04 – zindagi o maut – josh malihabadi – 40-50 sarkashi

بند    ٤٠

لیکن اس کے باوجود اے محرمانِ این و آں

سخت حیراں ہوں کے تھا وہ کون دانائے زماں

موت کو جس نے دیا نامِ حیاتِ جاوداں

اِس قدر پر ہول بیہڑ کو بنایا گلستاں

زہر کو  کس نے حریفِ آبِ حیواں کر دیا

اِس  اُپی  تلوار  کوکس نے رگِ  جاں کر دیا

بند  ٤١

نوعِ اِنساں کو دیا کس فلسفی  نے یہ پیام

مردِ غازی کا کفن ہے خلِعتِ عمرِ دوام

نصب کس نے کر دئے مقتل میں حوروں کے خیام

جا نتے ہو اِس دبیرِ ذہنِ اِنسانی کا نام

جوانوکھی فکر تھاجو اک نیا پیغام تھا

اُس حکیمِ نکتہ پرور کامحمّد نام تھا

بند   ٤٢

اے محمد، اے سوارِ توسنِ وقتِ رواں

اے محمد، اے طبیبِ فطرتِ نباضِ جاں

اے محمد، اے فقیہ نفس ونقادِ جہاں

موت کو تو نے وہ بخشی آب و تابِ جاوداں

زندگانی کے پجاری موت پر مرنے لگے

لوگ پیغامِ اجل کی آرزو کرنے لگے

بند    ٤٣

زیست کاعکسِ شہادت سے نکھرتا ہے جمال

موت کے گھونگٹ میں ہے روے بتانِ لا زوال

خون کے طاقوں میں ہے قندیلِ وجہ ذوالجلال

ذہنِ اِنسانی کو بخشاصرف تو نے یہ خیال

اہرمن پر  دہشتِ یزداں کو غالب کر دیا

ایک اک اِنسان کو لاکھوں پہ بھاری کر دیا

بند   ٤٤

خلق کو تو نے تمناّے شہادت بخش دی

اِس تمناّے شہادت نے شجاعت بخش دی

پھر شجاعت نے پھبکنے کی حرارت بخش دی

اِس حرارت نے گداوٰں کو حکومت بخش دی

اِس قدرعجلت سے تو روٰے زمیں پر چھا گیا

مدّعی چکرا گئے تاریخ کوغش آ گیا

بند   ٤٥

پھول کر گہوارہ غم  میں پھبکتا ہے سرور

تیرگی کی سرمئی محراب میں ہے شمع طور

شامِ رنگیں لحد ہے صبح قرآن و زْ بوْر

موت ہے نور و قصور و حور و انگور وطہور

یہ عقائد ہوں تو پھر مرنے سے ڈر سکتا ہے کون

موت کے شیدائیوں کو زیر کر سکتاہے کون

بند   ٤٦

سب سے پہلے دہر کو  تو نے ہی سمجھائی یہ بات

طاقِ ایوانِ شہادت میں ہے قندیلِ حیات

سر فروشی ہے متاعِ زندگانی کی ذکوا ۃ

موجِ کوثر کی سخا کا پیک ہے نخلِ فرات

عرش اُترتاہے فرشِ گرم گیر و دار پر

رقص کرتی ہے دوامی زندگی تلوار پر

بند   ٤٧

آ تشِسِ سوزاں کو تو نے آبِ زم زم کر دیا

وہشیوں کو حاملِ تہذیبِ محکم کر دیا

خاک کو نسریں بنایا جام کو جم کر دیا

سرخ شعلوں کو نچوڑا موجہِ یم کر دیا

کشتیاں چلوائیں طوفاں سے تیرے فرمان کی

موت بوئی زندگی کاٹی تیرے قرآن کی

بند   ٤٨

موت کی ظلمت میں تو نے جگمگا دی زندگی

جوہرِ شمشیرِعریاں میں دِکھا دی زندگی

شمع کی مانند قبروں میں جلا دی زندگی

سرزمینِ مرگ میں تو نے اُ گا دی زندگی

حبس ٹوٹا باغِ جنت کی ہوا چلنے لگی

مقبروں سےدِل دھڑکنے کی صدا آنے لگی

بند    ٤٩

خاک کے ذرّات کو تو نے ثریاّ کر دیا

آ  گ کو پانی کیا پا نی کو صہبا کر دیا

موت سی کالی بلا کو رشکِ سلمیٰ کر دیا

آخری ہچکی کو گل بانگِ مسیحا کر دیا

سر سے خوفِ نیستی کی یوں بلائیں ٹال دیں

آدمی نے موت کی گردن میں باہیں ڈال د یں

