For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
عظمتِ انساں ۔ بند ۲۲۔۳۲۔جوشؔ ملیح آبادی
بند ٢٢
نرم آنچوں پہ مہ و سال نے سینکا ہے اسے
چاندنی نے طبقِ سیم میں گوندھا ہے اسے
سرخ تیشوں سے شعاعوں نے تراشا ہے اسے
چھینیاں وقت کی ٹوٹی ہیں تو کھرچا ہے اسے
جوبن اپنا مہ و خورشید نے جب گھالا ہے
تب کہیں نور کے سانچے میں اسے ڈھالا ہے
بند ٢٣
مُدّتوں دایائے فِطرت نے کھلایا ہے اسے
دودھ صدیوں نے لگاتار پلایا ہے اسے
کتنے بپھرے ہوے دھاروں نے ترایا ہے اسے
کتنی صبحوں کے تسلسل نے جگایا ہے اسے
کتنے قرنوں کی مشقّت نے اُجالا ہے اسے
خون تھوکا ہے عناصر نے تو پالا ہے اسے
بند ٢٤
ظلمت و نور،گلُ و خار، سُروُد و غوغا
آب و آتش، خزف و برگ، سراب و دریا
پا بہ گِل کوہ، رواں نہر، پر افشاں صحرا
چمپئی دھوپ، سیۂ ابر، گلابی جاڑا
اِن سب اضداد نے مِل جل کے سنوارا ہے اِسے
خاک نے کتنے جتن کر کے نکھارا ہے اِسے
بند ٢٥
اسکو جھولے میں جھلایا ہے صبا نے برسوں
لوریاں دیں ہیں سمندر کی ہوا نے برسوں
اسکو پروان چڑھایا ہے فضا نے برسوں
اسکو چوما ہے لبِ ارض و سما نے برسوں
خاکِ گرداں کی پسینے سے نسیں بھیگی ہیں
تب کہیں خیر سے انساں کی مسیں بھیگی ہیں
بند ٢٦
اسکے انفاس سے رخسارِ تمدّن پہ شباب
اسکی آواز سے گلزارِ ترنّم شاداب
اسکے ادراک کی چُٹکی میں دو عالم کی نقاب
اسکی پلکوں کی جھپک ارض و سما کی مضراب
خاک پر زمزمہِ نہرِ جناں ہے انساں
دہنِ لیلیِ عالم میں زباں ہے انساں
بند ٢٧
مرغزار و چمن و وادی و کوہ و صحرا
سبزہ و شبنم و ریحان و گل و سرو و صبا
ذرّہ و اختر و مہر و مہ و دشت و دریا
سب یہ گونگے ہیں اُٹھائے ازلی سنّاٹا
گرہِ ارض و سما کھول رہا ہے انساں
اس خموشی میں فقط بول رہا ہے انساں
بند ٢٨
آدمی صاحبِ گیتا و زبور و قرآں
کفر ہے اسکی صباحت تو ملاحت ایماں
بانیِ دیر و حرم واضعِ ناقوس و اذاں
خالقِ احرمن و واجدِ حرفِ یزداں
یہ جو عیب و ہنر و زِشتی و زیبائی ہے
فقط انسان کی ٹوٹی ہوی انگڑائی ہے
بند ٢٩
دوزخِ دہر میں گلزارِ جِناں ہے انساں
حلقۂ زلف و خمِ آبِ رواں ہے انساں
جنبشِ نبضِ مکاں، روحِ زماں ہے انساں
خاک ہے تاج محل، شاہ جہاں ہے انساں
حاکمِ کون و مکاں، ناظمِ دوراں انساں
خاک اک رحلِ سبُک سیر ہے قرآں اِنساں
بند ٣٠
اسکے انفاس سے خوشبو میں روانی آئی
خامشی کو روِشِ زمزمہ خوانی آئی
آ گ درشن کو لئے تھال میں پانی آئی
اس نے دیکھا تو زلیخا پہ جوانی آئی
اسکی آواز نے درہائے ادا کھول دئے
طور سے بن نہ پڑا بندِ قبا کھول دئے
بند ٣١
آدمی حافط و خیّام و انیس و عرفی
غالب و مومن و فردوسی و میر و سعدی
خسرو و رومی و عطّار و جنید و شبلی
یونس و یوسف و یعقوب و سلیمان و علی
خطبہ حضرتِ خلاق کا ممبر انساں
انتہا یہ کہ محمّد سا پیمبر انساں
अज़्मत-ए इन्सां – २२-३१ – जोश मलीहाबादी
बन्द २२
नर्म आंचों पे मह ओ साल ने सेंका है इसे
चांदनी ने तबक़-ए सीम में गूंधा है इसे
