12-sita ki giria o zaari-durga sahay suroor jahaanabadi

For word meanings and explanatory discussion in English click on the “Roman” or “Notes” tab.  The “Introduction” tab offers a 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.

سیتا کی گریہ و زاری ۔ دُرگا سہائے سرور جہاں آبادی

۱

ہمراہ اپنے بن کو مجھے ناتھ لے چلو

ریکھا تمہارے چرنوں کی ہوں ساتھ لے چلو

نازک ہے میرا شیشۂ دل ٹوٹ جائے گا

چھوٹا تمہارا ساتھ تو جی چھوٹ جائے گا

راتیں نہ کٹ سکیں گی اکیلے فراق کی

کڑیاں وہ جس نے جھیلی ہوں جھیلے فراق کی

۲

قسمت نے جب سے باپ کے گھر سے کیا جدا

سوامی! مجھے نہ تم نے نظر سے کیا جدا

پُتلی کی طرح آنکھوں میں شام و سحر رہی

پہلو میں بن کے صبر و شکیبِ جگر رہی

دکھ آج تک سہا نہ غمِ اِنتظار کا

مجھ پر کرم رہا ستمِ روز گار کا

۳

صدمے تمہارے ہجر کے کیونکر اُٹھاؤں گی

میں مر مِٹُوں گی دُکھ جو یہ دم بھر اُٹھاؤں گی

ہمراہ بن کو ناتھ مری روح جائے گی

سائے کی طرح ساتھ مری روح جائے گی

مجھ سے شبِ فراق میں تڑپا نہ جائے گا

روزِ سیاہ ہجر کا دیکھا نہ جائے گا

۴

گھر میں جو چھوڑ جاؤگے سیتا غریب کو

پاؤگے بن سے آ کے نہ جیتا غریب کو

مانا کہ دشت میں غم و آلام ہیں بہت

بن باسیوں کو دکھ سحر و شام ہیں بہت

ایذا اگر چہ آبلہ پائی کی ہے کڑی

دوزخ سے بڑھ کے آگ جُدائی کی ہے کڑی

۵

یہ آگ وہ ہے جو دِلِ مضطر کو پھونک کر

بجھتی ہے آرزو کے بھرے گھر کو پھونک کر

وابستہ آہ! تم سے ہیں سارے جہاں کے عیش

رنجِ فراق دو جو تمہیں، تو کہاں کے عیش

تاریک تم بغیر ہے عالم مرے لئے

فردوس بھی ہے آہ! جہنّم مرے لئے

۶

میکے میں باپ ماں سے ہے تسکین روح کو

اور اہلِ خانداں سے ہے تسکین روح کو

سسرال میں ہے ساس سسر پر مدارِ عیش

شوہر بغیر آہ! خِزاں ہے بہارِ عیش

کیا مآل سیم و زر کہ ہر اک شئے ہے گھر میں ہیچ

دنیا کی سلطنت بھی ہے زن کی نظر میں ہیچ

۷

زینت بھی آہ ہیچ ہے زیور بھی ہیچ ہے

دنیا کی سیر، خلد کا منظر بھی ہیچ ہے

صدمے شبِ فراق کے اُف! کس بلا کے ہیں

سارے جہاں کے لوگ فرشتے قضا کے ہیں

شوہر بغیر قالبِ بے جاں ہے آہ! زن

شمعِ خموش خانۂ ویراں ہے آہ! زن

۸

صحرا مجھے چمن ہے رفاقت میں آپ کی

دنیا کے سارے عیش ہیں خدمت میں آپ کی

یوں ہر تمہارے ساتھ پھروں گی میں بن میں خوش

بھونرا کلی کلی پہ ہو جیسے چمن میں خوش

ویرانہ ہوگا خانۂ دل جو مرے لئے

پروار ہوں گے بن کے پکھیرو مرے لئے

۹

پیتامبر سمجھ کے درختوں کی چھال کو

آراستہ کروں گی قدِ نونہال کو

سوامی جو تم ہو ساتھ تو کیسا الم کدہ

خس پوش جھونپڑا مجھے ہو گا صنم کدہ

سبزہ بنا کے لائے گا بستر مرے لئے

جھولا جھلانے آئے گی صر صر مرے لئے

۱۰

صورت تمہاری دیکھ کے غم بھول جاؤں گی

صحرا کے سارے رنج و الم بھول جاؤں گی

ہوگی نہ بن میں کوئی اذیت مرے لئے

تم ہو تو کند مُول ہیں امرت مرے لئے

پلکوں سے راہ دشت کی جھاڑا کروں گی میں

داسی ہوں لے چلو مجھے سیوا کروں گی میں

۱۱

پنکھا جھلوں گی راتوں کو ہے ناتھ آپ کا

سرمایہ میری زیست کا ہے ساتھ آپ کا

کرپا ندھان! مجھ کو نہ دو دُکھ بیوگ کا

پرانوں کے پران! مجھ کو نہ دو دُکھ بیوگ کا

