For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”. The “Introduction” tab offers an overall background of the whole series of posts that constitute a patchy reconstruction of the ramayan.
Recitation
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.
رامائن ۔ راے سِدّھناتھ بلی فراقیؔ دریابادی
پیش لفظ
۱
مداحِ رام خامۂ مشکیں رقم ہے آج
مصروفِ فکر طبع رواں دم بہ دم ہے آج
گردوں مُسیر ذہنِ رسا یک قلم ہے آج
نظم و بیاں نمونۂ بیت الصنم ہے آج
ہے یہ مقامِ فخر سخنور کے واسطے
پیدا ہو حمد خالقِ برتر کے واسطے
۲
بھگتوں پر اپنے جس کا کرم بے شمار ہے
عالم پناہ و عادل و پروردگار ہے
قدرت ہر ایک چیز سے صاف آشکار ہے
حیراں ہے عقل و فہم عجب کاروبار ہے
شکر اُس کی نعمتوں کا زباں سے محال ہے
لاریب ذاتِ شاہِ اودھ لایزال ہے
۳
ہے کسوتِ بشر میں نرانکار آشکار
بے چوں ہے بے مثال ہے وہ صاحب اقتدار
ہر جُز و کُل پہ رکھتا ہے بے شبہ اختیار
دانندۂ رموز ہے داناے روزگار
کیا اُس کی مصلحت ہے کوئی جانتا نہیں
اٰس کے سِوا اُسے کوئی پہچانتا نہیں
۴
ہوتی ہے جب زمانے میں پیدا خرابیاں
رہتا نہیں ہے نیکیوں کا ذِکر درمیاں
آمادہ ظلم و جور پہ ہوتے ہیں حکمراں
مظلوم و خستہ حال نظر آتا ہے یہ جہاں
اوتار لیتا ہے وہ بدوں کو مٹانے کو
کرتا ہے پاک فتنہ و شر سے زمانے کو
۵
اُس وقت جو ظہور میں آتے ہیں واقعات
کرتے ہیں نظم اُن کو سخن دانِ خوش نکات
پاتی ہے فیض دیکھنے سُننے سے کائنات
بے شبہ ہاتھ آتا ہے سر رشتۂ نجات
رگھوناتھ جی کا حال لکھوں میں بھی جی میں ہے
میری نجات کا بھی وسیلہ اِسی میں ہے
۶
تلسی جو رام بھگت تھے ناظم ہے باکمال
رامائن آج اُن کی ہے مقبول و بے مثال
جس کی ثنا صفت میں زبانِ سخن ہے لال
سُلجھا ہوا بیان ہے، پاکیزہ ہے خیال
ثانی نہیں ہے جس کا یہ ایسی کتاب ہے
بھاشا زبان میں تو بڑی لاجواب ہے
۷
اُردو میں نظم کرتا ہوں اندیشہ ہے مگر
منزل ہے سخت، طے نہ مبادا ہو یہ سفر
لیکن اُمید اہلِ سخن سے ہے اِس قدر
اِس راہ میں ہوں میرے رفیق اور راہبر
لغزش کہیں جو پائیں مجھے باخبر کریں
اتنی عنایت اپنی مرے حال پر کریں
۸
اُردو میں نظم کرنے سے مطلب یہ ہے مرا
بھاشا کی شاعری سے نہیں ہیں جو آشنا
اِس میرے ترجمے سے اُٹھائیں وہ فائدا
اِس کے علاوہ حیلہ ہے اِک ذکرِ رام کا
منظورِ دل ہے خاطرِ احباب بھی مجھے
مہر و وفا کا چاہئے آداب بھی مجھے
۹
مدحت سرا ہوں پہلے جنابِ گنیش کا
جن کے کرم سے کارِ بشر ہوتے ہیں روا
علم و ہنر کے باب ہیں وصفوں کے مقتدا
سرتاجِ ساکنانِ فلک صاحبِ عطا
وقتِ سخن مدد کریں میری عجب نہیں
اربابِ فضل کے لئے لازم سبب نہیں
۱۰
جس کے کہ فیض کا یہ زمانے میں ہے اثر
چڑھ جاتے ہیں پہاڑوں پہ لنگڑے بلا خطر
رکھتے نہیں ہیں طاقتِ گفتار جو بشر
ہو جاتے ہیں وہ نطق کی دولت سے بہرہ ور
مجھ پر کرم نما وہی ذاتِ قدیر ہو
دل آشنائے نکتۂ معنی پذیر ہو
۱۸
جیسے لگا کے اہلِ صفا سُرمۂ کمال
کرتے ہیں وہ مشاہدۂ شانِ ذوالجلال
اِس طرح خاکِ پائے گُرُو سُرمہ کی مثال
جس سے کہ دور ہوتا ہے آنکھوں کا اختلال
میں بھی لگا کے شوق سے چشمِ خیال میں
ہوتا ہوں محو ذِکرِ شہِ ذوالجلال میں
۱۱۰۴
ہوتا نہیں وہ کرتے ہیں جو کچھ خیال ہم
ہوتے ہیں نا اُمیدیوں سے پائمال ہم
لاتے نہیں خیال میں فکرِ مآل ہم
بھولے ہوئے ہیں یادِ شہِ ذوالجلال ہم
بھولیں نہ اُس کی یاد یہی چاہئیے ہمیں
جس واسطے ہم آئے وہی چاہئیے ہمیں
۱۱۰۵
وہ مہرباں اگر ہے دو عالم ہے مہرباں
ہوتی ہیں ساری مشکلیں آسان بے گماں
ورنہ ثنائے رام کہاں اور میں کہاں
سمجھیں اِسے بہ غور جو ہیں آج نکتہ داں
