's in my consciousness

Forsaking my pride, I abandon my ego, 
and join the company of the Holy
Meditating in the remembrance of the Lord 
my sorrows are ended, O friend.

The Supreme Lord God has become merciful to me
corrupt entanglements have come to an end
Grasping the feet of the Holy,
Nanak sings forever the Praises of the Lord

Translation of a lecture on Ahankaar (Ego) by Sant Singh Maskeen


I am listening to, and translating, Sant Singh Maskeen ji's lecture on Ego tonight. He starts by reciting the following Sahaskriti poem by Guru Arjan Dev ji:

hey janam maran moolaN ahaNkaaraN paapaatmaa.
mitraN tajant satraN darirh-aaNt anik maa-yaa bisteerniH.
aavant jaavant thakant jee-aa dukh sukh baho bhognah.
bharam bha-yaan udi-aan ramnaN mahaa bikat asaaDh rognah.
baid-yaN paarbarahm parmaysvar aaraaDh naanak har har haray. ||49||

The root weakness that humans have is ego. Ahankaar.  I am I am I am.  That is the root of all problems. As long as there is ego, there is birth and death of the soul.  Ego is the cause of birth and death. Ego is the root of birth and death.  Guru Nanak has said,

Haume Eha Jaat Hai Haume Karam Kamaye
Haume Ehee Bandanaa Phir Phir Joni Paye

Ego has a character. Whatever man does, he does it because of ego.  Whether he is doing something religious, or he is doing something social, or he is doing something political. Ego is the root. Ego is fused into whatever he is doing. And whatever is done because of ego, causes birth. And birth causes death. And with ego, the cycle is repeated. Birth and death, birth and death, birth and death and so on! So ego initiates a long journey of birth and death.

Guru Arjan Dev ji says,

hey janam maran moolaN ahaNkaaraN paapaatmaa.
O soul of sin, egotism, you are the root of birth and death

Every living creature has its characteristic flaw.  We see for instance, in elephants the disease of sexual desire is prime. In flies, dristha rog (visual disease?) is prime. In fish, rasna rog (disease of taste) is prime. In bumble bees, nasika rog (nasal disease).  In deer, the disease of sound (naad rog) is prime.  Guru Arjan Dev ji says,

Haume rog manukh ko deena
Kaam rog Maigal bas leena
Drishta rog pach muye patanga
Naad rog khap gaye Kuranga
-Bhairav Guru Arjan Dev

These diseases are the cause of bondage. These diseases are the cause of sadness. And the root cause of all human suffering is ego. Ahankaar.

Ahankaar can be present sometimes in a sthool roop, or physical form.  At other times it can take a sooksham roop, or mental/psychological form. Sometimes you have ego about materiality. At other times, one has ego about the height of spirituality. Sometimes there is ego about life, sometimes there is ego about the ways to nirvana. In general, the sthool roop ahankaar is rooted in wealth, youth, beauty, and power.

Joban dhan prabhtaa kai mad main
Ahinas rahey divaanaa
-Dhanasri Guru Tegh Bahadur

Day and night he roams like a mad man. 
In the madness of youth, in the madness of wealth ... 

Wealth can be in your pocket, or it can be in one's thinking. One can be youthful, or one can have the desire to be youthful. One can have political power, or one can have desire for political power. Power makes you mad. Even the thought of power makes you mad. Youth can drive one to madness, but even the thought of youth can drive one to madness. Its the same thing with wealth.  One may have wealth in one's bank, in one's home, or one may have wealth in your thoughts, in your meditation. Man has to become mad as a result! That is why Guru Tegh Bahadur says,

Joban dhan prabhtaa kai mad main
Ahinas rahey divaanaa
-Dhanasri Guru Tegh Bahadur

Man considers himself great. And he considers others small.

Aapas Ko Deeragh Kar Janai
Auran Jo Lag Maat
- Bhagat Kabir in Raag Maru

He considers everyone small. Even if someone is great. Even if he himself is inconsequential, he considers himself great and considers others small. Irani sufi sant Hafiz says,

Dar Mehfile kay khursheed Andar shumaar zarra ast
Khud ra buzurg deedam shartey adab navashad

In whose presence sun is just a particle of sand
You want to be called great?

