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.

Click here for background and on any passage for word meanings and explanatory discussion. na-ma’loom/unknown poet. I could not find a date of publication either nor could I find when/where/how a print or manuscript was found. In a similar way there was a faarsi handwritten manuscript by harballabh seTh that someone found among their family papers and published it. There may be quite a few such compositions. This selection describes the battle to kill raavan. There are many details of individual duels and major battles. Only an extremely small sample is presented here.

Building a bridge.

1
jab dal¹ ke dal vo fauj ke saagar pe chhaa gaye
bhaaii ko chhoR apne bhibeekan² bhi aa gaye
jo daas³ ho ke raam ke, man sub ke bhaa gaye
aur raam raazdaar⁴ ko laNka ke paa gaye
tab fikr⁵ ye hui pae⁶-e aaGhaaz⁷-e kaarzaar⁸
saagar se in daloN ki ab ho kis tarah utaar     1.squad 2.raavan’s brother 3.slave, devotee 4.confidant, informant 5.worry, concern 6.intent, purpose 7.beginning 8.war, attack
All the squads were gathered hovering over the ocean. bhibeekan, raavan’s brother, had left him and come over to raam. By becoming a devotee of raam, he won the hearts of all and raam acquired an informant of the inner secrets of laNka. Now the concern was that to start the attack, how were they going to get all these squads of the army across the ocean.
2
ye soch aur jumla¹ araakiN² ko kar talab³
biThla ke paas ho ke muKhaatab⁴ ba-Khanda-lab⁵
farmaaya⁶ yuN bataaiye kar ke salaah⁷ sub
saagar se paar utarne ki tadbeer⁸ kya hai ab
ye sun ke kar ke mashvara⁹ sub ne kaha huzoor
tayyar¹⁰ hona chaahiye ek pul pae¹¹-e uboor¹²     1.total, all 2.members 3.summon 4.address 5.smile 6.announce 7.consultation 8.method, plan 9.suggestion 10.ready 11.intention, purpose 12.across
Thinking thus, he (raam) summoned all his partners, addressing them with a smile he announced that they consult with each other and come up with a plan to cross the ocean. Hearing this, they all took suggestions and said, ‘Lord, it is necessary to prepare/construct a bridge to get across’.
3
jis ne ke aabru¹ thi baRhaaii samudr² ki
ab us se paar hone ki us ko hi fikr³ thi
har roop rakh samajh ke zaroori-o-laazimi⁴
pul baandhne ki bhakt bhibeekan⁵ se raaye⁶ li
baad is ke jaamvant⁷ ko bulva ke ye kaha
pul baandh saari fauj ko do paar ab laga    1.dignity 2.ocean 3.worry 4.necessary and essential 5.devotee bhibeekan (brother of raavan) 6.suggention 7.leader of the army of bears
This has reference to the story of creation when vishnu upheld the dignity of the ocean. Ironically, raam who was a avataar of vishnu was now worried about crossing the same ocean. Understanding all requirements of behaviour and consideration as necessary, he consulted bhibeekan (vibheeshan) and calling jaamvant asked him to build a bridge and get the whole army across.
4
phir jaamvant¹ ji ne nal² o neel² ko bula
fauran³ hi hukm baandhne pul ka diya suna
aur ye kaha ke mil ke sub aur jaan-o-tan⁴ laga
ye kaam jald⁵ kar sri raghubar⁶ ko do dikha
hoga maqaam⁷ raat ka saagar se paar ho
aisa na ho ke dayr ho aur intezaar⁸ ho     1.king of the bears 2.two brothers who were skilled at bridge building 3.immediately 4.heart and soul 5.soon 6.another name of raam 7.place/time 8.wait
Then jaamvant called nal and neel ordered them to immediately build a bridge and said that they should apply their hearts and soul to the task. They should complete the project soon and show it to raam. By the time of nightfall we should be able to cross the sea. Let there be no delay, let us not have to wait.
5
sun kar ye hukm-e-Khaas¹ nal o neel aTpaTe²
kup³ bhaal⁴ le ke saath meN fauran⁵ hi jaa DaTe⁶
DaTte hi un ke, maan⁷ samandar ke sub ghaTe
aur vo DaTe kuchh aise ke pul baandh kar haTe
laa kar idhar udhar se pahaaRoN ko kaaT kar
yakdam⁸ meN pul banaaya samandar ko paaT⁹ kar    1.special order 2.worried 3.word not found 4.spear 5.immediately 6.determined effort 7.honour, dignity, power 8.immediately 9.span, cover
When nal and neel heard this special order, they were worried but they immediately took their tools with determination. As soon as they started, the power of the sea reduced. They were determined such that they stopped only after they had completed the bridge. Bringing rocks by cutting/quarrying hills around, they soon spanned the sea with their bridge.
After the bridge was ready, the order to attack was given.
6
sub afsaroN ne hukm ye sunte hi barmala¹
raghubar² charan-kamal³ meN chit⁴ apna laga laga
jai jai ke naa’re maar ke shastar⁵ liye uTha
tayyaar hone fauj ka baaja diya baja
jab aaii fauj saj ke to phir chhaaNT⁶ chhaaNT kar
chaar hisse kar liye us sub ke baaNT⁷ kar    1.openly, publicly 2.raam 3.lotus feet 4.head 5.shastr, weapons 6.sort 7.divide
All the officers, upon hearing this order, came and touching their foreheads to raam’s lotus feet, raising a cry of victory, picked up their weapons. They beat the gong of war to get the army ready. When all the forces came ready in uniform, they sorted and divided them into four parts.
7
ek ek juz¹ har ek dar-e-laNk² par DaTa³
chaaroN taraf se gher liya chha gayi ghaTa
dekh us bikat⁴ ghaTa ko jigar⁵-e aasmaaN phaTa
raavan ne Ghul⁶ suna to kaha us ne chaRh aTa⁷
dekho ye bandaroN ki DhaTaaii⁸ ke aan kar
kya Ghul⁶ macha rahe haiN mera bal⁹ na jaan kar    1.part 2.door of laNka (fort) 3.determined position 4.fearsome 5.liver (seat of courage) 6.commotion 7.a tower in laNka fort 8.daring, foolhardiness 9.power
Each of the four parts went to each of the doors of laNka and took a determined stand. They surrounded it from all four sides. A great cloud spread above. Seeing this fearsome cloud, even the sky lost its courage. When raavan heard this commotion, he went up a tower to look and said – look at these foolhardy monkies, they come here and make all this noise not knowing my power.
8
yaaN fauj baanaroN¹ ki thi jaaNbaaz² o be-uzar³
aur fauj-e rakhshasaan thi KhooNKhwaar sub udhar
donoN taraf ki fauj ne yakdam sajal sudhar
hamla kiya to kii na kisi ne bhi darguzar⁴
maidaan-e juNg meN tah-o-baala⁵ macha diya
goya⁶ namoona⁷ fitna-e-mahshar⁸ dikha diya    1.monkies 2.life wager 3.without objection/hesitation 4.spare, hold back 5.topsy turvy 6.as if 7.sample, example 8.mischief/troubles of doomsday
On this side, the army of monkies, ready to lay down their lives, without hesitation. On that side, the army of demons was bloodthirsty. The armies on both sides, getting ready in formation, attacked such that no one held back. The battle field turned topsy turvy as if it was a sampling of the havoc of doomsday.
9
is samt¹ fauj raam ki tan toR kar laRi
thi us taraf sipaah²-e nashaachar³ DaTi⁴ khaRi
donoN taraf se tiir ki bochhaar jab paRi
aur barchhiyoN ki run⁵ meN ani⁶ se ani laRi
to fauj-e rakhchashoN⁷ meN karoRoN hi mar gaye
baanar bhi laakhoN jaam-e-ajal⁸ nosh⁹ kar gaye   1.direction, side 2.army 3.nocturnals, demons 4.determined stand 5.war 6.point 7.demons 8.cup of death 9.drink
On this side, the army of raam fought giving all that they had. On that side the army of demons remained steadfast. From both sides arrows rained and pointed edge of dagger clashed with dagger resulting crores of deaths of demons. Monkies too, drank of the bitter cup of death by the lakhs.