ذرّہ بھی نورِ مہر سے ممتاز ہو گیا
نکلا زباں سے حرف جو اعجاز ہو گیا
۱۱۰۶
اے شاہدِ کمالِ سخن بے نقاب ہو
اے برقِ ذہن جلوہ گرِ آفتاب ہو
اے پیکِ فکر رہروِ راہِ ثواب ہو
اے شوقِ نظم ناظمِ بزمِ خطاب ہو
کرنا بیاں ہے حال شہِ ذوالجلال کا
دکھلانا رنگ ہے مجھے عیش و ملال کا
रामायन- राय सिद्धनाथ बली फ़िराक़ी दर्याबादी
पेश लफ़्ज़
१
मद्दाह-ए राम ख़ामा-ए मुश्कीं रक़म है आज
मस्रूफ़-ए फ़िक्र तब’अ-ए रवां दम ब दम है आज
गर्दूं मुसीर ज़हन-ए रसा यक क़लम है आज
नज़्म ओ बयां नमूना-ए बैत-उस-सनम है आज
है ये मक़ाम-ए फ़क़्र सुख़न्वर के वास्ते
पैदा हो हम्द ख़ालक़-ए बरतर के वास्ते
२
भगतौं पे अपने जिस का करम बेशुमार है
आलम पनाह ओ आदिल ओ परवरदिगार है
क़ुद्रत हर एक चीज़ से साफ़ आश्कार है
हैरां है अक़्ल ओ फ़हम अजब कारोबार है
शुक्र उस की ने’मतौं का ज़बां से महाल है
लारैब ज़ात-ए शाह-ए अवध लायज़ाल है
३
है किस्वत-ए बशर में निरंकार आश्कार
बे-चूं है बे-मिसाल है वो साहब एक़्तेदार
हर जुज़ ओ कुल पे रखता है बे शुबह एख़्तियार
दानिंनदा-ए रुमूज़ है दाना-ए रोज़गार
क्या उस की मस्लेहत है कोई जान्ता नहीं
उस के सिवा उसे कोई पहचांता नहीं
४
होती है जब ज़माने में पैदा ख़राबियां
रहता नहीं है नेकियौं का ज़िक्र दर्मियां
आमादा ज़ुल्म ओ जौर पे होते हैं हुक्मरां
मज़्लूम ओ ख़स्ता हाल नज़र आता है ये जहां
अवतार लेता है वो बदौं को मिटाने को
करता है पाक फ़ित्ना ओ शर से ज़माने को
५
उस वक़्त जो ज़हूर में आते हैं वाक़े’आत
करते हैं नज़्म उन को सुख़नदान-ए ख़ुश नुकात
पाती है फ़ैज़ देखने सुनने से का’एनात
बे शुबह हाथ आता है सर-रिश्ता-ए नजात
रघुनाथ जी का हाल लिखूं मैं भी जी में है
मेरी नजात का भी वसीला इसी में है
६
तुल्सी जो राम भग्त थे नाज़िम है बाकमाल
रामायन आज उन कि है मक़्बूल ओ बेमिसाल
जिस की सना सिफ़त में ज़बान-ए सुख़न है लाल
सुल्झा हुआ बयान है पाकीज़ा है ख़याल
सानी नहीं है जिस का ये ऐसी किताब है
भाशा ज़बान में तो बड़ी लाजवाब है
७
उर्दू में नज़्म करता हुं अंदेशा है मगर
मंज़िल है सख़्त, तय न मबादा हो ये सफ़र
लैकिन उमीद अहल-ए सुख़न से है इस क़दर
इस राह में हों मेरे रफ़ीक़ और राहबर
लग़्ज़िश कहीं जो पाएं मुझे बाख़बर करें
इतनी इनाएत अपनी मेरे हाल पर करें
८
उर्दू में नज़्म करने से मत्लब ये है मेरा
भाशा कि शा’एरी से नहीं हैं जो आश्ना
इस मेरे तर्जुमे से उठाएं वो फ़ाएदा
इस के अलावा हीला है एक ज़िक्र-ए राम का
मंज़ूर-ए दिल है ख़ातर-ए अहबाब भी मुझे
महर ओ वफ़ा का चाहिये आदाब भी मुझे
९
मदहत-सरा हुं पहले जनाब-ए गनेश का
जिन के करम से कार-ए बशर होते हैं रवा
इल्म ओ हुनर के बाब हैं वस्फ़ौं के मुक़्तदा
सरताज-ए साकिनान-ए फ़लक साहब-ए अता
वक़्त-ए सुख़न मदद करें मेरी अजब नहीं
अरबाब-ए फ़ज़्ल के लिए लाज़िम सबब नहीं
१०
जिस के के फ़ैज़ का ये ज़माने में है असर
चढ़ जाते हैं पहाढौं पे लंगढे बिला ख़तर
रखते नहीं हैं ताक़त-ए गुफ़्तार जो बशर
हो जाते हैं वो नुत्क़ कि दौलत से बहरा-वर
मुझ पर करम नुमा वही ज़ात-ए क़दीर हो
दिल आश्ना-ए नुक्ता-ए मानी पज़ीर हो
१८
जैसे लगा के अहल-ए सफ़ा सुर्मा-ए कमाल
करते हैं वो मुशाहदा-ए शान-ए ज़ुल्जलाल
इस तरह ख़ाक-ए पा-ए गुरू सुर्मे की मिसाल
जिस से के दूर होता है आंखौं का एख़्तेलाल
मैं भी लगा के शौक़ से चश्म-ए ख़याल में
होता हुं महव ज़िक्र-ए शह-ए ज़ुल्जलाल में
११०४
होता नहीं जो करते हैं जो कुछ ख़याल हम
होते हैं ना-उमीदियौं से माएमाल हम
लाते नहीं ख़याल में फ़िक्र-ए म’आल हम
भूले हुए हैं याद-ए शह-ए ज़ुल्जलाल हम
