For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
عظمتِ اِنساں ۔ بند ۱۲۔۲۱۔جوشؔ ملیح آبادی
بند ١٢
آدمی دولتِ دارین و متاعِ دوراں
آدمی نغمۂ داؤد و جمال کنعاں
آدمی وارثِ کونین و ریئسِ دو جہاں
آ دمی بربطِ محرابِ جہانِ گزراں
دور میں نازشِ آفاق کا جام آتا ہے
لبِ گیتی پہ جب انسان کا نام آتا ہے
بند ١٣
فاتحِ مُملکتِ باتن و ظاہر انساں
خسروِ انجم و دارائے جواہر انساں
شاعر و مُطرب و بُت ساز و مُصوّر انساں
موجد و مصلح و مولا و مفکّر انساں
دیدۂ ارز و سماوات کا تارا انساں
قلزمِ وقت کا مُڑتا ہوا دھارا انساں
بند ١٤
آ دمی حسنِ شفق، نورِ سحر بانگِ ہزار
بوِئےگل، رنگِ حنا، موجِ صبا، رقصِ شرار
نغمۂ جوئے چمن، زمزمہِ ابرِ بہار
عشوۂ موسمِ گُل نازِ ہواۓ کہار
دستِ کونین میں سرشار کٹورا انساں
نرگسِ لیلیِ ایجاد کا ڈورا انساں
بند ١٥
اسکی آواز جلاتی ہے سرُوں کی مشعل
اسکی رفتار بجاتی ہے زمیں کی چھاگل
اس کرُے میں کہ عناصر ہیں جہاں گرمِ عمل
معتبر اک فقت انسان ہے باقی مہمل
اسکے نغموں ہی سے فردوسِ عمل ہے دنیا
ورنہ اک واہمۂ لات و ہبل ہے دنیا
بند ١٦
عشوۂ زہرہ جبیناں ہے اسی کے دم سے
خاک رقساں ہے غزل خواں ہے اسی کے دم سے
دَور میں جامِ بہاراں ہے اسی کے دم سے
مستیِ گردشِ دَوراں ہے اسی کے دم سے
خیمہْ جشنِ شبستاں میں سویرا ہو جاےْ
یہ جو اُٹھ جاےْ تو دنیا میں اندھیرا ہو جاےْ
بند ١٧
کرۂ خاک ہے مد ہوش فضا خواب میں ہے
ظلمت آلودۂ غفلت ہے ضیا خواب میں ہے
شبِ تار و سحرِ لالہ قبا خواب میں ہے
نجم و خورشید و قمر، ارض و سما خواب میں ہے
عقدہ ہے کون و مکاں عقدہ کشا ہے انساں
اس نِنداپے میں فقط جاگ رہا ہے انساں
بند ١٨
اسکی تخیل کے حلقے میں جناں رقصاں ہے
نغمہ بر لب ہے مکاں، دَورِ زماں رقصاں ہے
شرم گیں لیلیِ اَسرارِ نہاں رقصاں ہے
اسکی انگنائ میں روحِ دو جہاں رقساں ہے
یہ رئیسِ قمری ہے یہ امامِ شمسی
اسکے الفاظ پہ تُلتا ہے نظامِ شمسی
بند ١٩
آ دمی فاتحِ مستقبلِ امراض و اجل
آدمی غربدۂ آخر و نازِ اوّل
صاحبِ قوس و ہلال و شفق و ابر و جبل
آمرِ مہر و مہ و زہرہ و ناہید و زحل
شرفِ کعبہ و اعزازِ کلیسا انساں
زندگی محملِ رقصندہ ہے لیلیٰ انساں
بند ٢٠
اسکی محراب میں غلطیدہ فرشتو ں کا دُرُود
اسکی سرکار میں جبریلِ امیں سر بہ سجود
اسکے انکار کی پاداش میں شیطاں مردود
اسکا جنّت سے ہبُوط اصل میں ہیجانِ صعوُد
خلد کو تج کے تھرکتی ہوی جنّت پائی
خاک کی گود میں آیا تو خلافت پائی
بند ٢١
یہ شبِ ماہ کی جگ مگ، یہ سحرَ کا گلزار
شبنمِ گل پہ یہ نوخیز شعاعوں کا نکھار
رقص کرتی ہوی تِتلی پہ یہ رنگوں کی پھوار
آ دمی کی فقط ایک موجِ تبسمّ پہ نثار
لیلیِ نغمۂ کُن کا خم و چم ہے انساں
جس کی جھولی میں صمد ہے وہ صنم ہے انساں
अज़्मत-ए इन्सां-बन्द १२-२१-जोश मलीहाबादी
बन्द १२
आदमी दौलत-ए दारैन ओ मता-ए दौरां
आदमी नग़मा-ए दाऊद ओ जमाल-ए कन’आं
आदमी वारिस-ए कौनेन ओ रईस-ए दो जहाँ
आदमी बर्बत-ए मेहराब-ए जहान-ए गुज़रां
दौर में नाज़िश-ए आफ़ाक़ का जाम आता है
लब-ए गेती पे जब इंसान का नाम आता है
बन्द १३
फ़ातेह-ए मुम्लिकत-ए बातिन ओ ज़ाहिर इन्सां
ख़ुस्रव-ए अंजुम ओ दारा-ए जवाहर इन्सां
शाएर ओ मुतरिब ओ बुत साज़ ओ मुस्सविर इन्सां
