poetry power 038

Poetry, Power & Humanity—IV Bulleh Shah: Be…

The ‘I’ of Bulleh Shah represents man in his very essential capacity as a unit of creation”.
Najm Hosain Syed, Recurrent Patterns in Punjabi Poetry 

Najm Hosain Syed’s reading of Bulleh Shah rescues one of Punjab’s most familiar poems from the ease of popular applause. Bullah ki jaana main kaun is commonly heard as a graceful confession that ultimate truth cannot be known. Najm sees something more demanding. Bulleh’s “I” is the elemental human being confronting the question “who?” Every answer offered by history—religion, institution, inherited status, nationality, relationship or dogma—tempts the seeker with a final identity. The poet accepts none as sufficient. His negatives are not an escape from commitment; they refuse to let any socially manufactured label exhaust the meaning of being human.

This makes Bulleh Shah indispensable to our inquiry into poetry, power and humanity. Shah Hussain crossed the narrow passage between possession and freedom [Poetry, Power & Humanity—III:  Shah Hussain: Crossing the Narrow Passage of Love & Rebellion, Minute Mirror, July 21, 2026]. Bulleh Shah interrogated the walls on either side. Who constructed them? Who benefits when human beings are separated into pure and impure, believer and unbeliever, ruler and subject, high-born and low-born? His poetry exposes how identity, initially a source of belonging, can be converted into an instrument of hierarchy.

اُٹھ گئے گوانڈھوں یار
رَبّا ہُن کیہ کریے
Uth gaye gawandhon yaar
Rabba hun ki kariye
The Beloved has left the neighbourhood;
Lord, what am I to do now?
اُٹھ چلّے ہُن رہندے ناہیں
ہویا ساتھ تیار
رَبّا ہُن کیہ کریے
Uth chale hun rehnde nahin
Hoya saath tayyar
Rabba hun ki kariye
He has risen and departed;
the caravan stands ready,
and he will remain no more.
Lord, what am I to do now?
ڈاڈھ کلیجے بل بل اُٹھے
بھڑکے بِرہوں نار
رَبّا ہُن کیہ کریے
Daadh kaleje bal bal uthe
Bharke birhon naar
Rabba hun ki kariye
The depths of my heart are aflame,
kindled by the fire of separation.
Lord, what am I to do now?
بُلھا شاہ پیارے باجھوں
رہے اُرار نہ پار
رَبّا ہُن کیہ کریے
Bulla Shah piyare bajhon
Rahe uraar na paar
Rabba hun ki kariye
Without the Beloved, says Bulleh Shah,
I remain stranded midstream,
reaching neither shore.
Lord, what am I to do now?

The kafi begins with departure, though it does not end in private sorrow. The familiar neighbourhood has lost its centre; the traveller is left between shores. This is the existential moment preceding Bulleh’s interrogation of identity. Once the familiar world departs, inherited answers can no longer shelter us. “What am I to do now?” becomes the cry of every human being whose social certainties have collapsed.

Bulleh Shah lived in a Punjab experiencing political dislocation, declining Mughal authority and sharpening religious and social conflict. His spiritual choice itself challenged inherited hierarchy. Born into a Syed family, he accepted Shah Inayat, traditionally identified with the Arain community, as his murshid. Knowledge and spiritual worth were thus placed above genealogy. Their relationship was not merely devotional; it denied the proposition that dignity could be inherited by one group and withheld from another.

His choice of Punjabi carried similar democratic force. Persian was associated with administration and cultivated elites; Arabic commanded religious authority. Punjabi was the living speech of cultivators, artisans, women, faqirs and labouring communities.

Through the kafi, philosophy ceased to be the exclusive property of courts and seminaries. It could be remembered, sung and transmitted without permission from those controlling formal knowledge. The kafi was central to Bulleh Shah’s poetic expression and to the wider Sufi traditions of Punjab and Sindh.

Bulleh’s resistance becomes sharper in the following kafi, where he compares the ostentatiously pious with dogs.

