For word meanings and explanatory discussion in English click on the “Roman” or “Notes” tab. The “Introduction” tab offers a of background 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.
رام راون رجز ۔ مہدی نظمی
۱
ڈیرہ سوادِ غم نے لگایا ہے دھوپ میں
ظلمت سمٹ کے آ گئی راون کے روپ میں
سامانِ جور و سازشِ آزار کر لیا
ظلمت نے روشنی کو گرفتار کر لیا
۲
اک جوہری نے گوہرِ شہوار کھو دیا
باطل نے حق کے سینے میں کانٹا چبھو دیا
زخمی ہوئی ہے شانِ خودی غیرتِ ضمیر
عصمت کا نور خانۂ ظلمت میں ہے اسیر
۳
ڈینگیں ظفر کی ظلم و ستم مارتا ہوا
راون چلا ہے رام کو للکارتا ہوا
باطل کا شہریار ہوں ظلمت کا تاجدار
دس سر ہیں بیس ہاتھ ہیں دیکھو مرا وقار
۴
میرا مزاج برق ہے میرا وجود آگ
جب کھینچھتا ہوں سانس تو پھنکارتے ہیں ناگ
پیتا ہوں جب لہو تو بجھاتا ہوں تشنگی
لرزاں ہے میرے نام کی ہیبت سے زندگی
۵
چھایا ہوا ہوں میں شبِ دیجور کی طرح
گیتی کے دل میں پکتا ہوں ناسور کی طرح
اس شمعِ حق کی لَو کو جہاں میں بجھا نہ دوں
راون نہیں جو رام کی ہستی مِٹا نہ دوں
۶
ناموسِ رام قید ہے زنداں میں اِس طرح
دیکھوں تو نور لڑتا ہے ظلمت سے کس طرح
۷
باندھی پئے جدال و وِغا رام نے کمر
راون نے پائی قوتِ اِدراک سے خبر
لنکا کی سمت آتے ہیں دو شیر اِس طرح
طوفاں اُٹھا کے لے چلے کہسار جس طرح
۸
پیشانیوں پہ نُور کا پٹکا بندھا ہوا
جیسے کہ ماہتاب کا ہالہ بندھا ہوا
رُخ پہ جمالِ شوکتِ آدم لئے ہوئے
ہیں امتزاج شعلہ و شبنم لئے ہوئے
۹
صحرا کو کوہسار کو دریا کو روند دیں
تیور یہ کہہ رہے ہیں کہ لنکا کو روند دیں
ہے نورِ حق سے ظلمتِ باطل ڈری ہوئی
تھرّا رہی ہے رات کہ پھر روشنی ہوئی
۱۰
میدانِ جنگ میں ہوئی آراستہ سپاہ
نقارۂ وِغا پہ پڑی ضربِ پے پناہ
فوجِ ستم میں چھایا ہے سنّاٹا صف بہ صف
ہے رام کے جلال کی تنویر ہر طرف
۱۱
دہلی ہوئی ہے جنگ کی دہشت سے کائنات
سہمے ہوئے ہیں موت کی ہیبت سے ذی حیات
بارش ہوئی سروں کی پڑی خون کی پھوار
وہ رام کی رجز سرِ میدانِ کارزار
۱۲
میں حق کا شہریار صداقت کا تاجدار
اِنصاف میرا کام شرافت مرا شعار
بستی میں رنگ و نور کی خوشبو کا باغ ہوں
روشن ہے جس سے سارا جہاں وہ چراغ ہوں
۱۳
پیغمبرِ وفا ہوں رسولِ ثبات ہوں
آئینۂ کمال میں نقشِ صفات ہوں
ہوں دشمنِ گناہ، عدوئے ستم ہوں میں
لیکن وفا کے باغ میں ابرِ کرم ہوں میں
۱۴
راون کی شمعِ زیست کی لَو کو بجھا نہ دوں
کہنا نہ مجھ کو رام جو باطل مِٹا نہ دوں
سیتا چھٹیں گی خانۂ زنداں سے اِس طرح
بدلی سے آفتاب نکلتا ہے جس طرح
۱۵
ناوک چلے تو خون کے دھارے اُبل پڑے
لنکا کے بام و در سے شرارے اُبل پڑے
آخر تمام قصّۂ افسونِ شب ہوا
راون لہو میں ڈوب کے بولا غضب ہوا
۱۶
سیتا ستم کی قید سے نکلی ہیں اِس طرح
دامانِ شامِ تار سے خورشید جِس طرح