Thats where lack of wisdom takes man. The higher one's ego, the higher is their lack of wisdom. 

There is a great Urdu poet explains this in a different way:

ilam kay jahool say behtar hai jahool ka ilam
Maine yeh daras paaya apni vaseerat say

The wisdom of stupidity is better than the stupidity of wisdom. If you have become somewhat wise, but then you have become even more egotistic, then ego is proof that wisdom is not in control, it is standing on stupidity, it is standing on ego. Ego stands on stupidity. That wise person is unwise if he has ego. 

Bhagat Ravidas ji says it very beautifully:

Hum Bad Kab Kuleen Hum Pandit 
Hum Jogi Sanyasi
Gyani Guni Sur Hum Daate 
Eh Budh Kabhai Na Naasi

"I am great poet, I have excellent lineage, I have deep wisdom, 
I am a great Yogi, a great Sanyasi
I am so wise, I am so good, I am so powerful, I am so charitable," 
this thinking never goes away!

Craziness of ego has taken over man.  He thinks there is no one better than himself.  

They say that it is often the people who are virtuous end up being egotistic. Ego stands on virtues. Because if one does not have virtues, it is hard to have an ego. At the same time, fools are often maligned by ego even when they lack virtues. But a fool's ego is not as heavy. It does not harm him much. That ego is standing on foolishness. 

Nanak te nar Asal Khar 
Jo Bin Gun Garab Karan
Ikna naad Na bed 
Ras Kas Naa jaanan
Ikna Surat Naa sidh
Akhar ka bhyo Naa lahann

The real donkeys are those that have an pride without having any virtues. They are carrying the load of ego without really having any goods. 

Asthool ahankaar often stands on virtues. The eyes of an egotist, the mind of an egotist, the swagger of an egotist, makes a clear showcase of ego. Bhagat Kabir says, 

Chalat kat tede tede
Why do you walk slant?

An egotist can't walk straight. If he were to walk straight no one would notice.  He walks slanted so people would notice him. The egotist wants all eyes on himself. 

The nirvana person walks in the light of God. The egotistic person wants everyone's eyes on himself. 

Chalat kat tede tede
Asht charan bistaa Kay Munde
Durgandh hi Kay bedhe

Who do you think you are, says Kabir. A bunch of bones, with some muscles, and some fat on that, and some skin on top. Full of foul smell. Why are you walking with a swagger?

[to be completed; stopped at 12 minutes/60 minutes]

Translation of the poem used as the central idea for this lecture.

mitraN tajant satraN darirh-aaNt anik maa-yaa bisteerniH.
You forsake friends, hold tight to enemies, spread out countless illusions of Maya. 
aavant jaavant thakant jee-aa dukh sukh baho bhognah.
You cause the living beings to come and go until they are exhausted. You lead them to experience pain and pleasure. 
bharam bha-yaan udi-aan ramnaN mahaa bikat asaaDh rognah.
You lead them to wander lost in the terrible wilderness of doubt; you lead them to contract the most horrible, incurable diseases. 
baid-yaN paarbarahm parmaysvar aaraaDh naanak har har haray. ||49||
The only Physician is the Supreme Lord, the Transcendent Lord God. Nanak worships and adores the Lord, Har, Har, Haray. ||49|| 
(p-1358 SGGS)

Afreen Afreen – Video With Translation

I am listening to this today ... Rahat Fateh Khan recently sung a new arrangement of a Nusrat Fateh Ali Khan classic: Afreen Afreen.  Really well done production ... the words are beautiful (see translation of the original song below)

And here is the original:

Lyrics: Javed Akhtar
Original Vocals: Ustad Nusrat Fateh Ali Khan
Album: Sangam

Translation of Afreen Afreen

Aisa dekha nahi khoobsurat koi
Jism jaise Ajanta ki muurat koi
Jism jaise nigaaho pe jaaduu koi
Jism nagma koi jism khushboo koi
Jism jaise machalti hui raagini
Jism jaise mehekti hui chandni
Jism jaise ke khilta huaa ek chaman
Jism jaise suraj ki pehli kiran
Jism tarsha huaa Dilkash-o-dil-nashi
Sandali sandali
Marmari marmari

I have never seen anyone so beautiful
Body is like the statues of Ajanta Caves
Body is like a spell on eyes
Body is like a beautiful song; Body is like a perfume
Body is like mesmerizing music
Body is like perfumed moon rays
Body is like a blossoming garden
Body is like the first rays of the Sun
Body is like carved statue, eye-catching and arresting
Like Sandalwood
Like Marble.

