For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
This is a powerful musaddas and is my favorite especially because I had the pleasure of hearing it from josh in 1965, when I was visiting karachi. His reading simply mesmerized me. The musaddas has 86 stanzas each of 3 she’r. Josh develops his theme in five streams. The first three streams are entirely secular.
anaa 1-13, josh opens very powerfully describing the power of human ego, desire of self-preservation. He takes 12 stanzas to describe love of self, sense of self preservation and transitions beautifully in the 13th stanza to describe how this strong ego leads to a desire to live, no matter what.
zindagi 14-28. These are lyrical and metaphorically rich and draw upon faarsi, urdu and hindi imagery to paint a beautiful, energetic and enjoyable picture of life lived to its fullest. In stanza 28 he transitions seamlessly into how fearsome and ugly death is …
maut 29-39. Josh takes up the theme of the destruction and sorrow that death causes. The power and beauty of his lyrical language continues and the ugliness of death parallels the beauty of life.
sarkashi 40-50. Starting with stanza 40 Josh transitions beautifully into suggesting that because of the teachings of mohammed, death became more beautiful than life. This is NOT a praise of some imagined afterlife, but a very clear statement that death “on your feet” is preferable to “life on your knees”. This stream continues beautifully through stanza 50.
husain 51-58. Stanza 51 begins with describing husain as the epitome and exemplar of this preference of “death in resistance” to “life with submission”. Lyrical praise of husain is carried through stanza 58.
sabaq 59-78. Stanzas 59 through 78 make beautiful statements about lessons of resistance to be drawn from the story of karbala, occasionally tiresome, sometimes inciteful.
asr-e-haazir 79-86. The concluding portion of stanzas 79-86 calls upon husain to help with struggle against the present day ‘yaziid’. This was written at the height of resistance against ayub KhaaN and I don’t know what political impact, if any, it had. The language is inciteful to the point of being totally outmoded, but is still linguistically and metaphorically rich.
زندگی اور موت ۔ مُنتخب بند ۔ جوشؔ ملیح آبادی
بند ١
ہاں انا ہے وہ دبیرِ نفس و دارائے حیات
شور جس کا گرم دن، گل بانگ جسکی سرد رات
جس پہ مبنی جذبہ حفظِ حیات و حبّ ذات
کیا زمیں، کیا آسماں، جسکی جلو میں کاینات
کج اسی کے بانکپن سے ہے کلاہِ زندگی
یہ رسولِ ذہنِ انساں ہے، الِہِ زندگی
بند ١٣
خواہ کتنی برہمی ہو خواہ کتنی ابتری
خواہ کتنا ہی بھنبھونڑیں گردشیں افلاک کی
خواہ کتنی ہی بلاؤں میں گھری ہو زندگی
پھر بھی جینے کی دعایں مانگتا ہے آدمی
تھرتھراتا، تِلمِلاتا، بِلبِلاتا ہے بشر
زندگی کو پھر بھی سینے سے لگاتا ہے بشر
بند ١٨
دن ترنگیں بخشتا ہے رات خواب شکرّیں
صبح چھٹکاتی ہے کرنیں شام زلفِ عنبریں
نبض چٹکاتی ہے تن میں غنچہ ہاے ما و طیں
سانس چنتی ہے قباے آرزو کی آستیں
ایک نعمت ہے چہکتی چہچہاتی زندگی
پھولتی پھلتی پھبکتی لہلہاتی زندگی
بند ٢٠
زندگی باگیسری، سارنگ، دیپک، سوہنی
بت تراشی، رقص، موسیقی، خطابت، شاعری
پنکھڑی، تتلی، صنوبر، دُوب، نسریں، چاندنی
لاجوردی، شربتی، دھانی، گلابی، چمپئی
زعفرانی، آسمانی، ارغوانی زندگی
لاجونتی، مدھ بھری، کومل سہانی زندگی
بند ٣٠
موت، صحرا، دشت، ریگستان، بن، بیہڑ، سراب
بیخودی، وحشت، شقاوت، قاہری، دہشت، عذاب
خوف، ازخودرفتگی، بیگانگی، غیبت، حجاب
ایک حسرت خیز غفلت، ایک عبرت ناک خواب
ایک ڈائین، زندگی کی سمت منہ کھولے ہوئے
آستیں اُلٹے ہوئے، تیغِ دو دم تولے ہوئے
بند ٣١
