02-ramayan-e Khushtar-munshi jagannaath lal srivastav Khushtar

For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.  The “Introduction” tab offers an overall background of the whole series of posts that constitute a patchy reconstruction of the ramayan.

The ramayan has fascinated minds in India and worldwide for millennia, for the beauty of its literary composition, for its fascinating story content as well as for faith and reverence.  It is not surprising then that the Ramayan has been translated not only into all major languages, but also into unexpected ones like Polish, Norwegian and Swedish.  What is surprising is that there are more than twice as many poetic translations/trans-compositions of the ramayan in urdu as there are of the qur’aan and that the ramayan was translated into urdu even before the qur’aan was.

 

A book “urdu meN hindu dharm” (Hindu Religion in Urdu), Ajai Malviya,  written in Urdu, catalogues in detail urdu translations of the vedas (66), ramayan (103), mahabharat (38), bhagwad gita (83), puranas (44), manu smriti (4), biography of vashisht (14) and miscellaneous other religious compositions (472) spanning about 200 years of publications.

 

Why has this significant piece of literature been relegated to a neglected and ignored heap of disdain?  This needs to be corrected.  The sheer number and the high poetic and linguistic quality of this literature surprised me as I worked to string together representative parts of urdu nazm/poems of ramayan by different poets, like pearls strung in a necklace, into a near complete story.

 

A close reading of urdu ramayan translations offers some fascinating lessons about mingling of cultures in India, the origins and “ownership” of Urdu language, the power of the pen across languages and cultures and the universality of basic human emotions.  One is struck deeply by the acceptance and seamless adoption of multiple religious traditions as indicated by the observation that many ramayan renderings (even some by hindu poets) start with “bismillah ir-rahman ir-rahim” and a “hamd” (an ode and/or expression of gratitude to god).  Since god, like language, has no religion, these odes/hamd/vandana are entirely secular/universal.

 

It is highly contentious to say that urdu is a muslim language (as if a language has religion) or even to say that urdu is a language of muslims.  There are large numbers of muslims (Bengal, Kerala, Tamil Nadu and Karnataka) who do not know/speak urdu.  One of the important reasons that East Pakistan separated and declared baNgladesh was that it did not want urdu to be imposed on it in preference to its own language, beNgali.

 

Of the 100 or so translations/re-compositions of the ramayan in urdu more than 80 were written/composed by hindu writers/poets.  In most, if not all cases the poets were orthodox, believing, practicing hindus.  Why were they writing the ramayan in urdu?  I speculate that there must have been a large section of literate hindu population who considered Urdu their primary language, not because of political favours but because it was naturally their language.  Some of the poets who re-composed tulsidas’ ramcharitmanas suggest that because it was written in “bhaaka or bhaasha” and not easily available to everyone.  Therefore, they translated/re-composed it in urdu, perhaps implying that this is more comprehensible than “bhaaka/bhaasha”.  Apparently by the 1800s neither avadhi nor braj bhaasha were considered a common language.  To show the role urdu played in devotional traditions of north Indian hindus, I paraphrase from a book by bishweshwar parshad munavvar, himself a poet and son of dwaarka parshad ufaq (another poet of renown, who composed a full urdu ramayan).  He writes that, because of the effort of munshi jagannath Khushtar (1809-1864) and munshi shankar dayal farhat (1843-1904) in translating hindu religious texts into urdu, the teachings of the ramayan saved the hindu religion from further decline.  Before we run away with the image of an alien force coming down to “save” hinduism, it might be useful put this quote in perspective.  We have to make an effort to understand that what he might have meant is that there was a substantial community of hindus to whom religious texts were not comprehensible because they were written either in sanskrit or avadhi while their primary language of learning was urdu.  Thus, these translations made religious texts available to them.

 

Surely these poets, most of whom were believing and observant hindus must have had an audience/readership of similarly devout believers, who revered the composition itself and must have had the linguistic finesse to enjoy its literary excellence.  It draws a picture of a large section of literate hindu population who considered urdu their primary language, not because of political favours but because it was naturally their language.  We do not have any data taken by ‘pollsters’ to show that this was the case.  But we can make some speculative estimates by numbers of publications and the content of those publications.  I am unable to compile a scholarly accounting of such magazines and the numerous contributions of urdu writers.  Suffice it to present to you names of some daily, weekly or monthly publications, “sanaatan dharm pracharak”, “tej”, “aarya veer”, “veer India”, “arya Gazette”, “bande maataram”, “jain sansaar”, “sher-e hind”, “raajput Gazette” and even “agarwal hiteshi” that were published in urdu, some as late as the 1940s.  All had editors and contributors who were hindu (at least by name).