راتیں جاگیں کریں عبادت
راتیں جاگن کُتے
تیتھوں اُتے
Raatin jaagein karein ibaadat
Raatin jaagan kutte
Taithon utte
You remain awake at night in worship;
dogs keep vigil too—
and surpass you.
بھونکنوں بند مول نہ ہندے
جا روڑیں تے سُتے
تیتھوں اُتے
Bhonkanon band mool na honde
Ja roorin te sutte
Taithon utte
They never cease their watchful barking,
then sleep upon a refuse heap—
and surpass you.
خَسم اپنے دا در نہ چھڈدے
بھاویں وجن جُتے
تیتھوں اُتے
Khasam apne da dar na chhadde
Bhaven vajjan jutte
Taithon utte
They never abandon their Master’s door,
though struck repeatedly—
and surpass you.
بلھے شاہ کوئی رَخت وِہاج لے
نہیں تے بازی لے گئے کُتے
تیتھوں اُتے
Bulleh Shah koi rakht vihaaj lai
Nahin te baazi lai gaye kutte
Taithon utte
Bulleh Shah, acquire provisions for the journey,
or the dogs will carry away the prize—
and surpass you.

The poem reverses an established hierarchy with deliberate audacity. The dog, conventionally treated as impure, becomes the moral teacher; the visibly devout human being becomes the object of satire. Bulleh does not ridicule worship. He asks what worship is worth when it produces neither loyalty nor humility. The dog remains at its master’s threshold despite hunger, rejection and blows. The worshipper may remain awake, although ritual performed for reputation can coexist with pride, cruelty and the pursuit of power.

This distinction is critical. Bulleh Shah’s target is not religion but its conversion into social capital. Piety becomes another possession—something to display, trade and employ against others. In Erich Fromm’s terms, the mode of “having” invades faith: one “has” learning, sanctity, lineage and followers. Bulleh insists upon the mode of “being”, where truth appears through conduct rather than claim. The dog’s fidelity defeats the worshipper’s performance.

The same assault on borrowed identity culminates in three immortal lines:

بلھیا! کی جاناں میں کون Bulleya, ki jaana main kaun? Bulleh, how can I know who I am?
نہ میں مومن وچ مسیتاں
نہ میں وچ کفر دیاں ریتاں
Na main momin vich maseetan
Na main vich kufar diyan reetan
I am not confined to the believer in the mosque,
nor to the rituals called unbelief.
نہ میں موسیٰ، نہ فرعون Na main Moosa, na Firaun I am neither Moses nor Pharaoh.

Bulleh removes the available answers one after another. He is not contained by mosque or unbelief, purity or impurity, Moses or Pharaoh, Arab or Lahori. Najm Hosain Syed interprets this as contemplative self-questioning constructed like a riddle: mature experience proposes answers, while a childlike curiosity dissolves them. History presents its accumulated identities, but the refrain refuses to recognise any one of them as the final truth of a person.

Modern states and markets constantly manufacture such final answers. Citizens are reduced to sect, ethnicity, nationality, occupation, income, consumption and political affiliation. Digital culture adds measurable identities: followers, visibility and approval. Power thrives when these categories become more real than the human beings placed inside them. Economic systems perform a similar reduction by translating human worth into ownership, productivity and purchasing capacity.

Bulleh Shah offers no programme of public policy, though he attacks the psychological foundation upon which exclusion rests. A person who knows himself only through superiority must continually manufacture an inferior other. Caste requires the low-born; sectarian certainty requires the heretic; nationalism without humanity requires the suspect outsider. Bulleh’s repeated “not this, not that” breaks these dependencies. It creates a moral space in which another person can be encountered without first being classified.

His poetry survived because Punjab carried it in its collective voice. Singers, shrine communities and ordinary people preserved what institutions might have domesticated or discarded. Popularity can soften rebellion into entertainment, as Najm cautions, although the kafis resist complete domestication. Their questions return whenever power converts religion into spectacle, lineage into entitlement, wealth into virtue or identity into a weapon.

Shah Hussain showed the cost of attachment and the possibility of crossing beyond it. Bulleh Shah makes the journey more unsettling. The walls are not merely outside us. They have entered our language, institutions and image of ourselves. Freedom begins when we question the labels through which power teaches us to recognise ourselves and others.

Bulleh’s answer is not that identity is meaningless. It is that no inherited identity is large enough to contain a human being. Love, humility and fidelity reveal more than lineage, ritual and public acclaim. The essential “I” remains creative, searching and unfinished. That is why his question continues to disturb us: Who are we when power can no longer name us?

[To be continued]

________________________________________________________________

Dr. Ikramul Haq, Advocate Supreme Court, writer, literary critic, Adjunct Faculty at Lahore University of Management Sciences (LUMS), member Advisory Board and Visiting Senior Fellow of Pakistan Institute of Development Economics (PIDE), holds an LLD in tax laws. He was full-time journalist from 1979 to 1984 with Viewpoint and Dawn. He also served Civil Services of Pakistan from 1984 to 1996.