بند   ٥٠

یہ تصوّر موت کا جیسے ہی سوئے کربلا

وقتِ دوں پرور کے تاریخی تقاضے سے مڑا

خون میں تیرے گھرانے کے تلاطم آ گیا

لشکرِصبح فروزاں شام کی جانب بڑھا

دفعتاؒ قصرِ جفا مسمار ہو کر رہ گیا

رعبِ شاہی نقش بہ دیوار ہو کر رہ گیا

40

लेकिन इस के बावजूद अय मेहर्मान ए ईन ओ आँ
सख्त हैरान हूँ के था वो कौन दाना ए ज़मां
मौत को जिस ने दिया नाम ए हयात ए जाविदाँ
इस क़दर पुर हौल बीहड़ को बनाया गुलसितां
ज़हर को किस ने हरीफ़ ए आब ए हैवां कर दिया

इस उपी तलवार को किस ने रग ए जाँ कर दिया

41

नौ ए इन्सां को दिया किस फ़लसफ़ी ने ये पयाम
मर्द ए गाज़ी का कफ़न है खिलअत ए उम्र ए दवाम
नस्ब किस ने कर दिए मक्तल में हूरों के ख्याम
जानते हो इस दबीर ए ज़हन ए इंसानी का नाम
जो अनोखी फ़िक्र था जो एक नया पैगाम था

उस हकीम ए नुक्ता परवर का मोहम्मद नाम था

42

अए मुहम्मद, अए सवार ए तौसन ए वक़्त ए रवां
अए मुहम्मद, अए तबीब ए फितरत ए नब्बाज़ ए जां
अए मुहम्मद, अए फ़कीह ए नफ़्स ओ नक्काद ए जहाँ
मौत को तू ने वो बख्शी आब ओ ताब ए जाविदाँ
जिंदगानी के पुजारी मौत पर मरने लगे
लोग पैगाम ए अजल की आरजू करने लगे

43

ज़ीस्त का अक्स ए शहादत से निखरता है जमाल
मौत के घुन्गत में है रू ए बुतान ए लाज़वाल
खून के ताकों में है किन्दिल ए वजह ज़ुल्जलाल
ज़हन ए इंसानी को बख्शा सिर्फ तू ने ये ख्याल
अह्र्मन पर दहशत ए यजदान को ग़ालिब कर दिया
एक एक इन्सान को लाखों पे भारी कर दिया

44

ख़ल्क़ को तू ने तमन्ना ए शहादत बख्श दी
इस तमन्ना ए शहादत ने शुजा’अत बख्श दी
फिर शुजा’अत ने फबकने की हरारत बख्श दी
इस हरारत ने गदाओं को हुकूमत बख्श दी
इस क़दर उजलत से तू रू ए ज़मीं पर छा गया
मुद्दो’इ चक्रा गए तारीख को ग़श आ गया

45

फूल कर गहवारा ए ग़म में फबकता है सुरूर
तीरगी की सुरमई मेहराब में है शमा ए तूर
शाम ए रंगीं लहद है सुबह कुरान ओ ज़ुबूर
मौत है नूर ओ कुसूर ओ हर ओ अंगूर ओ तहर
ये अक़ाएद हों तो फिर मरने से डर सकता है कौन

मौत के शैदाइयों को ज़ेर कर सकता है कौन

46

सब से पहले दहर को तू ने ही समझाई ये बात
ताक़ ए ऐवान ए शहादत में है किन्दिल ए हयात
सर फ़रोशी है मता ए जिंदगानी की ज़कात
मौज ए कौसर की सखा का पेक है नखल ए फ़ुरात
अर्श उतरता है फर्श ए गर्म गीर ओ दार पर

रक्स करती है दवामी ज़िन्दगी तलवार पर

47

आतिश ए सोज़ां को तू ने आब ए ज़म ज़म कर दिया
वहशियों को हामिल ए तहज़ीब ए मुहकिम कर दिया
खाक को नस्रीं बनाया जाम को जम कर दिया
सुर्ख शोलौं को निचोड़ा मौज ए यम कर दिया
किश्तियाँ चलवाईं तूफ़ान से तेरे फ़रमान की

मौत बोई ज़िन्दगी काटी तेरे कुरा’अन की

48

मौत की ज़ुल्मत में तू ने जगमगा दी ज़िन्दगी
जौहर ए शमशीर ए उरयां में दिखा दी ज़िन्दगी
शम’अ की मानिंद क़ब्रों में जला दी ज़िन्दगी
सरज़मीन ए मर्ग में तू ने उगा दी ज़िन्दगी
हब्स टूटा बाग़ ए जन्नत की हवा आने लगी