Husn-e-jaanaa ki taareef mumkin nahi
Afreen Afreen, Afreen Afreen
Tu bhi dekhe agar to kahe ham-nashiiN
Afreen Afreen, Afreen Afreen

It is not possible to praise the beauty of my beloved
Praise to the creator; Praise to the creator;
Even if you see my beloved, you would agree
Praise to the creator; Praise to the creator;

Chehraa ek phuul ki tarah shaadaab hai
Chehraa uskaa hai yaa koi mahtaab hai
Chehraa jaise Ghazal, chehraa jaan-e-Ghazal
Chehraa jaise kali, chehraa jaise kaval
Chehraa jaise tasavvur ki tasveer bhi
Chehraa ek khvaab bhi chehraa tabir bhi
Chehraa koi alif laila ki daastaa
Chehraa ek pal yaqin, chehraa ek pal gumaah
Chehraa jaise ke chehraa koi bhi nahiin
Maah-ruuh maah-ruuh
Maah-jabi maah-jabi

(My Beloved’s) face is as fresh as flower
Is it her face or the moon?
Face is like a Ghazal, face is like the life of Ghazal
Face is like a bud, face is like lotus
Face is like manifestation of imagination
Face is like a dream, and its interpretation too.
Face is like a tales of Alif Laila
For one moment real and in another, an imagination
Face is like no other
With a forehead which is moon like
so is her body.

Husn-e-jaanaa ki taareef mumkin nahi
Afreen Afreen, Afreen Afreen
Tu bhi dekhe agar to kahe ham-nashiiN
Afreen Afreen, Afreen Afreen

It is not possible to praise the beauty of my beloved
Praise to the creator; Praise to the creator;
Even if you see my beloved, you would agree
Praise to the creator; Praise to the creator;

Aankhein dekhi to mein dekhtha reh gaya
Jaam do aur donon hi do aatishah
Aankhein ya maikade ki yeh do baab hai
Aankhein inko kahoon ya kahoon khuwaab hai
Aankhein neechi hui to haya ban gayi
Aankhein unchi howi to dua ban gayi
Aankhein uth kar jhuki to ada ban gayi
Aankhein jhuk kar uthi to Sazah ban gayi
Aankhein jin mein hai qaid aasman-o-zameen
Nargisi nargisi,
Surmayi surmayi

When I saw her eyes I was transfixed
They are like two cups of wine that are ablaze
Are these eyes? or the two doors of wine-house
Do I call them eyes or a part of my dreams
Her downward glance is the symbol of shyness
Her upward glance is like prayer
When her eyes look down after upward glance, it feels like a style
When her eyes look up after downward glance, it feels like a punishment
Eyes, in which the sky and earth are captured
like Narcissus (plant)
(and) Greyish

Zulf-e-jaana ki bhi lambi hai daastan
Zulf ke mere dil par hai parchaiyan
Zulf jaise ke ulji hui ho ghata
Zulf jaise ke ho koi kaalii balah
Zulf uljhe to duniyaa pareshaan ho
Zulf suljhe to ye geet aasaan ho
Zulf bikhre siyaah raat chhaane lage
Zulf lahraaye to raat gaane lage
Zulf zanjiir hai phir bhi kitni haseen
Reshmii reshmii
AmbariiN ambariin

The story of the tresses of beloved is also long
Tresses, like shadows on my heart
Tresses, like over-cast dark clouds
Tresses, like some black specter
When tresses get entangled, so does the world
When tresses become straight, then writing this song becomes easy
When tresses spread apart then black night encroaches
When tresses sway then the night sings
Tresses, like chains, but so beautiful
Like Silk
(and) perfumed

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