भूलें न उस की याद यही चाहिये हमें
जिस वास्ते हम आए वही चाहिये हमें
११०५
वो महरबां अगर है दो आलम है महरबां
होती हैं सारी मुश्किलें आसान बेगुमां
वरना सना-ए राम कहां और मैं कहां
समझें इसे ब-ग़ौर जो हैं आज नुक्ता दां
ज़र्रा भी आज नूर-ए महर से मुम्ताज़ हो गया
निकला ज़बां से हर्फ़ जो ए’जाज़ हो गया
११०६
अए शाहद-ए कमाल-ए सुख़न बेनक़ाब हो
अए बर्क़-ए ज़हन जल्वा-गर-ए आफ़्ताब हो
अए पैक-ए फ़िक्र रहरव-ए राह-ए सवाब हो
अए शौक़-ए नज़्म नाज़िम-ए बज़्म-ए ख़िताब हो
करना बयां है हाल शह-ए ज़ुल्जलाल का
दिख्लाना रंग है मुझे ऐश ओ मलाल का
Click here for background and on any passage for word meanings and explanatory discussion. rai siddhnaath bali firaaqi daryabadi’s re-composition of tulsidas’ ramcharitmanas in urdu was published in two volumes of over 800 pages in 1983 and 1984 by the uttar pradesh urdu academy. There is not a single word about the author in any of the volumes. I could not find any biography of him. There is a reference to a faarsi ‘qaseeda/ode’ of 159 verses written by rai mahadev bali daryabadi. There is no date given and I don’t know if there is a relationship.
1
mad-daah1-e raam Khaama2-e mushkiiN-raqam3 hai aaj
masroof4-e fikr5 tab’a6-e ravaaN7 dum-ba-dum8 hai aaj
garduN-musiir9 zahn-e-rasa10 yak qalam11 hai aaj
nazm o bayaaN namoona12-e bait-us-sanam13 hai aaj
hai ye maqaam-e-fikr14 suKhanvar15 ke vaaste16
paida ho hamd17 Khaaliq-e-bartar18 ke vaaste 1.praising, writing in praise of 2.pen 3.black ink writing, musky fragrant 4.busy 5.thought 6.nature 7.flowing, moving 8.every minute 9.sky/heaven cruising 10.far-reaching mind 11.pen 12.example of 13.house of idols, temple 14.place/occasion for thought 15.poet 16.for 17.praise 18.exalted creator
My fragrant pen writes in the praise of ram today. My otherwise wandering nature is busy every moment in deep thought. The far reaching mind of the pen saunters through heavens today. Poem and description is exemplary of worship in the temple, today. This is an occasion for thought for the poet. May this create an ode to the exalted creator.
2
bhagtoN1 pe apne jis ka karam2 be-shumaar3 hai
aalam-panaah4 o aadil5 o parvardigaar6 hai
qudrat7 har ek cheez se saaf aashkaar8 hai
hairaaN hai aql-o-fahm9 ajab10 kaarobaar11 hai
shukr12 us ki ne’matoN13 ka zabaaN se mahaal14 hai
la-raib15 zaat16-e shaah-e-avadh17 la-yazaal18 hai 1.devotees 2.benevolence 3.immeasurable 4.protecting the world 5.just 6.nurturing 7.divine abilities/attributes 8.evident, manifest 9.intelligence and understanding 10.mysterious 11.working, affairs 12.thanks 13.blessings 14.difficult 15.undoubtedly 16.person 17.emperor of avadh, ram 18.never declining/reducing
His benevolence towards his devotees is immeasurable. He is the protector of this world, just and nurturing. His divine attributes are evident in everything around us. The mind is amazed at the workings of the universe. It is difficult (I do not have the tongue/words) to thank him for all his blessings. Undoubtedly the person of the shaah of avadh (ram) will never fade away.