सुर्ख़ तीशों से शुआओं ने तराशा है इसे
छेनियां वक़्त की टूटी हैं तो खिर्चा है इसे
जोबन अपना मह ओ ख़ुर्शीद ने जब घाला है
तब कहीं नूर के सांचे में इसे ढाला है
बन्द २३
मुद्दतों दाया-ए फ़ित्रत ने खिलाया है इसे
दूध सदियों ने लगातार पिलाया है इसे
कितने बिफ्रे हुए धारों ने तराया है इसे
कितनी सुबहों के तसलसुल ने जगाया है इसे
कितने क़र्नौं की मशक़्क़त ने उजाला है इसे
ख़ून थूका है अनासर ने तो पाला है इसे
बन्द २४
ज़ुल्मत ओ नूर, गुल ओ ख़ार, सुरूद ओ ग़ोग़ा
आब ओ आतिश, ख़ज़फ़ ओ बर्ग, सराब ओ दर्या
पा बा गिल कोह, रवां नहर, पर अफ़्शां सेहरा
चम्पई धूप, सियाह अब्र, गुलाबी जाढा
इन सब अज़्दाद ने मिल जुल के संवारा है इसे
ख़ाक ने कितने जतन कर के निखारा है इसे
बन्द २५
इसको झूले में झुलाया है सबा ने बरसों
लोरियां दीं हैं समंदर की हवा ने बरसों
इसको पर्वान चढ़ाया है फ़िज़ा ने बरसों
इसको चूमा है लब-ए अर्ज़ ओ समा ने बरसों
ख़ाक-ए गरदां की पसीने से नसें भीगी हैं
तब कहीं ख़ैर से इन्सां की मसें भीगी हैं
बन्द २६
इसके अन्फ़ास से रुख़्सार-ए तमद्दुन पे शबाब
इसकी आवाज़ से गुल्ज़ार-ए तरन्नुम शादाब
इसके इद्राक की चुटकी में दो आलम की नक़ाब
इसकी पलकों की झपक अर्ज़ ओ समा की मिज़्राब
ख़ाक पर ज़म्ज़मा-ए नहर-ए जिनां है इन्सां
दहन-ए लैली-ए आलम में ज़बां है इन्सां
बन्द २७
मर्ग़्ज़ार ओ चमन ओ वादी ओ कोह ओ सहरा
सब्ज़ा ओ शबनम ओ रेहान ओ गुल ओ सर्व ओ सबा
ज़र्रा ओ अख़्तर ओ महर ओ मह ओ दश्त ओ दर्या
सब ये गूंगे हैं उठाए अज़ली सन्नाटा
गिरह-ए अर्ज़ ओ समा खोल रहा है इन्सां
इस ख़मोशी में फ़क़त बोल रहा है इन्सां
बन्द २८
आदमी साहब-ए गीता ओ ज़ुबूर ओ क़ुर’आं
कुफ़्र है इसकी सबाहत तो मलाहत ईमां
बानी-ए दैर ओ हरम, वाज़’अ-ए नाक़ूस ओ अज़ाँ
ख़ालक़-ए अहर्मन ओ वाजद-ए हर्फ़-ए यज़्दां
ये जो ऐब ओ हुनर ओ ज़िश्ती ओ ज़ेबाई है
फ़क़त इंसान की टूटी हुई अंग्ढाई है
बन्द २९
दोज़ख़-ए दहर में गुल्ज़ार-ए जिनां है इन्सां
हल्क़ा-ए ज़ुल्फ़ ओ ख़म-ए आब-ए रवां है इन्सां
जुन्म्बिश-ए नब्ज़-ए मकां, रूह-ए ज़मां है इन्सां
ख़ाक है ताज महल, शाह जहाँ है इन्सां
हाकम-ए कौन ओ मकां, नाज़िम-ए दौरां इन्सां
ख़ाक एक रहल-ए सुबुकसेर है, क़ुर’आं इन्सां
बन्द ३०
इसके अन्फ़ास से ख़ुशबू में रवानी आई
ख़ामुशी को रविश-ए ज़मज़मा ख़्वानी आई
आग दर्शन को लिए थाल में पानी आई
इसने देखा तो ज़ुलैख़ा पे जवानी आई
इसकी आवाज़ ने दरहा-ए अदा खोल दिए
तूर से बन न पड़ा बंद-ए क़बा खोल दिए
बन्द ३१
आदमी हाफ़ज़ ओ ख़य्याम ओ अनीस ओ उर्फ़ी
ग़ालिब ओ मोमिन ओ फ़िर्दौसी ओ मीर ओ सादी
ख़ुसरव ओ रूमी ओ अत्तार ओ जुनैद ओ शिबली
यूनुस ओ यूसुफ़ ओ याक़ूब ओ सुलेमान ओ अली
ख़ुत्बा-ए हज़्रत-ए ख़ल्लाक़ का मिम्बर इन्सां
इन्तहा ये के मोहम्मद सा पैअम्बर 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”.