 

The compositions and publications of urdu ramayan cover roughly 1825-1980.  These poets also wrote secular/romantic Ghazal, nazm as well as other devotional pieces to krishn, lakshmi and many others.  The question needs to be asked, but remains unanswered because of lack of documentary evidence, whether these poets, steeped in urdu poetic culture, also recited parts of the ramayan in the mushaa’era that they participated in.  What was the composition of the audience?  They also composed bhajans in urdu.  Were these bhajans sung in religious gatherings.  We know that bhajans composed by syed ibrahim ras Khan (1548-1628) in braj bhaasha, proto-urdu, are sung to this day in prayer meetings.  There is every reason to believe that urdu compositions of ramayan were also recited, heard and enjoyed in public gatherings whether they may be called mushaa’era or not.

 

Well over twenty samples from urdu ramayan composed by different poets over nearly two centuries have been selected in story sequence and strung together like the beads of a tasbiih/jap-mala.  This study of the urdu ramayan shows the versatility, beauty and power of urdu, its ownership by a wide range of communities of India, and the easy and seamless acceptance, adoption and cross pollination of one another’s traditions by all faith systems.  Alas, somewhere along the way, we have lost this unique syncretic tradition.  It is my fervent hope that such studies will contribute a little to its revival.

 

رامائنِ خوشتر ۔ منشی جگن ناتھ لال خوشترؔ

خوشتر کی دعا

۱

خدایا خامے کو نام آوری دے

قلم میں جلوۂ بالِ پری دے

ریاضِ حمد میں تا حسبِ انداز

عنادل کی طرح ہو نغمہ پرداز

مضامینِ ثنا میں تر زباں ہو

بہ رنگِ ابرِ نیساں دُر فشاں ہو

دہن غنچہ زباں گل برگ تر ہے

یہ آبِ شکر کا تیرے ثمر ہے

گہر افشاں جو یوں میرا قلم ہے

سحابِ لطف کا تیرے کرم ہے

 

سرسوتی ۔ خوشتر کے خواب میں

۲

کہ اِمشب تیرا بختِ خفتہ خوشتر

ہوا بیدار شکلِ ماہ و اختر

میں ہوں نطقِ زبانِ جِنّ و آدم

میری قدرت سے گویا سب ہے عالم

بہ ہندی سُسُرتی ہے نام میرا

میں آئی ہوں بنانے کام تیرا

 

سرسوتی کی نصیحت

۳

بہ چشمِ غور دیکھ اے تیرِ باطن

بہارِ عالمِ اِمکاں ہے دو دن

سراپا ہے بدن اِنسان کا خاک

کتاں کی طرح ہوگا ایک دِن چاک

مکان و قصر و باغ و شہر و بازار

پس از صد سال ہو جاتے ہیں مسمار

کہاں اُن میں اتنی پائداری

رہے بعد از فنا جو یادگاری

وہ کرنا چاہئے اِس دہر میں بات

کہ جس کا روزِ محشر تک ہو اثبات

 

اُردو رامائن لکھنے کی نصیحت

۴

کرے اُردو میں گر تو اُس کو تضمیں

نہایت دل نشیں ہو اور خوش آئیں

مضامین و معانی اُس کے ہوں سہل

دِل و جاں سے کرے مقبول ہر دِل

مرتّب ہو جو وہ با نظمِ رنگیں

رہے نامہ تیرا تا ماہ و پرویں

 

خوشتر کا احتجاج

۵

کہاں رامائن اور رام کا نام

کہاں میں بندہِ ناچیز و ناکام

کہاں بازو کہاں اِس طرح کے پر

اُڑے جو مرغِ لاغر لامکاں پر

فرشتوں کی یہاں ہے عقل کوتاہ

کہاں اُس بزم میں اِنساں کو ہے راہ

کروں کس طرح میں سر سبز یہ کِشت

کہ ہے خم عقل میری طبع ہے زِشت

نہیں وہم و گماں کا میرے یارا

کرے جو ترجمہ اُس کا گوارا

 