موت، خاموشی، اُداسی، بے نوائی، بے حسی
موت، سنّاٹا، اندھیرا، بے شعوری، برہمی
موت، تاریکی، تباہی، تیرگی، ترسندگی
موت، آہوں کی خطابت، آنسوؤں کی شاعری
شیرافگن بازوؤں کو بے سکت کرتی ہے موت
ماتمی ہاتھوں کی ضربت پر نرت کرتی ہے موت
بند۴۰
لیکن اِس کے باوجود اے محرمانِ این و آں
سخت حیراں ہوں کہ تھا وہ کون دانائے زماں
موت کو جس نے دیا نامِ حیاتِ جاوداں
اِس قدر پُر ہول بیہڑ کو بنایا گُلسِتاں
زہر کو کس نے حریفِ آبِ حیواں کر دیا
اِس اُپی تلوار کو کس نے رگِ جاں کر دیا
بند ۵۰
یہ تصوّر موت کا جیسے ہی سوئے کربلا
وقتِ دوں پرور کے تاریخی تقاضے سے مڑا
خون میں تیرے گھرانے کے تلاطم آ گیا
لشکرِ صبح فروزاں شام کی جانب بڑھا
دفعتاً قصرِ جفا مسمار ہو کر رہ گیا
رعبِ شاہی نقش بہ دیوار ہو کر رہ گیا
بند ۵۱
اے محمّد موت وہ تیرے نواسے کو ملی
آج تک جس سے درخشاں ہے ضمیرِ آدمی
اللہ اللہ روشنی تیرے چراغِ ذہن کی
کربلا کی دھوپ پر چھٹکی ہے ابتک چاندنی
یہ انی پر سر نہیں تیرے انا کا تاج ہے
کربلا تیرے نظامِ فکر کی معراج ہے
بند ۶۵
جب حکومت قصر ہائے معذلت ڈھانے لگے
جب غرورِ اقتدار، اقدار پر چھانے لگے
خسروی آئین پر جب آگ برسانے لگے
جب حقوقِ نوعِ اِنسانی پر آنچ آنے لگے
رن میں در آ، بازوئے خیبر شکن سے کام لے
اِن مواقع پر حسینی بانکپن سے کام لے
بند ۷۶
سانس لینے کو نہیں کہتے ہیں دانا زندگی
ہر نفس اک طرح نو کی ہے تمناّ زندگی
ہر قدم تسخیرِ قدرت کا ہے سودا زندگی
خون میں ہے اِرتقا کا شور وغوغا زندگی
سرد ہے جس کا لہو وہ آدمی بیجان ہے
بے دلوں پر زندگی دراصل اک بہتان ہے
بند ٨٠
پھر تمدّن کی طرف پُھنکار کر جھپٹے ہیں ناگ
جل رہا ہے پھر عروسِ زندگانی کا سہاگ
کانپتی راتیں صدائیں دے رہی ہیں آگ آگ
جاگ ائے اِبنِ علی کے نوحہ خوانِ خُفتہ جاگ
اُٹھ بھڑکتی آگ کو پانی بنانے کے لئے
کربلا آئی ہے بالیں پر جگانے کے لئے
بند ٨٢
آج پھر دنیا میں ہے انسان کی مٹیّ پلید
ڈاکووٗں کی جیب میں ہے عصرِ حاضر کی کلید
ہاں بہ جزباتِ جہاں سوز و بہ ضرباتِ شدید
آج پھر بیعت طلب ہیں عصرِ حاضر کے یزید
فوجِ باطل شاد ہے سیراب ہے خورسند ہے
ہاں پھر اہلِ حق پہ سنتے ہیں کہ پانی بند ہے
ज़िन्दगी और मौत – मुंतख़ब बन्द – जोश मलीहाबादी
बन्द १
हाँ अना है वो दबीर-ए नफ़्स ओ दारा-ए हयात
शोर जिस का गर्म दिन, गुल-बांग जिसकी सर्द रात
जिसपे मब्नी जज़्बा-ए हिफ़्ज़-ए हयात ओ हुब्ब-ए ज़ात
क्या ज़मीं, क्या आसमां, जिसकी जिलौ में काएनात
कज इसी के बांकपन से है कुलाह-ए ज़िन्दगी
ये रसूल-ए ज़हन-ए इन्सां है इलाह-ए ज़िन्दगी
बन्द १३
ख़्वाह कितनी बरहमी हो ख़्वाह कितनी अब्तरी
ख़्वाह कितना ही भंभोंड़े गर्दिशें अफ़्लाक की
ख़्वाह कितनी ही बलाओं में घिरी हो ज़िन्दगी
फिर भी जीने की दुआएं मांगता है आदमी
थरथराता, तिलमिलाता, बिलबिलाता है बशर
ज़िन्दगी को फिर भी सीने से लगाता है बशर
बन्द १८
दिन तरंगें बख़्शता है, रात ख़्वाब-ए शक्करीं
सुबह छिटकाती है किरनें शाम ज़ुल्फ़-ए अंबरीं
नब्ज़ चिट्काती है तन में ग़ुंचा-हा-ए मा ओ तीं
सांस चुन्ती है क़बा-ए आरज़ू के आस्तीं
एक ने’मत है चहकती चहचहाती ज़िन्दगी
फूलती फलती फबक्ति लहलहाती ज़िन्दगी
बन्द २०
ज़िन्दगी बागेसरी, सारंग, दीपक, सोहिनी
बुत तराशी, रक़्स, मौसीक़ि, ख़िताबत, शाएरी
पंखडी, तितली, सनोबर, दूब, नसरीं, चांदनी
लाज्वर्दी, शरबती, धानी, गुलाबी, चम्पई
जाफ़रानी, आसमानी, अरग़वानी ज़िन्दगी
लाजवंती, मध्भरी, कोमल सुहानी ज़िन्दगी
बन्द ३०
मौत सेहरा, दश्त, रेगिस्तान, बन, बीहढ, सराब
बेख़ुदी, वहशत, शक़ावत, क़ाहरी, दहशत, अज़ाब
ख़ौफ़, अज़्ख़ुदरफ़्तगी, बेगानगी, ग़ैबत, हिजाब
एक हस्रत-ख़ेज़ ग़फ़्लत, एक इब्रतनाक, ख़्वाब
एक डा’एन, ज़िन्दगी की सिम्त मुंह खोले हुए
आस्तीं, उल्टे हुए, तेग़-ए दो दम खोले हुए
बन्द ३१
मौत ख़ामोशी, उदासी, बे-नवाई, बे-हिसी
मौत सन्नाटा, अंधेरा, बे-श’ऊरी, बरहमी
मौत तारीकी, तबाही, तीरगी, तर्सन्दगी
मौत आहों कि ख़िताबत, आंसुओं कि शा’एरी
शेर अफ़्गन बाज़ुऔं को बे-सकत करती है मौत
मातमी हाथौं की ज़र्बत पर नरत करती है मौत
बन्द ४०
लेकिन इस के बावजूद अए मेहरमान-ए ईन-ओ-आँ
सख़्त हैरां हूँ के था वो कौन दाना-ए ज़मां