सीता की गिरया ओ ज़ारी – दुर्गा सहाय सुरूर जहानाबादी

हमराह अपने बन को मुझे नाथ ले चलो

रेखा तुमहारे चरनौं कि हूं साथ ले चलो

नाज़ुक है मेरा शीशा-ए दिल टूट जाए गा

छूटा तुम्हारा साथ तो जी छूट जाए गा

रातें ना कट सकेंगी अकले फ़िराक़ की

कड़ियां वो जिस ने झेली हों झेले फ़िराक़ की

क़िस्मत ने जब से बाप के घर से क्या जुदा

स्वामी! मुझे ना तुम ने नज़र से क्या जुदा

पुत्ली की तरह आँखों में शाम ओ सहर रही

पहलू में बन के सब्र ओ शकेब-ए जिगर रही

दुख आज तक सहा ना ग़म-ए इंतेज़ार का

मुझ पर करम रहा सितम-ए रोज़गार का

सद्मे तुमाहरे हिज्र के क्यूंकर उठाऊंगी

में मर मिटूं गी दुख जो यह दम भर उठाऊंगी

हमराह बन को नाथ मेरी रूह जाएगी

साए की तेरह साथ मेरी रूह जाएगी

मुझ से शब-ए फ़िराक़ में तढपा ना जाएगा

रोज़-ए सियाह हिज्र का देखा ना जाएगा

घर में जो छोढे जाओगे सीता ग़रीब को

पाओगे बन से आ के ना जीता ग़रीब को

माना के दश्त में ग़म ओ आलाम हैं बहुत

बन बस्यों को दुख सहर ओ शाम हैं बहुत

ईज़ा अगरचे आबला पाई की है कढी

दोज़ख़ से बढ़ के आग जुदाई की है कढी

ये आग वो है जो दिल-ए मुज़्तर को फूँक कर

बुझती है आर्ज़ू के भरे घर को फूँक कर

वाबस्ता आह तुम से हैं सारे जहाँ के ऐश

रंज फ़िराक़ दो जो तुम्हीं, तो कहाँ के ऐश

तारीक तुम बग़ैर है आलम मेरे लिए

फ़िर्दौस भी है आह जहन्नुम मेरे लिए

मैके में बाप मां से है तस्कीन रूह को

और अहल-ए ख़ांदां से है तस्कीन रूह को

ससुराल में है सास ससुर पर मदार-ए ऐश

शौहर बग़ैर आह ख़िज़ां है बहार-ए ऐश

क्या म’आल सेम ओ ज़र के हर एक शै है घर में हेच

दुनिया की सल्तनत भी है ज़न की नज़र में हेच

ज़ीनत भी आह हेच है ज़ेवर भी हेच है

दुनिया कि सैर, ख़ुल्द का मंज़र भी हेच है

सदमे शब-ए फ़िराक़ के उफ़! किस बला के हैं

सारे जहाँ के लोग फ़रिश्ते क़ज़ा के हैं

शौहार बग़ैर क़ालिब-ए बे-जां है आह! ज़न

शमा-ए ख़मोश ख़ाना-ए वीरां है आह! ज़न

सहरा मुझे चमन है रिफ़ाक़त में आप की

दुनिया के सारे ऐश हैं ख़िद्मत में आप की

यूँ हर तुमहारे साथ फिरूंगी मैं बन में ख़ुश

भंवरा कली कली पे हो जैसे चमन में ख़ुश

वीराना होगा ख़ाना-ए दिल जो मेरे लिए

परवार हों गे बन के पखेरू मेरे लिए

पीताम्बर समझ के दरख़्तौं की छाल को

आरास्ता करूँगी क़द-ए नौनेहाल को

स्वामी जो तुम हो साथ तो कैसा अलम-कदा

ख़स-पोश झोंपढा मुझे होगा सनम-कदा

सब्ज़ा बना के लाए गा बिस्तर मेरे लिए

झूला झुलाने आएगी सर सर मेरे लिए

१०

सूरत तुम्हारी देख के ग़म भूल जाऊंगी

सहरा के सारे रंज ओ अलम भूल जाऊंगी

होगी ना बन में कोई अज़ीय्यत मेरे लिए

तुम हो तो कंद मूल हैं अम्रत मेरे लिए

पलकौं से राह दश्त की झाड़ा करूँगी मैं

दासी हूं ले चलो मुझे सेवा करूँगी मैं

११

पंखा झलूंगी रातों को है नाथ आप का

सरमाया मेरी ज़ीस्त का है साथ आप का

किरपा निधान! मुझ को ना दो दुख बियोग का

प्राणों के प्राण ! मुझ को ना दो दुख बियोग का

 