मक़बरों से दिल धड़कने की सदा आने लगी

49

ख़ाक के ज़र्रात को तू ने सुरय्या कर दिया
आग को पानी, पानी को सहबा कर दिया
मौत सी काली बला को रश्क ए सलमा कर दिया
आखरी हिचकी को गुल बांग ए मसीहा कर दिया
सर से खौफ़ ए नीस्ती की यूँ बलाएँ टाल दीं

आदमी ने मौत की गर्दन में बाहें डाल दीं

50

ये तसव्वुर मौत का जैसे ही सू ए करबला

वक़्त ए दूं परवर के तारीख़ी तक़ाज़े से मुड़ा

खूं में तेरे घराने के तलातुम आ गया

लश्कर ए सुबह ए फ़रोज़ां शाम की जानिब चला

दफ़’अतन क़स्र ए जफ़ा मिस्मार हो कर रह गया

रौब ए शाही नक़्श बा दीवार हो कर रह गया

 

Click here for overall comments and on each stanza for meanings and translation.  Josh after describing beauty of life and ugliness of death now transitions into describing how Death became more beautiful than Life. This description has undertones of conventional religious sentiments about the beauty of “life after death”. However, my interpretation of Josh is that he is saying that under some conditions eg. matters of great principle and a message to humanity, and willingness to die for these, death is more beautiful than life. The fighter is fighting not because he has no other choice but because even though he is aware of his certain death, he does not cave in to the demands of the oppressor, but continues to fight.

Stanza 40
laikin iske bavajood1 ae mehrman2-e een o aaN3
saKht hairaN huN ke tha vo kaun dana-e zamaN4
maut ko jis ne diya naam-e hayaat-e javidaN5
is qadar pur haul bihaR6 ko banaya gulsitaN
zahar ko kis ne harif7-e aab-e haivaN8 kar diya
is upi9 talwaar ko kis ne rag-e jaN kar diya
1. in spite of 2. familiar with 3. “this and that” – here “ways of the world” 4. wise one of the times 5. eternal life 6. fearsome wilderness 7. rival/equal 8. water of eternal life 9. sharpened In spite of this,
O, you who are familiar with the ways of the world, I wonder who it was – this wise one of all times, who made Death the equal of Eternal Life. He converted this fearsome wilderness into a beautiful garden. Who was it that made poison the equal/rival of the elixir of Life. Who made the sharp edge of the sword throb like the jugular. Note that the sharp edge of the sword, the “upi talwaar” is Death and it has been converted to a throbbing jugular vein.

Stanza 41
nau-e insaN1 ko diya kis falsafi ne ye payaam2
mard-e Ghazi3 ka kafan4 hai khil’at5-e umr-e davaam6
nasb7 kis ne kar diye maqtal8 meN hoorauN ke Khyaam9
jaante ho is dabir-e zahn-e-insaani10 ka naam
jo anokhi fikr tha jo ek naya paiGhaam tha
us hakim-e nukta11 parvar12 ka mohammed naam tha
1. human kind 2. message 3. valorous man 4. funeral shroud 5. robe 6. eternal life 7. establish 8. place of massacre 9. home of heavenly hoories 10. teacher of human thinking 11. point here used to mean knowledge 12. one who nurtures
Who was this philosopher who gave the message to humanity that a funeral shroud in the war for justice is the robe of eternal life. Who was it that brought heavenly rewards to the battlefield of justice? Do you know the name of this teacher of humanity? Who was a unique thinker with a new message? The name of this nurturer of wisdom was Mohammed.

Stanza 42
aye Mohammed, ae savaar1-e tausan2-e vaqt-e ravaaN3
aye Mohammed, ae tabib4-e fitrat5-e nabbaz-e jaaN6
aye Mohammed, ae faqih-e nafs7 o naqqad-e jahaaN8
maut ko tu ne vo baKhshi9 aab o tab10-e javidaaN11
zindagani ke pujari maut par marne lage
log paiGham12-e ajal13 ki aarzu14 karne lage
1. rider 2. horse 3. flowing time, 4. healer 5. nature 6. one who takes the pulse of life 7. one who possesses complete knowledge of life 8. one who can evaluate/critique life 9. granted 10. brilliance and grandeur 11. eternal 12. message, news 13. death 14. wish
O Mohammed, you, who controls the reins of Time, the healer who knows the pulse of life, who knows the secret of life, its best judge. You have granted such eternal grandeur to Death that those who love life are willing to give everything for death. People eagerly wait for the news of the arrival of their own death. Here it might appear, at first reading that Josh is dealing with the rather conventional thought of “life after death”. As an unrepentant atheist, I have difficulty with this concept. But I urge you to read this in the context of the full theme and flow of Josh’s marsia. His focus is the concept of resistance, of standing up for principle, of “speaking Truth to Power” even in the face of certain death. It is under these conditions that death is preferable to life. Josh is not dealing with the tame concept of beauty of “life after death”. He uses Karbala and Husain as a metaphor for the glory of death in the face of resistance to absolute power. His praise of Mohammed has to be accepted as “conventional” and enjoyed for the beauty of the metaphors he uses.