मौत को जिस ने दिया नाम-ए हयात-ए जावदाँ
इस क़दर पुर हौल बीहढ को बनाया गुल्सितां
ज़हर को किस ने हरीफ़-ए आब-ए हैवां कर दिया
इस उपी तलवार को किस ने रग-ए जाँ कर दिया
बन्द ५०
ये तसव्वुर मौत का जैसे ही सू-ए करबला
वक़्त-ए दूं-परवर के तारीख़ी तक़ाज़े से मुढा
ख़ून 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
बन्द ५१
अए मोहम्मद, मौत वो तेरे नवासे को मिली
आज तक जिस से दरख़्शां है ज़मीर-ए आदमी
अल्लाह, अल्लाह रौशनी तेरे चिराग़-ए ज़हन की
कर्बला की धूप पर छिटकी है अब तक चांदनी
ये अनी पर सर नहीं, तेरे अना का ताज है
करबला तेरे निज़ाम-ए फ़िक्र की मेराज है
बन्द ६५
जब हुकूमत क़स्र-हा-ए माज़ेलत ढाने लगे
जब ग़ुरूर ए एक़्तेदार, एक़्दार पर आने लगे
ख़ुसरवी आईन पर जब आग बरसाने लगे
जब हुक़ूक़ ए नौ ए इंसानी पर आंच आने लगे
रन में दर आ, बाज़ू ए ख़ैबर शिकन से काम ले
इन मवाक़’ए पर हुसैनी बांकपन से काम ले
बन्द ७६
सांस लेने को नहीं कहते हैं दाना ज़िन्दगी
हर नफ़स एक तरह नौ की है तमन्ना ज़िन्दगी
हर क़दम तस्ख़ीर ए क़ुद्रत का है सौदा ज़िन्दगी
ख़ून में है इर्तेक़ा का शोर ओ ग़ोग़ा ज़िन्दगी
सर्द है जिस का लहू वो आदमी बेजान है
बे दिलों पर ज़िन्दगी दर अस्ल एक बोहतान है
बन्द ८०
फिर तमद्दुन की तरफ़ फुन्कार कर झपटे हैं नाग
जल रहा है फिर उरूस-ए ज़िन्दगानी का सोहाग
कांपती रातें सदाएं दे रही हैं आग आग
जाग अए इब्न-ए अली के नौहा-ख़्वान-ए ख़ुफ़्ता जाग
उठ भढकती आग को पानी बनाने के लिए
करबला आई है बालीं पर जगाने के लिए
बन्द ८२
आज फिर दुनिया में है इन्सान की मिट्टी पलीद
डाकुओं की जेब में है अस्र-ए हाज़र की कलीद
हाँ ब-जज़्बात-ए जहाँ-सोज़ ओ ब-ज़र्बात-ए शदीद
आज फिर बै’अत तलब हैं अस्र-ए हाज़र के यज़ीद
फ़ौज-ए बातिल शाद है सैराब है ख़ुर्सन्द है
हाँ फिर अहल-ए हक़ पे सुनते हैं के पानी बंद है
Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution. His nazm are fiery, passionate, and full of energy. His Ghazal and rubaaii are equally good. He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy. This nazm is particularly irreverent. He composed several marsia, which are traditionally long. This is a set of 13 selected stanzas out of 86. Traditional marsia concentrate on mourning the killing of husain, his family and followers. josh, in his marsia, starts out with beautiful, energetic and secular stanzas and transitions to the story of karbala concentrating on the valour of husain and his followers in taking a principled stand in the face of certain death. He proceeds to apply this to lessons for the current situation.
Stanza 1
haaN anaa1 hai voh dabir e-nafs2 o daara e-hayaat3
shor4 jis ka garm din5,gul baang6 jiski sard raat7
jis pe mabni8 jazba9-e hifz10 e-hayaat11-o-hubb-e-zaat12
kya zamiN,kya aasmaN,jiski jilau13 meN kaae’naat14
kaj15 isi ke baaNkpan16 se hai kulaah17-e zindagi
ye rasool-e zahn18-e insaN hai ilaah19-e zindagi 1.ego, personhood 2.writer of rules of life 3.king of life 4.noise,sound 5.active day 6.declaration, assertion 7.cold night 8.dependent 9.desire 10.protection 11.life 12.love of self 13.company 14.creation 15.slanted, tilted, flaunting 16.vigour 17.cap 18.guide of the mind 19.god
It is ego that writes the code of living. It is the lord of life. Ego proclaims commands all day and asserts itself all night. The desire of self-preservation, love of life is based on it. Not just the earth and sky, all creation marches with it. Life is defiant and bold because of it. It is ego that guides the mind, is the lord of life. josh uses ‘ana’ as a combination of ego,self awareness, self preservation, and pride. ‘kaj kulaahi’ is a phrase literally meaning ‘tilted cap’, used here to imply a defiant attitude.