3
hai kisvat1-e bashar2 meN niraNkaar3 aashkaar4
be-chuuN5 hai, be-misaal6 hai vo saahib eqtedaar7
har juz-o-kul8 pe rakhta hai be-shubah9 eKhtiyaar10
daaninda11-e rumooz12 hai daana13-e rozgaar14
kya us ki maslehat15 hai koii jaanta nahiN
us ke siva16 use koii pahchaanta nahiN 1.dress, form 2.human 3.formless 4.manifest, seen 5.without another like him/her/it 6.without equal 7.power 8.part and whole 9.without doubt 10.control 11.one who knows 12.secrets. mysteries 14.daily workings 15.purpose, plan 16.except for
The formless one appears in human form. There is no other like him. He has no equal, he with all powers. Without a doubt he has control over the whole and its parts. He knows all the mysteries and the daily workings of the universe. Nobody knows what his plan/intent is. No one knows him except himself.
4
hoti hai jab zamaane meN paida KharaabiyaaN
rahta nahiN hai nekiyoN ka zikr1 darmiyaaN2
aamada3 zulm-o-jaur4 pe hote haiN hukmraaN5
mazloom6 o Khasta-haal7 nazar aata hai ye jahaaN
avtaar8 leta hai vo badoN9 ko miTaane ko
karta hai paak10 fitna11 o shar12 se zamaane ko 1.mention, consideration, discussion 2.in the middle, included 3.willing 4.cruelty and oppression 5.rulers 6.oppressed 7.broken, defeated 8.manifestation, human form 9.wrongs 10.purify 11.mischief, disturbance 12.evil, mayhem
Whenever wrongs/evil raise their head in the world, whenever the world no longer considers/includes a discussion of virtue, when the rulers are willing to use force and oppression, when the world appears oppressed and defeated, then he takes a human form and comes to remove/erase wrongs. He purfies the world of mischief and mayhem.
5
us vaqt jo zahoor1 meN aate haiN vaaqe’aat2
karte haiN nazm un ko suKhandaan3-e Khush-nukaat4
paati hai faiz5 dekhne sun-ne se kaa’enaat6
be-shubah7 haath aata hai sar-rishta8-e najaat9
raghunaath10 ji ka haal likhuN maiN bhi ji meN hai
meri najaat9 ka bhi vaseela11 isi meN hai 1.appearance, manifestation 2.conditions, happenings 3.poets, writers 4.fine points, with finesse 5.blessing, benefit 6.universe 7.without doubt 8.main pathway 9.deliverance 10.head of the house of raghu, raam 11.means, ways
Whatever conditions happen/are prevalent during those times, poets of great ability and finesse write them in verse. The world benefits by hearing and reading this. Without a doubt this gives them access to the main path to deliverance. It is my desire to write the story of raam. My deliverance is also in it.
6
tulsi1 jo raam bhagt2 the naazim3 hai bakamaal4
ramayan aaj un ki hai maqbool5 o be-misaal6
jis ki sana7 sifat8 meN zabaan-e-suKhan9 hai laal
suljha10 hua bayaan11 hai paakeeza12 hai Khayaal
saani13 nahiN hai jis ka ye aisi kitaab hai
bhaasha zabaan meN to baRi laajavaab14 hai 1.tulsidas 2.devotee 3.poet of nazm 4.of great expertise 5.popular 6.without example 7.praise 8.qualities 9.tongue of verse 10.harmonious 11.narration 12.pure 13.second, duplicate, like 14.without an equal
tulsidas, a devotee of raam was a poet of great expertise. His ramayan today is widely accepted and is without equal. The “tongue of verse” can bleed red in praising it, but it will not be enough. Its narration is harmonious, its thoughts pure. There is no other book like it. In bhaasha/avadhi it is peerless. Footnote – when tulsidas wrote ramcharitmanas in avadhi he was hounded by orthodoxy for having written it in an “impure” language. His friend in akbar’s court, abdurrahim Khaan-e KhaanaaN had to arrange a guard at his house for protection. Later he had to take refuge in a mosque, where he lived for many months.
7
urdu meN nazm karta huN andesha1 hai magar
manzil2 hai saKht3, tai4 na mabaada5 ho ye safar6
laikin umeed ahl-e-suKhan7 se hai is qadar8
is raah meN hoN mere rafiq9 aur raahbar10
laGhzish11 kahiN jo paayeN mujhe baa-Khabar12 kareN
itni inaayat13 apni mere haal par kareN 1.fearful anticipation 2.goal 3.hard, difficult 4.traverse 5.lest, in case 6.journey 7.people who appreciate poetry 8.this much 9.friend 10.guide 11.stumble 12.inform 13.kindness
I am putting it to verse in urdu but I fear that the goal is difficult and I may not be able to traverse the path. But I have much hope that people who know nazm will be my friends and guides on this path. If they see my stumble, I hope they will inform/correct me. This much kindness I hope they will bestow upon me.
8
urdu meN nazm karne se matlab1 hai ye mera
bhaasha ki shaa’eri se nahiN haiN jo aashna2
is mere tarjume3 se uThaayeN vo faa’eda4
is ke alaava5 heela6 hai ek zikr7-e raam ka
manzoor8-e dil hai Khaatir-e-ahbaab9 bhi mujhe
mahr-o-vafa10 ka chaahiye aadaab11 bhi mujhe 1.meaning, purpose 2.aware, familiar 3.translation 4.benefit 5.in addition 6.excuse 7.narration 8.desirous 9.consideration of friends 10.kindness and keeping promise 11.culture, tradition
The purpose of versifying this in urdu is that those who are not familiar with the poetry of avadhi bhaasha may benefit from my translation. In addition, I use this as an excuse to narrate the story of raam. I am also desirous of the consideration of friends in the tradition of kindness and keeping their promise of friendship.