Stanza 43
zeest1 ka aks2-e shahaadat3 se nikharta4 hai jamaal5
maut ke ghungaT meN hai roo-e butaan6-e lazavaal7
Khun ke taqauN8 meN hai qindil9-e vajah zuljalaal10
zahn11-e insani ko baKhsha12 sirf tu ne ye Khayaal
ahrman13 par dahshat14-e yazdaN15 ko Ghalib16 kar diya
ek ek insaan ko laakhoN pe bhari kar diya
1. life 2. reflection, influence 3. martyrdom 4. to become fresh, beautiful 5. face 6. face of beauties 7. no decline/reduction 8. alcove, shelf 9. lamp 10. intent of god 11. mind 12. granted 13. Zoroastrian equivalent of Satan (force of evil) 14. fear 15. god, force of goodness 16. triumphant
The beauty of life is refreshed under the shadow of martyrdom. Hidden behind the curtain of death is the beauty of eternal life. In the alcoves of sacrifice is placed the lamp of god’s purpose. You alone have granted this thought to the mind of man. You have made the fear of Goodness triumphant over Evil. You have made the (principled) man more forceful than millions.

Stanza 44
Khalq1 ko tu ne tamanna e shahadat2 baKhsh di
is tamanna e shahadat ne shuja’at3 baKhsh di
phir shuja’at ne phabakne4 ki hararat5 baKhsh di
is hararat ne gadaoN6 ko hukumat7 baKhsh di
is qadr ujlat8 se tu ru e zamiN9 par chha gaya
muddo’i10 chakra gaye tariKh11 ko Ghash12 aa gaya
1. creation 2. longing for martyrdom 3. courage 4. to bloom to come to fruition 5. heat/enthusiasm 6. pauper 7. ability to command, power 8. speed 9. face of the earth 10. proponents 11. history 12. faint
You granted the desire for martyrdom to all creation. The desire for martyrdom gave them courage. Courage granted them the enthusiasm to bring purpose to fruition. Enthusiasm made paupers powerful! You (O, Mohammed) triumphed over this earth with such speed that proponents were stunned and history fainted in the face of your awesome speed.

Stanza 45
phool kar gahvara-e Gham1 meN phabakta2 hai suroor3
tiragi4 ki surmai5 mehrab6 meN hai shama-e toor7
shaam-e rangiN8 lahd9 hai subah10 Quran o Zuboor11
maut hai noor12 o qusoor13 o hoor14 o angur15 o tahoor16
ye aqaid17 hoN to phir marne se Dar sakta hai kaun
maut ke shaidaiyoN18 ko zer kar19 sakta hai kaun
1. garden of sorrows 2. to blossom/come to fruition 3. joy 4. darkness, evil 5. dark, black 6. central prayer alcove 7. light of Mt. Tur (where god revealed his glory to Moses) 8. evening of the (blood) coloured grave 9. dawn, rising 10. Psalms of David 11. message of god, hope 12. light 13. palaces 14. hoories 15. grape/wine 16. purity (lumped together “rewards in paradise) 17. beliefs, thinking 18. admirers 19. to defeat
Joy blossoms and comes to fruition in the garden of sorrow. The lamp of god’s message is found in the dark alcove of evil. The redness of the dying evening is the dawn of hope. Death in resisting evil is itself the rewards promised in paradise. If such are the beliefs, then who can be afraid of dying. Who can conquer such admirers of death. Josh develops the theme of the triumph of good over evil. He uses Quran and Zuboor in the same breath and Moses’ adventure as a metaphor for the glory of god. I like to think that he is generalizing the message of god beyond narrow religious bounds (and of course as an atheist, I like to think that it is expanded beyond the confines of god to the idea of good). There is more power and pleasure in reading Josh in that way.

