02 – azmat-e insaan – josh malihabadi – 12-31 – insaan

بند      ١٢

آ  دمی دولتِ دارین و متاعِ دوراں

آ دمی نغمہِ داؤد و جمال کنعاں

آدمی وارث کونین و ریئسِ دو جہاں

آ دمی بربطِ محرابِ جہانِ گزراں

دور میں نازشِ آ فاق کاجام آتا ہے

لبِ گیتی پہ جب انسان کا نام آتا ہے

بند       ١٣

فاتحِ مُملکتِ باتن و ظاہر انساں

خسروِ انجم  و  داراِ جواہر  انساں

شاعر و مطرب و بت ساز و مصور انساں

موجد و مصلح و مولا و مفکر انساں

دیدہِ ارز و سماوات کا تارا انساں

قلزمِ وقت کا مڑ تا ہوا دھارا انساں

بند     ١٤

آ دمی حسنِ شفق، نورِ سحر بانگِ ہزار

بوِ گل رنگِ حنا موج صبا رقص شرار

نغمہِ جوِ چمن، زمز مہِ ابرِ  بہار

عشو ہِ موسمِ گلُ نا زِ  ہواۓ کہار

دستِ کونین میں سرشار کٹورا انساں

نرگسِ لیلیِ ایجاد کا ڈورا انساں

بند     ١٥

اسکی آواز جلاتی ہے سرُ وں کی مشعل

اسکی رفتار بجاتی ہے زمیں کی چھاگل

اس کرُے میں کہ عناصر ہیں جہاں گرمِ عمل

معتبر اک فقت انسان ہے باقی مہمل

اسکے نغموں سے فردوس عمل ہے دنیا

ورنہ اک واہمہٰ لات و ہبل ہے دنیا

بند      ١٦

عشوہ زہرہ  جبیناں ہے اسی کے دم سے

خاک رقساں ہےغز ل خواں ہے اسی کے دم سے

دَور میں جامِ  بہاراں ہے اِسی کے  دم   سے

مستیِ گردشِ دَوراں ہے اِسی  کے دم سے

خیمہْ جشنِ شبستاں میں سویرا ہو جاےْ

یہ  جو اُٹھ جاےْ تو دنیا میں اندھیرا ہو جاےْ

بند     ١٧

کرہِ خاک ہے مد ہوش فضاخواب میں ہے

ظلمت آلودہِ غفلت ہے ضیا خواب میں ہے

شبِ تار و سحرِ لالہ قبا خواب میں ہے

نجم و خورشید  و قمر،ارض وسماخواب میں ہے

عقدہ ہے کون و مکاں عقدہ کشاہے انساں

اس  نِنداپے میں فقت جاگ رہا ہے انساں

بند     ١٨

اسکی تخیل کے حلقے میں جناں رقصاں ہے

نغمہ بر لب ہے مکاں، دَورِ زماں رقصاں ہے

شرم گیں  لیلیِ اَسرارِ نہاں رقصاں ہے

اسکی انگنائ میں روحِ دو جہاں رقساں ہے

یہ رئیسِ قمری ہے  یہ امامِ شمسی

اسکے الفاظ پہ تلتا ہے نظامِ شمسی

بند     ١٩

آ دمی فاتحِ مستقبلِ امراز واجل

آدمی غربدۂ آ خر و نازِ اوّل

صاحبِ قوس و  ہلال و شفق وابر و جبل

آمرِ  مہر  و مہ و زہرہ و ناہید و زحل

شرفِ کعبہ و اعزازِ کلیسا انساں

زندگی محملِ رقصندہ ہے لیلیٔ انساں

بند    ٢٠

اسکی محراب میں غلطیدہ فرشتوں کا درود

اسکی سرکار میں جبریلِ ا میں سر بہ سجود

اسکے انکار کی پاداش میں شیطاں مردود

اسکا جنتّ سے ہبوط اصل میں ہیجانِ صعوُد

خلد کو تج کے تھرکتی ہوی جنتّ پایٰ

خاک کی گود میں آیا تو خلافت پایٰ

بند    ٢١

یہ شبِ ماہ کی جگ مگ، یہ سحرَ کا گلزار

شبنمِ گل پہ یہ نوخیز شعاعوں کا نکھار

رقص کرتی ہوی تِتلی پہ یہ رنگوں کی پھوار

آ دمی کی فقط ایک موجِ تبسمّ پہ نثار

لیلیِ نغمہٰ کنُ کا خم و چم ہے انساں

جس کی جھولی میں صمد ہے وہ صنم ہے انساں

بند     ٢٢

نرم آنچوں پہ مہ و سال نے سینکا  ہے اسے

چاندنی نے طبقِ سیم میں گوندھا ہے اسے

سرخ تیشوں سے شعاعوں نے تراشاہے اسے

چھینیاں وقت کی ٹوٹی ہیں تو کھرچا ہے اسے

جوبن اپنا مہ و خورشید نے جب گھالا  ہے

تب کہیں نور کے سانچے میں اسے ڈھالا ہے

بند      ٢٣

مدُتوں دایاِفطرت نے کھلایاہے اسے

دودھ صدیوں نے لگا تا ر پلا یا ہے اسے

کتنے بپھرے ہوے دھاروں نے ترایا ہے اسے

کتنی صبحوں کے تسلسل نے جگایا  ہے اسے

کتنے قرنوں کی مشقت نے اُجالا ہے اسے

خون تھوکا ہے عناصر نے تو پالا ہے اسے

بند     ٢٤

ظلمت و نور،گلُ و خار،سرود و غوغا

آب و آتش، خزف و برگ، سراب و دریا

پا بہ گِل کوہ، رواں نہر، پر افشاں صحرا

چمپئی دھوپ، سیۂ ابر، گلابی جاڑا

اِن سب اضداد نے مِل جل کے سنوارا ہے اِسے

خاک نے کتنے جتن کر کے نکھارا ہے اِسے

بند     ٢٥

اسکو جھولے میں جھلایا ہے صبا نے برسوں

لوریاں دیں ہیں سمندر کی ہوا نے برسوں

اسکو پروان چڑھایا ہے فضا نے برسوں

اسکو چوما ہے لبِ ارض و سما نے برسوں

خاکِ گرداں کی پسینے سے نسیں بھیگی ہیں

تب کہیں خیر سے انساں کی مسیں بھیگی ہیں

بند    ٢٦

اسکے انفاس سے رخسارِ تمدّن پہ شباب

اسکی آواز سے گلزارِ ترنمّ شاداب

اسکے ادراک کی چٹکی میں دو  عالم کی نقاب

اسکی پلکوں کی جھپک ارض و سما کی مضراب

خاک پر زمزمہِ نہرِ جناں ہے انساں

دہنِ لیلیِ عالم میں زباں ہے انساں

بند     ٢٧

مرغزار و چمن و وادی و کوہ و صحرا

سبزہ وشبنم و ریحان و گل و سرو و صبا

ذرّہ و اختر و مہر و مہ و دشت و دریا

سب یہ گونگے ہیں اُٹھاےٰ ازلی سناّٹا

گرہِ ارض و سما کھول رہا ہے انساں

اس خموشی میں فقط بول رہا ہے انساں

بند    ٢٨

آدمی صاحبِ گیتا و ز بور و قرآں

کفر ہے اسکی صباحت تو ملاحت ایماں

بانیِ دیر و حرم واضعِ ناقوس و اذاں

خالقِ احرمن و واجدِ حرفِ یزداں

یہ جو عیب و ہنر و زِشتی و زیبایٰ ہے

فقط انسان کی ٹوٹی ہوی انگڑایٰ ہے

بند     ٢٩

دوزخِ دہر میں گلزارِ جِناں ہے انساں

حلقہِ زلف و خمِ آبِ رواں ہے انساں

جنبشِ نبضِ مکاں، روحِ  زماں ہے انساں

خاک ہے تاج محل، شاہ جہاں ہے انساں

حاکمِ کون و مکاں، ناظمِ دوراں انساں

خاک اک رحلِ سبکُ سیر ہے قرآں اِنساں

بند    ٣٠

اسکے انفاس سے خوشبو میں روانی آئی

خامشی کو روِشِ زمزمہ خوانی آئی

آ گ درشن کو لئے تھال میں پانی آئیٰ

اسنے دیکھا  تو زلیخا پہ جوانی آئی

اسکی آواز نے درہائے ادا کھول دئے

تور سے بن نہ پڑا بندِ قبا کھول دئے

بند    ٣١

آدمی حافط و خیاّم و انیس و عرفی

غالب و مومن و فردوسی و میر و سعدی

خسرو و رومی و عطاّر و جنید و شبلی

یونس و یوسف و یعقوب و سلیمان و علی

خطبہ حضرتِ خلاق کا ممبر انساں

انتہا یہ کے محمدّ سا پیمبر انساں

बन्द १२

आदमी दौलत ए दारैन ओ मता ए दौरां
आदमी नग़मा ए दाऊद ओ जमाल  ए कन’आं
आदमी वारिस  ए कौनेन ओ रईस ए दो जहाँ
आदमी बर्बत  ए मेहराब ए जहान ए गुज़रां
दौर में नाज़िश  ए आफ़ाक़ का जाम  आता है