سرسوتی کا جواب

۶

بہ قدرِ فکر کر اِس راہ میں غور

کرم سے اُس کے ہوگا نظم ہر طور

نہیں مضمون و معانی کا یہاں کام

فقط کر دل سے موزوں رام کلام

بنے برکت سے جس کے کام تیرا

سراپا نیک ہو انجام تیرا

 

رامائن پڑھنے کے فوائد

۷

پڑھے جو کوئی یہ نظمِ دُر افشاں

نہ ہو ہرگز اسیرِ رنجِ دوراں

پڑھے جو کوئی دِل سے غیر تقصیر

کرے نظّارہ اُس کا جلد تاثیر

اگر منعم ہو پاوے باغِ جنّت

وگر مفلس ہو پاوے گنج و دولت

اگر ہو قید میں پاوے رہائی

شفا بیمار کو ہو بے دوائی

रामायन-ए ख़ुश्तर – मुंशी जगन्नाथ लाल ख़ुश्तर

ख़ुश्तर की दुआ

ख़ुदाया ख़ामे को नाम-आवरी दे

क़लम में जल्वा-ए बाल-ए परी दे

रियाज़-ए हम्द में ता हस्ब-ए अंदाज़

अनादिल की तरह हो नग़्मा पर्दाज़

मज़ामीन-ए सना में तर ज़बां हो

ब रंग-ए अब्र-ए नीसां दुर फ़शां हो

दहन ग़ुंचा ज़बां गुल-बर्ग तर है

ये आब-ए शुक्र का तेरे समर है

गोहर आफ़्शां जो यूं मेरा क़लम है

सहाब-ए लुत्फ़ का तेरे करम है

 

सरस्वती – ख़ुश्तर के ख़्वाब में

के इम्शब तेरा बख़्त-ए ख़ुफ़्ता ख़ुश्तर

हुआ बेदार शक्ल-ए माह ओ अख़्तर

मैं हूं नुत्क़-ए ज़बान-ए जिन्न ओ आदम

मेरी क़ुद्रत से गोया सब है आलम

बा हिंदी सुसुर्ती है नाम मेरा

मैं आई हूं बनाने काम तेरा

 

सरस्वती की नसीहत

ब चश्म-ए ग़ौर देख अए तीर-ए बातिन

बहार-ए आलम-ए इम्कां है दो दिन

सरापा है बदन इंसान का ख़ाक

कतां की तरह होगो एक दिन चाक

मकान ओ क़स्र ओ बाग़ ओ शहर ओ बाज़ार

पस अज़ सद-साल हो जाते है मिस्मार

कहां उन में इतनी पाएदारी

रहे बाद-अज़ फ़ना जो यादगारी

वो करना चाहिये इस दहर में बात

के जिस का रोज़-ए महशर तक हो अस्बात

 

उर्दू रामायन लिखने की नसीहत

करे उर्दू में गर तू उस को तज़्मीं

नहायत दिल नशीं हो और ख़ुश-आईं

मज़ामीन ओ म’आनी उस के हों सहल

दिल ओ जां से करे मक़्बूल हर दिल

मुरत्तब हो जो वो बा नज़्म-ए रंगीं

रहे नामा तेरा ता माह ओ पर्वीं

 

ख़ुश्तर का एहतेजाज

कहां रामायण और राम का नाम

कहां मैं बंदा-ए नाचीज़ ओ नाकाम

कहां बाज़ू कहां इस तरह के पर

उढे जो मुर्ग़-ए लाग़र लामकां पर

फ़रिश्तौं की यहां है अक़्ल कोताह

कहां उस बज़्म में इंसां को है राह

करूं किस तरह से मैं सर-सब्ज़ ये किश्त

नहीं वहम ओ गुमां का मेरे यारा

करे जो तर्जुमा उस का गवारा

 

सरस्वती का जवाब

बा-क़द्र-ए फ़िक्र कर इस राह में ग़ौर

करम से उस के होगा नज़्म हर तौर

नहीं मज़्मून ओ म’आनी का यहां काम

फ़क़त कर दिल से मौज़ूं राम कलाम

बने बरकत से जिस के काम तेरा

सरापा नेक हो अंजाम तेरा

 