22
narm aaNchoN pe mah o saal1 ne seNka2 hai ise
chandni ne tabaq-e seem3 meN goondha4 hai ise
surKh5 teeshoN6 se shuaoN7 ne tarasha8 hai ise
chheniaN9 vaqt ki TooTi haiN to khircha10 hai ise
joban11 apna mah o Khurshid12 ne jab ghaala13 hai
tab kaheeN noor ke saaNche14 meN ise Dhaala15 hai 1.months, years (time) 2.baked 3.silver platter 4.knead 5.red 6.pick-axe 7.ray of light 8.carved 9.chisel 10.scratched, carved 11.apex of youth, metaphorically, breasts 12.moon and sun 13.destroy, 14.mould 15.cast
Time has baked him carefully over gentle fires. The moon kneaded his dough on her silver platter to fashion him. Rays of light have sculpted his form with bright picks. Many a chisel of time was used up to whittle him. The moon and sun have given of their bosom only then has man been cast into shape.
23
muddatoN1 daaya-e-fitrat2 ne khilaaya hai ise
doodh sadiyoN ne lagataar pilaaya hai ise
kitne baphre3 hue dhaaron ne taraaya4 hai ise
kitni subhoN ke tasalsul5 ne jagaaya hai ise
kitne qarnoN6 ki mashaqqat7 ne ujaala8 hai ise
Khoon thooka hai anasir9 ne to paala hai ise 1.long time 2.nurse of nature 3.roaring 4.quenched thirst 5.continuity 6.millennia 7.hard work 8.lighted up (raised) 9.elements
Nature has nursed him for ages. Centuries have nurtured him constantly. Many roaring springs have slaked his thirst. How many dawns have attended to his waking up. Many millenia have worked hard to raise him. The elements have bled just to nurture him
24
zulmat o noor1, gul o Khaar2, surood o GhoGha3
aab o aatish4, Khazaf o barg5, saraab o darya6
paa ba gil koh7, ravaaN nahr8, par afshaaN sehra9
champa’ee dhoop10, siyah abr11, gulaabi jaaRa12
in sub azdaad13 ne mil jul ke saNwaara hai ise
Khaak14 ne kitne jatan kar ke nikhaara hai ise 1.darkness and light 2.flower and thorn 3.gentle sarod and loud trumpet 4.water and fire 5.pebble and leaf i.e.barren and fertile land 6.mirage desert and river/lake 7.firmly planted 8.flowing river 9.sunlit desert 10.silvery sunlight 11.dark clouds 12.rose coloured or extreme cold 13.opposites 14.dust or earth
Light and dark, thorn and flower, gentle sarod and loud trumpet. Water and fire, rock and leaf, mirage and river. Abiding hills, flowing springs, bright deserts. Silvery sunlight, dark clouds, extreme cold. All the opposites have worked together to shape him. The earth has worked hard to give him life.
25
isko jhoole meN jhulaaya hai saba1 ne barsoN
loriyaN diiN haiN samandar ki hava ne barsoN
isko parvaan chaRhaaya2 hai fiza3 ne barsoN
isko chooma hai lab-e arz o sama4 ne barsoN
Khaak-e gardaaN5 ki paseene se naseN6 bheegi haiN
tab kahiN Khair7 se insaaN ki maseN bheegi8 haiN 1.morning breeze 2.brought to maturity 3.breeze 4.lips of earth and sky 5.dust of wandering 6.veins 7.well being 8.moist sideburns metaphor for coming of age
The morning breeze has rocked his cradle for years. The ocean breeze has sung lallabies for centuries. Air has worked to bring him to fruition. The lips of the earth and sky have kissed him. After much sweating through the dust of wandering at long last has man come to maturity.
26
isko jhoole meN jhulaaya hai saba1 ne barsoN
loriyaN diiN haiN samandar ki hava ne barsoN
isko parvaan chaRhaaya2 hai fiza3 ne barsoN
isko chooma hai lab-e arz o sama4 ne barsoN
Khaak-e gardaaN5 ki paseene se naseN6 bheegi haiN
tab kahiN Khair7 se insaaN ki maseN bheegi8 haiN 1.morning breeze 2.brought to maturity 3.breeze 4.lips of earth and sky 5.dust of wandering 6.veins 7.well being 8.moist sideburns metaphor for coming of age
The morning breeze has rocked his cradle for years. The ocean breeze has sung lallabies for centuries. Air has worked to bring him to fruition. The lips of the earth and sky have kissed him. After much sweating through the dust of wandering at long last has man come to maturity.