मौजिद ओ मसलह ओ मौला ओ मुफ़क्किर इन्सां
दीदा-ए अर्ज़ ओ समवात का तारा इन्सां
क़ुल्ज़ुम-ए वक़्त का मुड़ता हुआ धारा इन्सां
बन्द १४
आदमी हुस्न-ए शफ़क़, नूर-ए सहर, बांग-ए हज़ार
बू-ए गुल, रंग-ए हिना ,मौज-ए सबा, रक़्स-ए शरार
नग़मा-ए जू-ए चमन , ज़म्ज़मा-ए अब्र-ए बहार
इशवा-ए मोसम -ए गुल , नाज़ -ए हवा-ए कोहार
दस्त-ए कौनेन में सरशार कटोरा इन्सां
नर्गिस -ए लैली-ए ईजाद का डोरा इन्सां
बन्द १५
इसकी आवाज़ जलाती है सुरों की मश’अल
इसकी रफ़्तार बजाती है ज़मीं की छागल
इस कुरे में के अनासिर हैं जहाँ गर्म-ए अमल
मोतबर एक फ़क़त इंसान है बाक़ी मुहमिल
इस के नग़्मों से फ़िरदौस-ए अमल है दुनिया
वर्ना एक वाहिमा-ए लात ओ हबल है दुनिया
बन्द १६
इशवा-ए ज़ोहरा जबीनां हैं इसी के दम से
ख़ाक रक़्सां है ग़ज़ल-ख़्वां है इसी के दम से
दौर में जाम-ए बहारां है इसी के दम से
मस्ती-ए गर्दिश-ए दौरां है इसी के दम से
ख़ैमा-ए जश्न-ए शबिस्तां में सवेरा हो जाय
ये जो उठ जाए तो दुनिया में अँधेरा हो जाय
बन्द १७
कुर्रह-ए ख़ाक है मदहोश फ़िज़ा ख़्वाब में है
ज़ुल्मत आलूदा-ए गफ़लत है ज़िया ख़्वाब में है
शब-ए तार ओ सहर-ए लाला-क़बा ख़्वाब में है
नज्म ओ ख़ुर्शीद ओ क़मर, अर्ज़ ओ समा ख़्वाब में है
उक़्दा है कौन ओ मकां, उक़्दा कुशा है इन्सां
इस निन्दापे में फ़क़त जाग रहा है इन्सां
बन्द १८
इसकी तख़’ईल के हल्क़े में जिनां रक़्सां है
नग़मा बर-लब है मकां, दौर-ए ज़मां रक़्सां है
शर्मगीं लैली-ए अस्रार-ए नेहाँ रक़्सां है
इसकी अंगनाई में रूह-ए दो-जहां रक़्सां है
ये रईस-ए क़मरी है ये इमाम-ए शम्सी
इसके अल्फ़ाज़ पे तुलता है निज़ाम-ए शम्सी
बन्द १९
आदमी फ़ातह मुस्तक़्बिल-ए अमराज़ ओ अजल
आदमी ग़ुर्बदा-ए आख़िर ओ नाज़-ए अव्वल
साहिब क़ौस ओ हिलाल ओ शफ़क़ ओ अब्र ओ जबल
आमिर महर ओ माह ओ ज़ोहरा ओ नाहीद ओ ज़ुहल
शरफ़-ए काबा ओ एज़ाज़-ए कलीसा इन्सां
ज़िन्दगी महमिल-ए रक़्सिंदा है लैला इन्सां
बन्द २०
इसकी मेहराब में ग़ल्तीदा फ़रिश्तों का दुरूद
इसकी सरकार में जिब्रील-ए अमीं सर-बा-सुजूद
इसके इन्कार की पादाश में शैतां मर्दूद
इसका जन्नत से हबूत अस्ल में हीजन-ए सऊद
ख़ुल्द को तज के थिरक्ती हुई जन्नत पाई
ख़ाक की गोद में आया तो ख़िलाफ़त पाई
बन्द २१
ये शब-ए माह की जगमग, ये सहर का गुलज़ार
शब्नम-ए गुल पे ये नौख़ेज़ शुआओं का निखार
रक़्स करती हुई तित्ली पे ये रंगौं की फुआर
आदमी की फ़क़त एक मौज-ए तबस्सुम पे निसार
लैली-ए नग़्मा-ए कुन का ख़म ओ चम है इन्सां
जिस की झोली में समद है वो सनम है इन्सां
Click here for background and on any passage for word meanings and explanatory discussion. josh, having first (in stanzas 1-11) profusely and beautifully praised the pen/written word and called upon it to relate the greatness of man, proceeds to do so in some of the most musical verse he has written. It is very difficult to translate these versus because the poetic culture in which they are written accepts and admires hyperbole which sound flat in translation. Also, Josh achieves great musicality by simply listing