There are long descriptions of the war with details of individual battles.  Moving on.
lakshman is hit.  To cure him hanuman is sent off to fetch herbs from himalyas.
10
pahchaan ye bataaii ke qudrat¹ ke noor² se
sar-sabz³ Khushnuma⁴ hai chamakti hai duur se
sanjiivani⁵ hai naam gunoN⁶ ke zahoor⁷ se
laaveN use ukhaaR samajh kar sha’oor⁸ se
aisa na ho ke jaa ke vahaaN Khaali haath aayeN
ya aur koii duusri booTi ukhaaR laayeN     1.nature 2.light 3.fresh 4.beautiful 5.life giving herb 6.qualities 7.manifestation 8.wisdom, knowledge
lakshman has been killed/is in a coma. A magical herb has to be fetched from the himalayas and hanuman is being instructed on how to find it and bring it back. The muni told hanuman how to recognize the herb. It has a natural light, is fresh and beautiful, and glows from afar. It is called ‘sanjiivani’ because of the manifestation of its (life-giving) qualities.You should harvest it and bring it using your knowledge. Let it not be that you return empty-handed or bring some other herb.
11
chal kar abhi ye pahuNche na the us pahaaR par
paa kar kisi se jaane ki un ke vahaaN Khabar¹
raavan ne paRh ba-Ghaur² tilismaat³ ka sahar⁴
hanuman pahlvaaN ke pahuNchne se peshtar⁵
sub booTiyoN ko shakl meN yaksaaN⁶ bana diya
jaadu ki raushni se unheN jagmaga diya    1.news 2.carefully 3.magic 4.wizardry, spell 5.before 6.similar, same
hanuman had not yet reached the mountain when raavan got news of his departure from someone and carefully chanting magic chants, by force of wizardry, cast a spell, before hanuman could get there. He changed all the herbs to look alike. With his magic spell he made them all glow bright.