Stanza 13
Khwaah1 kitni barhami2 ho Khwaah kitni abtari3
Khwaah kitna hi bhanbhoNRe4 gardisheN5 aflaak6 ki
Khwaah kitni hi balaaoN7 meN ghiri ho zindagi
phir bhi jiine ki duaaeN maaNgta hai aadmi
thartharaata8, tilmilaata9, bilbilaata10 hai bashar11
zindagi ko phir bhi seene se lagaata hai bashar 1.no matter 2.conflict 3.worries 4.shake up 5.unpredictable events 6.skies 7.calamities 8.trembles 9.agonizes 10.pleads 11.man
No matter how many conflicts, no matter how many worries; no matter how rudely events of the world shake him up; no matter how many afflictions surround him – even then man continues to pray for life. He trembles, he agonizes, he pleads, but he keeps holding life close to his bosom. josh transitions after this, from importance of ego to the beauty of life. He suggests that ego compels man to love life dearly and hang on, no matter what. The next many stanzas are an absolutely marvelous description of the beauty of life.
Stanza 18
din tarangeN1 baKhshta2 hai, raat Khwaab-e shakkariiN
subah chhiTkaati3 hai kirneN, shaam zulf-e ambariiN4
nabz5 chiTkaati6 hai tan meN Ghuncha-ha7-e maa-o-tiiN8
saaNs chunti9 hai qaba-e aarzu10 ki aastiiN11
ek na’emat12 hai chahakti chahchahaati zindagi
phoolti phalti phabakti13 lahlaahati14 zindagi 1.resonance 2.grants 3.sprinkles 4.dark tresses 5.pulse (of life) 6.bud blossoming into a flower 7.buds 8.clay and water (all creation,made of clay and water) 9.a high fashion way of making folds/wrinkles in sleeves 10.robe of desire 11.sleeve 12.blessing 13.adorns 14.verdant waves
Pleasant music resonating by day, sweet dreams at night. Dawn sprinkles light rays, dusk spreads dark tresses. The throbbing pulse of Life makes creatures of clay come alive. The breath of life refines the cloak of desire. josh describes love of life as beautiful, powerful and healthy. Every breath adds refinement/culture/respectability to the cloak of desire (aastiiN chun’na –specially formed wrinkles on starched sleeves was high fashion and a sign of wealth/refinement). Early human desire was of mere survival. With every breath refinement was added making human desire more cultured and tasteful. A great blessing, this chirping, dancing life. Blossoming, fruiting, beautiful, lush, verdant life.
Stanza 20
zindagi baagesari, saaraNg, diipak, sohini2
buth taraashi2, raqs3, mauseeqi4, Khitaabat5, shaa’eri6
pankhaRi, titli, sanobar7, doob8, nasriiN9, chaandni
laajwardi, sharbati, dhaani, gulaabi, champai10
zafraani, aasmani, arGhavaani11 zindagi
laajwanti12, madhbhari13, komal13, sohaani14 zindagi 1.names of raag 2.art of sculpture 3.dance 4.music 5.(public) speaking 6.poetics 7.cypress (traditional description of tall slender beauty) 8.grassland, meadow 9.white tulip like flower 10.brilliant colours 11.more colours 12.bashful 13.honey sweet 14.delicate 15.pleasing – all sensuous descriptors
Life is musical like baagesari, saaraNg, diipak, sohini. Life is sculpture, dance, music, speech, poetry. Tender as petals, butterflies, beautiful as the cypress, the open meadow, the tulip and moonlight. Life has many colours – sea green, sky blue, orange of the setting sun. Colourful earth with saffron, blue, rose and white. Bashful, sweet as honey, tender, pleasant – that is what life is. This is one of the more lyrical stanzas in the marsia. Consider how beautiful and musical the simple listing of the raags and the fine arts sounds. It also shows the high value josh places on the ‘refinements/culture’ of life. In much the same way,a ‘simple’ listing of colours lends great musicality. Of course,the list is not ‘simple’, the words are chosen carefully to lend weight and lyricism. josh uses ‘paNkhaRi’ and ‘titli’ as metaphors for the delicate aspects of life. The ‘sanobar’ – cypress is used in urdu poetry as a metaphor for tall slender beauty. This stanza also illustrates the difficulty of translation.
Stanza 30
maut sehra1, dasht2, registan3, ban4, beehaR5, saraab6
beKhudi7, vahshat8, shaqaavat9, qaahiri10, dahshat11, azaab12
Khauf13, azKhudraftagi14, begaanagi15, Ghaibat16, hijaab17
ek hasrat-Khez18 Ghaflat19, ek ibrat-naak20 Khwaab
ek Daa’en21 zindagi ki simt22 muNh khole hue
aastiN ulTe23 hue, teGh-e-do-dam24 tole25 hue 1.desert 2.wilderness 3.sandy desert 4.forest 5.wasteland 6.mirage 7.unconsious 8.terror 9.cruelty 10.oppressive 11.ferocious 12.calamity 13.fear 14.senseless, distracted 15.strangeness, ‘otherness’ 16.absence, non-existence 17.covered, hidden, mysterious 18.grief causing 19.negligence, thoughtlessness 20.giving fearful lesson 21.witch 22.towards 23.sleeves rolled up (ready to fight) 24.sword with two edges (fearsome) 25.weighing (keeping ready at hand)
josh is warming up to his description of how awful death is. Consider the wide range of metaphors describing death. Even as you admire the vocabulary and the range of metaphors, take time to admire the musicality and the compliment that josh pays to the oral tradition of urdu. A barren desert, wilderness, desolation, a deceptive mirage. Unfeeling, striking terror, cruel, oppressive and ferocious. Fear, awareness-stealing, memory-snatching, secretive (hijab – pouncing from the dark). A careless moment resulting in despair, a vindictive apparition. Death is a ghoul waiting with open mouth to gobble Life up. Ready with rolled up sleeves, a fearsome sword in hand.