रामायण पढ़ने के फ़वाएद

पढ़े जो कोई ये नज़्म-ए दुर-अफ़्शां

न हो हरगिज़ असीर-ए रंज-ए दौरां

पढ़े जो काई दिल से ग़ैर तक़्सीर

करे नज़्ज़ारा उस का जल्द तासीर

अगर मुन’इम हो पाव् बाग़-ए जन्नत

वगर मुफ़्लिस हो पावे गंज ओ दौलत

अगर हो क़ैद में पावे रेहाई

शिफ़ा बीमार को हो बे-दवाई

 

Click here for background and on any passage for word meanings and explanatory discussion. munshi jagannaath laal srivastav Khushtar (1809-1864) completed writing ramayan-e Khushkar in 1852, while working in the administration of wajid ali shah, the nawab of lukhnow. It was so popular that it went through 17 reprints over a 70 year period. This is a glimpse of the introductory part of the ramayan and claims that the shaa’er was ordained by sarawati to compose it in urdu.
1
Khudaaya Khaame1 ko naam-aavari2 de
qalam3 meN jalva4-e baal5-e pari de
riyaaz6-e hamd7 meN ta8 hasb9-e andaaz10
anaadil11 ki tarah ho naGhma-pardaaz12
mazaamiin13-e sana14 meN tar15 zabaaN ho
ba-raNg16-e abr-e-niisaaN17 dur-fashaaN18 ho
dahn19 Ghuncha20, zabaaN gul-barg21 tar15 ho
ye aab22-e shukr23 ka tere samar24 ho
gohar-afshaaN25 jo yuN mera qalam3 hai
sahaab26-e lutf27 ka tere karam28 hai   
1.pen 2.fame 3.pen 4.manifestation 5.feathers 6.practice 7.praise 8.so that 9.proportional 10.style, capability 11.nightingales, bulbul 12.song displaying 13.themes 14.praise 15.dipped into 16.in the style of 17.rain cloud 18.pearl showering 19.mouth 20.flower bud 21.petal 22.brilliance 23.thanks, gifts 24.fruit 25.pearl scattering 26.cloud 27.pleasure 28.benevolence
O, god, grant my pen a good reputation. May to display the powers of flight like an angel, so that in the practice of (your) praise, it may sing like the bulbul. So that my tongue may be drowned in the themes of (your) praise. That it may shower pearls in the manner of a rain cloud. That my mouth and tongue be like a bud blooming into flower petals. That this be the fruit of the brilliance of your gifts. If my pen were able to scatter pearls like this, it will be a demonstration of the pleasure of your benevolence.

2
ke imshab1 tera baKht-e-Khufta2 Khushtar
hua bedaar3 shakl4-e maah5 o aKhtar6
maiN huN nutq7-e zabaan-e jinn8 o aadam9
meri qudrat10 se goya11 sub hai aalam12
ba-hindi susurti13 hai naam mera
maiN aaii huN banaane kaam tera   
1.tonight 2.sleeping fate 3.wake 4.in the manner of 5.moon 6.stars 7.sound, voice 8.animals 9.humans 10.powers, capabilities 11.as if 12.universe 13.saraswati
O, Khushtar, tonight your luck is going to change and shine like the moon and stars. I grant sound/voice to the tongue of animals and humans. It is as if the whole universe exists because of my powers. In hindi, my name is saraswati. I have come here to give you a boon.

3
ba-chashm2-e Ghaur3 dekh aye tiir-e-baatin4
bahaar5-e aalam-e-imkaaN6 hai do din
saraapa7 hai badan insaan ka Khaak
kataaN8 ki tarah hoga ek din chaak9
makaan o qasr10 o baaGh o shahr o bazaar
pas11 az12 sad-saal13 ho jaate haiN mismaar14
kahaaN un meN itni paayedaari15
rahe baad-az fanaa16 jo yaadgaari
vo karna chaahiye is dahr17 meN baat
ke jis ka roz-e mahshar18 tak ho asbaat19     
1.instruction 2.eyes 3.careful, attentive 4.hiding darkness 5.spring, bloom 6.material world 7.head to toe 8.thin/fine cloth 9.torn 10.palace 11.only 12.for 13.hundred years 14.destroyed 15.staying power 16.death, destruction 17.world 18.doomsday 19.stability
Thus did saraswati instruct him. Look carefully throught this darkness. This world has life (bloom) of only two days. The body of humans is the embodiment of dust. One day, it will get shredded like fine cloth. House, palace, garden, cities and bazaars, do they have any permanence. No. In a hundred years or so, they all disintegrate. Once, destroyed, the are forgotten. You should do that in the world, which will remain until after doomsday.