names, characteristics and the like. The music is completely lost in translation. Many of the metaphors in this series also present similar difficulties. With all these qualifications, the reader is urged to get the translation, get into the spirit of what josh is trying to say and re-read the original. Such back and forth cycling is sure to give a lot of pleasure. I have left the translations at the pedestrian level hoping that the “back and forth” will compensate for it. I am keenly sensitive that “man” should be read as “human”.
12
aadmi daulat-e darain1 o mata2-e dauraaN3
aadmi naGhma4-e daood5 o jamal-e kanaaN6
aadmi varis7-e kaunain8 o rais9-e do jahaN10
aadmi barbat11-e mehrab12-e jahan-e guzraN13
daur14 meN naazish15-e aafaq16 ka jaam17 aata hai
lab-e geti18 pe jab insaan ka naam aata hai 1.two worlds 2.wealth 3.times 4.song 5.David 6.beauty of the tribe of Canan (Joseph) 7.helper, guarantor 8.both worlds 9.lord 10.two worlds 11.lute, stringed musical instrument 12.central arch in mosques, focus 13.moving world 14.times 15.pride 16.skies/heavens 17.wine cup 18.world/earth
Man is the treasure of both worlds, the wealth of times, the song of David and the beauty of Joseph. Biblical/Quraanic legend has it that the court of King David was known for its musical performances, so much so that all animals gathered to listen to it. Also, Joseph is considered to be the epitome of good looks. Man is the guarantor and the lord of the here and the hereafter. Man is the music of the central arch/focus of the times. The best wine under the sky is served up whenever the name of man is mentioned anywhere in the universe.
13
faateh1-e mumlikat2-e baatin3 o zahir4 insaaN
Khusrav-e anjum5 o daara-e javahar6 insaaN
shaa’er o mutrib7 o but saaz8 o musavvir9 insaaN
maujid10 o maslah11 o maula12 o mufakkir13 insaaN
deeda-e arz o samavaat14 ka taara insaaN
qulzum-e vaqt15 ka muRta16 hua dhaara17 insaaN 1.conquerer 2.domain 3.hidden/ spiritual 4.seen/material 5.king of stars (skies) 6.emperor of jewels 7.singer/musician 8.sculptor 9.painter 10.inventor, creative artist 11.problem solver 12.lord 13.philosopher 14.earth and skies 15.ocean of time 16.turning/changing 17.current
Man is triumphant over the spiritual and the material. He is the king of the heavens and of the earth. Poet, musician, sculptor, artist, creative, solver of problems, lord, thinker. The jewel of the eye of the earth and skies. The curve in (shape of) the flow of the ocean of time. King of the stars and lord of “javahar” (diamonds is meant to imply all minerals) – thus man has domain over the skies, the earth and things under the surface of the earth.