Click here for background and on any passage for word meanings and explanatory discussion. durga sahay suroor jahanabadi (1873-1910) died young, probably because of excessive drinking. Tellingly, his books are named Khum-kada-e suroor, paimaana-e suroor, and Khum-Khaana-e suroor. He was a scholar of faarsi and wrote in chaste urdu moving between urdu/faarsi and hindi/sanskrit seemingly effortlessly, naturally and musically. He uses an intriguing mixture of islamic, sufiyaana and hindu imagery and has written many devotional hindu nazm. This is a segment of ramayan (he did not compose a full ramayan) in which sita begs raam to let her go with him to banbaas.
1
hamraah1 apne ban ko mujhe naath2 le chalo
rekha3 tumhaare charnoN4 ki huN saath le chalo
naazuk hai mera sheesha-e dil TooT jaaye ga
chhooTa tumhaara saath to jee chhooT jaaye ga
raateN na kaT sakeNgi akele firaaq5 ki
kaRiyaaN6 vo jis ne jheli hoN jhele firaaq5 ki    
1.along with 2.lord 3.line 4.feet 5.separation 6.difficulties
Take me along with you to the jungle, my lord. I am like the (inseparable)
lines on your feet, take me with you. My heart is fragile, like a mirror, it will shatter. If I am separated from you, my life will depart. I will not be able to spend nights of separation alone. Let only those can suffer separation, bear it.

2
qismat ne jab se baap ke ghar se kiya juda1
swami! mujhe na tum ne nazar se kiya juda
putli2 ki tarha aaNkhoN meN shaam-o-sahr3 rahi
pehlu4 meN ban ke sabr-o-shakeb5-e jigar rahi
dukh6 aaj tak sahaa na Gham-e intezaar7 ka
mujh par karam8 raha sitam-e-rozgaar9 ka    
1.separated 2.eyeball 3.day and night 4.side, lap 5.contentment and pleasure 6.pain 7.waiting 8.kindness 9.trials of daily life
Ever since fortune took me away from my father’s house, you have never let me out of your sight, O, lord. I have been with you day and night, like the eyeball in your eye. I have been at your side, giving you comfort and pleasure. To this day, I have not suffered the pain of having to wait for you. The trials of life have been kind to me.

3
sadme1 tumhaare hijr2 ke kyuNkar3 uThaauNgi
maiN mar miTuNgi dukh4 jo ye dam5 bhar uThaauNgi
hamraah6 ban ko naath7 meri rooh8 jaayegi
saaye ki tarha saath meri rooh jaayegi
mujh se shab-e-firaaq9 meN taRpa10 na jaayega
roz-e-siyaah11 hijr2 ka dekha na jaayega   
1.tragedy, calamity 2.journey, going away 3.how 4.pain, sorrow 5.minute 6.along with 7.lord 8.soul 9.night of separation 10.writhing in pain 11.dark day
How will I be able to bear the calamity of your going away. I will die, I will not be able to bear this even for a minute. My soul will depart along with you to the jungle, my lord. It will follow you like your shadow. I will not be able to bear the pain of the night of separation. I will not be able to see the dark day of your departure.