9
mad’hat-saraa1 huN pahle janaab-e ganesh ka
jin ke karam2 se kaar-e-bashar3 hote haiN rava4
ilm-o-hunar5 ke baab6 haiN vasfoN7 ke muqtada8
sartaaj9-e saakinaan10-e falak11 saahib-e-ata12
vaqt-e-suKhan13 madad kareN meri ajab14 nahiN
arbaab-e-fazl15 ke liye laazim16 sabab17 nahiN 1.singing praise 2.benevolence 3.tasks, problems of humans 4.proper, dignified 5.knowledge and skill 6.doors 7.qualities 8.example to be followed, teacher 9.king 10.residents 11.skies, heavens 12.lord who grants 13.at the time of writing verse 14.surprising 15.lords of benevolence 16.necessary 17.reason
First I sing praises (pray to) ganesh by whose benevolence problems of humans are solved and doors of knowledge and skill open to teach us good qualities. He is the king of the gods of heaven. It is not surprising that he would help me when I am writing verse. The lord of benefaction does not need an excuse to help.
10
jis ke ke faiz1 ka ye zamaane2 meN hai asar3
chaRh jaate haiN pahaaRoN pe laNgRe bila-Khatar4
rakhte nahiN haiN taaqat-e-guftaar5 jo bashar6
ho jaate haiN vo nutq7 ki daulat se bahra-var8
mujh par karam-numa9 vahi zaat-e-qadiir10 ho
dil aashna11-e nukta12-e m’aani-pazeer13 ho 1.benevolence 2.times, world 3.effect 4.without fear 5.power of speech/versification 6.humans 7.sound, words, speaking 8.fortunate 9.like a blessing 10.person of power 11.familiar 12.(fine) point 13.full of meaning
The effect/miracel of his (ganesh’s) blessing in the world today is such that even lame people can climb mountains without hesitation. Those who do not have the power of speech/poetry the ‘wealth’ of the ability to talk/recite. May that person of power (ganesh) appear like a blessing on me. May my heart become familiar with fine points of meaning.
18
jaise laga ke ahl-e-safa1 surma-e-kamaal2
karte haiN vo mushaaheda3-e shaan-e-zuljalaal4
is tarah Khaak5-e paa6-e guru surme ki misaal7
jis se ke duur hota hai aaNkhoN ka eKhtelaal8
maiN bhi laga ke shauq se chashm-e-Khayaal9 meN
hota huN mahv10 zikr11-e shah-e-zuljalaal12 meN 1.people of purity 2.collyrium of perfection/virtue 3.witness, see 4.glory of the dignified one 5.dust 6.feet 7.like, example 8.disorder, confusion 9.eyes of imagination 10.engrossed 11.narration 12.king of dignity (raam)
Just like people of purity apply collyrium of virtue to their eyes and are able to see the glory of god, I will apply the dust of the feet of my teacher, which is like collyrium and removes confusion from the eyes. I will apply this to eyes of my imagination and will get engrossed in the narration of the story of the king of glory (raam).
1104
hota nahiN jo karte haiN jo kuchh Khayaal1 hum
hote haiN na-umeediyoN2 se paa’emaal3 hum
laate nahiN Khayaal meN fikr-e-m’aal4 hum
bhoole hue haiN yaad-e shah-e-zuljalaal5 hum
bhooleN na us ki yaad yahi chaahiye hameN
jis vaaste6 hum aaye vahi chaahiye hameN 1.thought, plan 2.disappointments 3.trampled 4.thought of conseqences 5.king of glory/dignity 6.for the sake of
What we plan/wish for does not necessarily happen i.e. our fate is not in our hands. We are trampled by disappointments. We do not keep consequences in mind. We have neglected to remember/pray to the glorious king (raam) i.e. our fate is in his hands. What we need is to not forget him, to only desire that for which we have come here (our ‘ordained’ role).
1105
vo mehrbaaN1 agar hai do-aalam2 haiN mehrbaaN
hoti haiN saari mushkileN aasaan be-gumaaN3
varna4 sanaa5-e raam kahaaN aur maiN kahaaN
samjhe ise ba-Ghaur6 jo haiN aaj nukta-daaN7
zarra8 bhi aaj noor-e-mahr9 se mumtaaz10 ho gaya
nikla zabaaN se harf11 jo e’jaaz12 ho gaya 1.kind 2.two worlds, material and spiritual 3.without doubt 4.otherwise 5.praise 6.with careful attention 7.those who understand fine points 8.particle/grain of dust 9.light of the sun 10.distinguished, honoured 11.word 12.miracle
If he (ganesh) is kind/pleased then both worlds are pleased. Undoubtedly all problems are solved, othewise how can I write in praise of raam. Those understand subtle points, think about this carefully. Even a grain of dust becomes brilliant reflecting the light of the sun. Just like that, a word that escapes my lips becomes a miracle (fits in the verse of the ode to raam).