پھر چکنا چُور کاسۂ جَور و ستم ہوا
پھر سر بلند مہر و وفا کا عَلم ہوا
۱۷
پھر تیرگی کے سر کو جُھکایا ہے نور نے
پھر مات کھائی صبر و رضا سے غرور نے
دامن شفق کا خونِ شبِ غم نے بھر دیا
تاریکیوں کو نور نے پامال کر دیا
۱۸
اِنصاف و امن و خیر کے دشمن کو مار دو
ہر دور کی پکار ہے راون کو مار دو
राम रावन रजज़ – महदी नज़्मी
१
डेरा सवाद-ए ग़म ने लगाया है धूप में
ज़ुल्मत सिमट के आ गई रावन के रूप में
सामान-ए जौर ओ साज़िश-ए आज़ार कर लिया
ज़ुल्मत ने रौश्नी को गिरफ़्तार कर लिया
२
एक जौहरी ने गौहर-ए शहवार खो दिया
बातिल ने हक़ के सीने में कांटा चुभो दिया
ज़ख़्मी हुई है शान-ए ख़ुदी ग़ैरत-ए ज़मीर
इस्मत का नूर ख़ाना-ए ज़ुल्मत में है असीर
३
डेंगें ज़फ़र की ज़ुल्म ओ सितम मारता हुआ
रावन चला है राम को लल्कारता हुआ
बातिल का शहरियार हूं ज़ुल्मत का ताज्दार
दस सर हैं बीस हाथ हैं देखो मेरा वक़ार
४
मेरा मिज़ाज बर्क़ है, मेरा वुजूद आग
जब खैंचता हूं सांस तो फुंकारते हैं नाग
पीता हूं जब लहू तो बुझाता हूं तिश्नगी
लर्ज़ां है मेरे नाम की हैबत से ज़िंदगी
५
छाया हुआ हुं मैं शब-ए देजूर की तरह
गेती के दिल में पकता हूं नासूर की तरह
इस शम’अ-ए हक़ की लौ को जहां में बुझा न दूं
रावन नहीं जो राम की हस्ती मिटा न दूं
६
नामूस-ए राम क़ैद है ज़िन्दां में इस तरह
देखूं तो नूर लढता है ज़ुल्मत से किस तरह
७
बांधी प’ए जदाल ओ वेग़ा राम ने कमर
रावन ने पाई क़ुव्वत-ए इद्राक से ख़बर
लंका कि सम्त आते हैं दो शेर इस तरह
तूफ़ां उठा के ले चले कोहसार जिस तरह
८
पेशानियौं पे नूर का पट्का बंधा हुआ
जैसे के माहताब का हाला बंधा हुआ
रुख़ पे जमाल-ए शौकत-ए आदम लिये हुए
हैं इम्तज़ाज-ए शो’ला ओ शब्नम लिये हुए
९
सहरा को कोहसार को दरिया को रौंद दें
तैवर ये कह रहे हैं के लंका को रौंद दें
है नूर-ए हक़ से ज़ुल्मत-ए बातिल डरी हुई
थर्रा रही है रात के फिर रौश्नी हुई
१०
मैदान-ए जंग में हुई आरास्ता सिपाह
नक़्क़ारा-ए वेग़ा पे पढी ज़र्ब-ए बे-पनाह
फ़ौज-ए सितम में छाया है सन्नाटा सफ़ ब सफ़
है राम के जलाल की तनवीर हर तरफ़
११
दहली हुई है जंग कि दहशत से काएनात
सहमे हुए हैं मौत की हैबत से ज़ी-हयात
बारिश हुई सरौं की, पढी ख़ून की फु’आर
वो राम की रजज़ सर-ए मैदान-ए कारज़ार
१२
मैं हक़ का शहरियार, सदाक़त का ताजदार
इन्साफ़ मेरा काम, शराफ़त मेरा शे’आर
बस्ती में रंग ओ नूर कि ख़ुश्बू का बाग़ हूं
रौशन है जिस से सारा जहां वो चिराग़ हुं
१३
पैग़म्बर-ए वफ़ा हुं, रसूल-ए सबात हुं
आईना-ए कमाल में नक़्श-ए सिफ़ात हुं
हूं दुश्मन-ए गुनाह, उदू-ए सितम हुं मैं
लैकिन वफ़ा के बाग़ में अब्र-ए करम हुं मैं
१४
रावन कि शम’अ-ए ज़ीस्त की लौ को बुझा न दूं
कहना न मुझ को राम जो बातिल मिटा न दूं
सीता छुटेंगी ख़ाना-ए ज़िन्दां से इस तरह