लब ए गेती पे जब इंसान का नाम  आता है

बन्द १३

फ़ातेह ए मुम्लिकत ए बातिन ओ ज़ाहिर इन्सां
ख़ुस्रव ए अंजुम  ओ  दारा ए जवाहर इन्सां
शाएर ओ मुतरिब ओ बुत साज़ ओ मुस्सविर इन्सां
मौजिद ओ मसलह ओ मौला ओ मुफ़क्किर इन्सां
दीदा ए अर्ज़  ओ समवात  का  तारा  इन्सां

क़ुल्ज़ुम ए वक़्त का मुड़ता हुआ धारा  इन्सां

बन्द १४

आदमी हुस्न ए शफ़क़, नूर ए सहर, बांग ए हज़ार
बू ए गुल, रंग ए हिना ,मौज ए सबा, रक़्स ए शरार
नग़मा ए जू ए चमन , ज़म्ज़मा ए अब्र ए बहार
इशवा ए मोसम  ए गुल , नाज़  ए हवा ए कोहार
दस्त ए कौनेन  में सरशार कटोरा इन्सां

नर्गिस  ए लैली ए ईजाद का डोरा इन्सां

बन्द १५

इसकी  आवाज़  जलाती  है  सुरों  की  मश’अल
इसकी रफ़्तार बजाती है ज़मीं  की छागल
इस  कुरे  में के  अनासिर  हैं  जहाँ  गर्म  ए अमल
मोतबर एक  फ़क़त  इंसान है बाक़ी  मुहमिल
इस के नग़मों  से फ़िरदौस  ए अमल है दुनिया

वर्ना  एक वाहिमा  ए लात  ओ हबल  है दुनिया

बन्द १६

इशवा  ए ज़ोहरा जबीनां हैं  इसी  के  दम  से
ख़ाक  रक़्सां  है  ग़ज़ल  ख़्वां  है इसी के दम से
दौर  में  जाम  ए बहारां  है इसी के दम से
मस्ती  ए गर्दिश  ए दौरां  है इसी के दम से
ख़ैमा  ए जश्न  ए शबिस्तां  में सवेरा  हो  जाय

ये  जो  उठ  जाए  तो  दुनिया  में अँधेरा  हो जाय

बन्द १७

कुर्रह ए ख़ाक  है मदहोश  फ़िज़ा ख़्वाब में है
ज़ुल्मत आलूदा ए गफ़लत है ज़िया ख़्वाब में है
शब ए तार ओ सहर ए लाला क़बा ख़्वाब में है
नज्म ओ ख़ुर्शीद ओ क़मर, अर्ज़ ओ समां ख़्वाब में है
उक़दा है कौन ओ मकां, उक़दा कुशा है इन्सां

इस  निन्दापे में फ़क़त  जाग  रहा है इन्सां

बन्द १८

इसकी तख़’ईल के हल्क़े में जिनां रक़्सां है
नग़मा बर लब है मकां, दौर ए ज़मां रक़्सां है
शर्मगीं लैली ए असरार ए निहाँ रक़्सां है
इसकी अंगनाई में रूह ए दो जहां रक़्सां है
ये रईस ए क़मरी है ये इमाम  ए शम्सी
इसके अलफ़ाज़  पे तुलता है निज़ाम ए शम्सी

बन्द १९

आदमी फ़ातेह मुस्तक़बिल ए अमराज़  ओ अजल
आदमी ग़ुर्बदा ए आख़िर ओ नाज़  ए अव्वल
साहिब क़ौस ओ हिलाल ओ शफ़क़ ओ अब्र ओ जबल
आमिर महर ओ माह ओ ज़ोहरा ओ नाहीद ओ ज़ुहल
शरफ़ ए काबा ओ एज़ाज़ ए कलीसा इन्सां

ज़िन्दगी महमिल ए रक़सिंदा है लैला इन्सां

बन्द २०

इसकी मेहराब में ग़ल्तीदा फ़रिश्तों का दुरूद
इसकी सरकार में जिब्रील ए अमीं सर बा सुजूद
इसके इनकार की पादाश में शैतां मरदूद
इसका जन्नत से हबूत अस्ल में हीजन ए सऊद
ख़ुल्द को तज के थिरकती हुई जन्नत पाई

ख़ाक  की गोद में आया तो ख़िलाफ़त पाई

बन्द २१

ये शब ए माह की जगमग , ये सहर का गुलज़ार
शबनम ए गुल पे ये नौख़ेज़ शुआओं का निखार
रक़्स करती हुई तितली पे ये रंगौं की फुआर
आदमी की फ़क़त एक मौज ए तबस्सुम पे निसार
लैली ए नग़मा ए कुन का ख़म ओ चम है इन्सां

जिस की झोली में समद है वो सनम है इन्सां

बन्द २२

नर्म आंचों पे मह ओ साल ने सेंका है इसे
चांदनी ने तबक़ ए सीम में गूंधा है इसे
सुर्ख़ तीशों से शुआओं ने तराशा है इसे
छेनियां वक़्त की टूटी हैं तो खिरचा है इसे
जोबन अपना मह ओ ख़ुर्शीद ने जब घाला है

तब कहीं नूर के सांचे में इसे ढाला है

बन्द २३

मुद्दतों दाया ए फ़ित्रत ने खिलाया है इसे
दूध सदियों ने लगातार पिलाया है इसे
कितने बफ्रे हुए धारों ने तराया है इसे
कितनी सुबहों के तसलसुल ने जगाया है इसे
कितने क़रनौं की मशक़्क़त ने उजाला है इसे

ख़ून थूका है अनासिर ने तो पाला है इसे

बन्द २४

ज़ुल्मत ओ नूर, गुल ओ ख़ार, सुरूद ओ ग़ोग़ा

आब ओ आतिश, ख़ज़फ़ ओ बर्ग, सराब ओ दर्या

पा बा गिल कोह, रवां नहर, पर अफ़्शां सेहरा

चम्पई धूप, सियाह अब्र, गुलाबी जाड़ा

इन सब अज़दाद ने मिल जुल के संवारा है इसे

ख़ाक ने कितने जतन कर के निखारा है इसे

बन्द २५

इसको झूले में झुलाया है सबा ने बरसों
लोरियां दीं हैं समंदर की हवा ने बरसों
इसको परवान चढ़ाया है फ़िज़ा ने बरसों
इसको चूमा है लब ए अर्ज़ ओ समा ने बरसों
ख़ाक ए गरदां की पसीने से नसें भीगी हैं

तब कहीं ख़ैर से इन्सां की मसें भीगी हैं

बन्द २६

इसके अनफ़ास से रुख़सार ए तमद्दुन पे शबाब
इसकी आवाज़ से गुलज़ार ए तरन्नुम शादाब
इसके इदराक की चुटकी में दो आलम की नक़ाब
इसकी पलकों की झपक अर्ज़ ओ समा की मिज़राब
ख़ाक पर ज़म्ज़मा ए नहर ए जिनां है इन्सां

दहन ए लैली ए आलम में ज़बां है इन्सां

बन्द २७

मर्ग़ज़ार ओ चमन ओ वादी ओ कोह ओ सेहरा
सब्ज़ा ओ शबनम ओ रेहान ओ गुल ओ सर्व ओ सबा
ज़र्रा ओ अख़्तर ओ महर ओ मह ओ दश्त ओ दर्या
सब ये गूंगे हैं उठाए अज़ली सन्नाटा
गिरह ए अर्ज़ ओ समा खोल रहा है इन्सां