14
aadmi husn1-e shafaq2, noor-e sahar3, baang-e hazaar4
bu-e gul5, rang-e hina6, mauj-e saba7, raqs-e sharaar8
naGhma9-e joo10-e chaman, zamzama-e abr-e bahaar11
ishwa12-e mosam-e gul13, naaz14-e hava-e kohaar15
dast16-e kaunain17 meN sarshaar18 kaTora insaaN
nargis19-e laili20-e eejad21 ka Dora22 insaaN 1.beauty 2.twilight 3.light of dawn 4.thousand songs 5.fragrance of flowers 6.color of henna 7.blowing breeze 8.dance of sparks 9.song 10.spring, brook 11.music of spring clouds 12.flirtation 13.season of flowser, spring 14.style, gait 15.rain bearing winds 16.hands 17.both worlds 18.satiated, fulfilling 19.eye 20.Laila-beloved 21.creativity 22.thread (artery)
Man is the beauty of twilight, the light of dawn, and a thousand songs. The fragrance of rose, the colour of henna, the gust of morning breeze, the dance of sparks. Gurgle of the garden spring, the music of rain. The playfulness of springtime, the stylish flow of cool breeze. In the hands of creation, man is the cup of fulfilment. He is the apple of the eye of Creativity. Reading the original shows that it is “simply” a listing of many beautiful (and unrelated) things. Translation falls flat on its face because it misses the musicality and the “cultural background” of beauty. Hopefully, going back to the original to read it again will redeem some of the beauty. Also the “Dora-thread-vein” in the eye of creativity can be either the “apple of the eye” or “red veins in the eye because of being awake, hard at work” – thus man/creativity is red eyed due to hard work.
15
iski avaaz jalaati hai suroN ki mash’al1
iski raftaar bajaati hai zamiN ki chhaagal2
is kure3 meN ke anasir4 haiN jahaN garm-e amal5
mautabar6 ek faqat7 insaan hai baqi muhmil8
is ke naGhmoN se firdaus-e amal9 hai duniya
varna ek vaahima10-e laat o habal11 hai duniya 1.torch 2.ankle bells 3.heap (earth) 4.elements (water, fire, air etc) 5.busy in action 6.reliable, respectable 7.only 8.weak 9.paradise of action 10.superstition 11.pre-Islamic godesses
His voice it is that lights the torch of music. His step is heard in the jingle of ankle bells of the world. On this heap of dust where elements are busy working only man controls, all others are passive. His song makes the world a heaven of action. But for him the world would be governed by superstition. Silent and “speaking” is also meant to signifiy having a will versus being passive/inanimate as well as the difference between intelligent and and dumb. Thus, man has a will, is smart and active, shapes his surroundings.
16
ishwa1-e zohra jabeenaN2 haiN isi ke dam se
Khaak3 raqsaaN4 hai Ghazal KhwaN hai isi ke dam se
daur meN jam-e baharaaN5 hai isi ke dam se
masti6-e gardish-e dauraN7 hai isi ke dam se
Khaima8-e jashn-e shabistaaN9 meN savera ho jai10
ye jo uTh jaae to duniya meN andhera ho jai 1.flirtations 2.bright foreheads (beauties) 3.dust (earth) 4.dancing 5.wine of spring 6.intoxication, happiness 7.movement (progress) of times 8.tent (place) 9.night festivities 10.dawn would emerge (ending night festivities)
The playfulness of beauties is because of him. The earth sings and dances because of him. The wine of spring is served up because of him. The pleasure of the progress of times is because of him. The evening of celebration would come to an end if man leaves the world, it would get dark indeed.
17
kurrah-e Khaak1 hai madhosh2, fiza2 Khwab meN hai
zulmat alooda-e Ghaflat3 hai, zia4 Khwab meN hai
shab-e taar5 o sahar-e laala qaba6 Khwab meN hai
najm7 o Khurshid8 o qamar9, arz o sama10 Khwab meN hai
uqda11 hai kaun o makaN12, uqda kusha13 hai insaaN
is nindaape14 meN faqat jaag raha hai insaaN 1.pile of dust 2.intoxicated 3.breeze 3.enveloped in the darkness of ignorance 4.light 5.dark night 6.red robed dawn 7.stars 8 sun 9.moon 10.sky and earth 11.knot (puzzle) 12.time and place (creation) 13.(open) untie the knot 14.sleepiness
The earth is inebriated, the air is an illusion. Enveloped in ignorance, light itself is in a trance. The dark night, and flower robed dawn are but a dream. No one to appreciate stars, sun, moon, earth or skies. All creation is a puzzle, man solves the puzzle. In this illusory world, only man brings awareness. All creation is a dream, an illusion … probably means that it might as well be unreal because it is the observation of man that gives it “reality”. All other parts have no “awareness” are totally inanimate – only man is aware of their (and his own) existence.