Stanza 46
sab se pahle dahr1 ko tu ne hi samjhai ye baat
taq2 e aivan e shahaadat3 meN hai qindil e hayaat4
sar faroshi5 hai mata e zindagani6 ki zakaat7
mauj e Kauser8 ki saKha9 ka pek10 hai naKhl11 e furaat
arsh12 utarta hai farsh13 e garm gir o dar14 par
raqs15 karti hai davami16 zindagi talvar par
1. world 2. alcove 3. hall of martyrdom 4. lamp of life 5. offering head (life) 6. valuable life 7. obligatory contribution that Muslims must make for charity 8. legendary river in paradise 9. benevolence 10. messenger, preview 11. date palm oasis 12. sky/heavens 13. floor/earth 14. hot, uncomfortable 15. dance 16. eternal
You (O Mohammed) were the first to explain this to the world that in the halls of martyrdom is found the lamp of life, that offering up your life is the greatest “zakat” that life can offer, that the garden of furaat is a preview of the benevolence of Kauser. You taught us that heavens can descend on this life-sapping earth, that eternal life dances on the edge of the sword. At the banks of Furaat (Euphrates), a river in Karbala, Husain fought his last battle. Kauser is the legendary river of paradise. Hence Josh says that the garden of Furaat is the preview of the benevolence of Kauser (of paradise). “Zakat” is a “wealth tax” levied on Muslims and is considered obligatory. The “zakat on the wealth of life” is “sarfaroshi”.

Stanza 47
aatish-e sozaN1 ko tu ne aab-e zam zam2 kar diya
vahshiyoN3 ko haamil4-e tahzib-e muhkim5 kar diya
Khaak6 ko nasriN7 banaya jaam8 ko jam9 kar diya
surKh10 sho’loN11 ko nichoRa12 mauj-e yam13 kar diya
kishtiyaN14 chalvaaiN tufaaN se tere farman15 ki
maut boi16 zindagi kaTi17 tere qura’an ki
1. fire of grief 2. water of Zamzam (legendary spring near Kaaba, reputed to be miraculous) 3. wild, unprincipled, powerful rulers 4. accepting of 5. the culture/rights of the ruled 6. dust 7. white rose 8. cup 9. short for Jamshed (legendary king) 10. red 11. flame 12. squeezed 13. mighty wave 14. boats 15. order, instruction 16. sowed 17. harvested life
You turned the fire of grief into soothing water of Zamzam. You taught unprincipled rulers to accept the rights of the ruled. You made flowers out of dust and made the cup more powerful than Jamshed. You wrung a mighty wave out of red flames, establishing a great movement (acceptance of death as the price of righteousness). Your orders made the storm itself to launch boats. Storm launching boats rather than destroying them is like death giving eternal life rather than taking life away. You sowed death and reaped a life in accord with the Quran. Sowing death (sacrificing life) and reaping the reward – a life of righteousness (in accord with the Quran).

Stanza 48
maut ki zulmat1 meN tu jagmaga di zindagi
jauhar-e shamshir-e uryaaN2 meN dikha di zindagi
sham’a ki maanind3 qabroN meN jala di zindagi
sarzamin-e marg4 meN tu ne uga di zindagi
habs5 TooTa baaGh-e jannat ki hava aane lagi
maqbaroN6 se dil dhaRakne ki sada7 aane lagi
1. darkness 2. the (shining) sharp edge of the naked (unsheathed) sword 3. like, just as 4. homeland of Death 5. stillness, suffocation 6. grave, tomb 7. sound
You (O, Mohammed) gave brilliance to life in the darkness of death. You showed that life was reflected in the sharp edge of the unsheathed sword. Like the lighting of a lamp, you lit up life even in tombs. You nurtured life in the very homeland of Death. Suffocation broke and fresh air from paradise blew in. The sound of beating hearts could be heard coming from tombs.

Stanza 49
Khaak ke zarraat1 ko tu ne surayya2 kar diya
aag ko pani, pani ko sahba3 kar diya
maut si kaali bala ko rashk-e-salma4 kar diya
aaKhri hichki ko gul baang-e masiha5 kar diya
sar se Khauf-e neesti6 ki yuN balaaeN Taal deeN
aadmi ne maut ki gardan meN baaheN Daal deeN
1. dust particles 2. constellation (Pleiades) 3. wine 4. envy of the heavens (Salma is a constellation) 5. song of the Messiah (resurrection, eternal life) 6. fear of non-existence
You made particles of dust (earth, this world) shine like stars in a constellation (heaven). You changed pain (fire) to pleasure (water) and water to wine. The ugliness of death has become the envy of heavens. The last breath has become the clarion call of eternal life. You removed the fear of non-existence so much so that mankind willingly embraced death.

Stanza 50
ye tasavvur1 maut ka jaise hi soo-e karbala2
vaqt-e dooN parvar3 ke taariKhi taqaaze4 se muRa
Khoon meN tere gharane ke talaatum5 aa gaya
lashkar6-e subah-e farozaaN7 shaam8 ki janib9 chala
daf’atan10 qasr-e jafa11 mismaar12 ho kar rah gaya
raub-e shahi13 naqsh ba divar14 ho kar rah gaya
1. concept 2. towards Karbala 3. protector of the weak, Husain 4. demand of history 5. storm 6. army 7. bright morning, righteousness 8. evening, darkness, evil 9. towards 10. suddenly 11. house of cruelty/oppression 12. crumbled, destroyed 13. fear of king 14. like a picture on a wall, unreal, artificial
The new concept of death turned towards Karbala to answer the demand of time and history made on Husain. Your household (O, Mohammed) rose like a storm. The army of the righteous marched on evil. Suddenly, it was as if the house of oppression crumbled. The fear of royal power evaporated.