बदली से अफ़्ताब निकल्ता है जिस तरह
१५
नावक चले तो ख़ून के धारे उबल पढे
लंका के बाम ओ दर से शरारे उबल पढे
आख़र तमाम क़िस्सा-ए अफ़्सून-ए शब हुआ
रावन लहू में डूब के बोला ग़ज़ब हुआ
१६
सीता सितम की क़ैद से निकली हैं इस तरह
दामान-ए शाम-ए तार से ख़ुर्शीद जिस तरह
फिर चिकना चूर कासा-ए जौर ओ सितम हुआ
फिर सर बलंद महर ओ वफ़ा का अलम हुआ
१७
फिर तीरगी के सर को झुकाया है नूर ने
फिर मात खाई सब्र ओ रज़ा से ग़रूर ने
दामन शफ़क़ का ख़ून-ए शब-ए ग़म ने भर दिया
तारीकियौं को नूर ने पामाल कर दिया
१८
इन्साफ़ ओ अम्न ओ ख़ैर के दुश्मन को मार दो
हर दौर की पुकार है रावन को मार दो
Click here for background and on any passage for word meanings and explanatory discussion. mehdi nazmi (1923-1987) son and grandson of shu’ara. Lived in rampur, lucknow and Ghaziabad among other places. University education in aligaRh. Writer, playwrite, shaa’er, columnist and editor. Among his many books are a 200 page poetic ode to hindustan, one book on odes to eesa masiih and a short but very well composed ramayan. ‘rajaz’ is a ‘war song’ that principal warriors sing/recite to praise themselves, their pedigree and to strike terror in the hearts of opponents. This selection is the ‘rajaz’ of raam and raavan as they face each other in battle.
1
De’ra1 savaad2-e Gham na lagaaya hai dhoop meN
zulmat3 simaT ke aa gaii raavan ke roop meN
saamaan-e jaur4 o saazish5-e aazaar6 kar liya
zulmat3 ne raushni ko giraftaar7 kar liya 1.tent, place, establishment 2.dark spot in the heart, spirit 3.darkness 4.oppression 5.conspiracy, scheme 6.cruelty 7.imprison
The spirit of darkness (evil spirit) has established itself in bright sunshine (openly). All darkness/evil is concentrated in the form of raavan. It has collected the means of oppression and made plans for cruelty. Darkness has captured light (virtue).
2
ek jauhari ne gauhar1-e shahvaar2 kho diya
baatil3 ne haq4 ke seene meN kaaNTa chubho diya
zaKhmi hue haiN shaan-e-Khudi5 Ghairat-e-zamiir6
ismat7 ka noor Khaana-e-zulmat8 meN hai asiir9 1.pearl 2.fit for royalty 3.evil 4.truth, justice 5.self-respect 6.dignity of the heart 7.virtue, purity 8.house of darkness 9.captured, imprisoned
A jeweler has lost its most precious/royal pearl (raam has lost sita). Evil (raavan) has pierced the heart of goodness (raam). Self-respect and dignity have been violated. Virtue (sita) is captured in the house of darkness (raavan).