18
iski taKheel1 ke halqe2 meN jinaaN3 raqsaN4 hai
naGhma bar lab5 hai makaN6, daur-e zamaN7 raqsaN hai
sharm geeN8 Laili-e asraar-e nihaN9 raqsaN10 hai
iski angnaai11 men rooh-e do jahaN12 raqsaN hai
ye rais-e qamari13 hai ye imam-e shamsi14
iske alfaaz15 pe tulta16 hai nizam-e shamsi17 1.thought 2.circle 3.paradise 4.dancing 5.song on lips 6.place, creation 7.all time 8.bashful 9.damsel of hidden mysteries 10.dancing 11.courtyard, domain 12.spirit of both worlds 13.lord of the moon 14.leader of the sun 15.words 16.weighed (measured) 17.administration under the sun
Heavens dance in the domain of his thought. The world has a song on its lips, as it dances. The bashful damsel of the hidden mysteries of the world dances to his tune. The spirit of both worlds dances at his command. He is lord of the moon, the commander of the sun. On his words runs the working of the universe. It is worthwhile dwelling on the simile “the bashful damsel of hidden mysteries of the world” if only to appreciate the difficulty of translation. The world is mysterious and likened to a bashful damsel who does not readily come out. It is man that makes her dance … unravels the mysteries of the universe.
19
aadmi faateh1 mustaqbil2-e amraaz3 o ajal4
aadmi Ghurbada-e aaKhir5 o naaz6-e avval7
saahib8-e qaus9 o hilal10 o shafaq11 o abr12 o jabal13
aamir14-e mahr15 o mah16 o zohra o naheed o zuhal17
sharf 18e Kaaba o ezaaz19-e kaleesa20 insaaN
zindagi mahmil21-e raqsinda22 hai Laila insaa 1.conqueror 2.fate 3.diseases 4.death 5.result of the final struggle (of creation) 6.pride 7.first/creation 8.owner 9.rainbow 10.moon 11.horizon 12.cloud 13.mountain 14.lord 15.sun 16.moon 17.planets 18.nobility, superiority 19.pride 20.church 21.camel houda 22.decorated
Man is the conqueror of the future, of death and disease. Man, the pride and pinnacle of creation. Owner of the rainbow, the new moon, horizons, clouds and hills. Lord of the sun, moon, Mars, Venus and Saturn. The nobility of the Ka’aba, the pride of the Church. Life is a beautiful carriage, Man the rider.
20
iski mehraab1 meN Ghalteeda2 farishtoN3 ka durood4
iski sarkaar5 meN Jibreel-e amiN6 sar ba sujood7
iske inkar8 ki paadaash9 meN ShaitaN10 mardood11
iska jannat se haboot12 asl meN heejan-e saud13
Khuld14 ko taj15 ke thirakti hui jannat16 paii
Khaak ki god meN aaya to Khilafat17 paii 1.central arch in mosque 2.bowed down 3.angels 4.prayers 5.domain 6.angel Gabriel 7.head bowed in prayer 8.refusal 9.punishment 10.Satan 11.condemned 12.descent 13. passion to ascend 14.heaven 15.give up 16.vibrant heaven/earth 17.being Khalifa, god’s representative
Angels bow in prayer towards him. Even Gabriel offers obeisance to him. Satan is banished because of his refusal to bow to him. His descent from heaven is but a passion to ascend (greater heights). Giving up paradise he gained this vibrant earth. Coming to the lap of earth, he gained prophethood. This has reference to the Quranic story that god created Adam and commanded all angels to bow to him. They did, except for Satan. He has been banished from the heavens as punishment and plays mischief in the world, tempting man into sin. There is a beautiful implication that paradise, even though a very comfortable place is rather bland. Man gave up paradise to gain a “vibrant” earth, which itself is described (figuratively) as heaven because of its “vibrancy”. Man gained high status only after coming to earth.
21
ye shab-e maah1 ki jag mag2, ye sahar ka gulzaar3
shabnam-e gul4 pe ye nauKhez shuaaoN5 ka nikhaar6
raqs7 karti hui titli pe ye rangoN ki phuaar
admi ki faqat ek mauj-e tabassum8 pe nisaar9
Laili10-e naGhma-e kun11 ka Kham o cham12 hai insaaN
jis ki jholi13 men samad14 hai vo sanam15 hai insaaN 1.night of the full moon 2.brightness 3.dawn like a garden 4.dew on roses 5.first rays of dawn 6.beauty, freshness 7.dancing 8.wave of smiles 9. sacrificed 10.beloved 11. song of creation 12.romantic restlessness 13.bag/to have possession 14.eternity, future 15.idol or the beloved
The brilliance of the moonlit night, the beauty of dawn. The first rays of light (of dawn), playing on dew drops on petals. This flitting butterfly showering colours all around. Nothing compares with a single smile on his lips. Man is the playfulness of the damsel of the song of creation. Man is the idol that has control of eternity. “naGhma-e kun” – the song of creation is personified as Laila (the universal beloved). Her romantic restlessness (playfulness) is due to man.