Overall Comments:  Josh after describing beauty of life and ugliness of death now transitions into describing how Death became more beautiful than Life.  This description has undertones of conventional religious sentiments about the beauty of “life after death”.  However, my interpretation of Josh is that he is saying that under some conditions eg. matters of great principle and a message to humanity,  and willingness to die for these, death is more beautiful than life. The fighter is fighting not because he has no other choice but because even though he is aware of his certain death, he does not cave in to the demands of the oppressor, but continues to fight.

Stanza 40
laikin iske bavajood1 ae mehrman2-e een o aaN3
saKht hairaN huN ke tha vo kaun dana-e zamaN4
maut ko jis ne diya naam-e hayaat-e javidaN5
is qadar pur haul bihaR6 ko banaya gulsitaN
zahar ko kis ne harif7-e aab-e haivaN8 kar diya
is upi9 talwaar ko kis ne rag-e jaN kar diya

1. in spite of 2. familiar with 3. “this and that” – here “ways of the world” 4. wise one of the times  5. eternal life 6.  fearsome wilderness 7. rival/equal 8. water of eternal life 9. sharpened
In spite of this, O, you who are familiar with the ways of the world, I wonder who it was – this wise one of all times, who made Death the equal of Eternal Life.  He converted this fearsome wilderness into a beautiful garden.  Who was it that made poison the equal/rival of the elixir of Life.  Who made the sharp edge of the sword throb like the jugular.  Note that the sharp edge of the sword, the “upi talwaar” is Death and it has been converted to a throbbing jugular vein.

Stanza 41
nau-e insaN1 ko diya kis falsafi ne ye payaam2
mard-e Ghazi3 ka kafan4 hai khil’at5-e umr-e davaam6
nasb7 kis ne kar diye maqtal8 meN hoorauN ke Khyaam9
jaante ho is dabir-e zahn-e-insaani10 ka naam
jo anokhi fikr tha jo ek naya paiGhaam tha
us hakim-e nukta11 parvar12 ka mohammed naam tha

1. human kind 2. message 3. valorous man 4. funeral shroud 5. robe 6. eternal life 7. establish 8. place of massacre 9. home of heavenly hoories 10.  teacher of human thinking 11. point here used to mean knowledge 12. one who nurtures
Who was this philosopher who gave the message to humanity that a funeral shroud in the war for justice is the robe of eternal life.  Who was it that brought heavenly rewards to the battlefield of justice?  Do you know the name of this teacher of humanity?  Who was a unique thinker with a new message?  The name of this nurturer of wisdom was Mohammed.

Stanza 42
aye Mohammed, ae savaar1-e tausan2-e vaqt-e ravaaN3
aye Mohammed, ae tabib4-e fitrat5-e nabbaz-e jaaN6
aye Mohammed, ae faqih-e nafs7 o naqqad-e jahaaN8
maut ko tu ne vo baKhshi9 aab o tab10-e javidaaN11
zindagani ke pujari maut par marne lage
log paiGham12-e ajal13 ki aarzu14 karne lage

1. rider 2.  horse 3. flowing time, 4. healer 5. nature 6. one who takes the pulse of life 7. one who possesses complete knowledge of life 8. one who can evaluate/critique life 9. granted 10. brilliance and grandeur 11. eternal 12. message, news 13. death 14. wish
O Mohammed, you, who controls the reins of Time, the healer who knows the pulse of life, who knows the secret of life, its best judge.  You have granted such eternal grandeur to Death that those who love life are willing to give everything for death.  People eagerly wait for the news of the arrival of their own death.  Here it might appear, at first reading that Josh is dealing with the rather conventional thought of “life after death”.  As an unrepentant atheist, I have difficulty with this concept.  But I urge you to read this in the context of the full theme and flow of Josh’s marsia.  His focus is the concept of resistance, of standing up for principle, of “speaking Truth to Power” even in the face of certain death.  It is under these conditions that death is preferable to life.  Josh is not dealing with the tame concept of beauty of “life after death”.  He uses Karbala and Husain as a metaphor for the glory of death in the face of resistance to absolute power.  His praise of Mohammed has to be accepted as “conventional” and enjoyed for the beauty of the metaphors he uses.