3
DeNgeN1 zafar2 ki zulm o sitam maarta hua
raavan chala hai raam ko lalkaarta hua
baatil3 ka shahriyaar4 huN zulmat5 ka taajdaar
das sar haiN bees haath haiN dekho mera veqaar6 1.boasts 2.victory 3.evil 4.ruler 5.darkness, underworld 6.glory
Boasting of the triumph of power, raavan comes challenging raam. I am the king of the underworld, the ruler of evil. I have ten heads and twenty hands, look at my glory.
4
mera mizaaj1 barq2 hai, mera vujood3 aag
jab khaiNchta huN saaNs to phunkaarte haiN naag
piita huN jab lahu4 to bujhaata huN tishnagi5
larzaaN6 hai mere naam ki haibat7 se zindagi
1.character, nature 2.lightning 3.existence, being 4.blood 5.thirst 6.tremble 7.terror
Lightning is my nature, I am made of fire. When I breathe it is as if a dragon is hissing. I slake my thirst by drinking blood. Life trembles in terror at the mere mention of my name.
5
chhaaya hua huN maiN shab-e-dejoor1 ki tarah
geti2 ke dil meN pakta huN naasoor3 ki tarah
is sham’a-e haq4 ki lau5 ko bujha na duuN
raavan nahiN jo raam ki hasti6 miTa na duuN 1.dark night 2.earth, world 3.tumor 4.virtue, truth 5.flame 6.existence, being
I spread/engulf everything like a dark night. I grow like a festering wound in the heart of the world. I am not worthy of my name/raavan if I don’t put out the flame of the lamp of truth, obliterate the existence of raam.
6
namoos1-e raam qaid2 hai zindaaN3 meN is tarah
dekhuN to noor laRta hai zulmat4 se kis tarah 1.dignity, honour 2.captured 3.prison 4.darkness
The honour of raam is now captured in my prison. I will see how light can now do battle with darkness.
7
baandhi pa’e1 jidaal2 o veGha3 raam ne kamar
raavan ne paaii quvvat-e-idraak4 se Khabar5
laNka ki samt6 aate haiN do sher is tarah
toofaaN uTha ke le chale kohsaar7 jis tarah 1.with the intention of 2.confrontation 3.war 4.(magical) power of knowing 5.news, awareness 6.towards 7.mountains
‘kamar baandhna’ means to gird the loin, to get ready, to determine. raam girded his loins to confront raavan and make war. Through his magical powers raavan became aware that two lions (raam and lakshman) were moving towards laNka like a storm from the mountains.
8
peshaaniyauN1 pe noor ka paTka2 bandha hua
jaise ke maahtaab3 ka haala4 bandha hua
ruKh5 pe jamaal6-e shaukat-e-aadam7 liye hue
haiN imtezaaj8-e sho’la9 o shabnam10 liye hue 1.forehead, brow 2.head band 3.moon 4.halo 5.face 6.beauty 7.grandeur of humanity 8.mixture, mingling 9.flame 10.dew
A glow of light around their (raam and lakshman) heads like a halo around the moon, their faces reflecting the beauty of human nobility. They carry with them both determination/power/anger (fire) and kindness/forgiveness (dew).
9
sahra1 ko kohsaar2 ko dariya3 ko raund4 deN
taivar5 ye kah rahe haiN ke laNka ko raund deN
hai noor-e-haq6 se zulmat-e-baatil7 Dari hui
tharra8 rahi hai raat ke phir raushni hui 1.wilderness 2.mountains 3.seas 4.trample underfoot 5.posture, bearing 6.light of truth 7.darkness of evil 8.tremble
Their bearing is such that it looks like they have crossed/overcome forest, mountains and seas and are getting ready to trample laNka underfoot. The darkness of evil is afraid of the light of truth. Night trembles in fear that the light of dawn is about to emerge.
10
maidan-e juNg meN hui aaraasta1 sipaah2
naqqaara-e-veGha3 pe paRi zarb4-e be-panaah5
fauj-e-sitam6 meN chhaaya hai sannaaTa7 saf8 ba saf
hai raam ke jalaal9 ki tanviir10 har taraf 1.arraigned 2.armies 3.gong of war 4.blow 5.inescapable, powerful 6.forces of oppression 7.silence 8.line, formation 9.majesty, glory 10.light, glow
Armies arraigned in the battle-field, the gong of war is struck with a powerful blow. The forces of evil are engulfed in silence (fear) through rank and file. Utter silence reigns over the rank and file of the forces of evil. The majesty of raam glows all around.