1106
aye shahed1-e kamaal2-e suKhan3 be-naqaab4 ho
aye barq-e-zahn5 jalva-gar6-e aaftaab7 ho
aye paik8-e fikr9 rahrav10-e raah-e-savaab11 ho
aye shauq-e-nazm12 naazim13-e bazm-e-Khitaab14 ho
karna bayaaN15 hai haal shah-e-zuljalaal16 ka
dikhlaana raNg hai mujhe aish-o-malaal17 ka 1.beauty 2.skill 3.versification 4.unveiled, manifestation 5.lightining of the mind 6.like the face/beauty of 7.sun 8.messenger, harbinger 9.thought 10.traveler 11.path to salvation 12.taste of poetry 13.poet 14.gathering of speech/recitation 15.narrate 16.glorious king 17.luxury/comfort and pain
O, beauty of the skill of versification, reveal yourself. O, lightning of the mind, reflect the brilliance of the sun. O, messenger of thought/imagination, travel the path to salvation. O, desire to write poetry, become the poet of the gathering of recitation. You have to narrate the story of the glorious king. You have to show all his comforts and his pain.
rai siddhnaath bali firaaqi daryabadi’s re-composition of tulsidas’ ramcharitmanas in urdu was published in two volumes in 1983 and 1984. There is not a single word about the author in any of the volumes. I could not find any biography of him. There is a reference to a faarsi ‘qaseeda/ode’ of 159 verses written by rai mahadev bali daryabadi. There is no date given and I don’t know if there is a relationship.
1
mad-daah1-e raam Khaama2-e mushkiiN-raqam3 hai aaj
masroof4-e fikr5 tab’a6-e ravaaN7 dum-ba-dum8 hai aaj
garduN-musiir9 zahn-e-rasa10 yak qalam11 hai aaj
nazm o bayaaN namoona12-e bait-us-sanam13 hai aaj
hai ye maqaam-e-fikr14 suKhanvar15 ke vaaste16
paida ho hamd17 Khaaliq-e-bartar18 ke vaaste
1.praising, writing in praise of 2.pen 3.black ink writing, musky fragrant 4.busy 5.thought 6.nature 7.flowing, moving 8.every minute 9.sky/heaven cruising 10.far-reaching mind 11.pen 12.example of 13.house of idols, temple 14.place/occasion for thought 15.poet 16.for 17.praise 18.exalted creator
My fragrant pen writes in the praise of ram today. My otherwise wandering nature is busy every moment in deep thought. The far reaching mind of the pen saunters through heavens today. Poem and description is exemplary of worship in the temple, today. This is an occasion for thought for the poet. May this create an ode to the exalted creator.
2
bhagtoN1 pe apne jis ka karam2 be-shumaar3 hai
aalam-panaah4 o aadil5 o parvardigaar6 hai
qudrat7 har ek cheez se saaf aashkaar8 hai
hairaaN hai aql-o-fahm9 ajab10 kaarobaar11 hai
shukr12 us ki ne’matoN13 ka zabaaN se mahaal14 hai
la-raib15 zaat16-e shaah-e-avadh17 la-yazaal18 hai
1.devotees 2.benevolence 3.immeasurable 4.protecting the world 5.just 6.nurturing 7.divine abilities/attributes 8.evident, manifest 9.intelligence and understanding 10.mysterious 11.working, affairs 12.thanks 13.blessings 14.difficult 15.undoubtedly 16.person 17.emperor of avadh, ram 18.never declining/reducing
His benevolence towards his devotees is immeasurable. He is the protector of this world, just and nurturing. His divine attributes are evident in everything around us. The mind is amazed at the workings of the universe. It is difficult (I do not have the tongue/words) to thank him for all his blessings. Undoubtedly the person of the shaah of avadh (ram) will never fade away.
3
hai kisvat1-e bashar2 meN niraNkaar3 aashkaar4
be-chuuN5 hai, be-misaal6 hai vo saahib eqtedaar7
har juz-o-kul8 pe rakhta hai be-shubah9 eKhtiyaar10
daaninda11-e rumooz12 hai daana13-e rozgaar14
kya us ki maslehat15 hai koii jaanta nahiN
us ke siva16 use koii pahchaanta nahiN
1.dress, form 2.human 3.formless 4.manifest, seen 5.without another like him/her/it 6.without equal 7.power 8.part and whole 9.without doubt 10.control 11.one who knows 12.secrets. mysteries 14.daily workings 15.purpose, plan 16.except for
The formless one appears in human form. There is no other like him. He has no equal, he with all powers. Without a doubt he has control over the whole and its parts. He knows all the mysteries and the daily workings of the universe. Nobody knows what his plan/intent is. No one knows him except himself.
