Sayed Karam Alim Shah (19th Century) contributed musical Khayals
(thoughts) and loris (Lullabies)
of Sufi effusions to this
lore. "The musical tunes in which he expressed his sentiments
of Divine
Love, are
popular all over Punjab and more so in
Sikh circles. Sometimes he employs even the works peculiar
to the Sikh social and religious literature".
Syed Miran Shah (1830-1913) of Jalandhar like Sayid Hashim
Shah also symbolized his mystic experience through love legends,
his ''''Guldasta'''' contains a large numbers of Kafis, Ghazals,
Baramah & Satvara.
Syed Mir Hussain of Dinjwan, (Gurdaspur) best conveys the
allegorical interpretations of Sassi Punnu, in his version
entitled (Bagh-e-Mohabbat, that is, the garden of love. He
interpreted almost all the characters, motives, sites, and
situations of the tale in metaphorical and metaphysical terms.
For his Sassi, instead of being the daughter of someone named
Adam Jam was in fact, the human soul itself, and Punnu as
the object of union of divine love, herdsmen as mediators
of this union etc."
Sain Yatim Shah, another popular Sufi of the Punjab (Distt.
Gurdaspur) had versified the same love relations, "In
order to convey its purport to the lovers by presenting in
it''''s the struggle between body and the soul, Yatim Shah in
this Qissa has woven the beads of mysticism, preached virtuous
and moral values to all communities and has explained the
way of ignoring worldly things and coming into living contract
with the almighty."
The Sufi poets of Punjab, in the similar way, utilized only
those poetical modes and verse-forms, for the expression of
their emotions, experiences and yearnings which were quite
popular and familiar to the people of the land. They composed
Shloks, Dohe, Shabads, Kafis, Khayals, Baramahs, Athwaras
and Sinarfis, etc.
As a matter of fact, the Sufi saints and poets of Punjab contributed
so much and so well not only to the linguistic, literary and
cultural heritages of Punjab, they also identified themselves,
intrinsically, with its land and people.