11
dahli1 hui hai jaNg ki dahshat2 se kaa’enaat3
sahme4 hue haiN maut ki haibat5 se zi-hayaat6
baarish hui saroN ki, paRi Khoon ki phuaar
vo raam ki rajaz7 sar-e maidan-e kaarzaar8 1.terror struck 2.dread 3.creatures 4.scared 5.petrified 6.living things 7.war song 9.war
All creation is terror struck by the dread of war, living beings petrified with the fear of death. Heads rain down, blood flows and splatters all around. Such was the war song of raam in the battle field.
12
maiN haq1 ka shahriyaar2, sadaaqat3 ka taajdaar
insaaf4 mera kaam, sharaafat5 mera she’aar6
basti meN raNg o noor ki Khushbu ka baaGh huN
raushan hai jis se saara jahaaN vo charaaGh huN 1.truth, righteousness 2.king, exemplar 3.truth 4.justice 5.nobility 6.nature
I am the exemplar of truth, the king of veracity. Justice in all that I do, nobility in my nature. In the homeland of light and colour, I am the fragrance of the garden. I am the lamp that lights up the world.
13
paiGhambar-e-vafa1 huN, rasool-e-sabaat2 huN
aaiina-e kamaal3 meN naqsh-e-sifaat4 huN
huN dushman-e gunaah5, udoo6-e sitam7 huN maiN
laikin vafa ke baaGh meN abr-e karam8 huN maiN 1.messenger of faith/love 2.messenger of permanence/steadfastness/eternity 3.qualities 4.sketch of attributes 5.sin 6.enemy, opposed to 7.oppression 8.benevolence
I am a messenger of love and of the eternal (goodness, powers of god). In the mirror that reflects qualities, I am the sketch/picture of the attributes (of god) i.e. divine qualities are reflected in me. I am the enemy of sin, opposed to oppression. But in the garden of love, I am the blessed cloud of benevolence.
14
raavan ki sham’a-e zeest1 ki lau2 ko bujha na duN
kahna na mujh ko raam jo baatil3 miTa na duN
sita chhuTeNgi Khaana-e zindaaN4 se is tarah
badli5 se aaftaab6 nikalta hai jis tarah 1.life 2.flame 3.evil, injustice 4.prison 5.clouds 6.sun
My name is not raam if I do not extinguish the flame of the lamp of raavan’s life. I will erase evil/injustice from the world. sita will emerge from the prison enclosure like the sun emerges from behind the cloud.
15
naavak1 chale to Khoon ke dhaare ubal paRe
laNka ke baam2 o dar3 se shaaare4 ubal paRe
aaKhir5 tamaam6 qissa7-e afsoon-e-shab8 hua
raavan lahu meN Doob ke bola Ghazab9 hua 1.arrows 2.roof 3.doors 4.sparks, flames 5.finally 6.complete, end 7.story 8.deception of the night/falsehood/evil 9.calamity
Arrows flew causing streams of blood to flow. Flames leapt from the palaces of laNka. Finally, the story of deception of falsehood came to an end. raavan, drowning in his own blood, shouted, ‘what a calamity’.
16
sita sitam1 ki qaid2 se nikli hai is tarah
daamaan3-e shaam-e taar4 se Khurshiid5 jis tarah
phir chikna chuur kaasa6-e jaur7 o sitam1 hua
phir sar-baland8 mahr9 o vafa10 ka alam11 hua 1.oppression 2.prison 3.cloak 4.dark 5.sun 6.bowl, cup 7.cruelty 8.head held high 9.kindness, benevolence 10.faith, keeping word 11.banner, flag
sita emerged from her oppressive prison like a bright sun emerging from the cloak of the dark night. Once again, the bowl of oppression and cruelty was crushed to pieces. Once again, the flag of benevolence and faith flew high.