इस ख़मोशी में फ़क़त बोल रहा है इन्सां

बन्द २८

आदमी साहिब ए गीता ओ ज़ुबूर ओ क़ुर’आं
कुफ़्र है इसकी सबाहत तो मलाहत ईमां
बानी ए दैर ओ हरम, वाज़ा ए नाक़ूस ओ अज़ाँ
ख़ालिक़ ए अहरमन ओ वाजिद ए हर्फ़ ए यज़दां
ये जो अएब ओ हुनर ओ ज़िश्ती ओ ज़ेबाई है

फ़क़त इंसान की टूटी हुई अंगडाई है

बन्द २९

दोज़ख़ ए दहर में गुलज़ार ए जिनां है इन्सां
हल्क़ा ए ज़ुल्फ़ ओ ख़म ए आब ए रवां है इन्सां
जुन्म्बिश ए नब्ज़ ए मकां, रूह ए ज़मां है इन्सां
ख़ाक है ताज महल, शाह जहाँ है इन्सां
हाकिम ए कौन ओ मकां, नाज़िम ए दौरां इन्सां

ख़ाक एक  रहल ए सुबुकसेर है, क़ुर’आं इन्सां

बन्द ३०

इसके अन्फ़ास से ख़ुशबू में रवानी आई
ख़ामुशी को रविश ए ज़मज़मा ख़्वानी आई
आग दर्शन को लिए थाल में पानी आई
इसने देखा तो ज़ुलैख़ा पे जवानी आई
इसकी आवाज़ ने दरहा ए अदा खोल दिए

तूर से बन न पड़ा बंद ए क़बा खोल दिए

बन्द ३१

आदमी हाफ़िज़ ओ ख़य्याम ओ अनीस ओ उर्फ़ी
ग़ालिब ओ मोमिन ओ फ़िरदौसी ओ मीर ओ सादी
ख़ुसरो ओ रूमी ओ अत्तार ओ जुनैद ओ शिबली
युनुस ओ युसुफ़ ओ याक़ूब ओ सुलेमान ओ अली
ख़ुत्बा ए हज़रत ए ख़ल्लाक़ का मिम्बर इन्सां

इन्तहा ये के मोहम्मद सा पैअम्बर इन्सां

Click here for overall comments and on any stanza for meanings and discussion.  Josh, having first profusely and beautifully praised the pen/written word and called upon it to relate the greatness of man, proceeds to do so in some of the most musical verse he has written. It is very difficult to translate these versus because the poetic culture in which they are written accepts and admires hyperbole which sound flat in translation. Also, Josh achieves great musicality by simply listing names, characteristics and the like. The music is completely lost in translation. Many of the metaphors in this series also present similar difficulties. With all these qualifications, the reader is urged to get the translation, get into the spirit of what Josh is trying to say and re-read the original. Such back and forth cycling is sure to give a lot of pleasure. I have left the translations at the pedestrian level hoping that the “back and forth” will compensate for it. I am keenly sensitive that “man” should be read as “human”.

Stanza 12
aadmi daulat e darain1 o mata2 e dauraaN3
aadmi naGhma4 e daood5 o jamal e kanaaN6
aadmi varis7 e kaunain8 o rais9 e do jahaN10
aadmi barbat11 e mehrab12 e jahan e guzraN13
daur14 meN naazish15 e aafaq16 ka jam17 aata hai
lab e geti18 pe jab insaan ka naam aata hai
1.two worlds 2. wealth 3. times 4. song 5. David 6. beauty of the tribe of Canan (Joseph) 7. helper, guarantor 8.both worlds 9.lord 10. two worlds 11. lute, stringed musical instrument 12. central arch in mosques 13. moving world 14.times 15. pride 16. skies/heavens 17. wine cup 18. world/earth
Man is the treasure of both worlds, the wealth of times, the song of David and the beauty of Joseph. Biblical/Quraanic legend has it that the court of King David was known for its musical performances, so much so that all animals gathered to listen to it. Also, Joseph is considered to be the epitome of good looks. Man is the guarantor and the lord of the here and the hereafter. Man is the music of the central arch of the times. The best wine under the sky is served up whenever the name of man is mentioned anywhere in Creation.

Stanza 13
faateh1 e mumlikat2 e baatin3 o zahir4 insaaN
Khusrav e anjum5 o daara e javahar6 insaaN
shaa’er o mutrib7 o but saaz8 o musavvir9 insaaN
maujid10 o maslah11 o maula12 o mufakkir13 insaaN
deeda e arz o samavaat14  ka tara insaaN
qulzum e vaqt15 ka muRta16 hua dhara17 insaaN
1.conquerer 2. domain 3. hidden/ spiritual 4. seen/material 5. king of stars (skies) 6. emperor of jewels 7. singer/musician 8. sculptor 9. painter 10. inventor, creative artist 11. problem solver 12. lord 13. philosopher 14. earth and skies 15. ocean of time 16. turning/changing 17. current
Man is triumphant over the spiritual and the material. He is the king of the heavens and of the earth. Poet, musician, sculptor, artist, creative, solver of problems, lord, thinker. The jewel of the eye of the earth and skies. The curve in (shape of) the flow of the ocean of time. King of the stars and lord of “javahar” (diamonds is meant to imply all minerals) – thus man has domain over the skies, the earth and things under the surface of the earth.

Stanza 14
aadmi husn1 e shafaq2, noor e sahar3, baang e hazaar4
bu e gul5, rang e hina6, mauj e saba7, raqs e sharaar8
naGhma9 e joo10 e chaman, zamzama e abr e bahaar11
ishwa12 e mosam e gul13, naaz14 e hava e kohaar15
dast16 e kaunain17 meN sarshaar18 kaTora insaaN
nargis19 e Laili20 e eejad21 ka Dora22 insaaN
1.beauty 2. twilight 3. light of dawn 4. thousand songs 5. fragrance of flowers 6. color of henna 7. blowing breeze 8. dance of sparks 9. song 10. spring, brook 11. music of spring clouds 12. flirtation 13. season of flowser, spring 14. style, gait 15. rain bearing winds 16. hands 17. both worlds 18. satiated, fulfilling 19. eye 20. Laila-beloved 21. creativity 22. thread (artery)
Man is the beauty of twilight, the light of dawn, and a thousand songs. The fragrance of rose, the colour of henna, the gust of morning breeze, the dance of sparks. Gurgle of the garden spring, the music of rain. The playfulness of springtime, the stylish flow of cool breeze. In the hands of creation, man is the cup of fulfilment. He is the apple of the eye of Creativity. Reading the original shows that it is “simply” a listing of many beautiful (and unrelated) things. Translation falls flat on its face because it misses the musicality and the “cultural background” of beauty. Hopefully, going back to the original to read it again will redeem some of the beauty. Also the “Dora-thread-vein” in the eye of creativity can be either the “apple of the eye” or “red veins in the eye because of being awake, hard at work” – thus man/creativity is red eyed due to hard work.

Stanza 15
iski avaaz jalaati hai suroN ki mash’al1
iski raftaar bajaati hai zamiN ki chhaagal2
is kure3 meN ke anasir4 haiN jahaN garm e amal5
mautabar6 ek faqat7 insaan hai baqi muhmil8
is ke naGhmoN se firdaus e amal9 hai duniya
varna ek vaahima10 e laat o habal11 hai duniya
1.torch 2. ankle bells 3. heap (earth) 4. elements (water, fire, air etc) 5. busy in action 6. reliable, respectable 7. only 8. weak 9. paradise of action 10. superstition 11. pre-Islamic godesses
His voice it is that lights the torch of music. His step is heard in the jingle of ankle bells of the world. On this heap of dust where elements are busy working only man controls, all others are passive. His song makes the world a heaven of action. But for him the world would be governed by superstition. Silent and “speaking” is also meant to signifiy having a will versus being passive/inanimate as well as the difference between intelligent and and dumb. Thus, man has a will, is smart and active, shapes his surroundings.