Stanza 31
maut, Khaamoshi, udaasi, be-navaaii1, be-hisi2
maut sannaaTa3, andhera, be-sha’uri4, barhami5
maut taareeki6, tabaahi7, teeragi8, tarsandagi9
maut aahoN ki Khitaabat10, aaNsuoN ki shaa’eri11
sher-afgan12 baazuoN ko be-sakat13 karti hai maut
maatami haathoN ki zarbat14 par narat15 karti hai maut 1.no sound 2.no sensation 3.absolute quiet 4.no understanding 5.anger, confusion 6.darkness 7.destruction 8.darkness 9.fearful, dreadful 10.conversation of sighs 11.poetics of tears 12.lion felling, strong 13.still 14.blows 15.nrtya, dance
Death is silence, sorrow, voice-lessness, numbness. Absolute quiet, darkness, unaware, confusing. Death is darkness, destruction, dreadful. Death is like a conversation of sighs, poetry of tears. Strong, lion-felling arms are rendered powerless by it. It dances with joy as it strikes with hands that bring sorrow.
Stanza 40
laikin iske bavajood1 aye mehrman2-e een-o-aaN3
saKht hairaN huN keh tha vo kaun dana-e zamaaN4
maut ko jis ne diya naam-e hayaat-e javidaaN5
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 my friends, 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 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.
Stanza 51
aye mohammad, maut vo tere navaase ko mili
aaj tak jis se daraKhshaaN1 hai zamiir2-e aadmi
allah, allah raushni tere chiraaGh-e zahn ki
karbala ki dhoop par chhiTki hai ab tak chandni
ye ani3 par sar nahiN, tere ana4 ka taaj hai
karbala tere nizaam-e fikr5 ki m’eraaj6 hai 1.bright 2.inner heart, conscience 3.point (of lance on which husain’s head was mounted) 4.selfhood, existence 5.order of thought 6.climax
O, mohammed, your grandson achieved a death that to this day keeps the heart of humanity aglow with its light. The lamp of wisdom that you lit had such brilliance that it still glows like soothing moonlight in the fierce sun of karbala. This is not a head at the tip of the lance, but the crown of your being. karbala is the epitome of your thought.
Stanza 65
jab hukoomat qasr-haa1-e maazelat2 Dhaane3 lage
jab Ghuroor-e eqtedaar4, eqdaar5 par aane lage
Khusravi6, aaeen7 par jab aag barsaane lage
jab huqooq-e nau-e insaani8 par aaNch aane lage
run meN dar aa9, baazu10-e Khaibar shikan11 se kaam le
in mavaqa’e12 par husaini baankpan13 se kaam le 1.qasr or houses 2.withdrawal, sanctuary 3.to destroy 4.pride of power
5.excess 6.characteristic of Khusro (a legendary tyrant), tryanny 7.culture, tradition 8.human rights 9.enter, force yourselves upon 10.arm 11.destroyer of fort Khaiber, ali (conquered it in early Islamic history) 12.occasions 13.rebelliousness, resistance
When government destroys even houses of sanctuary. When the pride of power, exceeds acceptable limits. When tryranny sets fire to all established traditions. When basic human rights are totally disregarded then enter the field of battle, recall the brave arm of ali. These are the occasions for resistance to power, like husain. josh wrote and recited this in 1965 when ayub KhaaN had been in power for a long time and was getting unpopular. The government was generally perceived to be tyrannical.
Stanza 76
saaNs lene ko nahiN kahte haiN daana1 zindagi
har nafas2 ek tarah nau3 ki hai tamanna4 zindagi
har qadam tasKhiir5-e qudrat6 ka hai sauda7 zindagi
Khoon meN hai irteqa8 ka shor o GhoGha9 zindagi
sard10 hai jis ka lahu11 vo aadmi bejaan12 hai
be diloN par zindagi dar asl13 ek bohtaan14 hai 1.wise 2.every breath/moment 3.new way 4.desire, search 5.overcome 6.nature (here obstacles) 7.bargain, agreement 8.evolution, development 9.enthusiasm 10.cold 11.blood 12.lifeless 13.in reality 14.accusation, slander
The wise know that life is not mere breathing. Life is the search for a new way with every breath. Life is a commitment to overcome obstacles. Life is the flow of blood, the enthusiasm for change. The man whose blood does not warm to this, is lifeless. For such, the label of life is a slander.