josh, having first (in stanzas 1-11) profusely and beautifully praised the pen/written word and called upon it to relate the greatness of man, proceeds to do so in some of the most musical verse he has written. It is very difficult to translate these versus because the poetic culture in which they are written accepts and admires hyperbole which sound flat in translation. Also, Josh achieves great musicality by simply listing names, characteristics and the like. The music is completely lost in translation. Many of the metaphors in this series also present similar difficulties. With all these qualifications, the reader is urged to get the translation, get into the spirit of what josh is trying to say and re-read the original. Such back and forth cycling is sure to give a lot of pleasure. I have left the translations at the pedestrian level hoping that the “back and forth” will compensate for it. I am keenly sensitive that “man” should be read as “human”.
Stanza 12
aadmi daulat-e darain1 o mata2-e dauraaN3
aadmi naGhma4-e daood5 o jamal-e kanaaN6
aadmi varis7-e kaunain8 o rais9-e do jahaN10
aadmi barbat11-e mehrab12-e jahan-e guzraN13
daur14 meN naazish15-e aafaq16 ka jaam17 aata hai
lab-e geti18 pe jab insaan ka naam aata hai
1.two worlds 2.wealth 3.times 4.song 5.David 6.beauty of the tribe of Canan (Joseph) 7.helper, guarantor 8.both worlds 9.lord 10.two worlds 11.lute, stringed musical instrument 12.central arch in mosques, focus 13.moving world 14.times 15.pride 16.skies/heavens 17.wine cup 18.world/earth
Man is the treasure of both worlds, the wealth of times, the song of David and the beauty of Joseph. Biblical/Quraanic legend has it that the court of King David was known for its musical performances, so much so that all animals gathered to listen to it. Also, Joseph is considered to be the epitome of good looks. Man is the guarantor and the lord of the here and the hereafter. Man is the music of the central arch/focus of the times. The best wine under the sky is served up whenever the name of man is mentioned anywhere in the universe.
Stanza 13
faateh1-e mumlikat2-e baatin3 o zahir4 insaaN
Khusrav-e anjum5 o daara-e javahar6 insaaN
shaa’er o mutrib7 o but saaz8 o musavvir9 insaaN
maujid10 o maslah11 o maula12 o mufakkir13 insaaN
deeda-e arz o samavaat14 ka taara insaaN
qulzum-e vaqt15 ka muRta16 hua dhaara17 insaaN
1.conquerer 2.domain 3.hidden/ spiritual 4.seen/material 5.king of stars (skies) 6.emperor of jewels 7.singer/musician 8.sculptor 9.painter 10.inventor, creative artist 11.problem solver 12.lord 13.philosopher 14.earth and skies 15.ocean of time 16.turning/changing 17.current
Man is triumphant over the spiritual and the material. He is the king of the heavens and of the earth. Poet, musician, sculptor, artist, creative, solver of problems, lord, thinker. The jewel of the eye of the earth and skies. The curve in (shape of) the flow of the ocean of time. King of the stars and lord of “javahar” (diamonds is meant to imply all minerals) – thus man has domain over the skies, the earth and things under the surface of the earth.
Stanza 14
aadmi husn1-e shafaq2, noor-e sahar3, baang-e hazaar4
bu-e gul5, rang-e hina6, mauj-e saba7, raqs-e sharaar8
naGhma9-e joo10-e chaman, zamzama-e abr-e bahaar11
ishwa12-e mosam-e gul13, naaz14-e hava-e kohaar15
dast16-e kaunain17 meN sarshaar18 kaTora insaaN
nargis19-e laili20-e eejad21 ka Dora22 insaaN
1.beauty 2.twilight 3.light of dawn 4.thousand songs 5.fragrance of flowers 6.color of henna 7.blowing breeze 8.dance of sparks 9.song 10.spring, brook 11.music of spring clouds 12.flirtation 13.season of flowser, spring 14.style, gait 15.rain bearing winds 16.hands 17.both worlds 18.satiated, fulfilling 19.eye 20.Laila-beloved 21.creativity 22.thread (artery)
Man is the beauty of twilight, the light of dawn, and a thousand songs. The fragrance of rose, the colour of henna, the gust of morning breeze, the dance of sparks. Gurgle of the garden spring, the music of rain. The playfulness of springtime, the stylish flow of cool breeze. In the hands of creation, man is the cup of fulfilment. He is the apple of the eye of Creativity. Reading the original shows that it is “simply” a listing of many beautiful (and unrelated) things. Translation falls flat on its face because it misses the musicality and the “cultural background” of beauty. Hopefully, going back to the original to read it again will redeem some of the beauty. Also the “Dora-thread-vein” in the eye of creativity can be either the “apple of the eye” or “red veins in the eye because of being awake, hard at work” – thus man/creativity is red eyed due to hard work.