4
kare urdu meN gar tu us ko tazmiiN1
nehaayet2 dil-nashiN3 ho aur Khush-aaiiN4
mazaamiin5 o m’uaani6 us ke hoN sahl7
dil o jaaN se kare maqbool8 har dil
murattib9 ho jo vo ba nazm-e raNgiiN
rahe naama10 tera ta11 maah12 o parviiN13   
1.compose 2.extremely 3.heart pleasing 4.good culture, cultured 5.themes 6.meaning 7.smooth, easy 8.accept 9.construct, made of 10.story, writing, book 11.as long as 12.moon 13.Venus
If you compose it in urdu, it will be extremely pleasing and cultured. Make its themes and meanings easy to understand so that everyone accepts it in their heart. If it is composed in colourful poem, then your book will survive as long as the moon and stars.

5
kahaaN ramayan aur raam ka naam
kahaaN maiN banda2-e naacheez3 o naakaam4
kahaaN baazu5 kahaaN is tarah ke par
uRe jo murGh6-e laaGhar7 lamakaaN8 par
farishtoN9 ki yahaaN hai aql kotaah10
kahaaN us bazm11 meN insaaN ko hai raah12
karuuN kis tarah se maiN sar-sabz13 ye kisht14
nahiN vahm-o-gumaaN15 ka mere yaara16
kare jo tarjuma17 us ka gavaara18    
1.protest 2.slave, devotee 3.of no value 4.failed 5.arms 6.bird 7.weak 8.emptiness 9.angels 10.not enough, short 11.gathering 12.pathway 13.green 14.harvest, cultivation 15.doubts 16.familiarity 17.translation 18.tolerate
Khushtar protests – how can I relate the ramayan and take raam’s name. I am but a lowly slave and failure. I do not have strength in my arms/wings to make this weak bird fly into these vast spaces. Even angels’ minds/intelligence fall short. How can a human find his way in that gathering. How can I cultivate this harvest. I do not have confidence my translation will be tolerated.

6
ba-qadr2-e fikr3 kar is raah meN Ghaur4
karam5 se us ke hoga nazm har taur6
nahiN mazmuun-o-m’uaani7 ka yahaaN kaam
faqat8 kar dil se mauzuuN9 raam-kalaam10
bane barkat11 se jis ke kaam tera
saraapa11 nek12 ho anjaam13 tera    
1.answer 2.as much as 3.thought, mind 4.think, concentrate 5.benevolence 6.condition 7.theme and meaning 8.only 9.proportionate, suitable 10.words of raam 11.blessing 11.head to toe, complete 12.good 13.result, reward
saraswati replied to Khushtar’s protest – concentrate on this as much as your mind allows. By his benevolence it will get composed under all conditions/difficulties. There is no need to worry about lofty themes or meanings. Only render the story of raam from the depth of your heart. And your reward will be good.

7
paRhe jo koii ye nazm-e dur-afshaaN1
na ho hargiz2 asiir3-e ranj4-e dauraaN5
paRhe jo koii bhi dil se Ghair-taqsiir6
kare nazzaara7 us ka jald8 taasiir9
agar mun’im10 ho paave baaGh-e-jannat11
vagar muflis12 ho paave gaNj-o-daulat13
agar ho qaid14 meN paave rehaaii15
shifa16 biimaar ko ho be-davaaii    
1.pearl showering 2.under no circumstances 3.prisoner 4.sorrow 5.times 6.without mistakes/distortion 7.view 8.soon 9.effect 10.deserving of reward 11.garden of heaven 12.pauper 13.treasure and wealth 14.imprisoned 15.freedom 16.cure
Whoever reads this pearl-showering nazm, they will not be caught in the sorrows of these times. Whoever studies this without distortion, will soon see its results. They will be rewarded with heaven. If they are pauper, they will get wealth and treasure. If they are imprisoned, they will be get freedom. If they are sick, the will be cured without medication.

munshi jagannaath laal srivastav Khushtar (1809-1864) completed writing ramayan-e Khushkar in 1852, while working in the administration of wajid ali shah, the nawab of lukhnow.  It was so popular that it went through 17 reprints over a 70 year period.  This is a glimpse of the introductory part of the ramayan and claims that the shaa’er was ordained by sarawati to compose it in urdu.