Stanza 80
text=” phir tamddun1 ki taraf phunkaar kar jhapTe haiN naag
jal raha hai phir uroos2-e zindagaani ka sohaag
kaaNpti raateN sadaa’eN de rahi haiN aag aag
jaag aye ibn-e-ali3 ke nauha-Khwan-e-Khufta4 jaag
uTh bhaRakti aag ko paani banaane ke liye
karbala aaii hai baaleeN5 par jagaane ke liye
Stanza 82
aaj phir duniya meN hai insaan ki miTTi paliid1
DakuauN ki jeb meN hai asr-e-haazir2 ki kaliid3
haaN ba jazbaat4-e jahaaN-soz5 o ba zarbaat-e-shadiid6
aaj phir bai’at7 talab8 haiN asr-e haazir ke yaziid
fauj-e baatil9 shaad10 hai sairaab11 hai Khursand12 hai
haaN phir ahl-e-haq13 pe sunte haiN ke pani band hai 1.being pound into dust 2.present times 3.key 4.passions 5.setting the world on fire 6.strong blows 7.allegiance 8.demanding 9.evil 10.happy 11.quenched,fulfilled 12.satisfied 13.people of righteousness
Again, today human beings are being trampled in the dust. Robbers hold the key to the wealth/prosperity of present times. And yes, with a passion to burn, and with strong blows, today’s yaziids (the rulers) are again demanding allegiance. The army of evil is happy, satiated and well fed. And yes, we hear that again water is being denied to righteous people
josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution. His nazm are fiery, passionate, and full of energy. His Ghazal and rubaaii are equally good. He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy. This nazm is particularly irreverent. He composed several marsia, which are traditionally long. This is a set of 13 selected stanzas out of 86. Traditional marsia concentrate on mourning the killing of husain, his family and followers. josh, in his marsia, starts out with beautiful, energetic and secular stanzas and transitions to the story of karbala concentrating on the valour of husain and his followers in taking a principled stand in the face of certain death. He proceeds to apply this to lessons for the current situation.
Stanza 1
haaN anaa1 hai voh dabir e-nafs2 o daara e-hayaat3
shor4 jis ka garm din5,gul baang6 jiski sard raat7
jis pe mabni8 jazba9-e hifz10 e-hayaat11-o-hubb-e-zaat12
kya zamiN,kya aasmaN,jiski jilau13 meN kaae’naat14
kaj15 isi ke baaNkpan16 se hai kulaah17-e zindagi
ye rasool-e zahn18-e insaN hai ilaah19-e zindagi
1.ego, personhood 2.writer of rules of life 3.king of life 4.noise,sound 5.active day 6.declaration, assertion 7.cold night 8.dependent 9.desire 10.protection 11.life 12.love of self 13.company 14.creation 15.slanted, tilted, flaunting 16.vigour 17.cap 18.guide of the mind 19.god
It is ego that writes the code of living. It is the lord of life. Ego proclaims commands all day and asserts itself all night. The desire of self-preservation, love of life is based on it. Not just the earth and sky, all creation marches with it. Life is defiant and bold because of it. It is ego that guides the mind, is the lord of life. josh uses ‘ana’ as a combination of ego,self awareness, self preservation, and pride. ‘kaj kulaahi’ is a phrase literally meaning ‘tilted cap’, used here to imply a defiant attitude.
Stanza 13
Khwaah1 kitni barhami2 ho Khwaah kitni abtari3
Khwaah kitna hi bhanbhoNRe4 gardisheN5 aflaak6 ki
Khwaah kitni hi balaaoN7 meN ghiri ho zindagi
phir bhi jiine ki duaaeN maaNgta hai aadmi
thartharaata8, tilmilaata9, bilbilaata10 hai bashar11
zindagi ko phir bhi seene se lagaata hai bashar
1.no matter 2.conflict 3.worries 4.shake up 5.unpredictable events 6.skies 7.calamities 8.trembles 9.agonizes 10.pleads 11.man
No matter how many conflicts, no matter how many worries; no matter how rudely events of the world shake him up; no matter how many afflictions surround him – even then man continues to pray for life. He trembles, he agonizes, he pleads, but he keeps holding life close to his bosom. josh transitions after this, from importance of ego to the beauty of life. He suggests that ego compels man to love life dearly and hang on, no matter what. The next many stanzas are an absolutely marvelous description of the beauty of life.
Stanza 18
din tarangeN1 baKhshta2 hai, raat Khwaab-e shakkariiN
subah chhiTkaati3 hai kirneN, shaam zulf-e ambariiN4
nabz5 chiTkaati6 hai tan meN Ghuncha-ha7-e maa-o-tiiN8
saaNs chunti9 hai qaba-e aarzu10 ki aastiiN11
ek na’emat12 hai chahakti chahchahaati zindagi
phoolti phalti phabakti13 lahlaahati14 zindagi
1.resonance 2.grants 3.sprinkles 4.dark tresses 5.pulse (of life) 6.bud blossoming into a flower 7.buds 8.clay and water (all creation,made of clay and water) 9.a high fashion way of making folds/wrinkles in sleeves 10.robe of desire 11.sleeve 12.blessing 13.adorns 14.verdant waves
Pleasant music resonating by day, sweet dreams at night. Dawn sprinkles light rays, dusk spreads dark tresses. The throbbing pulse of Life makes creatures of clay come alive. The breath of life refines the cloak of desire. josh describes love of life as beautiful, powerful and healthy. Every breath adds refinement/culture/respectability to the cloak of desire (aastiiN chun’na –specially formed wrinkles on starched sleeves was high fashion and a sign of wealth/refinement). Early human desire was of mere survival. With every breath refinement was added making human desire more cultured and tasteful. A great blessing, this chirping, dancing life. Blossoming, fruiting, beautiful, lush, verdant life.