Stanza 16
ishwa1 e zohra jabeenaN2 haiN isi ke dam se
Khaak3 raqsaaN4 hai Ghazal KhwaN hai isi ke dam se
daur meN jam e baharaaN5 hai isi ke dam se
masti6 e gardish e dauraN7 hai isi ke dam se
Khaima8 e jashn e shabistaaN9 meN savera ho jai10
ye jo uTh jaae to duniya meN andhera ho jai
1.flirtations 2. bright foreheads (beauties) 3. dust (earth) 4. dancing 5. wine of spring 6. intoxication, happiness 7. movement (progress) of times 8. tent (place) 9. night festivities 10. dawn would emerge (ending night festivities)
The playfulness of beauties is because of him. The earth sings and dances because of him. The wine of spring is served up because of him. The pleasure of the progress of times is because of him. The evening of celebration would come to an end if man leaves the world, it would get dark indeed.

Stanza 17
kurrah e Khaak1 hai madhosh2, fiza2 Khwab meN hai
zulmat alooda e Ghaflat3 hai, zia4 Khwab meN hai
shab e taar5 o sahar e laala qaba6 Khwab meN hai
najm7 o Khurshid8 o qamar9, arz o sama10 Khwab meN hai
uqda11 hai kaun o makaN12, uqda kusha13 hai insaaN
is nindaape14 men faqat jaag raha hai insaaN
1.pile of dust 2. intoxicated 3. breeze 3. enveloped in the darkness of ignorance 4. light 5. dark night 6. red robed dawn 7. stars 8 sun 9. moon 10. sky and earth 11. knot (puzzle) 12. time and place (creation) 13. (open) untie the knot 14. sleepiness
The earth is inebriated, the air is an illusion. Enveloped in ignorance, light itself is in a trance. The dark night, and flower robed dawn are but a dream. No one to appreciate stars, sun, moon, earth or skies. All creation is a puzzle, man solves the puzzle. In this illusory world, only man brings awareness. All creation is a dream, an illusion … probably means that it might as well be unreal because it is the observation of man that gives it “reality”. All other parts have no “awareness” are totally inanimate – only man is aware of their (and his own) existence.

Stanza 18
iski taKheel1 ke halqe2 meN jinaaN3 raqsaN4 hai
naGhma bar lab5 hai makaN6, daur e zamaN7 raqsaN hai
sharm geeN8 Laili e asraar e nihaN9 raqsaN10 hai
iski angnaai11 men rooh e do jahaN12 raqsaN hai
ye rais e qamari13 hai ye imam e shamsi14
iske alfaaz15 pe tulta16 hai nizam e shamsi17
1.thought 2. circle 3. paradise 4. dancing 5. song on lips 6. place, creation 7. all time 8. bashful 9. damsel of hidden mysteries 10. dancing 11. courtyard, domain 12. spirit of both worlds 13. lord of the moon 14. leader of the sun 15. words 16. weighed (measured) 17. administration under the sun
Heavens dance in the domain of his thought. The world has a song on its lips, as it dances. The bashful damsel of the hidden mysteries of the world dances to his tune. The spirit of both worlds dances at his command. He is lord of the moon, the commander of the sun. On his words runs the working of the universe. It is worthwhile dwelling on the simile “the bashful damsel of hidden mysteries of the world” if only to appreciate the difficulty of translation. The world is mysterious and likened to a bashful damsel who does not readily come out. It is man that makes her dance … unravels the mysteries of the universe.

Stanza 19
aadmi faateh1 mustaqbil2 e amraaz3 o ajal4
aadmi Ghurbada e aaKhir5 o naaz6 e avval7
saahib8 e qaus9 o hilal10 o shafaq11 o abr12 o jabal13
aamir14 e mahr15 o mah16 o zohra o naheed o zuhal17
sharf 18e Kaaba o ezaaz19 e kaleesa20 insaaN
zindagi mahmil21 e raqsinda22 hai Laila insaaN
1.conqueror 2. fate 3. diseases 4. death 5. result of the final struggle (of creation) 6. pride 7. first/creation 8. owner 9. rainbow 10. moon 11. horizon 12. cloud 13. mountain 14. lord 15. sun 16. moon 17. planets 18. nobility, superiority 19. pride 20. church 21. camel houda 22. decorated
Man is the conqueror of the future, of death and disease. Man, the pride and pinnacle of creation. Owner of the rainbow, the new moon, horizons, clouds and hills. Lord of the sun, moon, Mars, Venus and Saturn. The nobility of the Ka’aba, the pride of the Church. Life is a beautiful carriage, Man the rider.

Stanza 20
iski mehraab1 meN Ghalteeda2 farishtoN3 ka durood4
iski sarkaar5 meN Jibreel e amiN6 sar ba sujood7
iske inkar8 ki paadaash9 meN ShaitaN10 mardood11
iska jannat se haboot12 asl meN heejan e saud13
Khuld14 ko taj15 ke thirakti hui jannat16 paii
Khaak ki god meN aaya to Khilafat17 paii
1.central arch in mosque 2. bowed down 3. angels 4. prayers 5. domain 6. angel Gabriel 7. head bowed in prayer 8. refusal 9. punishment 10. Satan 11. condemned 12. descent 13. passion to ascend 14. heaven 15. give up 16. vibrant heaven/earth 17. being Khalifa, god’s representative
Angels bow in prayer towards him. Even Gabriel offers obeisance to him. Satan is banished because of his refusal to bow to him. His descent from heaven is but a passion to ascend (greater heights). Giving up paradise he gained this vibrant earth. Coming to the lap of earth, he gained prophethood. This has reference to the Quranic story that god created Adam and commanded all angels to bow to him. They did, except for Satan. He has been banished from the heavens as punishment and plays mischief in the world, tempting man into sin. There is a beautiful implication that paradise, even though a very comfortable place is rather bland. Man gave up paradise to gain a “vibrant” earth, which itself is described (figuratively) as heaven because of its “vibrancy”. Man gained high status only after coming to earth.

Stanza 21
ye shab e maah1 ki jag mag2, ye sahar ka gulzaar3
shabnam e gul4 pe ye nauKhez shuaaoN5 ka nikhaar6
raqs7 karti hui titli pe ye rangoN ki phuaar
admi ki faqat ek mauj e tabassum8 pe nisaar9
Laili10 e naGhma e kun11 ka Kham o cham12 hai insaaN
jis ki jholi13 men samad14 hai vo sanam15 hai insaaN
1.night of the full moon 2. brightness 3. dawn like a garden 4. dew on roses 5. first rays of dawn 6. beauty, freshness 7. dancing 8. wave of smiles 9. sacrificed 10. beloved 11. song of creation 12. romantic restlessness 13. bag/to have possession 14. eternity, future 15. idol or the beloved
The brilliance of the moonlit night, the beauty of dawn. The first rays of light (of dawn), playing on dew drops on petals. This flitting butterfly showering colours all around. Nothing compares with a single smile on his lips. Man is the playfulness of the damsel of the song of creation. Man is the idol that has control of eternity. “naGhma e kun” – the song of creation is personified as Laila (the universal beloved). Her romantic restlessness (playfulness) is due to man.

Stanza 22
narm aanchoN pe mah o saal1 ne seNka2 hai ise
chandni ne tabaq e seem3 meN goondha4 hai ise
surKh5 teeshoN6 se shuaoN7 ne tarasha8 hai ise
chheniaN9 vaqt ki TooTi haiN to khircha10 hai ise
joban11 apna mah o Khurshid12 ne jab ghaala13 hai
tab kaheeN noor ke saaNche14 meN ise Dhaala15 hai
1.months, years (time) 2. baked 3. silver platter 4. knead 5. red 6. pick-axe 7. ray of light 8. carved 9. chisel 10. scratched, carved 11. apex of youth, metaphorically, breasts 12. moon and sun 13. destroy, 14. mould 15. cast
Time has baked him over gentle fires. The moon kneaded his dough on her silver platter. Rays of light have sculpted his form with bright picks. Many a chisel of time was used up to whittle him. The moon and sun have given of their bosom only then has man been cast into shape.

Stanza 23
muddatoN1 daaya e fitrat2 ne khilaya hai ise
doodh sadiyoN ne lagataar pilaya hai ise
kitne baphre3 hue dhaaron ne taraaya4 hai ise
kitni subhoN ke tasalsul5 ne jagaya hai ise
kitne qarnoN6 ki mashaqqat7 ne ujala8 hai ise
Khoon thooka hai anasir9 ne to paala hai ise
1.long time 2. nurse of nature 3. roaring 4. quenched thirst 5. continuity 6. millennia 7. hard work 8. lighted up (raised) 9. elements
Nature has nursed him for ages. Centuries have nurtured him constantly. Many roaring springs have slaked his thirst. How many dawns have attended to his waking up. Many millenia have worked hard to raise him. The elements have bled just to nurture him.