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Xi Jinping Thought on Party Building explicitly stresses “remaining true to the original aspiration and founding mission”, namely to seek happiness for the Chinese people and rejuvenation for the Chinese nation. Back in 2012, General Secretary Xi Jinping pointed out that our Party is dedicated to serving the people wholeheartedly; the people’s desire for a better life is the goal we strive to work for. Guided by this profound devotion to the people, in the well-known poverty elimination campaign in China, General Secretary Xi Jinping set a shining example through personal commitment. He conducted more than 50 field research visits on poverty alleviation, covering all 14 contiguous poor regions across China. Based on thorough investigations, he put forward and applied the concept of targeted poverty alleviation, setting a brilliant example of integrating the power of truth with moral integrity. Under his leadership, China won the poverty alleviation campaign, built a moderately prosperous society in all respects, and embarked on a new journey of advancing national rejuvenation and building a great modern socialist country through Chinese modernization. Practice since the 18th National Congress of the Communist Party of China (CPC) has fully demonstrated that the historic achievements and transformative changes in the cause of the Party and the country are fundamentally attributable to the steady guidance of General Secretary Xi Jinping as the core of the CPC Central Committee and of the Party as a whole, and to the scientific guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Under the strong leadership of General Secretary Xi Jinping and the Party Central Committee, over 3 million first secretaries of CPC village committees and village-based officials, together with nearly 2 million township officials and millions of village officials, fought in unison to eliminate absolute poverty. This fully demonstrates the CPC’s capacity to mobilize resources to accomplish major undertakings, and embodies two core principles highlighted in Xi Jinping Thought on Party Building, which is “adhering to the leadership by the CPC as the defining feature of socialism with Chinese characteristics” and “upholding the centralized, unified leadership of the Party Central Committee. It is precisely because the CPC always puts people first and regards delivering people’s wellbeing as its paramount achievement that it enjoys enduring popular support and stands as the most reliable backbone for the Chinese people. Beyond seeking happiness for the Chinese people and rejuvenation for the Chinese nation, the CPC also strives for progress for humanity and the common good for the world. As General Secretary Xi Jinping noted, we Chinese not only aspire for good living for ourselves, but also hope people in other parts of the world lead a decent life. This is fully reflected in the development of China Pakistan relations in the new era. General Secretary Xi Jinping has always been concerned about and supported Pakistan’s national development and the improvement of people’s livelihoods. He and Pakistani leaders established the all-weather strategic cooperative partnership between the two countries and reached important consensus on building an even closer China-Pakistan community with a shared future in the new era. General Secretary Xi Jinping has stressed that China’s friendly policy toward Pakistan is always oriented toward all Pakistani people, the planning and layout of the China-Pakistan Economic Corridor (CPEC) should take into account all regions of Pakistan, so that the fruits of development can benefit all the Pakistani people. To date, CPEC has brought in over 25.9 billion US dollars in direct investment, created more than 260,000 jobs, added over 8,000 MW of power generation capacity, built 510 kilometers of highways and 886 kilometers of core national power