Stanza 20
zindagi baagesari, saaraNg, diipak, sohini2
buth taraashi2, raqs3, mauseeqi4, Khitaabat5, shaa’eri6
pankhaRi, titli, sanobar7, doob8, nasriiN9, chaandni
laajwardi, sharbati, dhaani, gulaabi, champai10
zafraani, aasmani, arGhavaani11 zindagi
laajwanti12, madhbhari13, komal13, sohaani14 zindagi
1.names of raag 2.art of sculpture 3.dance 4.music 5.(public) speaking 6.poetics 7.cypress (traditional description of tall slender beauty) 8.grassland, meadow 9.white tulip like flower 10.brilliant colours 11.more colours 12.bashful 13.honey sweet 14.delicate 15.pleasing – all sensuous descriptors
Life is musical like baagesari, saaraNg, diipak, sohini. Life is sculpture, dance, music, speech, poetry. Tender as petals, butterflies, beautiful as the cypress, the open meadow, the tulip and moonlight. Life has many colours – sea green, sky blue, orange of the setting sun. Colourful earth with saffron, blue, rose and white. Bashful, sweet as honey, tender, pleasant – that is what life is. This is one of the more lyrical stanzas in the marsia. Consider how beautiful and musical the simple listing of the raags and the fine arts sounds. It also shows the high value josh places on the ‘refinements/culture’ of life. In much the same way,a ‘simple’ listing of colours lends great musicality. Of course,the list is not ‘simple’, the words are chosen carefully to lend weight and lyricism. josh uses ‘paNkhaRi’ and ‘titli’ as metaphors for the delicate aspects of life. The ‘sanobar’ – cypress is used in urdu poetry as a metaphor for tall slender beauty. This stanza also illustrates the difficulty of translation.
Stanza 30
maut sehra1, dasht2, registan3, ban4, beehaR5, saraab6
beKhudi7, vahshat8, shaqaavat9, qaahiri10, dahshat11, azaab12
Khauf13, azKhudraftagi14, begaanagi15, Ghaibat16, hijaab17
ek hasrat-Khez18 Ghaflat19, ek ibrat-naak20 Khwaab
ek Daa’en21 zindagi ki simt22 muNh khole hue
aastiN ulTe23 hue, teGh-e-do-dam24 tole25 hue
1.desert 2.wilderness 3.sandy desert 4.forest 5.wasteland 6.mirage 7.unconsious 8.terror 9.cruelty 10.oppressive 11.ferocious 12.calamity 13.fear 14.senseless, distracted 15.strangeness, ‘otherness’ 16.absence, non-existence 17.covered, hidden, mysterious 18.grief causing 19.negligence, thoughtlessness 20.giving fearful lesson 21.witch 22.towards 23.sleeves rolled up (ready to fight) 24.sword with two edges (fearsome) 25.weighing (keeping ready at hand)
josh is warming up to his description of how awful death is. Consider the wide range of metaphors describing death. Even as you admire the vocabulary and the range of metaphors, take time to admire the musicality and the compliment that josh pays to the oral tradition of urdu. A barren desert, wilderness, desolation, a deceptive mirage. Unfeeling, striking terror, cruel, oppressive and ferocious. Fear, awareness-stealing, memory-snatching, secretive (hijab – pouncing from the dark). A careless moment resulting in despair, a vindictive apparition. Death is a ghoul waiting with open mouth to gobble Life up. Ready with rolled up sleeves, a fearsome sword in hand.
Stanza 31
maut, Khaamoshi, udaasi, be-navaaii1, be-hisi2
maut sannaaTa3, andhera, be-sha’uri4, barhami5
maut taareeki6, tabaahi7, teeragi8, tarsandagi9
maut aahoN ki Khitaabat10, aaNsuoN ki shaa’eri11
sher-afgan12 baazuoN ko be-sakat13 karti hai maut
maatami haathoN ki zarbat14 par narat15 karti hai maut
1.no sound 2.no sensation 3.absolute quiet 4.no understanding 5.anger, confusion 6.darkness 7.destruction 8.darkness 9.fearful, dreadful 10.conversation of sighs 11.poetics of tears 12.lion felling, strong 13.still 14.blows 15.nrtya, dance
Death is silence, sorrow, voice-lessness, numbness. Absolute quiet, darkness, unaware, confusing. Death is darkness, destruction, dreadful. Death is like a conversation of sighs, poetry of tears. Strong, lion-felling arms are rendered powerless by it. It dances with joy as it strikes with hands that bring sorrow.
Stanza 40
laikin iske bavajood1 aye mehrman2-e een-o-aaN3
saKht hairaN huN keh tha vo kaun dana-e zamaaN4
maut ko jis ne diya naam-e hayaat-e javidaaN5
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 my friends, 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 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.
Stanza 51
aye mohammad, maut vo tere navaase ko mili
aaj tak jis se daraKhshaaN1 hai zamiir2-e aadmi
allah, allah raushni tere chiraaGh-e zahn ki
karbala ki dhoop par chhiTki hai ab tak chandni
ye ani3 par sar nahiN, tere ana4 ka taaj hai
karbala tere nizaam-e fikr5 ki m’eraaj6 hai
1.bright 2.inner heart, conscience 3.point (of lance on which husain’s head was mounted) 4.selfhood, existence 5.order of thought 6.climax
O, mohammed,your grandson achieved a death that to this day keeps the heart of humanity aglow with its light. The lamp of wisdom that you lit had such brilliance that it still glows like soothing moonlight in the fierce sun of karbala. This is not a head at the tip of the lance, but the crown of your being. karbala is the epitome of your thought.