4
ghar meN jo chhoR jaaoge sita Ghareeb ko
paaoge ban se aa ke na jeeta Ghareeb ko
maana1 ke dasht2 meN Gham-o-aalaam3 haiN bahut
ban-baasiyoN4 ko dukh5 sahr-o-shaam6 haiN bahut
eeza7 agar-che8 aabla-paaii9 ki hai kaRi10
dozaKh11 se baRh ke aag judaaii12 ki hai kaRi    
1.agreed 2.wilderness 3.pain and suffering 4.jungle dwellers 5.sorrow, pain 6.day and night 7.pain 8.even though 9.sore feet 10.hard, difficult 11.hell 12.separation
If you leave poor sita at home, you will not find her alive when you return from the jungle. I agree that the pain and suffering of the wilderness is excessive. Jungle dwellers suffer much day and night. Even though the pain of sore feet is severe, but the pain of separation is even worse than the fire of hell.

5
ye aag vo hai jo dil-e muztar1 ko phooNk kar
bujhti hai arzoo2 ke bhare ghar ko phooNk kar
vaabasta3 aah! tum se haiN saare jahaaN ke aish4
ranj-e-firaaq5 do jo tumhiN, to kahaaN ke aish
tareek6 tum baGhair7 hai aalam8 meray liye
firdaus9 bhi hai aah! jahannum10 meray liye   
1.desparate, helpless 2.desire, hope 3.associated, tied with 4.comfort, pleasure 5.sorrow of separation 6.dark 7.without 8.world 9.heaven 10.hell
This is a fire that will burn my helpless heart to ashes. This is a fire that will be put out only after burning down the house of hope. All my joy is tied up with you. If you yourselves, give me the pain of separation, then where can I find any joy. The whole world is dark for me without you. Even heaven is hell for me.

6
maikay meN baap maaN se hai taskeen1 rooh2 ko
aur ahl-e-KhaandaaN3 se hai taskeen rooh ko
sasural meN hai saas sasur par madaar-e-aish4
shohar5 baGhair6 aah! KhizaaN7 hai bahaar-e-aish8
kya maal9-e seem-o-zar10 ke har ek shai11 hai ghar meN hech12
duniya ki saltanat bhi hai zan13 ki nazar meN hech   
1.comfort 2.soul, life 3.family members 4.basis of pleasure 5.husband 6.without 7.autumn, dry/barren 8.spring of pleasure 9.possessions, wealth 10.silver and gold 11.thing 12.nothing 13.woman
In the mother’s house, parents and other family members give comfort. Among the in-laws, comfort is derived from/offered by them. But without the husband the “spring” of pleasure turns barren. Not just the wealth of silver and gold but everything in the house becomes worthless. Kingdom of the whole world is worthless in the eyes of the woman (without her husband).

7
zeenat1 bhi aah hech2 hai zevar bhi hech hai
duniya ki sair3, Khuld4 ka manzar bhi hech hai
sadme5 shab-e-firaaq6 ke uff! kis balaa ke haiN
saare jahaaN ke log farishte qaza7 ke haiN
shauhar8 baGhair9 qaalib-e-be-jaaN10 hai aah! zan11
sham’a-e-Khamosh12 Khaana-e-viraaN13 hai aah! zan   
1.adornment 2.useless 3.sightseeing, enjoying 4.heaven 5.tragic shock 6.night of separation 7.death 8.husband 9.without 10.lifeless body 11.woman 12.extinguished lamp 13.abandoned home
All adornment and jewelry is of no use. Enjoyment of this world or hope of glimpses of heaven are of no value. O, how cursed are the shocks of nights of separation (from the husband). All people look like angels of death. Without the husband a woman’s life is like a listless body. She is like an extinghished lamp, an abandoned house.