  • Debtocracy & bankruptcy of ideas   

    Pakistan’s debt problem has entered a new phase. The headline figure is alarming: total debt and liabilities reached Rs. 99.59 trillion by the end of fiscal year (FY) 2025-26. The deeper concern, however, lies in the composition of this debt, the burden of servicing it and the channels through which public borrowing now affects every productive sector of the economy. According to the latest State Bank of Pakistan data, total debt stood at Rs. 97.88 trillion. Gross government domestic debt reached Rs. 59.44 trillion, while external debt amounted to Rs. 36.20 trillion. Central government debt increased by 7.39% over the preceding year to Rs. 83.64 trillion. External debt and liabilities stood at US$138.85 billion. These numbers confirm the central argument developed in the a ten-part series published in these columns [‘Bankruptcy of ideas—X: Debt, Taxes & Democracy’, Minute Mirror, June 21, 2026]. Pakistan has not merely borrowed against its future. It has increasingly borrowed to service earlier borrowing, while failing to create sufficient productive capacity from the accumulated debt.   ‏The external debt-servicing profile for FY2026 makes this particularly clear. Pakistan serviced US$21.59 billion of external debt during the year. An extraordinary US$10.14 billion—nearly half of the annual amount—fell in the final quarter alone. Quarterly servicing was 2.63 times the amount paid in the preceding quarter, mainly because principal repayments jumped from US$2.70 billion in the third quarter to US$8.81 billion in the fourth. This concentration of repayments is as important as the overall debt stock. A country may carry a large debt if its economy generates sufficient revenue, exports and foreign exchange to service it. Pakistan’s difficulty is that debt obligations have expanded much faster than the productive and export capacities needed to meet them. The debt accumulated over decades cannot be attributed to one government or one fiscal year. Persistent fiscal deficits, a narrow and inequitable tax base, losses of state-owned enterprises, the energy-sector circular debt, excessive recurrent expenditure, exchange-rate depreciation and repeated balance-of-payments crises have all contributed to it. Borrowing became the preferred substitute for reform.  Governments borrowed because they could not tax influential sectors, restructure loss-making enterprises, reduce wasteful expenditure or build a competitive export economy. External lenders financed temporary stability, while domestic banks financed the fiscal deficit. Each arrangement postponed difficult decisions without removing the causes of the crisis. The Ministry of Finance reported public debt at 70.7% of GDP by June 2025. The ratio may improve when nominal GDP grows faster than debt, especially during periods of inflation, fiscal consolidation and lower interest rates. A declining debt-to-GDP ratio, however, does not necessarily mean that the debt burden has become harmless. Pakistan’s debt stock is still increasing. What has improved is the immediate cost of servicing parts of it. Total debt and liabilities servicing declined from Rs. 13.16 trillion in FY2025 to Rs. 11.97 trillion in FY2026. Interest payments on debt fell by more than 23%, from Rs. 9.47 trillion to Rs. 7.27 trillion, largely because lower policy rates reduced the cost of servicing domestic government debt. Interest payments on gross government domestic debt consequently fell from Rs. 8.08 trillion to Rs5.99 trillion. This is welcome relief. It should not be presented as the end of the debt crisis. Lower interest rates reduce the flow cost of debt; they do not extinguish the stock. Principal repayments on external debt and liabilities increased from Rs. 3.47 trillion to Rs. 4.47 trillion during FY2026. Pakistan therefore obtained relief on domestic interest payments while facing a substantially heavier external repayment burden. The distinction is between debt management and economic transformation. Pakistan may be moving from an acute debt-accumulation crisis towards a more manageable financing position. It has not escaped debtocracy—the system in which fiscal policy, taxation, banking, foreign relations and development priorities become subordinate to the requirements of borrowing and repayment. Debtocracy does not remain confined to the accounts of the Ministry of Finance. It is transmitted throughout the economy. The first channel is the banking system. Government securities offer banks sovereign backing, liquidity and attractive risk-adjusted returns. Lending to the government is easier than evaluating businesses, financing innovation or supporting small and medium enterprises. A large domestic borrowing requirement therefore creates continuous competition for available liquidity. The result is crowding out. The State obtains the funds it requires, banks earn relatively secure returns and the private sector bears the adjustment. Productive businesses face limited access to credit, higher risk premiums and shorter financing horizons. Smaller enterprises suffer the most because they cannot compete with the sovereign for bank liquidity. This creates a financial system that can remain profitable while the productive economy remains weak. Deposits are mobilised from citizens and businesses, channelled into government securities, and then used substantially to meet recurrent expenditure and service earlier debt. Banking expands without an equivalent expansion in productive capacity. The second channel operates through foreign exchange. External debt repayment creates demand for dollars. That demand places pressure on reserves and the current account. Any resulting exchange-rate depreciation increases the rupee value of external liabilities and raises the domestic price of imported fuel, machinery, raw materials and intermediate goods.  The chain is direct: External repayment creates foreign-exchange demand; reserve pressure increases exchange-rate sensitivity; depreciation generates imported inflation; and inflation raises working-capital requirements and production costs. Debt consequently becomes a corporate balance-sheet issue. An industrial enterprise may have no external loan, yet still bear the effects of sovereign external debt through a weaker rupee, costlier imports, higher energy prices and restricted access to domestic credit. Consumers ultimately pay through inflation, reduced employment and lower real incomes. The third channel is fiscal. Every rupee allocated to debt servicing is a rupee unavailable for education, health, water, climate resilience and productive infrastructure—unless the State raises additional revenue or borrows again. Pakistan then enters a circular arrangement: borrowing creates servicing obligations, servicing compresses development expenditure, weak development limits growth and revenue, and insufficient revenue necessitates further borrowing. This is why a primary surplus, though necessary, is not sufficient. It can stabilise debt dynamics, but

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