SJR, Beyond Time

Authenticity, Structure, and Global Access

Dr. Nabi Bux Baloch’s edition of Shah Jo Risalo sets the standard. A fixed numbering system will now bring clarity and global access.

Shah Jo Risalo, which I now call SJR, has traveled a long way since the mid-eighteenth century, passing through countless hands, manuscripts, and interpretations before finally finding peace in the laborious work of Dr. Nabi Bux Baloch. His last edition, published in 2009, is the result of relentless dedication—a single-volume compilation containing only the pure poetry of Shah Abdul Latif Bhittai, presented in an appropriate order. All additional content, accumulated over centuries and associated with Shah, is placed at the end of this edition, making a clear distinction between what truly belongs to Latif and what has been appended to his name over time.

For the lovers of Shah, this is as close to authenticity as one can get. If anyone believes they can produce a better, more refined edition than Dr. Nabi Bux Baloch’s, they would be welcomed with open arms. But in over a decade, no one has dared. So, here it is—the ultimate edition so far, containing 36 Surs, out of which the first 29, from Kalyan to Sarang, belong to Shah himself. The remaining Surs are the works of poets and bards from Shah’s time or perhaps later. This edition also includes Teeh Akhry Sasui (Thirty-Akhar Sasui) and the kalaam of Tamar Fakir, further enriching the collection.

Considering this edition as an authentic milestone, all future research, translations, and interpretations should be based on it. There is no need to reinvent what took 32 years of painstaking labor to refine. Dr. Nabi Bux Baloch’s work stands as a foundation upon which any serious engagement with SJR must be built. If Latif is ever to be introduced to the world in his purest form, this is the text that must serve as the starting point.

As the dust has settled and the exact, authentic number of Surs, Baits, and Vayes has been determined, the next logical step becomes clear—establishing a fixed numbering system to serve as a universal reference point. Having taken the time to count and catalog every piece in a structured table, I now feel a natural urge to assign each Bait and Vaye a unique identifier, something as precise as 1:1:1, where the first digit represents the Sur, the second denotes the part, and the third marks the specific Bait. This system, once in place, will resolve a longstanding issue in the study and interpretation of Shah Jo Risalo.

For the first time in the history of SJR’s compilation process, a universally accepted numbering system will emerge. Until now, references to specific Baits have always been tied to particular editions, making it nearly impossible to establish a consistent citation. A person referring to Bait 5 of Sur Kalyan in one edition would likely find that the same number corresponds to a completely different Bait in another edition. Even the sequence of Surs, parts, Baits, and Vayes has varied from one editor’s version to the next. This inconsistency has not only led to confusion but has also hindered serious research, proper referencing, and comparative translations across different languages. It is time to put an end to this ambiguity.

Following the ultimate edition compiled by Dr. Nabi Bux Baloch—whether scholars, critics, or researchers agree or not is beside the point—I propose a definitive numbering system. Like the structured references found in the Bible and other revered texts, this system will grant each Bait and Vaye a unique, unchanging numerical identity. This will pave the way for future research, ensure clarity in references, and create a solid foundation for accurate translations of SJR. The work of Shah Abdul Latif Bhittai deserves this level of precision, not only for the sake of authenticity but for the benefit of those who seek to explore his poetry beyond the shifting sands of editorial interpretations.

This requires a humble yet necessary effort—carrying forward Dr. Nabi Bux Baloch’s monumental work a step further. His contribution to Shah Jo Risalo is unparalleled, but no scholarly endeavor is ever truly complete. If we consider his edition as the foundation, then the next logical progression is to enhance its accessibility and precision. What if we translate the interpretations that Dr. Baloch provided for each Bait, even if not the Bait itself—at least for now? The Baits in their original poetic form can be tackled at a later stage, but ensuring that their meaning is available in English would be a crucial starting point.

What if we go a step further and compile another edition? An edition that preserves Shah’s Baits and Vayes in the exact order established by Dr. Nabi Bux Baloch, but this time with a universal numbering system—giving each Bait and Vaye a fixed reference point, ensuring that every reader, researcher, or translator is referring to the same text, no matter where they encounter it. This alone would be a groundbreaking step in the study of SJR, finally bringing consistency to a body of work that has long suffered from editorial variations.

But it doesn’t stop there. If we integrate an English translation of Dr. Baloch’s interpretations in Sindhi, it would open up Latif’s world to an audience far beyond Sindh. His poetry is not meant to be confined; its essence speaks to the universal human experience. By making these interpretations available in English alongside the structured Baits, we create a version of SJR that is both faithful to its most authentic form and accessible to those beyond the Sindhi-speaking world.

This would not only serve future scholars and researchers but also poets, philosophers, and spiritual seekers looking to engage with Shah’s wisdom in a meaningful way. Such an edition would be a bridge—a connection between Shah’s words and the world that has yet to fully discover him. It would mark a new phase in the journey of Shah Jo Risalo, not by changing it, but by presenting it in a way that ensures it is preserved, understood, and appreciated across time and borders.

I am going to take on this task, despite my health issues, because some works are not meant to be delayed, and some commitments outweigh personal limitations. If I live long enough to see it through, I will one day present this as a humble gift to the world—a gift not just for scholars, but for seekers, poets, and every soul that finds solace in the words of Shah Abdul Latif. This effort is not for the sake of ambition or recognition, but for the love of Latif, for the preservation of his wisdom in a way that ensures it will never be lost in obscurity or confusion again.

But I do not wish to walk this path alone. I urge scholars, researchers, and creative minds—anyone who believes in the power of poetry to transcend time and language—to join me, to take up similar or even greater parallel projects. If not this, then something better. The goal is not just to preserve Latif, but to let him breathe, to let his words echo beyond the pages of forgotten manuscripts, beyond the borders of Sindh, and into the hearts of those who have yet to hear his voice. The world is waiting. Let’s not make Shah wait any longer.