The final battle.  raam and raavan duel one on one.
12
mashriq¹ se aaye Khusrav-e-Khaavar² ke jab qudoom³
aur ho gaya falak⁴ se hava⁵ lashkar-e-nujoom⁶
yaa’ni subah hui to yahaaN fauj bil-umoom⁷
tayyaar ho ke chaRh gaye laNka pe jhoom jhoom
chaaroN taraf se gher ke DaNka baja diya
ghor aur garaj ke shor-e-qayaamat⁸ macha diya    1.east 2.imperial sun 3.steps 4.skies 5.disappear in thin air 6.army/cluster of stars 7.like usual 8.tumult of doomsday
When the royal sun rose from the east and stars disappeared from the sky, when dawn emerged, the army as usual, got ready and attacked laNka with gusto. Surrounding it from four sides, they sounded the gong of war. Like dark clouds and thunder, they created a tumult like doomsday.
13
raavan sun is Khabar¹ ko Khabardaar² ho gaya
hosh³ uR rahe the jis ke vo hoshiyaar⁴ ho gaya
fauran⁵ hi uTh laRaai ko tayyaar ho gaya
rath⁶ par savaar apne vo KhooNKhwaar⁷ ho gaya
fauj-e nashaacharaan⁸ bhi saj saj ke aa gayi
kaali ghaTa ghamanD ki har samt⁹ chhaa gayi     1.news 2.careful 3.senses 4.sensible, sober 5.immediately 6.chariot 7.bloodthirsty 8.nocturnal, demon 9.direction
As soon as raavan go this news, he became cautious. He had lost his senses in drink, but sobered up. Getting up immediately he got ready for comabat. He mounted his chariot thirsty for blood. The army of demons also arrived all equipped and cleaned up. Dark clouds of pride/hubris spread everywhere.
14
jab raavan apni saari karaamaat¹ kho chuka
aur apni zindagaani se bhi haath dho chuka
maidaan saaf bhoot pashaachoN² se ho chuka
aur devatoN³ ka taal’a⁴-e taqdiir⁵ so chuka
to phir vo ek-laKht⁶ paRa TooT raam par
vaaN haahakaar much gaya devoN⁷ ke ghaam⁸ par    1.abilities, tricks 2.cannibals, demons 3.gods 4.ill-omen (different pronunciation means emergence as in sunrise) 5.fate 6.suddenly 7.demons 8.place
When raavan lost all his tricks, and washed his hands of his life. When the field was cleared of all ghosts and demons and the ill-omen of the fate of gods passed, then he suddenly fell on raam. A great tumult arose from the place/gathering of demons.
15
laikin mara na aur bhuja¹ sees² us ke sub
phir ho gaye to raam ne hairaan³ ho ke ab
sub jaan haal⁴ maut ke aur ho Khanda-lab⁵
ektees⁶ tiir gin ke kamaaN kheeNch kheeNch jab
maare jo taak⁷ taak ke to us ke ek-saath⁸
phir kaT girey zamin pe sub sees² aur haath      1.arms 2.head 3.amazed 4.situation 5.smile 6.thirty one 7.aim 8.all together
But he did not die and his arms and heads grew back again (raavan had ten heads and twenty arms and had received a boon that whenever his arm or his head would be cut, another one would grow in its place. Apparently, the boon did not apply when they were all cut at once). Amazed, raam guessed/understood the situation and smiled. He counted out 31 arrows (one each for his heads and arms and one for his heart). Taking careful aim he quickly strung his bow and shot his arrows in quick succession to cut off his arms and heads and pierce his heart simultaneously.