"And as a summoner unto Allah by His permission, and as a lamp that giveth light." — Holy Qur'an 33:46
Noor Mowlana Hazar Imam's ta'lim guides the murid to higher spiritual enlightenment & vision.
A Brief Description of Pir Hasan Kabirdin's Anant Akhado and Anant Naa Nav Chhuga
Pir Hasan Kabirdin (r.a.) was one of the five sons of Pir Sadardin (r.a.) and was born on 22nd Shaban, 742 A.H. in Unchh Sharif. Over his lifetime, he wrote many ginans and granths such as Gāyantri, Brahma Gāva(n)tri, Hasnāpuri, Hasnāpuri ni Vēl, Hasan Kabirdin ane Kanifā Jogino, Ana(n)t Akhādo, Ana(n)t nā Nav Chhugā, Satgurnur nā Vivā, 79 ginans and Ana(n)t na vivā.
At a very young age, he developed an intense yearning for the didar of the Mowlana Islamshah (a.s.) and wanted to accompany his father, Pir Sadardin (r.a.), for the zaheri didar of the Holy Imam in Iran. His father told him that it would be difficult for a person of his age to take on such a long journey. Pir Hasan Kabirdin's (r.a.) feelings were hurt and he started to pray intensely. He wrote 500 verses of a long ginan (technically a granth) titled, Anant Akhādo, on a piece of cloth over a period of 6 months and 6 days and shaped it in a form of a turban (verse 48). Later, he travelled to Iran and presented the turban to the Holy Imam. Imam Islamshah (a.s.) accepted the turban and bestowed the status of Pir on this humble soul (verse 49-50). He was given the responsibility of giving spiritual salvation to infinite millions of souls.
Ana(n)t Akhādo is one of the famous works of Pir Hasan Kabirdin (r.a.). In it, he describes the importance of reciting D'ua (verses 252-254), submitting Daso(n)d (verses 348-372) and performing venti (e.g., verses 213-219, 320-336, 493, 495, 499). He has advised us to acquire knowledge and do zikr (verse 315), perform giryah-u zāri and bandagi, participate in Tariqah practices and submit daso(n)d through which one can become a true momin and achieve the didar of the Holy Imam (verse 315). He has described that each person will have an astral body (nurāni kāyā) in paradise (verse 463) and will be rewarded according to the deeds done in this world.
In order to learn the secrets of religion, we have to read the great works of our Holy Pirs. I hope that Ana(n)t Akhādo will enable us to understand the experience of Pir Hasan Kabirdin (r.a.) and will bring us closer to the Noor of our beloved Mowlana Hazar Imam. Ameen.
Anant Nā Nav Chhuga:
Before Ana(n)t Akhādo was presented to Imam Islamshah (a.s.), Pir Hasan Kabirdin (r.a.) performed intense giryah-u zāri and composed another granth, Ana(n)t nā Nav Chhugā, consisting of 90 verses. The sixth verse of the first chhugo, shown below, provides a context for the two granths of Pir Hasan Kabirdin. The Holy Pir composed 500 verses of Anant Akhado and wrote them on cotton-like substance. This was folded into a turban. He then composed 90 verses and made nine tussles (chhugas). In order to present his voluminous work to the Holy Imam, the inspired Pir composed 90 verses of supplication which demonstrate his absolute devotion, humility and submission.
|Âshâji||nav chhugâni pâgaj vani
tê kidhi gharni nârji
havê paghadi bâ(n)dho e var râjâ
jê lâvi tamâri nâr
|Oh Lord||A turban of nine tassles only has been folded
and it has been done by the (devoted) wife.
Now put on the turban, Oh the Protector King,
the one that has been brought by your wife
|Hari You are eternal;||6|
This work also shows the Pir's ardent love, utmost humility and submission to the Holy Imam, and his intense craving for spiritual (ruhani) and intellectual (noorani) didar. From this work, we can learn the art of giryah-u zāri from the knowledge and experience of our Holy pirs.
The soul of a momin is like clay and can exist in many forms. When it is dry, it cannot be molded into shape. However, when it is wet with water of true knowledge, it can be shaped to hold the Noor of the Holy Imam. In order to achieve this miraculous change, intense giryah-u zāri is necessary.
In these verses, the Lord is symbolized as a husband (nar) and the Pir is symbolized as a spiritual wife (nari). All other souls are symbolized as children. Therefore, the Pir becomes the entity which nurtures and educates the Jamat, and prepares the members to come closer to the Holy Imam. The sheer responsibility of being a mother was (is) a great burden, therefore after performing intense giryah-u zāri and bandagi, the Pir begs the Holy Imam to accept the turban. This physical act of submitting the turban with nine tussles also symbolizes a tremendous amount of humility, love and work, therefore the stakes are really high as shown in the above verse.
I hope that the venti verses of Anant Akhado Ana(n)t nā Nav Chhugā will enable us to drink the wine of spiritual love of Pir Hasan Kabirdin (r.a.) and come closer to the Noor of our beloved Mowlana Hazar Imam. Ameen.
Manuscript Used for Transliteration:
Pir Hasan Kabirdin's (r.a.) Ana(n)t Akhādo has been published in Khojki in 1905. The Gujrāti versions have been published by the Recreation Club Institute, Bombay in 1932 and by the Ismailia Association, Bombay in 1952. Other versions of Ana(n)t Akhādo has been published in Gujrati script by the H. H. The Aga Khan Shia Imami Ismailia Association for India and Pakistan in 1973 and 1978.
Ana(n)t Akhādo has been published in many forms: (1) the complete work in which the 500 verses are presented sequentially; (2) the complete work in which the verses are presented sequentially but words have been substituted (e.g., hari is replace with Ali, etc.); and (3) selected verses classified by topic headings.
In order to preserve the original work of Pir Hasan Kabirdin (r.a.), I have used a manuscript which was published in 1949 and is identital to that published by the Ismailia Association in 1952. This manuscript is widely distributed in the Jamat and does not have word substitutions. I have used this version because this transliteration may be useful for future research. The choice and pattern of words used by our Holy Pirs to express the fundamental concepts of our faith is remarkable and needs further investigation.
The transliteration of this great work of Pir Hasan Kabirdin (r.a.) will enable the Jamats of Indo-Pakistan origin to maintain their rich heritage and contribute to an understanding of the evolution of the Ismaili Tariqah over 1400 years. I also hope that it will inspire the members of the Jamat who can understand Gujrati, but cannot read it, to explore the spiritual dimensions of the great works of Holy Pirs. Let us pray (Sura 20, Ayat 114) 'Rabbi Zidni Ilma!' ('O Lord! Increase me in knowledge.') and seek ta'yid (spiritual help) from Mowlana Hazar Imam to understand our great faith.