17
phir tiiragi1 ke sar ko jhukaaya hai noor2 ne
phir maat3 khaaii sabr4 o raza5 se Ghuroor6 ne
daaman7 shafaq8 ka Khoon-e shab-e Gham ne bhar diya
taariikiyoN9 ko noor2 ne paamaal10 kar diya 1.darkness 2.light 3.defeat 4.patience, steadfastness 5.will (of god) 6.hubris 7.hem of the robe 8.horizon 9.darkness 10.trample
Once again, light has forced darkness to bow its head. Once again steadfast belief in the will of god has defeated hubris. The hem of the robe of the horizon is filled with the blood of the night of sorrow i.e. the redness of the horizon at sunrise and the killing of evil. Light/goodness has trampled upon darkness/evil.
18
insaaf1 o amn2 o Khair3 ke dushman ko maar do
har daur4 ki pukaar hai raavan ko maar do 1.justice 2.peace 3.well being, happiness 4.age
Destroy the enemy of justice, peace and well being. Every age cries out that raavan be killed.
mehdi nazmi (1923-1987) son and grandson of shu’ara. Lived in rampur, lucknow and Ghaziabad among other places. University education in aligaRh. Writer, playwrite, shaa’er, columnist and editor. Among his many books are a 200 page poetic ode to hindustan, one book on odes to eesa masiih and a short but very well composed ramayan. ‘rajaz’ is a ‘war song’ that principal warriors sing/recite to praise themselves, their pedigree and to strike terror in the hearts of opponents. This selection is the ‘rajaz’ of raam and raavan as they face each other in battle.
1
De’ra1 savaad2-e Gham na lagaaya hai dhoop meN
zulmat3 simaT ke aa gaii raavan ke roop meN
saamaan-e jaur4 o saazish5-e aazaar6 kar liya
zulmat3 ne raushni ko giraftaar7 kar liya
1.tent, place, establishment 2.dark spot in the heart, spirit 3.darkness 4.oppression 5.conspiracy, scheme 6.cruelty 7.imprison
The spirit of darkness (evil spirit) has established itself in bright sunshine (openly). All darkness/evil is concentrated in the form of raavan. It has collected the means of oppression and made plans for cruelty. Darkness has captured light (virtue).
2
ek jauhari ne gauhar1-e shahvaar2 kho diya
baatil3 ne haq4 ke seene meN kaaNTa chubho diya
zaKhmi hue haiN shaan-e-Khudi5 Ghairat-e-zamiir6
ismat7 ka noor Khaana-e-zulmat8 meN hai asiir9
1.pearl 2.fit for royalty 3.evil 4.truth, justice 5.self-respect 6.dignity of the heart 7.virtue, purity 8.house of darkness 9.captured, imprisoned
A jeweler has lost its most precious/royal pearl (raam has lost sita). Evil (raavan) has pierced the heart of goodness (raam). Self-respect and dignity have been violated. Virtue (sita) is captured in the house of darkness (raavan).
3
DeNgeN1 zafar2 ki zulm o sitam maarta hua
raavan chala hai raam ko lalkaarta hua
baatil3 ka shahriyaar4 huN zulmat5 ka taajdaar
das sar haiN bees haath haiN dekho mera veqaar6
1.boasts 2.victory 3.evil 4.ruler 5.darkness, underworld 6.glory
Boasting of the triumph of power, raavan comes challenging raam. I am the king of the underworld, the ruler of evil. I have ten heads and twenty hands, look at my glory.
4
mera mizaaj1 barq2 hai, mera vujood3 aag
jab khaiNchta huN saaNs to phunkaarte haiN naag
piita huN jab lahu4 to bujhaata huN tishnagi5
larzaaN6 hai mere naam ki haibat7 se zindagi
1.character, nature 2.lightning 3.existence, being 4.blood 5.thirst 6.tremble 7.terror
Lightning is my nature, I am made of fire. When I breathe it is as if a dragon is hissing. I slake my thirst by drinking blood. Life trembles in terror at the mere mention of my name.