Stanza 43
zeest1 ka aks2-e shahaadat3 se nikharta4 hai jamaal5
maut ke ghungaT meN hai roo-e butaan6-e lazavaal7
Khun ke taqauN8 meN hai qindil9-e vajah zuljalaal10
zahn11-e insani ko baKhsha12 sirf tu ne ye Khayaal
ahrman13 par dahshat14-e yazdaN15 ko Ghalib16 kar diya
ek ek insaan ko laakhoN pe bhari kar diya

1. life 2. reflection, influence 3. martyrdom 4. to become fresh, beautiful 5. face 6.  face of beauties 7. no decline/reduction 8. alcove, shelf 9. lamp 10. intent of god 11. mind 12. granted 13. Zoroastrian equivalent of Satan (force of evil) 14. fear 15. god, force of goodness 16. triumphant
The beauty of life is refreshed under the shadow of martyrdom.  Hidden behind the curtain of death is the beauty of eternal life.  In the alcoves of sacrifice is placed the lamp of god’s purpose.  You alone have granted this thought to the mind of man.  You have made the fear of Goodness triumphant over Evil.  You have made the (principled) man more forceful than millions.

Stanza 44
Khalq1 ko tu ne tamanna e shahadat2 baKhsh di
is tamanna e shahadat ne shuja’at3 baKhsh di
phir shuja’at ne phabakne4 ki hararat5 baKhsh di
is hararat ne gadaoN6 ko hukumat7 baKhsh di
is qadr ujlat8 se tu ru e zamiN9 par chha gaya
muddo’i10 chakra gaye tariKh11 ko Ghash12 aa gaya

1. creation 2. longing for martyrdom 3. courage 4. to bloom to come to fruition 5. heat/enthusiasm  6. pauper 7. ability to command, power 8. speed 9. face of the earth 10. proponents 11. history 12. faint
You granted the desire for martyrdom to all creation.  The desire for martyrdom gave them courage.  Courage granted them the enthusiasm to bring purpose to fruition.  Enthusiasm made paupers powerful!  You (O, Mohammed) triumphed over this earth with such speed that proponents were stunned and history fainted in the face of your awesome speed.

Stanza 45
phool kar gahvara-e Gham1 meN phabakta2 hai suroor3
tiragi4 ki surmai5 mehrab6 meN hai shama-e toor7
shaam-e rangiN8 lahd9 hai subah10 Quran o Zuboor11
maut hai noor12 o qusoor13 o hoor14 o angur15 o tahoor16
ye aqaid17 hoN to phir marne se Dar sakta hai kaun
maut ke shaidaiyoN18 ko zer kar19 sakta hai kaun

1. garden of sorrows 2. to blossom/come to fruition 3. joy 4. darkness, evil 5. dark, black 6. central prayer alcove 7. light of Mt. Tur (where god revealed his glory to Moses) 8. evening of the (blood) coloured grave 9. dawn, rising 10. Psalms of David 11. message of god, hope 12. light 13. palaces 14. hoories 15. grape/wine 16. purity  (lumped together “rewards in paradise) 17. beliefs, thinking 18. admirers 19. to defeat
Joy blossoms and comes to fruition in the garden of sorrow.  The lamp of god’s message is found in the dark alcove of evil.  The redness of the dying evening is the dawn of hope.  Death in resisting evil is itself the rewards promised in paradise.  If such are the beliefs, then who can be afraid of dying.  Who can conquer such admirers of death.  Josh develops the theme of the triumph of good over evil.  He uses Quran and Zuboor in the same breath and Moses’ adventure as a metaphor for the glory of god.  I like to think that he is generalizing the message of god beyond narrow religious bounds (and of course as an atheist, I like to think that it is expanded beyond the confines of god to the idea of good). There is more power and pleasure in reading Josh in that way.

Stanza 46
sab se pahle dahr1 ko tu ne hi samjhai ye baat
taq2 e aivan e shahaadat3 meN hai qindil e hayaat4
sar faroshi5 hai mata e zindagani6 ki zakaat7
mauj e Kauser8 ki saKha9 ka pek10 hai naKhl11 e furaat
arsh12 utarta hai farsh13 e garm gir o dar14 par
raqs15 karti hai davami16 zindagi talvar par

1. world 2. alcove 3. hall of martyrdom 4. lamp of life 5. offering head (life)
6. valuable life 7. obligatory contribution that Muslims must make for charity
8. legendary river in paradise 9. benevolence 10. messenger, preview 11. date palm oasis 12. sky/heavens 13. floor/earth 14. hot, uncomfortable 15. dance 16. eternal
You (O Mohammed) were the first to explain this to the world that in the halls of martyrdom is found the lamp of life, that offering up your life is the greatest “zakat” that life can offer, that the garden of furaat is a preview of the benevolence of Kauser.  You taught us that heavens can descend on this life-sapping earth, that eternal life dances on the edge of the sword.  At the banks of Furaat (Euphrates), a river in Karbala, Husain fought his last battle.  Kauser is the legendary river of paradise.  Hence Josh says that the garden of Furaat is the preview of the benevolence of Kauser (of paradise).  “Zakat” is a “wealth tax” levied on Muslims and is considered obligatory.  The “zakat on the wealth of life” is “sarfaroshi”.