Khushtar ki duaa
1
Khudaaya Khaame1 ko naam-aavari2 de
qalam3 meN jalva4-e baal5-e pari de
riyaaz6-e hamd7 meN ta8 hasb9-e andaaz10
anaadil11 ki tarah ho naGhma-pardaaz12
mazaamiin13-e sana14 meN tar15 zabaaN ho
ba-raNg16-e abr-e-niisaaN17 dur-fashaaN18 ho
dahn19 Ghuncha20, zabaaN gul-barg21 tar15 ho
ye aab22-e shukr23 ka tere samar24 ho
gohar-afshaaN25 jo yuN mera qalam3 hai
sahaab26-e lutf27 ka tere karam28 hai

1.pen 2.fame 3.pen 4.manifestation 5.feathers 6.practice 7.praise 8.so that 9.proportional 10.style, capability 11.nightingales, bulbul 12.song displaying 13.themes 14.praise 15.dipped into 16.in the style of 17.rain cloud 18.pearl showering 19.mouth 20.flower bud 21.petal 22.brilliance 23.thanks, gifts 24.fruit 25.pearl scattering 26.cloud 27.pleasure 28.benevolence

O, god, grant my pen a good reputation.  May to display the powers of flight like an angel, so that in the practice of (your) praise, it may sing like the bulbul.  So that my tongue may be drowned in the themes of (your) praise.  That it may shower pearls in the manner of a rain cloud.  That my mouth and tongue be like a bud blooming into flower petals.  That this be the fruit of the brilliance of your gifts.  If my pen were able to scatter pearls like this, it will be a demonstration of the pleasure of your benevolence.

saraswati – Khustar ke Khwaab meN
2
ke imshab1 tera baKht-e-Khufta2 Khushtar
hua bedaar3 shakl4-e maah5 o aKhtar6
maiN huN nutq7-e zabaan-e jinn8 o aadam9
meri qudrat10 se goya11 sub hai aalam12
ba-hindi susurti13 hai naam mera
maiN aaii huN banaane kaam tera

1.tonight 2.sleeping fate 3.wake 4.in the manner of 5.moon 6.stars 7.sound, voice 8.animals 9.humans 10.powers, capabilities 11.as if 12.universe 13.saraswati

O, Khushtar, tonight your luck is going to change and shine like the moon and stars.  I grant sound/voice to the tongue of animals and humans.  It is as if the whole universe exists because of my powers.  In hindi, my name is saraswati.  I have come here to give you a boon.

saraswati ki naseehat1
3
ba-chashm2-e Ghaur3 dekh aye tiir-e-baatin4
bahaar5-e aalam-e-imkaaN6 hai do din
saraapa7 hai badan insaan ka Khaak
kataaN8 ki tarah hoga ek din chaak9
makaan o qasr10 o baaGh o shahr o bazaar
pas11 az12 sad-saal13 ho jaate haiN mismaar14
kahaaN un meN itni paayedaari15
rahe baad-az fanaa16 jo yaadgaari
vo karna chaahiye is dahr17 meN baat
ke jis ka roz-e mahshar18 tak ho asbaat19

1.instruction 2.eyes 3.careful, attentive 4.hiding darkness 5.spring, bloom 6.material world 7.head to toe 8.thin/fine cloth 9.torn 10.palace 11.only 12.for 13.hundred years 14.destroyed 15.staying power 16.death, destruction 17.world 18.doomsday 19.stability

Thus did saraswati instruct him.  Look carefully throught this darkness.  This world has life (bloom) of only two days.  The body of humans is the embodiment of dust.  One day, it will get shredded like fine cloth.  House, palace, garden, cities and bazaars, do they have any permanence.  No.  In a hundred years or so, they all disintegrate.  Once, destroyed, the are forgotten.  You should do that in the world, which will remain until after doomsday.

