tasveer-e-dard   mohammed iqbal
Overview

“tasveer-e dard” is a beautiful sample of Iqbal’s “universalism” (inclusiveness of the Hindu-Muslim community of the subcontinent) before he adopted a more reactionary position. It is also a fine example of how the tradition of ambiguity and multiple meaning in Urdu poetry came in useful to elude censorship. It is a long composition and can be cosidered divided into seven sections/Ghazals strung together. Each section has its own radeef-qaafiya with a concluding she’r in a different radeef-qaafiya. Themes between sections overlap quite a lot and each excels the other in beauty of composition.

The first section focuses on proclaiming the universality of his message and how it is inevitable that it will spread in spite of its painful content and in spite of the powers to stop/restrict this message.

The second section is a tongue in cheek expression of humility and an expression of mysticism about existence and of “self”. I am a hidden treasure, nobody pays any attention to me, but I say what I see (and I see that which no one else seems to be able to see).

The third section re-inforces the power of the poet’s words and his ability to see far into the future. Here I like to think that Iqbal is NOT talking about himself personally but of “the poet” … every poet. In this section he is also exhorting his country men to listen and look at the disaster that is about to befall them … all because of communalism, infighting and lack of action against the oppressor.

The fourth section is a beautiful and powerful expression of the poet’s determination to set things right, to promote harmony among all the oppressed, so they may present a united front to the oppressor.

The fifth section is a beautiful expression of the poet’s pain at the indifference and backwardness of his countrymen and exhorting them to look outside, learn and to take action.

The sixth section uses sufi mystic themes/vocabulary to preach “universal love”, repeating that discrimination between fellow humans (communalism) is the cause of downfall of nations.

The seventh section re-inforces the theme of “universal love”, declares that it is this that manifests itself in everything, giving it a “god like” quality.

The eighth and concluding section, much like the previous two, repeats the message of Universal Love with Sufi overtones.

It is illustrative to read and compare “tasveer-e-dard” (1904) with “shikwa” (1909). The first nazm is full of Sufi thoughts, universal love, inclusiveness and Hindu-Muslim unity. It is of the same vintage and character as “naya shivala” and “taraana-e-hindi”. The second is bitter, angry, inciteful and divisive. What a difference 5 years makes. During this time Iqbal had lived in England and Germany, completed his post-graduate studies, become stridently Islamic.

tasveer-e-dard   mohammed iqbal
Seventh Section

Click here for overall comments and on any passage for meanings and discussion. The seventh section re-inforces the theme of “universal love”, declares that it is this that manifests itself in everything, giving it a “god like” quality.

davaa har dukh ki hai majrooh-e-teGh-e-aarzu¹ rahna
ilaaj-e-zaKhm² hai aazad-e ehsaan-e rafu³ rahna
sharaab e beKhudi⁴ se taa-falak⁵ parvaaz⁶ hai meri
shikast-e rang⁷ se seekha hai maiN ne ban ke boo⁸ rahna1.wounded/victim of the sword of desire/purpose 2.cure of the wound 3.independent of obligation to stitching (of the wound) 4.non-ego, selflessness 5.to the sky 6.flight 7.defeat/failure of colour (pomp and show) 8.fragrance (spiritualism)
The cure for all ills is to be wounded by the sword of purpose. The cure of every wound is to be free of the need for any salve (depend on your own strength). The intoxication of selflessness takes me to high into the heavens. From the limits of materialism, I have learnt the expanse of the spiritual. Color (visual beauty) does not travel very far or past any obstacles but fragrance spreads far and goes beyond obstacles. The visual is used here as “material” and fragrance as the “essence” or the spritual. Thus, from the limits of visual color has taught me to be free and spread like fragrance.

thamay⁹ kya deeda-e giriyaaN¹⁰ vatan ki nauha-Khwaani¹¹ meN
ibaadat¹² chashm-e shaa’er¹³ ki hai har-dam¹⁴ ba-vuzoo¹⁵ rahna
banayeN kya samajh kar shaaKh-e gul¹⁶ par aashiyaN¹⁷ apna
chaman meN aah¹⁸! kya rahna jo be-aabroo¹⁹ rahna9.stop 10.weeping eye 14.every moment 15.washed and clean (ready) for namaz, ready to perform your duty 16.flower bearing bough 17.nest 18.alas 19.without dignity
How can the weeping eye stop mourning for the homeland. It is the duty of the poet’s eye to be washed and ready all the time. How can we make our home in this abode. Of what use is living here if life is without respect.

jo tu samjhe to aazadi hai poshida¹ mohabbat meN
Ghulami hai asir-e imtiaaz²-e maa-o-tuu³ rahna
ye isteGhna⁴ hai paani meN niguN⁵ rakhta hai saaGhar⁶ ko
tujhe bhi chaahye misl-e hubaab⁷ e aabju⁸ rahna1.hidden 2.slave of (prejudice) discrimation (between) 3.me and you 4.contentment, independent of need 5.bowed 6.flask 7.like a bubble 8.river
If you could only understand, freedom is in universal love. Serfdom is being imprisoned by prejudice between you and me. Universal love keeps the flask bowed below the surface of water (that is the only way it can be filled – otherwise it will be an empty flask). It is incumbent upon you to be like a bubble in the river (ready to burst in disregard of the self).

na rah apnoN se be-parva⁹ isi meN Khair¹⁰ hai teri
agar manzoor¹¹ hai duniya meN o begaana-Khu¹² rahna
sharaab e rooh-parvar¹³ hai mohabbat nau-e-insaaN¹⁴ ki
sikhaya is ne mujh ko mast¹⁵-e jaam-o-suboo¹⁶ rahna9.not caring 10.well being 11.acceptance 12.by nature differentiating people into “other” 13.spirituality nurturing 14.mankind 15.intoxicated 16.goblet and wine
Don’t be uncaring of your friends, in this alone is your happiness, O you, careless one, if you want to live in this world. Love of humanity is spirituality sustaining wine. It has taught me to be intoxicated with its flask and cup.

mohabbat se hi paaii hai shifa¹ beemar qaumoN ne
kiya hai baKht-e-Khufta² ko bedaar³ qaumoN ne1.cure 2.hidden (sleeping) luck (fortune) 3.awake (brighten)
Sick nations have gotten cured only with a dose of love. It is what they have used to brighten up their dark fate.