Stanza 24
zulmat o noor1, gul o Khaar2, surood o GhoGha3
aab o aatish4, Khazaf o barg5, saraab o darya6
paa ba gil koh7, ravaaN nahr8, par afshaaN sehra9
champaee dhoop10, siyah abr11, gulabi jaaRa12
in sub azdaad13 ne mil jul ke saNwaara hai ise
Khaak14 ne kitne jatan kar ke nikhaara hai ise
1. dark and light 2. flower and thorn 3. gentle sarod and loud trumpet 4. water and fire 5. pebble and leaf i.e. barren and fertile land 6. mirage desert and river/lake 7.firmly planted 8. flowing river 9. sunlit desert 10. silvery sunlight 11. dark clouds 12. rose coloured or extreme cold 13. opposites 14. dust or earth
Light and dark, thorn and flower, gentle sarod and loud trumpet. Water and fire, rock and leaf, mirage and river. Abiding hills, flowing springs, bright deserts. Silvery sunlight, dark clouds, extreme cold. All the opposites have worked together to shape him. The earth has worked hard to give him life.

Stanza 25
isko jhoole meN jhulaya hai saba1 ne barsoN
loriyaN deeN haiN samandar ki hava ne barsoN
isko parvan chaRhaya2 hai fiza3 ne barsoN
isko chooma hai lab e arz o sama4 ne barsoN
Khaak e gardaaN5 ki paseene se naseN6 bheegi haiN
tab kahiN Khair7 se insaaN ki maseN bheegi8 haiN
1.morning breeze 2. brought to maturity 3. breeze 4. lips of earth and sky 5. dust of wandering 6. veins 7. well being 8. moist sideburns metaphor for coming of age
The morning breeze has rocked his cradle for years. The ocean breeze has sung lallabies for centuries. Air has worked to bring him to fruition. The lips of the earth and sky have kissed him. After much sweating through the dust of wandering at long last has man come to maturity.

Stanza 26
iske anfaas1 se ruKhsaar2 e tamaddun3 pe shabaab4
iski avaaz se gulzaar e tarannum5 shadaab6
iske idraak7 ki chuTki meN do aalam8 ki naqaab9
iski palkon ki jhapak arz o samaa10 ki mizraab11
 Khaak12 par zamzama13 e nahr e jinaaN14 hai insaaN
dahn e Laili15 e aalam meN zabaaN hai insaaN
1.breaths 2. cheeks, face 3. culture 4. youth, vigour 5. garden of music 6. fulfilled, happy 7. wisdom 8. two worlds, here and hereafter 9. veil, secrets 10. earth and sky 11. playing musical strings 12. dust, earth 13. gurgling of the Zam Zam spring, music 14. spring of paradise 15. mouth of Laila
His breath gives youth to the face of culture. His voice makes the garden of music verdant. His wisdom holds the veil of the worlds in its fingertips. He plucks the strings of the earth and sky with his eyelashes. Man is the gurgling of the spring of paradise on this earth. Creation is a damsel and man is her tongue that speaks. To hold the veil in the finger tips is to be able to unveil the damsel. Thus “do aalam” – both worlds, the here and the hereafter are likened to a damsel. The “idraak” – comprehension, understanding, knowledge of man holds the veil of the here and hereafter in its finger tips – able to unveil, explain it. Also, the “mizrab” is the pluck worn on the finger to play music (on a stringed instrument). Man’s eyelashes are likened to the mizrab that plays music on the earth and sky.

Stanza 27
marGhzaar1 o chaman o vaadi2 o koh3 o sehra4
sabza5 o shabnam6 o rehan7 o gul8 o sarv9 o saba10
zarra11 o aKhtar12 o mahr13 o mah14 o dasht15 o darya16
sab ye goonge17 haiN uThaae azali sannaTa18
girah19 e arz o sama20 khol raha hai insaaN
is Khamoshi meN faqat bol raha hai insaaN
1.green field, meadow 2. valley 3. mountain, hill 4. desert 5. greenery 6. dew 7. basil 8. rose 9. cypress 10. morning breeze 11. particle (of dust), metaphorically, diamond 12. stars 13. sun 14. moon 15. desert, dry 16. river, moist 17. dumb, inanimate 18. eternal silence 19. knot, puzzle 20. earth and sky (and everything in between), universe
Meadows, gardens, valleys, hills and deserts. Greenery, dew, flavour, rose, cypress, breeze. Diamonds, stars, sun, moon, wilderness, rivers. All these are lifeless in eternal silence. It is man that resolves the puzzle of creation. It is man alone who breaks this stillness. Again, the “simple” musical listing of beautiful things creates a wonderful effect in the original which simply cannot be recreated in the translation.

Stanza 28
aadmi sahib1 e geeta o zuboor2 o qur’aaN
kufr hai iski sabaahat3 to malaahat4 eemaN
baani5 e dair o haram6, vaaza7 e naaqoos8 o azaaN9
Khaaliq10 e ahrman o vajid e harf e yazdaaN11
ye jo ayb12 o hunar13 o zishti14 o zebaai15 hai
faqat insaan ki TooTi hui angRaai hai16   
1.owner 2. Zoroastrian book 3. whiteness, fairness 4. darkness 5.founder 6. temple, mosque 7. one who gives shape to 8. shankh (blowing shankh is to for prayer) 9. call to prayer 10. creator, inventor 11. Zoroastrian evil spirit and god 12. defect 13. talent 14. ugliness 15. beauty 16. incomplete yawn or stretching
Man, the author of the Geeta, Torah and the Quraan. He defines the light and dark shades of right and wrong. Founder of the temple and mosque, architect of the shankh and the aza’an. Creator of satan and writer of the word of god. All the evil and good, the ugliness and beauty is nothing but the workings of man.

Stanza 29
dozaKh1 e dahr2 meN gulzar e jinaaN3 hai insaaN
halqa e zulf4 o Kham e aab e ravaN5 hai insaaN
junmbish e nabz e makaaN6, rooh e zamaaN7 hai insaaN
Khaak8 hai taj mahal, shah jahaN hai insaaN
hakim9 e kaun o makaaN, nazim10 e dauraaN11 insaaN
Khaak ek rahl12 e subuk ser13 hai quraaN insaaN
1.hell 2. this world 3. garden of heaven 4. curls of tresses 5. bend in the river 6. throbbing of earth’s veins (makaaN- metaphor for earth) 7. spirit of time 8. dust/earth 9. ruler 10. administrator, ruler 11. present times 12. book stand (usually for Quraan) 13. little value
Man is the garden of paradise in this hellish world. He is the beauty of curly tresses, the bend in rivers, the pulse of this earth, the spirit of times. If the Taj is clay, Man is Shah Jahan i.e. man shapes the earth like Shah Jahan shaped the Taj Mahal. The lord of time and space, the ruler of the times. This earth a mere a book stand, Man the Qura’an.

Stanza 30
iske anfaas1 se Khushbu meN ravani2 aaee
Khamushi ko ravish3 e zamzama Khwani4 aaee
aag darshan5 ko liye thaal men paani aaee
isne dekha to zuleiKha6 pe javaani aaee
iski aavaaz ne dar ha7 e ada8 khol diye
toor9 se ban na paRa10 band e qaba11 khol diye
1.breathing 2. flow 3. way, walking style, speed, skill 4. playing music 5. to see, and pay respects 6. beautiful Egyptian princess 7. doors 8. style (sensuous) 9. Mount toor or Sinai 10. could not contain/restrain itself 11. ties of robe
It is his breath that spreads fragrance. Silence learnt to flow with the gait of music (because of him). Fire brought offerings in a platter, to pay homage. His sight gave youth and beauty to Zuleikha. His voice opened doors of a thousand styles. Toor could not contain itself and disrobed for him. In this stanza also, male-centricity comes to the fore. Zuleikha is the epitome of feminine beauty. The implication here is that this “beauty” is “beautiful” only because man is here to observe it.