4
hoti hai jab zamaane meN paida KharaabiyaaN
rahta nahiN hai nekiyoN ka zikr1 darmiyaaN2
aamada3 zulm-o-jaur4 pe hote haiN hukmraaN5
mazloom6 o Khasta-haal7 nazar aata hai ye jahaaN
avtaar8 leta hai vo badoN9 ko miTaane ko
karta hai paak10 fitna11 o shar12 se zamaane ko
1.mention, consideration, discussion 2.in the middle, included 3.willing 4.cruelty and oppression 5.rulers 6.oppressed 7.broken, defeated 8.manifestation, human form 9.wrongs 10.purify 11.mischief, disturbance 12.evil, mayhem
Whenever wrongs/evil raise their head in the world, whenever the world no longer considers/includes a discussion of virtue, when the rulers are willing to use force and oppression, when the world appears oppressed and defeated, then he takes a human form and comes to remove/erase wrongs. He purfies the world of mischief and mayhem.
5
us vaqt jo zahoor1 meN aate haiN vaaqe’aat2
karte haiN nazm un ko suKhandaan3-e Khush-nukaat4
paati hai faiz5 dekhne sun-ne se kaa’enaat6
be-shubah7 haath aata hai sar-rishta8-e najaat9
raghunaath10 ji ka haal likhuN maiN bhi ji meN hai
meri najaat9 ka bhi vaseela11 isi meN hai
1.appearance, manifestation 2.conditions, happenings 3.poets, writers 4.fine points, with finesse 5.blessing, benefit 6.universe 7.without doubt 8.main pathway 9.deliverance 10.head of the house of raghu, raam 11.means, ways
Whatever conditions happen/are prevalent during those times, poets of great ability and finesse write them in verse. The world benefits by hearing and reading this. Without a doubt this gives them access to the main path to deliverance. It is my desire to write the story of raam. My deliverance is also in it.
6
tulsi1 jo raam bhagt2 the naazim3 hai bakamaal4
ramayan aaj un ki hai maqbool5 o be-misaal6
jis ki sana7 sifat8 meN zabaan-e-suKhan9 hai laal
suljha10 hua bayaan11 hai paakeeza12 hai Khayaal
saani13 nahiN hai jis ka ye aisi kitaab hai
bhaasha zabaan meN to baRi laajavaab14 hai
1.tulsidas 2.devotee 3.poet of nazm 4.of great expertise 5.popular 6.without example 7.praise 8.qualities 9.tongue of verse 10.harmonious 11.narration 12.pure 13.second, duplicate, like 14.without an equal
tulsidas, a devotee of raam was a poet of great expertise. His ramayan today is widely accepted and is without equal. The “tongue of verse” can bleed red in praising it, but it will not be enough. Its narration is harmonious, its thoughts pure. There is no other book like it. In bhaasha/avadhi it is peerless. Footnote – when tulsidas wrote ramcharitmanas in avadhi he was hounded by orthodoxy for having written it in an “impure” language. His friend in akbar’s court, abdurrahim Khaan-e KhaanaaN had to arrange a guard at his house for protection. Later he had to take refuge in a mosque, where he lived for many months.
7
urdu meN nazm karta huN andesha1 hai magar
manzil2 hai saKht3, tai4 na mabaada5 ho ye safar6
laikin umeed ahl-e-suKhan7 se hai is qadar8
is raah meN hoN mere rafiq9 aur raahbar10
laGhzish11 kahiN jo paayeN mujhe baa-Khabar12 kareN
itni inaayat13 apni mere haal par kareN
1.fearful anticipation 2.goal 3.hard, difficult 4.traverse 5.lest, in case 6.journey 7.people who appreciate poetry 8.this much 9.friend 10.guide 11.stumble 12.inform 13.kindness
I am putting it to verse in urdu but I fear that the goal is difficult and I may not be able to traverse the path. But I have much hope that people who know nazm will be my friends and guides on this path. If they see my stumble, I hope they will inform/correct me. This much kindness I hope they will bestow upon me.
8
urdu meN nazm karne se matlab1 hai ye mera
bhaasha ki shaa’eri se nahiN haiN jo aashna2
is mere tarjume3 se uThaayeN vo faa’eda4
is ke alaava5 heela6 hai ek zikr7-e raam ka
manzoor8-e dil hai Khaatir-e-ahbaab9 bhi mujhe
mahr-o-vafa10 ka chaahiye aadaab11 bhi mujhe
1.meaning, purpose 2.aware, familiar 3.translation 4.benefit 5.in addition 6.excuse 7.narration 8.desirous 9.consideration of friends 10.kindness and keeping promise 11.culture, tradition
The purpose of versifying this in urdu is that those who are not familiar with the poetry of avadhi bhaasha may benefit from my translation. In addition, I use this as an excuse to narrate the story of raam. I am also desirous of the consideration of friends in the tradition of kindness and keeping their promise of friendship.
9
mad’hat-saraa1 huN pahle janaab-e ganesh ka
jin ke karam2 se kaar-e-bashar3 hote haiN rava4
ilm-o-hunar5 ke baab6 haiN vasfoN7 ke muqtada8
sartaaj9-e saakinaan10-e falak11 saahib-e-ata12
vaqt-e-suKhan13 madad kareN meri ajab14 nahiN
arbaab-e-fazl15 ke liye laazim16 sabab17 nahiN
1.singing praise 2.benevolence 3.tasks, problems of humans 4.proper, dignified 5.knowledge and skill 6.doors 7.qualities 8.example to be followed, teacher 9.king 10.residents 11.skies, heavens 12.lord who grants 13.at the time of writing verse 14.surprising 15.lords of benevolence 16.necessary 17.reason
First I sing praises (pray to) ganesh by whose benevolence problems of humans are solved and doors of knowledge and skill open to teach us good qualities. He is the king of the gods of heaven. It is not surprising that he would help me when I am writing verse. The lord of benefaction does not need an excuse to help.