Stanza 15
iski avaaz jalaati hai suroN ki mash’al1
iski raftaar bajaati hai zamiN ki chhaagal2
is kure3 meN ke anasir4 haiN jahaN garm-e amal5
mautabar6 ek faqat7 insaan hai baqi muhmil8
is ke naGhmoN se firdaus-e amal9 hai duniya
varna ek vaahima10-e laat o habal11 hai duniya
1.torch 2.ankle bells 3.heap (earth) 4.elements (water, fire, air etc) 5.busy in action 6.reliable, respectable 7.only 8.weak 9.paradise of action 10.superstition 11.pre-Islamic godesses
His voice it is that lights the torch of music. His step is heard in the jingle of ankle bells of the world. On this heap of dust where elements are busy working only man controls, all others are passive. His song makes the world a heaven of action. But for him the world would be governed by superstition. Silent and “speaking” is also meant to signifiy having a will versus being passive/inanimate as well as the difference between intelligent and and dumb. Thus, man has a will, is smart and active, shapes his surroundings.
Stanza 16
ishwa1-e zohra jabeenaN2 haiN isi ke dam se
Khaak3 raqsaaN4 hai Ghazal KhwaN hai isi ke dam se
daur meN jam-e baharaaN5 hai isi ke dam se
masti6-e gardish-e dauraN7 hai isi ke dam se
Khaima8-e jashn-e shabistaaN9 meN savera ho jai10
ye jo uTh jaae to duniya meN andhera ho jai
1.flirtations 2.bright foreheads (beauties) 3.dust (earth) 4.dancing 5.wine of spring 6.intoxication, happiness 7.movement (progress) of times 8.tent (place) 9.night festivities 10.dawn would emerge (ending night festivities)
The playfulness of beauties is because of him. The earth sings and dances because of him. The wine of spring is served up because of him. The pleasure of the progress of times is because of him. The evening of celebration would come to an end if man leaves the world, it would get dark indeed.
Stanza 17
kurrah-e Khaak1 hai madhosh2, fiza2 Khwab meN hai
zulmat alooda-e Ghaflat3 hai, zia4 Khwab meN hai
shab-e taar5 o sahar-e laala qaba6 Khwab meN hai
najm7 o Khurshid8 o qamar9, arz o sama10 Khwab meN hai
uqda11 hai kaun o makaN12, uqda kusha13 hai insaaN
is nindaape14 meN faqat jaag raha hai insaaN
1.pile of dust 2.intoxicated 3.breeze 3.enveloped in the darkness of ignorance 4.light 5.dark night 6.red robed dawn 7.stars 8 sun 9.moon 10.sky and earth 11.knot (puzzle) 12.time and place (creation) 13.(open) untie the knot 14.sleepiness
The earth is inebriated, the air is an illusion. Enveloped in ignorance, light itself is in a trance. The dark night, and flower robed dawn are but a dream. No one to appreciate stars, sun, moon, earth or skies. All creation is a puzzle, man solves the puzzle. In this illusory world, only man brings awareness. All creation is a dream, an illusion … probably means that it might as well be unreal because it is the observation of man that gives it “reality”. All other parts have no “awareness” are totally inanimate – only man is aware of their (and his own) existence.