Stanza 31
aadmi hafiz1 o Khayyaam2 o anis3 o urfi4
Ghalib5 o momin6 o firdausi7 o mir8 o saadi9
Khusro10 o rumi11 o attar12 o junaid13 o shibli14
yunus15 o yusuf16 o yaqoob17 o suleiman18 o ali19
Khutba20 e hazrat e Khallaq21 ka mimbar22 insaaN
inteha ye ke mohammed sa paiamber23 insaaN
1-14. names of philosophers and/or poets are listed by Josh as exemplars of human achievement 15-18. Biblical/Quraanic prophets, also exemplary humans 19. Ali ibn e Abu Taalib – cousin and son-in-law of Mohammed 20. sermon, speech 21. creator/god 22. pulpit, platform 23. messenger
Man is Hafiz, Khayyam, Anis and Urfi, Ghalib, Momin, Firdausi, Mir and Saadi, Khusro, Rumi, Attar, Junaid and Shibli, Jonah, Joseph, Jacob, Solomon and Ali. Man is the pulpit from where god speaks and yes, even a messenger like Mohammed is Man.

 

 

Josh, having first profusely and beautifully praised the pen/written word and called upon it to relate the greatness of man, proceeds to do so in some of the most musical verse he has written.  It is very difficult to translate these versus because the poetic culture in which they are written accepts and admires hyperbole which sound flat in translation.  Also, Josh achieves great musicality by simply listing names, characteristics and the like.  The music is completely lost in translation.  Many of the metaphors in this series also present similar difficulties.  With all these qualifications, the reader is urged to get the translation, get into the spirit of what Josh is trying to say and re-read the original.  Such back and forth cycling is sure to give a lot of pleasure.  I have left the translations at the pedestrian level hoping that the “back and forth” will compensate for it.  I am keenly sensitive that “man” should be read as “human”.

Stanza 12
aadmi daulat e darain1 o mata2 e dauraaN3
aadmi naGhma4 e daood5 o jamal e kanaaN6
aadmi varis7 e kaunain8 o rais9 e do jahaN10
aadmi barbat11 e mehrab12 e jahan e guzraN13
daur14 meN naazish15 e aafaq16 ka jam17 aata hai
lab e geti18 pe jab insaan ka naam aata hai

1.two worlds 2. wealth 3. times 4. song 5. David 6. beauty of the tribe of Canan (Joseph) 7. helper, guarantor 8.both worlds 9.lord 10. two worlds 11. lute, stringed musical instrument 12. central arch in mosques 13. moving world 14.times 15. pride 16. skies/heavens 17. wine cup 18. world/earth

Man is the treasure of both worlds, the wealth of times, the song of David and the beauty of Joseph.  Biblical/Quraanic legend has it that the court of King David was known for its musical performances, so much so that all animals gathered to listen to it.  Also, Joseph is considered to be the epitome of good looks.  Man is the guarantor and the lord of the here and the hereafter.  Man is the music of the central arch of the times.  The best wine under the sky is served up whenever the name of man is mentioned anywhere in Creation.

Stanza 13
faateh1 e mumlikat2 e baatin3 o zahir4 insaaN
Khusrav e anjum5 o daara e javahar6 insaaN
shaa’er o mutrib7 o but saaz8 o musavvir9 insaaN
maujid10 o maslah11 o maula12 o mufakkir13 insaaN
deeda e arz o samavaat14  ka tara insaaN
qulzum e vaqt15 ka muRta16 hua dhara17 insaaN

1.conquerer 2. domain 3. hidden/ spiritual 4. seen/material 5. king of stars (skies) 6. emperor of jewels 7. singer/musician 8. sculptor 9. painter 10. inventor, creative artist 11. problem solver 12. lord 13. philosopher 14. earth and skies 15. ocean of time 16. turning/changing 17. current

Man is triumphant over the spiritual and the material.  He is the king of the heavens and of the earth.  Poet, musician, sculptor, artist, creative, solver of problems, lord, thinker.  The jewel of the eye of the earth and skies.  The curve in (shape of) the flow of the ocean of time.  King of the stars and lord of “javahar” (diamonds is meant to imply all minerals) – thus man has domain over the skies, the earth and things under the surface of the earth.

Stanza 14
aadmi husn1 e shafaq2, noor e sahar3, baang e hazaar4
bu e gul5, rang e hina6, mauj e saba7, raqs e sharaar8
naGhma9 e joo10 e chaman, zamzama e abr e bahaar11
ishwa12 e mosam e gul13, naaz14 e hava e kohaar15
dast16 e kaunain17 meN sarshaar18 kaTora insaaN
nargis19 e Laili20 e eejad21 ka Dora22 insaaN

1.beauty 2. twilight 3. light of dawn 4. thousand songs 5. fragrance of flowers 6. color of henna 7. blowing breeze 8. dance of sparks 9. song 10. spring, brook 11. music of spring clouds 12. flirtation 13. season of flowser, spring 14. style, gait 15. rain bearing winds 16. hands 17. both worlds 18. satiated, fulfilling 19. eye 20. Laila-beloved 21. creativity 22. thread (artery)

Man is the beauty of twilight, the light of dawn, and a thousand songs.  The fragrance of rose, the colour of henna, the gust of morning breeze, the dance of sparks.  Gurgle of the garden spring, the music of rain.  The playfulness of springtime, the stylish flow of cool breeze.  In the hands of creation, man is the cup of fulfilment.  He is the apple of the eye of Creativity.  Reading the original shows that it is “simply” a listing of many beautiful (and unrelated) things.  Translation falls flat on its face because it misses the musicality and the “cultural background” of beauty.  Hopefully, going back to the original to read it again will redeem some of the beauty.  Also the “Dora-thread-vein” in the eye of creativity can be either the “apple of the eye” or “red veins in the eye because of being awake, hard at work” – thus man/creativity is red eyed due to hard work.

Stanza 15
iski avaaz jalaati hai suroN ki mash’al1
iski raftaar bajaati hai zamiN ki chhaagal2
is kure3 meN ke anasir4 haiN jahaN garm e amal5
mautabar6 ek faqat7 insaan hai baqi muhmil8
is ke naGhmoN se firdaus e amal9 hai duniya
varna ek vaahima10 e laat o habal11 hai duniya

1.torch 2. ankle bells 3. heap (earth) 4. elements (water, fire, air etc) 5. busy in action 6. reliable, respectable 7. only 8. weak 9. paradise of action 10. superstition 11. pre-Islamic godesses

His voice it is that lights the torch of music.  His step is heard in the jingle of ankle bells of the world.  On this heap of dust where elements are busy working only man controls, all others are passive.  His song makes the world a heaven of action.  But for him the world would be governed by superstition.  Silent and “speaking” is also meant to signifiy having a will versus being passive/inanimate as well as the difference between intelligent and and dumb.  Thus, man has a will, is smart and active, shapes his surroundings.

Stanza 16
ishwa1 e zohra jabeenaN2 haiN isi ke dam se
Khaak3 raqsaaN4 hai Ghazal KhwaN hai isi ke dam se
daur meN jam e baharaaN5 hai isi ke dam se
masti6 e gardish e dauraN7 hai isi ke dam se
Khaima8 e jashn e shabistaaN9 meN savera ho jai10
ye jo uTh jaae to duniya meN andhera ho jai

1.flirtations 2. bright foreheads (beauties) 3. dust (earth) 4. dancing 5. wine of spring 6. intoxication, happiness 7. movement (progress) of times 8. tent (place) 9. night  festivities 10. dawn would emerge (ending night festivities)

The playfulness of beauties is because of him.  The earth sings and dances because of him.  The wine of spring is served up because of him.  The pleasure of the progress of times is because of him.  The evening of celebration would come to an end if man leaves the world, it would get dark indeed. 

Stanza 17
kurrah e Khaak1 hai madhosh2, fiza2 Khwab meN hai
zulmat alooda e Ghaflat3 hai, zia4 Khwab meN hai
shab e taar5 o sahar e laala qaba6 Khwab meN hai
najm7 o Khurshid8 o qamar9, arz o sama10 Khwab meN hai
uqda11 hai kaun o makaN12, uqda kusha13 hai insaaN
is nindaape14 men faqat jaag raha hai insaaN

1.pile of dust 2. intoxicated 3. breeze 3. enveloped in the darkness of ignorance 4. light 5. dark night 6. red robed dawn 7. stars 8 sun 9. moon 10. sky and earth 11. knot (puzzle) 12. time and place (creation) 13. (open) untie the knot 14. sleepiness

The earth is inebriated, the air is an illusion.  Enveloped in ignorance, light itself is in a trance.  The dark night, and flower robed dawn are but a dream.  No one to appreciate stars, sun, moon, earth or skies.  All creation is a puzzle, man solves the puzzle.  In this illusory world, only man brings awareness.  All creation is a dream, an illusion … probably means that it might as well be unreal because it is the observation of man that gives it “reality”.  All other parts have no “awareness” are totally inanimate – only man is aware of their (and his own) existence. 