10
jis ke ke faiz1 ka ye zamaane2 meN hai asar3
chaRh jaate haiN pahaaRoN pe laNgRe bila-Khatar4
rakhte nahiN haiN taaqat-e-guftaar5 jo bashar6
ho jaate haiN vo nutq7 ki daulat se bahra-var8
mujh par karam-numa9 vahi zaat-e-qadiir10 ho
dil aashna11-e nukta12-e m’aani-pazeer13 ho
1.benevolence 2.times, world 3.effect 4.without fear 5.power of speech/versification 6.humans 7.sound, words, speaking 8.fortunate 9.like a blessing 10.person of power 11.familiar 12.(fine) point 13.full of meaning
The effect/miracel of his (ganesh’s) blessing in the world today is such that even lame people can climb mountains without hesitation. Those who do not have the power of speech/poetry the ‘wealth’ of the ability to talk/recite. May that person of power (ganesh) appear like a blessing on me. May my heart become familiar with fine points of meaning.
18
jaise laga ke ahl-e-safa1 surma-e-kamaal2
karte haiN vo mushaaheda3-e shaan-e-zuljalaal4
is tarah Khaak5-e paa6-e guru surme ki misaal7
jis se ke duur hota hai aaNkhoN ka eKhtelaal8
maiN bhi laga ke shauq se chashm-e-Khayaal9 meN
hota huN mahv10 zikr11-e shah-e-zuljalaal12 meN
1.people of purity 2.collyrium of perfection/virtue 3.witness, see 4.glory of the dignified one 5.dust 6.feet 7.like, example 8.disorder, confusion 9.eyes of imagination 10.engrossed 11.narration 12.king of dignity (raam)
Just like people of purity apply collyrium of virtue to their eyes and are able to see the glory of god, I will apply the dust of the feet of my teacher, which is like collyrium and removes confusion from the eyes. I will apply this to eyes of my imagination and will get engrossed in the narration of the story of the king of glory (raam).
1104
hota nahiN jo karte haiN jo kuchh Khayaal1 hum
hote haiN na-umeediyoN2 se paa’emaal3 hum
laate nahiN Khayaal meN fikr-e-m’aal4 hum
bhoole hue haiN yaad-e shah-e-zuljalaal5 hum
bhooleN na us ki yaad yahi chaahiye hameN
jis vaaste6 hum aaye vahi chaahiye hameN
1.thought, plan 2.disappointments 3.trampled 4.thought of conseqences 5.king of glory/dignity 6.for the sake of
What we plan/wish for does not necessarily happen i.e. our fate is not in our hands. We are trampled by disappointments. We do not keep consequences in mind. We have neglected to remember/pray to the glorious king (raam) i.e. our fate is in his hands. What we need is to not forget him, to only desire that for which we have come here (our ‘ordained’ role).
1105
vo mehrbaaN1 agar hai do-aalam2 haiN mehrbaaN
hoti haiN saari mushkileN aasaan be-gumaaN3
varna4 sanaa5-e raam kahaaN aur maiN kahaaN
samjhe ise ba-Ghaur6 jo haiN aaj nukta-daaN7
zarra8 bhi aaj noor-e-mahr9 se mumtaaz10 ho gaya
nikla zabaaN se harf11 jo e’jaaz12 ho gaya
1.kind 2.two worlds, material and spiritual 3.without doubt 4.otherwise 5.praise 6.with careful attention 7.those who understand fine points 8.particle/grain of dust 9.light of the sun 10.distinguished, honoured 11.word 12.miracle
If he (ganesh) is kind/pleased then both worlds are pleased. Undoubtedly all problems are solved, othewise how can I write in praise of raam. Those understand subtle points, think about this carefully. Even a grain of dust becomes brilliant reflecting the light of the sun. Just like that, a word that escapes my lips becomes a miracle (fits in the verse of the ode to raam).
1106
aye shahed1-e kamaal2-e suKhan3 be-naqaab4 ho
aye barq-e-zahn5 jalva-gar6-e aaftaab7 ho
aye paik8-e fikr9 rahrav10-e raah-e-savaab11 ho
aye shauq-e-nazm12 naazim13-e bazm-e-Khitaab14 ho
karna bayaaN15 hai haal shah-e-zuljalaal16 ka
dikhlaana raNg hai mujhe aish-o-malaal17 ka
1.beauty 2.skill 3.versification 4.unveiled, manifestation 5.lightining of the mind 6.like the face/beauty of 7.sun 8.messenger, harbinger 9.thought 10.traveler 11.path to salvation 12.taste of poetry 13.poet 14.gathering of speech/recitation 15.narrate 16.glorious king 17.luxury/comfort and pain
O, beauty of the skill of versification, reveal yourself. O, lightning of the mind, reflect the brilliance of the sun. O, messenger of thought/imagination, travel the path to salvation. O, desire to write poetry, become the poet of the gathering of recitation. You have to narrate the story of the glorious king. You have to show all his comforts and his pain.