8
sahra1 mujhe chaman hai rifaaqat2 meN aap ki
duniya ke saare aish3 haiN Khidmat4 meN aap ki
yuN har5 tumhaare saath phiruNgi maiN ban meN Khush
bhanwra kali kali pe ho jaise chaman meN Khush
viraana6 hoga Khaana-e dil jo meray liye
parvaar7 hoN ge ban8 ke pakheru9 meray liye   
1.desert, wilderness 2.company, friendship 3.comfort 4.service 5.short for hari, god, lord 6.desolation, loneliness 7.family 8.jungle 9.birds
If I have your company, then even the wilderness will be a garden for me. All comforts of the world come from serving you. I will go with you in the jungle, O, lord, like a bee flying from flower to flower in a garden. If my heart feels lonely, then the birds of the jungle will become my family.

9
pitaambar1 samajh ke daraKhton ki chhaal2 ko
aaraasta karuNgi qad-e-naunehaal3 ko
swami jo tum ho saath to kaisa alam-kadaa4
Khas-posh5 jhoNpRa mujhe ho ga sanam-kadaa6
sabza7 bana ke laaye ga bistar meray liye
jhoola jhulaane aeye gi sar-sar8 meray liye   
1.yellow garments, colourful clothes 2.bark 3.youthful stature 4.house of sorrow 5.straw covered 6.house of idols, temple, palace 7.green leaves 8.breeze
I will consider the bark of trees to be colourful clothes and adorn my youthful body with it. O, lord, if you are with me than what fear is there of sorrow. A straw covered hut will be like a palace for me. Green leaves will be my bed. Gentle breeze will rock me to sleep.

10
soorat tumhaari dekh ke Gham bhool jaauNgi
sahra1 ke saare ranj-o-alam2 bhool jaauNgi
hogi na ban3 meN koii aziyyat4 meray liye
tum ho to kund-mool5 haiN amrit6 meray liye
palkoN se raah dasht7 ki jhaaRa karuNgi maiN
daasi8 huN le chalo mujhe seva9 karuNgi maiN   
1.wilderness 2.sorrow and pain 3.jungle 4.pain 5.tubers and roots 6.nectar 7.desert 8.maid 9.service
Looking at your face, I will forget all sorrow. I will not feel any pain or sorrow in the wilderness. I will not suffer any deprivation in the jungle. Roots and tubers will be like nectar to me. I will sweep the desert with my eyelashes for you. I am your maid, take me along and I will serve you.

11
pankha jhaluNgi raatoN ko hai naath aap ka
sarmaaya1 meri zeest2 ka hai saath aap ka
kirpa-nidhaan3! mujh ko na do dukh biyog4 ka
praanoN ke praan5! mujh ko na do dukh biyog ka   
1.treasure 2.life 3.dispenser of blessings 4.separation 5.life
I will fan you to keep you comfortable, my lord. The treasure of my life is your company. O, dispenser of blessings, do not give me the sorrow of separation. Life of my life, do not let me suffer the pain of separation.

durga sahay suroor jahanabadi (1873-1910) died young, probably because of excessive drinking.  Tellingly, his books are named Khum-kada-e suroor, paimaana-e suroor, and Khum-Khaana-e suroor.  He was a scholar of faarsi and wrote in chaste urdu moving between urdu/faarsi and hindi/sanskrit seemingly effortlessly, naturally and musically.  He uses an intriguing mixture of islamic, sufiyaana and hindu imagery and has written many devotional hindu nazm.  This is a segment of ramayan (he did not compose a full ramayan) in which sita begs raam to let her go with him to banbaas.
1
hamraah1 apne ban ko mujhe naath2 le chalo
rekha3 tumhaare charnoN4 ki huN saath le chalo
naazuk hai mera sheesha-e dil TooT jaaye ga
chhooTa tumhaara saath to jee chhooT jaaye ga
raateN na kaT sakeNgi akele firaaq5 ki
kaRiyaaN6 vo jis ne jheli hoN jhele firaaq5 ki

1.along with 2.lord 3.line 4.feet 5.separation 6.difficulties

Take me along with you to the jungle, my lord.  I am like the (inseparable)
lines on your feet, take me with you.  My heart is fragile, like a mirror, it will shatter.  If I am separated from you, my life will depart.  I will not be able to spend nights of separation alone.  Let only those can suffer separation, bear it.
2
qismat ne jab se baap ke ghar se kiya juda1
swami! mujhe na tum ne nazar se kiya juda
putli2 ki tarha aaNkhoN meN shaam-o-sahr3 rahi
pehlu4 meN ban ke sabr-o-shakeb5-e jigar rahi
dukh6 aaj tak sahaa na Gham-e intezaar7 ka
mujh par karam8 raha sitam-e-rozgaar9 ka

