Q. Critically evaluate the poem Ranjha Ranjha Krdi Mein by Bulleh Shah.
Lines 1-2
Ranjha Ranjha Kardi Hun Mein Aape Ranjha Hoyi
Saddu Menu De Do Ranjha Heer Na Aakho Koi“Ranjha, Ranjha!” I went until I became Ranjha myself
Call me Dheedo Ranjha; Don’t call me Hir Ranjha is within me.
The speaker, often seen as a woman, is deeply in love with Ranjha, who represents a divine figure. Because of this profound love, the speaker no longer feels separate from Ranjha.
The speaker asks to be recognized for who they truly are, not as Heer, their earthly name. This shows a wish to change completely and leave behind their worldly identity to be closer to the divine.
In this part of the poem, the speaker talks about how their love for Ranjha has changed them. By constantly saying the name “Ranjha,” the speaker feels they have become Ranjha themselves.
This change isn’t just on the outside; it’s a deep, inner transformation. The speaker asks the saints to understand this change and stop calling them Heer because they feel they have become one with Ranjha.
This shows a strong desire to be seen for who they truly are, beyond just their name or earthly identity.
Lines 3-4
Ranjha Mein Wich, Mein Ranjhe Wichh, and Ghair Khayal Na Koi
Mein Nahi, Aoh Aap Hai, Apni Aap Kare DiljoiI am within Ranjha; there is no other thought
It’s not me it’s him, Him who adores himself
It implies that the speaker is completely absorbed in the divine Beloved. The difference between the self and the divine fades away, leaving no room for other thoughts.
This shows a state of total surrender and union with the divine. The speaker admits that they have lost their individual identity and that all existence and happiness come from the divine.
This shows humility and the understanding that the sacred is the true source of all life and joy. The repetition of “Ranjha Mein Wich, Mein Ranjhe Wichh” stresses how completely the self and the divine Beloved have become one.
It shows that the speaker feels unity with the divine, where the ego no longer exists. The lack of other thoughts highlights that this experience is unique and powerful, making all other concerns disappear.
The speaker says, “Mein Nahi, Aoh Aap Hai,” to express that the ego has surrendered and become one with the divine consciousness.
Finally, the speaker’s joy reflects the happiness and fulfilment that come from this union. Now in harmony with the divine, the self feels inner joy and peace.
Lines 5-6
Jo Kuch Sade Ander Wasse, and Zaat Sadi Soyi
Jis Dey Naal Mein Nunh Lgaya, Aoho Jesi HoyiWhoever lives within me, My caste is theirs’
Who I have pledged my heart to, I have become like them
The passage suggests that the divine is not separate from a person but is a part of who they are. The speaker realizes that their true selves are connected to something holy and that this holiness is within them.
The passage also shows how love and devotion can change a person. The speaker has become more like the divine by focusing on the divine.
This means that the people and things we care about can shape who we are. The stanza explains that the divine is within the person.
The line “Jo Kuch Sade Ander Wasse, Zaat Sadi Soyi” means that the sacred is naturally part of the speaker. It is not outside of them but is part of their very nature. The speaker understands that their identity is closely linked to the divine.
The line “Jis Dey Naal Mein Nunh Lgaya, Aoho Jesi Hoyi” shows how love and devotion can transform someone. Because of their connection, the speaker has become more like the divine.
This suggests that what we think, feel, and do shapes who we become. By focusing on the divine, the speaker has changed and become more like the holy spirit.
This shows how powerful love is in changing and uplifting a person.
Lines 7-8
Chitti Chadar La Sut Kurye, and Pehn Faqeeran Loyi
Chitti Chadar Dagh Lakesi, Loyi Dagh Na KoiRemove and throw the white shawl, girl! Wear the beggar’s stole
The white shawl will stain; the beggar’s stole won’t
In Sufism, the white shawl symbolizes purity and conformity to societal norms. It represents the external image people maintain to fit in with the world.
“Chitti Chadar La Sut Kurye” suggests letting go of these superficial layers and societal expectations, encouraging a renunciation of material attachments.
The “beggar’s stole” represents humility, detachment, and devotion to God. It symbolizes a simple, spiritual life, much like that of a Sufi dervish.
The first line highlights that maintaining a pure, outward appearance is difficult. It is fragile and vulnerable; this outward image is susceptible to corruption.
In contrast, the beggar’s stole, representing spiritual humility, remains unaffected by worldly stains. It symbolizes inner purity and integrity that stay untouched by external influences.
These lines urge the seeker to go beyond appearances and societal norms, focusing on humility, simplicity, and inner purity. True spiritual integrity remains unaffected by external circumstances.
Lines 9-10
Takht Hazare La Chal Bullehya, Sailyen Mile Na Dhoyi
Ranjha Ranjha Kardi Hun Mein Aape Ranjha HoyiTake Bullah to Takht Hazaray. I can’t find home in the Siyaals
“Ranjha Ranjha!” I went until I became Ranjha myself
The poem suggests that worldly power and possessions do not bring true fulfilment or spiritual connection. True love and divine connection require a different path that doesn’t focus on wealth or status.
The repeated opening line emphasizes the transformation of the self through love and devotion. The speaker is united by the divine, transcending individual identity.
The final stanza questions the value of worldly power in achieving spiritual fulfilment. Even immense power, like “thousands of thrones,” won’t lead to true love or divine connection.
This challenges common ideas of success and happiness. Material wealth and social status are meaningless in matters of the heart and soul.
Through unwavering devotion, the speaker has achieved complete union with the divine. The individual self has dissolved, leading to true fulfilment and happiness in holy love.