Stanza 65
jab hukoomat qasr-haa1-e maazelat2 Dhaane3 lage
jab Ghuroor-e eqtedaar4, eqdaar5 par aane lage
Khusravi6, aaeen7 par jab aag barsaane lage
jab huqooq-e nau-e insaani8 par aaNch aane lage
run meN dar aa9, baazu10-e Khaibar shikan11 se kaam le
in mavaqa’e12 par husaini baankpan13 se kaam le
1.qasr or houses 2.withdrawal, sanctuary 3.to destroy 4.pride of power
5.excess 6.characteristic of Khusro (a legendary tyrant), tryanny 7.culture, tradition 8.human rights 9.enter, force yourselves upon 10.arm 11.destroyer of fort Khaiber, ali (conquered it in early Islamic history) 12.occasions 13.rebelliousness, resistance
When government destroys even houses of sanctuary. When the pride of power, exceeds acceptable limits. When tryranny sets fire to all established traditions. When basic human rights are totally disregarded then enter the field of battle, recall the brave arm of ali. These are the occasions for resistance to power, like husain. josh wrote and recited this in 1965 when ayub KhaaN had been in power for a long time and was getting unpopular. The government was generally perceived to be tyrannical.
Stanza 76
saaNs lene ko nahiN kahte haiN daana1 zindagi
har nafas2 ek tarah nau3 ki hai tamanna4 zindagi
har qadam tasKhiir5-e qudrat6 ka hai sauda7 zindagi
Khoon meN hai irteqa8 ka shor o GhoGha9 zindagi
sard10 hai jis ka lahu11 vo aadmi bejaan12 hai
be diloN par zindagi dar asl13 ek bohtaan14 hai
1.wise 2.every breath/moment 3.new way 4.desire, search 5.overcome 6.nature (here obstacles) 7.bargain, agreement 8.evolution, development 9.enthusiasm 10.cold 11.blood 12.lifeless 13.in reality 14.accusation, slander
The wise know that life is not mere breathing. Life is the search for a new way with every breath. Life is a commitment to overcome obstacles. Life is the flow of blood, the enthusiasm for change. The man whose blood does not warm to this, is lifeless. For such, the label of life is a slander.
Stanza 80
phir tamddun1 ki taraf phunkaar kar jhapTe haiN naag
jal raha hai phir uroos2-e zindagaani ka sohaag
kaaNpti raateN sadaa’eN de rahi haiN aag aag
jaag aye ibn-e-ali3 ke nauha-Khwan-e-Khufta4 jaag
uTh bhaRakti aag ko paani banaane ke liye
karbala aaii hai baaleeN5 par jagaane ke liye
1.culture, tradition 2.bride 3.son of ali, husain 4.elegy singer/mourner who is lost/asleep 5.at the head,at the door
Once again hissing snakes are headed for valued traditions. It is as if life itself is being obliterated. Trembling nights are crying out in fear. Wake up, O mourner of husain,wake up. Wake up to put out this fire. karbala is come at the door to wake you up. There are some traditional metaphors worth commenting on. ‘uroos-e zindagi’ is the ‘life imagined as a bride’. ‘sohaag’ is its matrimonial bliss. The matrimonial bliss of the bride of life is on fire. Traditionally,this is a great catastrophe, eliciting all kinds of emotions. One of the main features of the story of karbala is the cutting off access to water to husain and his followers. So the present order is on fire and karbala has come to put out the fire with water! And of course, the call for the mourners to wake up and do something more than mere mourning.
Stanza 82
aaj phir duniya meN hai insaan ki miTTi paliid1
DakuauN ki jeb meN hai asr-e-haazir2 ki kaliid3
haaN ba jazbaat4-e jahaaN-soz5 o ba zarbaat-e-shadiid6
aaj phir bai’at7 talab8 haiN asr-e haazir ke yaziid
fauj-e baatil9 shaad10 hai sairaab11 hai Khursand12 hai
haaN phir ahl-e-haq13 pe sunte haiN ke pani band hai
1.being pound into dust 2.present times 3.key 4.passions 5.setting the world on fire 6.strong blows 7.allegiance 8.demanding 9.evil 10.happy 11.quenched,fulfilled 12.satisfied 13.people of righteousness
Again, today human beings are being trampled in the dust. Robbers hold the key to the wealth/prosperity of present times. And yes, with a passion to burn, and with strong blows, today’s yaziids (the rulers) are again demanding allegiance. The army of evil is happy, satiated and well fed. And yes, we hear that again water is being denied to righteous people.
Dear Sir: Your service and dedication is simply to be admired. The selection of subjects and the poets you choose is aslo noteworthy. Please continue your good work and May bless you.
Jazak Allah Khair
Syed Ali
Vancouver BC
Canada.
Thank you.
There is no doubt that Josh Malihabadi’s eloquence is superb. And there is no doubt that Karbala was a pivotal moment in Islamic history and for human conscience. But there is a huge problem here with Josh trying to draw a moral equivalence between Karbala and the unsavory politics of Pakistan.