Stanza 18
iski taKheel1 ke halqe2 meN jinaaN3 raqsaN4 hai
naGhma bar lab5 hai makaN6, daur e zamaN7 raqsaN hai
sharm geeN8 Laili e asraar e nihaN9 raqsaN10 hai
iski angnaai11 men rooh e do jahaN12 raqsaN hai
ye rais e qamari13 hai ye imam e shamsi14
iske alfaaz15 pe tulta16 hai nizam e shamsi17

1.thought 2. circle 3. paradise 4. dancing 5. song on lips 6. place, creation 7. all time 8. bashful 9. damsel of hidden mysteries 10. dancing 11. courtyard, domain 12. spirit of both worlds 13. lord of the moon 14. leader of the sun 15. words 16. weighed (measured) 17. administration under the sun

Heavens dance in the domain of his thought.  The world has a song on its lips, as it dances.  The bashful damsel of the hidden mysteries of the world dances to his tune.  The spirit of both worlds dances at his command.  He is lord of the moon, the commander of the sun.  On his words runs the working of the universe.  It is worthwhile dwelling on the simile “the bashful damsel of hidden mysteries of the world” if only to appreciate the difficulty of translation.  The world is mysterious and likened to a bashful damsel who does not readily come out.  It is man that makes her dance … unravels the mysteries of the universe.

Stanza 19
aadmi faateh1 mustaqbil2 e amraaz3 o ajal4
aadmi Ghurbada e aaKhir5 o naaz6 e avval7
saahib8 e qaus9 o hilal10 o shafaq11 o abr12 o jabal13
aamir14 e mahr15 o mah16 o zohra o naheed o zuhal17
sharf 18e Kaaba o ezaaz19 e kaleesa20 insaaN
zindagi mahmil21 e raqsinda22 hai Laila insaaN

1.conqueror  2. fate 3. diseases 4. death 5. result of the final struggle (of creation) 6. pride 7. first/creation 8. owner 9. rainbow 10. moon 11. horizon 12. cloud 13. mountain 14. lord 15. sun 16. moon 17. planets 18. nobility, superiority 19. pride 20. church 21. camel houda 22. decorated

Man is the conqueror of the future, of death and disease.  Man, the pride and  pinnacle of creation.  Owner of the rainbow, the new moon, horizons, clouds and hills.  Lord of the sun, moon, Mars, Venus and Saturn.  The nobility of the Ka’aba, the pride of the Church.  Life is a beautiful carriage, Man the rider.

Stanza 20
iski mehraab1 meN Ghalteeda2 farishtoN3 ka durood4
iski sarkaar5 meN Jibreel e amiN6 sar ba sujood7
iske inkar8 ki paadaash9 meN ShaitaN10 mardood11
iska jannat se haboot12 asl meN heejan e saud13
Khuld14 ko taj15 ke thirakti hui jannat16 paii
Khaak ki god meN aaya to Khilafat17 paii

1.central arch in mosque 2. bowed down 3. angels 4. prayers 5. domain 6. angel Gabriel 7. head bowed in prayer 8. refusal 9. punishment 10. Satan 11. condemned 12. descent 13.  passion to ascend 14. heaven 15. give up 16. vibrant heaven/earth 17. being Khalifa, god’s representative

Angels bow in prayer towards him.  Even Gabriel offers obeisance to him.  Satan is banished because of his refusal to bow to him.  His descent from heaven is but a passion to ascend (greater heights).  Giving up paradise he gained this vibrant earth.  Coming to the lap of earth, he gained prophethood.  This has reference to the Quranic story that god created Adam and commanded all angels to bow to him.  They did, except for Satan.  He has been banished from the heavens as punishment and plays mischief in the world, tempting man into sin.  There is a beautiful implication that paradise, even though a very comfortable place is rather bland.  Man gave up paradise to gain a “vibrant” earth, which itself is described (figuratively) as heaven because of its “vibrancy”.  Man gained high status only after coming to earth.

Stanza 21
ye shab e maah1 ki jag mag2, ye sahar ka gulzaar3
shabnam e gul4 pe ye nauKhez shuaaoN5 ka nikhaar6
raqs7 karti hui titli pe ye rangoN ki phuaar
admi ki faqat ek mauj e tabassum8 pe nisaar9
Laili10 e naGhma e kun11 ka Kham o cham12 hai insaaN
jis ki jholi13 men samad14 hai vo sanam15 hai insaaN

1.night of the full moon 2. brightness 3. dawn like a garden 4. dew on roses 5. first rays of dawn 6. beauty, freshness 7. dancing 8. wave of smiles 9.  sacrificed 10. beloved 11.  song of creation 12. romantic restlessness 13. bag/to have possession 14. eternity, future 15. idol or the beloved

The brilliance of the moonlit night, the beauty of dawn.  The first rays of light (of dawn), playing on dew drops on petals.  This flitting butterfly showering colours all around.  Nothing compares with a single smile on his lips.  Man is the playfulness of the damsel of the song of creation.  Man is the idol that has control of eternity.  “naGhma e kun” – the song of creation is personified as Laila (the universal beloved).  Her romantic restlessness (playfulness) is due to man.

Stanza 22
narm aanchoN pe mah o saal1 ne seNka2 hai ise
chandni ne tabaq e seem3 meN goondha4 hai ise
surKh5 teeshoN6 se shuaoN7 ne tarasha8 hai ise
chheniaN9 vaqt ki TooTi haiN to khircha10 hai ise
joban11 apna mah o Khurshid12 ne jab ghaala13 hai
tab kaheeN noor ke saaNche14 meN ise Dhaala15 hai

1.months, years (time) 2. baked 3. silver platter 4. knead 5. red 6. pick-axe 7. ray of light 8. carved 9. chisel 10. scratched, carved 11. apex of youth, metaphorically, breasts 12. moon and sun 13. destroy, 14. mould 15. cast

Time has baked him over gentle fires.  The moon kneaded his dough on her silver platter.  Rays of light have sculpted his form with bright picks.  Many a chisel of time was used up to whittle him.  The moon and sun have given of their bosom only then has man been cast into shape.

Stanza 23
muddatoN1 daaya e fitrat2 ne khilaya hai ise
doodh sadiyoN ne lagataar pilaya hai ise
kitne baphre3 hue dhaaron ne taraaya4 hai ise
kitni subhoN ke tasalsul5 ne jagaya hai ise
kitne qarnoN6 ki mashaqqat7 ne ujala8 hai ise
Khoon thooka hai anasir9 ne to paala hai ise

1.long time 2. nurse of nature 3. roaring 4. quenched thirst 5. continuity 6. millennia 7. hard work 8. lighted up (raised) 9. elements

Nature has nursed him for ages.  Centuries have nurtured him constantly.  Many roaring springs have slaked his thirst.  How many dawns have attended to his waking up.  Many millenia have worked hard to raise him.  The elements have bled just to nurture him.

Stanza 24
zulmat o noor1, gul o Khaar2, surood o GhoGha3
aab o aatish4, Khazaf o barg5, saraab o darya6
paa ba gil koh7, ravaaN nahr8, par afshaaN sehra9
champaee dhoop10, siyah abr11, gulabi jaaRa12
in sub azdaad13 ne mil jul ke saNwaara hai ise
Khaak14 ne kitne jatan kar ke nikhaara hai ise

1. dark and light 2. flower and thorn 3. gentle sarod and loud trumpet 4. water and fire 5. pebble and leaf i.e. barren and fertile land 6. mirage desert and  river/lake 7.firmly planted 8. flowing river 9. sunlit desert 10. silvery sunlight 11. dark clouds 12. rose coloured or extreme cold 13. opposites 14. dust or earth

Light and dark, thorn and flower, gentle sarod and loud trumpet.  Water and fire, rock and leaf, mirage and river.  Abiding hills, flowing springs, bright deserts.  Silvery sunlight, dark clouds, extreme cold.  All the opposites have worked together to shape him.  The earth has worked hard to give him life.