1.separated 2.eyeball 3.day and night 4.side, lap 5.contentment and pleasure 6.pain 7.waiting 8.kindness 9.trials of daily life

Ever since fortune took me away from my father’s house, you have never let me out of your sight, O, lord.  I have been with you day and night, like the eyeball in your eye.  I have been at your side, giving you comfort and pleasure.  To this day, I have not suffered the pain of having to wait for you.  The trials of life have been kind to me.
3
sadme1 tumhaare hijr2 ke kyuNkar3 uThaauNgi
maiN mar miTuNgi dukh4 jo ye dam5 bhar uThaauNgi
hamraah6 ban ko naath7 meri rooh8 jaayegi
saaye ki tarha saath meri rooh jaayegi
mujh se shab-e-firaaq9 meN taRpa10 na jaayega
roz-e-siyaah11 hijr2 ka dekha na jaayega

1.tragedy, calamity 2.journey, going away 3.how 4.pain, sorrow 5.minute 6.along with 7.lord 8.soul 9.night of separation 10.writhing in pain 11.dark day

How will I be able to bear the calamity of your going away.  I will die, I will not be able to bear this even for a minute.  My soul will depart along with you to the jungle, my lord.  It will follow you like your shadow.  I will not be able to bear the pain of the night of separation.  I will not be able to see the dark day of your departure.
4
ghar meN jo chhoR jaaoge sita Ghareeb ko
paaoge ban se aa ke na jeeta Ghareeb ko
maana1 ke dasht2 meN Gham-o-aalaam3 haiN bahut
ban-baasiyoN4 ko dukh5 sahr-o-shaam6 haiN bahut
eeza7 agar-che8 aabla-paaii9 ki hai kaRi10
dozaKh11 se baRh ke aag judaaii12 ki hai kaRi

1.agreed 2.wilderness 3.pain and suffering 4.jungle dwellers 5.sorrow, pain 6.day and night 7.pain 8.even though 9.sore feet 10.hard, difficult 11.hell 12.separation

If you leave poor sita at home, you will not find her alive when you return from the jungle.  I agree that the pain and suffering of the wilderness is excessive.  Jungle dwellers suffer much day and night.  Even though the pain of sore feet is severe, but the pain of separation is even worse than the fire of hell.
5
ye aag vo hai jo dil-e muztar1 ko phooNk kar
bujhti hai arzoo2 ke bhare ghar ko phooNk kar
vaabasta3 aah! tum se haiN saare jahaaN ke aish4
ranj-e-firaaq5 do jo tumhiN, to kahaaN ke aish
tareek6 tum baGhair7 hai aalam8 meray liye
firdaus9 bhi hai aah! jahannum10 meray liye

1.desparate, helpless 2.desire, hope 3.associated, tied with 4.comfort, pleasure 5.sorrow of separation 6.dark 7.without 8.world 9.heaven 10.hell

This is a fire that will burn my helpless heart to ashes.  This is a fire that will be put out only after burning down the house of hope.  All my joy is tied up with you.  If you yourselves, give me the pain of separation, then where can I find any joy.  The whole world is dark for me without you.  Even heaven is hell for me.
6
maikay meN baap maaN se hai taskeen1 rooh2 ko
aur ahl-e-KhaandaaN3 se hai taskeen rooh ko
sasural meN hai saas sasur par madaar-e-aish4
shohar5 baGhair6 aah! KhizaaN7 hai bahaar-e-aish8
kya maal9-e seem-o-zar10 ke har ek shai11 hai ghar meN hech12
duniya ki saltanat bhi hai zan13 ki nazar meN hech

1.comfort 2.soul, life 3.family members 4.basis of pleasure 5.husband 6.without 7.autumn, dry/barren 8.spring of pleasure 9.possessions, wealth 10.silver and gold 11.thing 12.nothing 13.woman