urdu ramayan likhne ki naseehat
4
kare urdu meN gar tu us ko tazmiiN1
nehaayet2 dil-nashiN3 ho aur Khush-aaiiN4
mazaamiin5 o m’uaani6 us ke hoN sahl7
dil o jaaN se kare maqbool8 har dil
murattib9 ho jo vo ba nazm-e raNgiiN
rahe naama10 tera ta11 maah12 o parviiN13

1.compose 2.extremely 3.heart pleasing 4.good culture, cultured 5.themes 6.meaning 7.smooth, easy 8.accept 9.construct, made of 10.story, writing, book 11.as long as 12.moon 13.Venus

If you compose it in urdu, it will be extremely pleasing and cultured.  Make its themes and meanings easy to understand so that everyone accepts it in their heart.  If it is composed in colourful poem, then your book will survive as long as the moon and stars.

Khushtar ka ehtejaaj1
5
kahaaN ramayan aur raam ka naam
kahaaN maiN banda2-e naacheez3 o naakaam4
kahaaN baazu5 kahaaN is tarah ke par
uRe jo murGh6-e laaGhar7 lamakaaN8 par
farishtoN9 ki yahaaN hai aql kotaah10
kahaaN us bazm11 meN insaaN ko hai raah12
karuuN kis tarah se maiN sar-sabz13 ye kisht14
nahiN vahm-o-gumaaN15 ka mere yaara16
kare jo tarjuma17 us ka gavaara18

1.protest 2.slave, devotee 3.of no value 4.failed 5.arms 6.bird 7.weak 8.emptiness 9.angels 10.not enough, short 11.gathering 12.pathway 13.green 14.harvest, cultivation 15.doubts 16.familiarity 17.translation 18.tolerate

Khushtar protests – how can I relate the ramayan and take raam’s name.  I am but a lowly slave and failure.  I do not have strength in my arms/wings to make this weak bird fly into these vast spaces.  Even angels’ minds/intelligence fall short.  How can a human find his way in that gathering.  How can I cultivate this harvest.  I do not have confidence my translation will be tolerated.

saraswati ka javaab1
6
ba-qadr2-e fikr3 kar is raah meN Ghaur4
karam5 se us ke hoga nazm har taur6
nahiN mazmuun-o-m’uaani7 ka yahaaN kaam
faqat8 kar dil se mauzuuN9 raam-kalaam10
bane barkat11 se jis ke kaam tera
saraapa11 nek12 ho anjaam13 tera

1.answer 2.as much as 3.thought, mind 4.think, concentrate 5.benevolence 6.condition 7.theme and meaning 8.only 9.proportionate, suitable 10.words of raam 11.blessing 11.head to toe, complete 12.good 13.result, reward

saraswati replied to Khushtar’s protest – concentrate on this as much as your mind allows.  By his benevolence it will get composed under all conditions/difficulties.  There is no need to worry about lofty themes or meanings.  Only render the story of raam from the depth of your heart.  And your reward will be good.

ramayan paRhne ke favaa’ed1
7
paRhe jo koii ye nazm-e dur-afshaaN1
na ho hargiz2 asiir3-e ranj4-e dauraaN5
paRhe jo koii bhi dil se Ghair-taqsiir6
kare nazzaara7 us ka jald8 taasiir9
agar mun’im10 ho paave baaGh-e-jannat11
vagar muflis12 ho paave gaNj-o-daulat13
agar ho qaid14 meN paave rehaaii15
shifa16 biimaar ko ho be-davaaii

1.pearl showering 2.under no circumstances 3.prisoner 4.sorrow 5.times 6.without mistakes/distortion 7.view 8.soon 9.effect 10.deserving of reward 11.garden of heaven 12.pauper 13.treasure and wealth 14.imprisoned 15.freedom 16.cure

Whoever reads this pearl-showering nazm, they will not be caught in the sorrows of these times.  Whoever studies this without distortion, will soon see its results.  They will be rewarded with heaven.  If they are pauper, they will get wealth and treasure.  If they are imprisoned, they will be get freedom.  If they are sick, the will be cured without medication.

 

Leave a Reply

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