Stanza 25
isko jhoole meN jhulaya hai saba1 ne barsoN
loriyaN deeN haiN samandar ki hava ne barsoN
isko parvan chaRhaya2 hai fiza3 ne barsoN
isko chooma hai lab e arz o sama4 ne barsoN
Khaak e gardaaN5 ki paseene se naseN6 bheegi haiN
tab kahiN Khair7 se insaaN ki maseN bheegi8 haiN

1.morning breeze 2. brought to maturity 3. breeze 4. lips of earth and sky 5. dust of wandering 6. veins 7. well being 8. moist sideburns metaphor for coming of age

The morning breeze has rocked his cradle for years.  The ocean breeze has sung lallabies for centuries.  Air has worked to bring him to fruition.  The lips of the earth and sky have kissed him.  After much sweating through the dust of wandering at long last has man come to maturity.

Stanza 26
iske anfaas1 se ruKhsaar2 e tamaddun3 pe shabaab4
iski avaaz se gulzaar e tarannum5 shadaab6
iske idraak7 ki chuTki meN do aalam8 ki naqaab9
iski palkon ki jhapak arz o samaa10 ki mizraab11
 Khaak12 par zamzama13 e nahr e jinaaN14 hai insaaN
dahn e Laili15 e aalam meN zabaaN hai insaaN

1.breaths 2. cheeks, face 3. culture 4. youth, vigour 5. garden of music 6. fulfilled, happy 7. wisdom 8. two worlds, here and hereafter 9. veil, secrets 10. earth and sky 11. playing musical strings 12. dust, earth 13. gurgling of the Zam Zam spring, music 14. spring of paradise 15. mouth of Laila

His breath gives youth to the face of culture.  His voice makes the garden of music verdant.  His wisdom holds the veil of the worlds in its fingertips.  He plucks the strings of the earth and sky with his eyelashes.  Man is the gurgling of the spring of paradise on this earth.  Creation is a damsel and man is her tongue that speaks.  To hold the veil in the finger tips is to be able to unveil the damsel.  Thus “do aalam” – both worlds, the here and the hereafter are likened to a damsel.  The “idraak” – comprehension, understanding, knowledge of man holds the veil of the here and hereafter in its finger tips – able to unveil, explain it.  Also, the “mizrab” is the pluck worn on the finger to play music (on a stringed instrument).  Man’s eyelashes are likened to the mizrab that plays music on the earth and sky.

Stanza 27
marGhzaar1 o chaman o vaadi2 o koh3 o sehra4
sabza5 o shabnam6 o rehan7 o gul8 o sarv9 o saba10
zarra11 o aKhtar12 o mahr13 o mah14 o dasht15 o darya16
sab ye goonge17 haiN uThaae azali sannaTa18
girah19 e arz o sama20 khol raha hai insaaN
is Khamoshi meN faqat bol raha hai insaaN

1.green field, meadow 2. valley 3. mountain, hill 4. desert 5. greenery 6. dew 7. basil 8. rose 9. cypress 10. morning breeze 11. particle (of dust), metaphorically, diamond 12. stars 13. sun 14. moon 15. desert, dry 16. river, moist 17. dumb, inanimate 18. eternal silence 19. knot, puzzle 20. earth and sky (and everything in between), universe

Meadows, gardens, valleys, hills and deserts.  Greenery, dew, flavour, rose, cypress, breeze.  Diamonds, stars, sun, moon, wilderness, rivers.  All these are lifeless in eternal silence.  It is man that resolves the puzzle of creation.  It is man alone who breaks this stillness.  Again, the “simple” musical listing of beautiful things creates a wonderful effect in the original which simply cannot be recreated in the translation.

Stanza 28
aadmi sahib1 e geeta o zuboor2 o qur’aaN
kufr hai iski sabaahat3 to malaahat4 eemaN
baani5 e dair o haram6, vaaza7 e naaqoos8 o azaaN9
Khaaliq10 e ahrman o vajid e harf e yazdaaN11
ye jo ayb12 o hunar13 o zishti14 o zebaai15 hai
faqat insaan ki TooTi hui angRaai hai16

1.owner 2. Zoroastrian book 3. whiteness, fairness 4. darkness 5.founder 6. temple, mosque 7. one who gives shape to 8. shankh (blowing shankh is to for prayer) 9. call to prayer 10. creator, inventor 11. Zoroastrian evil spirit and god 12. defect 13. talent 14. ugliness 15. beauty 16. incomplete yawn or stretching

Man, the author of the Geeta, Torah and the Quraan.  He defines the light and dark shades of right and wrong.  Founder of the temple and mosque, architect of the shankh and the aza’an.  Creator of satan and writer of the word of god.  All the evil and good, the ugliness and beauty is nothing but the workings of man.

Stanza 29
dozaKh1 e dahr2 meN gulzar e jinaaN3 hai insaaN
halqa e zulf4 o Kham e aab e ravaN5 hai insaaN
junmbish e nabz e makaaN6, rooh e zamaaN7 hai insaaN
Khaak8 hai taj mahal, shah jahaN hai insaaN
hakim9 e kaun o makaaN, nazim10 e dauraaN11 insaaN
Khaak ek rahl12 e subuk ser13 hai quraaN insaaN

1.hell 2. this world 3. garden of heaven 4. curls of tresses 5. bend in the river 6. throbbing of earth’s veins (makaaN- metaphor for earth) 7. spirit of time 8. dust/earth 9. ruler 10. administrator, ruler 11. present times 12. book stand (usually for Quraan) 13. little value

Man is the garden of paradise in this hellish world.  He is the beauty of curly tresses, the bend in rivers, the pulse of this earth, the spirit of times.  If the Taj is clay, Man is Shah Jahan i.e. man shapes the earth like Shah Jahan shaped the Taj Mahal.  The lord of time and space, the ruler of the times.  This earth a mere a book stand, Man the Qura’an.

Stanza 30
iske anfaas1 se Khushbu meN ravani2 aaee
Khamushi ko ravish3 e zamzama Khwani4 aaee
aag darshan5 ko liye thaal men paani aaee
isne dekha to zuleiKha6 pe javaani aaee
iski aavaaz ne dar ha7 e ada8 khol diye
toor9 se ban na paRa10 band e qaba11 khol diye

1.breathing 2. flow  3. way, walking style, speed, skill 4. playing music 5. to see, and pay respects 6. beautiful Egyptian princess 7. doors 8. style (sensuous) 9. Mount toor or Sinai 10. could not contain/restrain itself 11. ties of robe

It is his breath that spreads fragrance.  Silence learnt to flow with the gait of music (because of him).  Fire brought offerings in a platter, to pay homage.  His sight gave youth and beauty to Zuleikha.  His voice opened doors of a thousand styles.  Toor could not contain itself and disrobed for him.  In this stanza also, male-centricity comes to the fore.  Zuleikha is the epitome of feminine beauty.  The implication here is that this “beauty” is “beautiful” only because man is here to observe it.

Stanza 31
aadmi hafiz1 o Khayyaam2 o anis3 o urfi4
Ghalib5 o momin6 o firdausi7 o mir8 o saadi9
Khusro10 o rumi11 o attar12 o junaid13 o shibli14
yunus15 o yusuf16 o yaqoob17 o suleiman18 o ali19
Khutba20 e hazrat e Khallaq21 ka mimbar22 insaaN
inteha ye ke mohammed sa paiamber23 insaaN

1-14. names of philosophers and/or poets are listed by Josh as exemplars of human achievement 15-18. Biblical/Quraanic prophets, also exemplary humans 19. Ali ibn e Abu Taalib – cousin and son-in-law of Mohammed 20. sermon, speech 21. creator/god 22. pulpit, platform 23. messenger

Man is Hafiz, Khayyam, Anis and Urfi, Ghalib, Momin, Firdausi, Mir and Saadi, Khusro, Rumi, Attar, Junaid and Shibli, Jonah, Joseph, Jacob, Solomon and Ali.  Man is the pulpit from where god speaks and yes, even a messenger like Mohammed is Man.

Search Words:  humanism, sufi, human accomplishments, human greatness

Leave a Reply

Your email address will not be published. Required fields are marked *