5
chhaaya hua huN maiN shab-e-dejoor1 ki tarah
geti2 ke dil meN pakta huN naasoor3 ki tarah
is sham’a-e haq4 ki lau5 ko bujha na duuN
raavan nahiN jo raam ki hasti6 miTa na duuN
1.dark night 2.earth, world 3.tumor 4.virtue, truth 5.flame 6.existence, being
I spread/engulf everything like a dark night. I grow like a festering wound in the heart of the world. I am not worthy of my name/raavan if I don’t put out the flame of the lamp of truth, obliterate the existence of raam.
6
namoos1-e raam qaid2 hai zindaaN3 meN is tarah
dekhuN to noor laRta hai zulmat4 se kis tarah
1.dignity, honour 2.captured 3.prison 4.darkness
The honour of raam is now captured in my prison. I will see how light can now do battle with darkness.
7
baandhi pa’e1 jidaal2 o veGha3 raam ne kamar
raavan ne paaii quvvat-e-idraak4 se Khabar5
laNka ki samt6 aate haiN do sher is tarah
toofaaN uTha ke le chale kohsaar7 jis tarah
1.with the intention of 2.confrontation 3.war 4.(magical) power of knowing 5.news, awareness 6.towards 7.mountains
‘kamar baandhna’ means to gird the loin, to get ready, to determine. raam girded his loins to confront raavan and make war. Through his magical powers raavan became aware that two lions (raam and lakshman) were moving towards laNka like a storm from the mountains.
8
peshaaniyauN1 pe noor ka paTka2 bandha hua
jaise ke maahtaab3 ka haala4 bandha hua
ruKh5 pe jamaal6-e shaukat-e-aadam7 liye hue
haiN imtezaaj8-e sho’la9 o shabnam10 liye hue
1.forehead, brow 2.head band 3.moon 4.halo 5.face 6.beauty 7.grandeur of humanity 8.mixture, mingling 9.flame 10.dew
A glow of light around their (raam and lakshman) heads like a halo around the moon, their faces reflecting the beauty of human nobility. They carry with them both determination/power/anger (fire) and kindness/forgiveness (dew).
9
sahra1 ko kohsaar2 ko dariya3 ko raund4 deN
taivar5 ye kah rahe haiN ke laNka ko raund deN
hai noor-e-haq6 se zulmat-e-baatil7 Dari hui
tharra8 rahi hai raat ke phir raushni hui
1.wilderness 2.mountains 3.seas 4.trample underfoot 5.posture, bearing 6.light of truth 7.darkness of evil 8.tremble
Their bearing is such that it looks like they have crossed/overcome forest, mountains and seas and are getting ready to trample laNka underfoot. The darkness of evil is afraid of the light of truth. Night trembles in fear that the light of dawn is about to emerge.
10
maidan-e juNg meN hui aaraasta1 sipaah2
naqqaara-e-veGha3 pe paRi zarb4-e be-panaah5
fauj-e-sitam6 meN chhaaya hai sannaaTa7 saf8 ba saf
hai raam ke jalaal9 ki tanviir10 har taraf
1.arraigned 2.armies 3.gong of war 4.blow 5.inescapable, powerful 6.forces of oppression 7.silence 8.line, formation 9.majesty, glory 10.light, glow
Armies arraigned in the battle-field, the gong of war is struck with a powerful blow. The forces of evil are engulfed in silence (fear) through rank and file. Utter silence reigns over the rank and file of the forces of evil. The majesty of raam glows all around.
11
dahli1 hui hai jaNg ki dahshat2 se kaa’enaat3
sahme4 hue haiN maut ki haibat5 se zi-hayaat6
baarish hui saroN ki, paRi Khoon ki phuaar
vo raam ki rajaz7 sar-e maidan-e kaarzaar8
1.terror struck 2.dread 3.creatures 4.scared 5.petrified 6.living things 7.war song 9.war
All creation is terror struck by the dread of war, living beings petrified with the fear of death. Heads rain down, blood flows and splatters all around. Such was the war song of raam in the battle field.