Stanza 18
iski taKheel1 ke halqe2 meN jinaaN3 raqsaN4 hai
naGhma bar lab5 hai makaN6, daur-e zamaN7 raqsaN hai
sharm geeN8 Laili-e asraar-e nihaN9 raqsaN10 hai
iski angnaai11 men rooh-e do jahaN12 raqsaN hai
ye rais-e qamari13 hai ye imam-e shamsi14
iske alfaaz15 pe tulta16 hai nizam-e shamsi17
1.thought 2.circle 3.paradise 4.dancing 5.song on lips 6.place, creation 7.all time 8.bashful 9.damsel of hidden mysteries 10.dancing 11.courtyard, domain 12.spirit of both worlds 13.lord of the moon 14.leader of the sun 15.words 16.weighed (measured) 17.administration under the sun
Heavens dance in the domain of his thought. The world has a song on its lips, as it dances. The bashful damsel of the hidden mysteries of the world dances to his tune. The spirit of both worlds dances at his command. He is lord of the moon, the commander of the sun. On his words runs the working of the universe. It is worthwhile dwelling on the simile “the bashful damsel of hidden mysteries of the world” if only to appreciate the difficulty of translation. The world is mysterious and likened to a bashful damsel who does not readily come out. It is man that makes her dance … unravels the mysteries of the universe.
Stanza 19
aadmi faateh1 mustaqbil2-e amraaz3 o ajal4
aadmi Ghurbada-e-aaKhir5 o naaz6-e avval7
saahib8-e qaus9 o hilal10 o shafaq11 o abr12 o jabal13
aamir14-e mahr15 o mah16 o zohra o naheed o zuhal17
sharf 18e Kaaba o ezaaz19-e kaleesa20 insaaN
zindagi mahmil21-e raqsinda22 hai Laila insaaN
1.conqueror 2.fate 3.diseases 4.death 5.result of the final struggle (of creation) 6.pride 7.first/creation 8.owner 9.rainbow 10.moon 11.horizon 12.cloud 13.mountain 14.lord 15.sun 16.moon 17.planets 18.nobility, superiority 19.pride 20.church 21.camel houda 22.decorated
Man is the conqueror of the future, of death and disease. Man, the pride and pinnacle of creation. Owner of the rainbow, the new moon, horizons, clouds and hills. Lord of the sun, moon, Mars, Venus and Saturn. The nobility of the Ka’aba, the pride of the Church. Life is a beautiful carriage, Man the rider.
Stanza 20
iski mehraab1 meN Ghalteeda2 farishtoN3 ka durood4
iski sarkaar5 meN Jibreel-e amiN6 sar ba sujood7
iske inkar8 ki paadaash9 meN ShaitaN10 mardood11
iska jannat se haboot12 asl meN heejan-e saud13
Khuld14 ko taj15 ke thirakti hui jannat16 paii
Khaak ki god meN aaya to Khilafat17 paii
1.central arch in mosque 2.bowed down 3.angels 4.prayers 5.domain 6.angel Gabriel 7.head bowed in prayer 8.refusal 9.punishment 10.Satan 11.condemned 12.descent 13. passion to ascend 14.heaven 15.give up 16.vibrant heaven/earth 17.being Khalifa, god’s representative
Angels bow in prayer towards him. Even Gabriel offers obeisance to him. Satan is banished because of his refusal to bow to him. His descent from heaven is but a passion to ascend (greater heights). Giving up paradise he gained this vibrant earth. Coming to the lap of earth, he gained prophethood. This has reference to the Quranic story that god created Adam and commanded all angels to bow to him. They did, except for Satan. He has been banished from the heavens as punishment and plays mischief in the world, tempting man into sin. There is a beautiful implication that paradise, even though a very comfortable place is rather bland. Man gave up paradise to gain a “vibrant” earth, which itself is described (figuratively) as heaven because of its “vibrancy”. Man gained high status only after coming to earth.
Stanza 21
ye shab-e maah1 ki jag mag2, ye sahar ka gulzaar3
shabnam-e gul4 pe ye nauKhez shuaaoN5 ka nikhaar6
raqs7 karti hui titli pe ye rangoN ki phuaar
admi ki faqat ek mauj-e tabassum8 pe nisaar9
laili10-e naGhma-e kun11 ka Kham o cham12 hai insaaN
jis ki jholi13 men samad14 hai vo sanam15 hai insaaN
1.night of the full moon 2.brightness 3.dawn like a garden 4.dew on roses 5.first rays of dawn 6.beauty, freshness 7.dancing 8.wave of smiles 9. sacrificed 10.beloved 11. song of creation 12.romantic restlessness 13.bag/to have possession 14.eternity, future 15.idol or the beloved
The brilliance of the moonlit night, the beauty of dawn. The first rays of light (of dawn), playing on dew drops on petals. This flitting butterfly showering colours all around. Nothing compares with a single smile on his lips. Man is the playfulness of the damsel of the song of creation. Man is the idol that has control of eternity. “naGhma-e kun” – the song of creation is personified as Laila (the universal beloved). Her romantic restlessness (playfulness) is due to man.