In the mother’s house, parents and other family members give comfort.  Among the in-laws, comfort is derived from/offered by them.  But without the husband the “spring” of pleasure turns barren.  Not just the wealth of silver and gold but everything in the house becomes worthless.   Kingdom of the whole world is worthless in the eyes of the woman (without her husband).
7
zeenat1 bhi aah hech2 hai zevar bhi hech hai
duniya ki sair3, Khuld4 ka manzar bhi hech hai
sadme5 shab-e-firaaq6 ke uff! kis balaa ke haiN
saare jahaaN ke log farishte qaza7 ke haiN
shauhar8 baGhair9 qaalib-e-be-jaaN10 hai aah! zan11
sham’a-e-Khamosh12 Khaana-e-viraaN13 hai aah! zan

1.adornment 2.useless 3.sightseeing, enjoying 4.heaven 5.tragic shock 6.night of separation 7.death 8.husband 9.without 10.lifeless body 11.woman 12.extinguished lamp 13.abandoned home

All adornment and jewelry is of no use.  Enjoyment of this world or hope of glimpses of heaven are of no value.  O, how cursed are the shocks of nights of separation (from the husband).  All people look like angels of death.  Without the husband a woman’s life is like a listless body.  She is like an extinghished lamp, an abandoned house.
8
sahra1 mujhe chaman hai rifaaqat2 meN aap ki
duniya ke saare aish3 haiN Khidmat4 meN aap ki
yuN har5 tumhaare saath phiruNgi maiN ban meN Khush
bhanwra kali kali pe ho jaise chaman meN Khush
viraana6 hoga Khaana-e dil jo meray liye
parvaar7 hoN ge ban8 ke pakheru9 meray liye

1.desert, wilderness 2.company, friendship 3.comfort 4.service 5.short for hari, god, lord 6.desolation, loneliness 7.family 8.jungle 9.birds

If I have your company, then even the wilderness will be a garden for me.  All comforts of the world come from serving you.  I will go with you in the jungle, O, lord, like a bee flying from flower to flower in a garden.  If my heart feels lonely, then the birds of the jungle will become my family.
9
pitaambar1 samajh ke daraKhton ki chhaal2 ko
aaraasta karuNgi qad-e-naunehaal3 ko
swami jo tum ho saath to kaisa alam-kadaa4
Khas-posh5 jhoNpRa mujhe ho ga sanam-kadaa6
sabza7 bana ke laaye ga bistar meray liye
jhoola jhulaane aeye gi sar-sar8 meray liye

1.yellow garments, colourful clothes 2.bark 3.youthful stature 4.house of sorrow 5.straw covered 6.house of idols, temple, palace 7.green leaves 8.breeze

I will consider the bark of trees to be colourful clothes and adorn my youthful body with it.  O, lord, if you are with me than what fear is there of sorrow.  A straw covered hut will be like a palace for me.  Green leaves will be my bed.  Gentle breeze will rock me to sleep.
10
soorat tumhaari dekh ke Gham bhool jaauNgi
sahra1 ke saare ranj-o-alam2 bhool jaauNgi
hogi na ban3 meN koii aziyyat4 meray liye
tum ho to kund-mool5 haiN amrit6 meray liye
palkoN se raah dasht7 ki jhaaRa karuNgi maiN
daasi8 huN le chalo mujhe seva9 karuNgi maiN

1.wilderness 2.sorrow and pain 3.jungle 4.pain 5.tubers and roots 6.nectar 7.desert 8.maid 9.service

Looking at your face, I will forget all sorrow.  I will not feel any pain or sorrow in the wilderness. I will not suffer any deprivation in the jungle.  Roots and tubers will be like nectar to me.  I will sweep the desert with my eyelashes for you.  I am your maid, take me along and I will serve you.
11
pankha jhaluNgi raatoN ko hai naath aap ka
sarmaaya1 meri zeest2 ka hai saath aap ka
kirpa-nidhaan3! mujh ko na do dukh biyog4 ka
praanoN ke praan5! mujh ko na do dukh biyog ka

1.treasure 2.life 3.dispenser of blessings 4.separation 5.life

I will fan you to keep you comfortable, my lord.  The treasure of my life is your company.  O, dispenser of blessings, do not give me the sorrow of separation.  Life of my life, do not let me suffer the pain of separation.

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