12
maiN haq1 ka shahriyaar2, sadaaqat3 ka taajdaar
insaaf4 mera kaam, sharaafat5 mera she’aar6
basti meN raNg o noor ki Khushbu ka baaGh huN
raushan hai jis se saara jahaaN vo charaaGh huN
1.truth, righteousness 2.king, exemplar 3.truth 4.justice 5.nobility 6.nature
I am the exemplar of truth, the king of veracity. Justice in all that I do, nobility in my nature. In the homeland of light and colour, I am the fragrance of the garden. I am the lamp that lights up the world.
13
paiGhambar-e-vafa1 huN, rasool-e-sabaat2 huN
aaiina-e kamaal3 meN naqsh-e-sifaat4 huN
huN dushman-e gunaah5, udoo6-e sitam7 huN maiN
laikin vafa ke baaGh meN abr-e karam8 huN maiN
1.messenger of faith/love 2.messenger of permanence/steadfastness/eternity 3.qualities 4.sketch of attributes 5.sin 6.enemy, opposed to 7.oppression 8.benevolence
I am a messenger of love and of the eternal (goodness, powers of god). In the mirror that reflects qualities, I am the sketch/picture of the attributes (of god) i.e. divine qualities are reflected in me. I am the enemy of sin, opposed to oppression. But in the garden of love, I am the blessed cloud of benevolence.
14
raavan ki sham’a-e zeest1 ki lau2 ko bujha na duN
kahna na mujh ko raam jo baatil3 miTa na duN
sita chhuTeNgi Khaana-e zindaaN4 se is tarah
badli5 se aaftaab6 nikalta hai jis tarah
1.life 2.flame 3.evil, injustice 4.prison 5.clouds 6.sun
My name is not raam if I do not extinguish the flame of the lamp of raavan’s life. I will erase evil/injustice from the world. sita will emerge from the prison enclosure like the sun emerges from behind the cloud.
15
naavak1 chale to Khoon ke dhaare ubal paRe
laNka ke baam2 o dar3 se shaaare4 ubal paRe
aaKhir5 tamaam6 qissa7-e afsoon-e-shab8 hua
raavan lahu meN Doob ke bola Ghazab9 hua
1.arrows 2.roof 3.doors 4.sparks, flames 5.finally 6.complete, end 7.story 8.deception of the night/falsehood/evil 9.calamity
Arrows flew causing streams of blood to flow. Flames leapt from the palaces of laNka. Finally, the story of deception of falsehood came to an end. raavan, drowning in his own blood, shouted, ‘what a calamity’.
16
sita sitam1 ki qaid2 se nikli hai is tarah
daamaan3-e shaam-e taar4 se Khurshiid5 jis tarah
phir chikna chuur kaasa6-e jaur7 o sitam1 hua
phir sar-baland8 mahr9 o vafa10 ka alam11 hua
1.oppression 2.prison 3.cloak 4.dark 5.sun 6.bowl, cup 7.cruelty 8.head held high 9.kindness, benevolence 10.faith, keeping word 11.banner, flag
sita emerged from her oppressive prison like a bright sun emerging from the cloak of the dark night. Once again, the bowl of oppression and cruelty was crushed to pieces. Once again, the flag of benevolence and faith flew high.
17
phir tiiragi1 ke sar ko jhukaaya hai noor2 ne
phir maat3 khaaii sabr4 o raza5 se Ghuroor6 ne
daaman7 shafaq8 ka Khoon-e shab-e Gham ne bhar diya
taariikiyoN9 ko noor2 ne paamaal10 kar diya
1.darkness 2.light 3.defeat 4.patience, steadfastness 5.will (of god) 6.hubris 7.hem of the robe 8.horizon 9.darkness 10.trample
Once again, light has forced darkness to bow its head. Once again steadfast belief in the will of god has defeated hubris. The hem of the robe of the horizon is filled with the blood of the night of sorrow i.e. the redness of the horizon at sunrise and the killing of evil. Light/goodness has trampled upon darkness/evil.
18
insaaf1 o amn2 o Khair3 ke dushman ko maar do
har daur4 ki pukaar hai raavan ko maar do
1.justice 2.peace 3.well being, happiness 4.age
Destroy the enemy of justice, peace and well being. Every age cries out that raavan be killed.