Stanza 47
aatish-e sozaN1 ko tu ne aab-e zam zam2 kar diya
vahshiyoN3 ko haamil4-e tahzib-e muhkim5 kar diya
Khaak6 ko nasriN7 banaya jaam8 ko jam9 kar diya
surKh10 sho’loN11 ko nichoRa12 mauj-e yam13 kar diya
kishtiyaN14 chalvaaiN tufaaN se tere farman15 ki
maut boi16 zindagi kaTi17 tere qura’an ki

1. fire of grief 2. water of Zamzam (legendary spring near Kaaba, reputed to be miraculous) 3. wild, unprincipled, powerful rulers 4. accepting of 5. the culture/rights of the ruled 6. dust 7. white rose 8. cup 9. short for Jamshed (legendary king) 10. red 11. flame 12. squeezed 13. mighty wave 14. boats 15. order, instruction 16. sowed 17. harvested life
You turned the fire of grief into soothing water of Zamzam.  You taught unprincipled rulers to accept the rights of the ruled.  You made flowers out of dust and made the cup more powerful than Jamshed.  You wrung a mighty wave out of red flames, establishing a great movement (acceptance of death as the price of righteousness).  Your orders made the storm itself to launch boats.  Storm launching boats rather than destroying them is like  death giving eternal life rather than taking life away.  You sowed death and reaped a life in accord with the Quran.  Sowing death (sacrificing life) and reaping the reward – a life of righteousness (in accord with the Quran).

Stanza 48
maut ki zulmat1 meN tu jagmaga di zindagi
jauhar-e shamshir-e uryaaN2 meN dikha di zindagi
sham’a ki maanind3 qabroN meN jala di zindagi
sarzamin-e marg4 meN tu ne uga di zindagi
habs5 TooTa baaGh-e jannat ki hava aane lagi
maqbaroN6 se dil dhaRakne ki sada7 aane lagi

1. darkness 2. the (shining) sharp edge of the naked (unsheathed) sword
3. like, just as 4. homeland of Death 5. stillness, suffocation 6. grave, tomb
7. sound
You (O, Mohammed) gave brilliance to life in the darkness of death.  You showed that life was reflected in the sharp edge of the unsheathed sword.  Like the lighting of a lamp, you lit up life even in tombs.  You nurtured life in the very homeland of Death.  Suffocation broke and fresh air from paradise blew in.  The sound of beating hearts could be heard coming from tombs.

Stanza 49
Khaak ke zarraat1 ko tu ne surayya2 kar diya
aag ko pani, pani ko sahba3 kar diya
maut si kaali bala ko rashk-e-salma4 kar diya
aaKhri hichki ko gul baang-e masiha5 kar diya
sar se Khauf-e neesti6 ki yuN balaaeN Taal deeN
aadmi ne maut ki gardan meN baaheN Daal deeN

1. dust particles 2. constellation (Pleiades) 3. wine 4. envy of the heavens (Salma is a constellation) 5. song of the Messiah (resurrection, eternal life)
6. fear of non-existence
You made particles of dust (earth, this world) shine like stars in a constellation (heaven).  You changed pain (fire) to pleasure (water) and water to wine.  The ugliness of death has become the envy of heavens.  The last breath has become the clarion call of eternal life.  You removed the fear of non-existence so much so that mankind willingly embraced death.

Stanza 50
ye tasavvur1 maut ka jaise hi soo-e karbala2
vaqt-e dooN parvar3 ke taariKhi taqaaze4 se muRa
Khoon meN tere gharane ke talaatum5 aa gaya
lashkar6-e subah-e farozaaN7 shaam8 ki janib9 chala
daf’atan10 qasr-e jafa11 mismaar12 ho kar rah gaya
raub-e shahi13 naqsh ba divar14 ho kar rah gaya

1. concept 2. towards Karbala 3. protector of the weak, Husain 4. demand of history 5. storm 6. army 7. bright morning, righteousness 8. evening, darkness, evil 9. towards 10. suddenly 11. house of cruelty/oppression 12. crumbled, destroyed 13. fear of king 14. like a picture on a wall, unreal, artificial
The new concept of death turned towards Karbala to answer the demand of time and history made on Husain.  Your household (O, Mohammed) rose like a storm.  The army of the righteous marched on evil.  Suddenly, it was as if the house of oppression crumbled.  The fear of royal power evaporated.