27
marGhzaar1 o chaman o vaadi2 o koh3 o sehra4
sabza5 o shabnam6 o rehaan7 o gul8 o sarv9 o saba10
zarra11 o aKhtar12 o mahr13 o mah14 o dasht15 o darya16
sab ye gooNge17 haiN uThaae azali sannaaTa18
girah19-e arz o sama20 khol raha hai insaaN
is Khamoshi meN faqat bol raha hai insaaN 1.green field, meadow 2.valley 3.mountain, hill 4.desert 5.greenery 6.dew 7.basil 8.rose 9.cypress 10.morning breeze 11.particle (of dust), metaphorically, diamond 12.stars 13.sun 14.moon 15.desert, dry 16.river, moist 17.dumb, inanimate 18.eternal silence 19.knot, puzzle 20.earth and sky (and everything in between), universe
Meadows, gardens, valleys, hills and deserts. Greenery, dew, flavour, rose, cypress, breeze. Diamonds, stars, sun, moon, wilderness, rivers. All these are lifeless in eternal silence. It is man that resolves the puzzle of creation. It is man alone who breaks this stillness. Again, the “simple” musical listing of beautiful things creates a wonderful effect in the original which simply cannot be recreated in the translation.
28
aadmi sahib1-e geeta o zuboor2 o qur’aaN
kufr hai iski sabaahat3 to malaahat4 eemaaN
baani5-e dair o haram6, vaaza7-e naaqoos8 o azaaN9
Khaaliq10-e ahrman o vajid-e harf-e yazdaaN11
ye jo ayb12 o hunar13 o zishti14 o zebaai15 hai
faqat insaan ki TooTi hui angRaai hai16 1.owner 2.Zoroastrian book 3.whiteness, fairness 4.darkness 5.founder 6.temple, mosque 7.one who gives shape to 8.shankh (blowing shankh is to for prayer) 9.call to prayer 10.creator, inventor 11.Zoroastrian evil spirit and god 12.defect 13.talent 14.ugliness 15.beauty 16.incomplete yawn or stretching
Man, the author of the Geeta, Torah and the Quraan. He defines the light and dark shades of right and wrong. Founder of the temple and mosque, architect of the shankh and the aza’an. Creator of satan and writer of the word of god. All the evil and good, the ugliness and beauty is nothing but the workings of man, still incomplete (TooTi hui aNgRaaii). There is more to come.
29
dozaKh1-e dahr2 meN gulzaar-e jinaaN3 hai insaaN
halqa-e zulf4 o Kham-e aab-e ravaN5 hai insaaN
junmbish-e nabz-e makaaN6, rooh-e zamaaN7 hai insaaN
Khaak8 hai taj mahal, shah jahaN hai insaaN
hakim9-e kaun o makaaN, nazim10-e dauraaN11 insaaN
Khaak ek rahl12-e subuk ser13 hai quraaN insaaN 1.hell 2.this world 3.garden of heaven 4.curls of tresses 5.bend in the river 6.throbbing of earth’s veins (makaaN- metaphor for earth) 7.spirit of time 8.dust/earth 9.ruler 10.administrator, ruler 11.present times 12.book stand (usually for Quraan) 13.little valu
Man is the garden of paradise in this hellish world. He is the beauty of curly tresses, the bend in rivers, the pulse of this earth, the spirit of times. If the Taj is clay, Man is Shah Jahan i.e.man shapes the earth like Shah Jahan shaped the Taj Mahal. The lord of time and space, the ruler of the times. This earth a mere a book stand, Man the Qura’an.
30
is ke anfaas1 se Khushbu meN ravaani2 aaee
Khamushi ko ravish3-e zamzama-Khwaani4 aaee
aag darshan5 ko liye thaal men paani aaee
isne dekha to zuleiKha6 pe javaani aaee
iski aavaaz ne dar-ha7-e ada8 khol diye
toor9 se ban na paRa10 band-e qaba11 khol diye 1.breathing 2.flow 3.way, walking style, speed, skill 4.playing music 5.to see, and pay respects 6.beautiful Egyptian princess 7.doors 8.style (sensuous) 9.Mount toor or Sinai 10.could not contain/restrain itself 11.ties of robe
It is his breath that spreads fragrance. Silence learnt to flow with the gait of music (because of him). Fire brought offerings in a platter, to pay homage. His sight gave youth and beauty to Zuleikha. His voice opened doors of a thousand styles. Toor could not contain itself and disrobed for him. In this stanza also, male-centricity comes to the fore. Zuleikha is the epitome of feminine beauty. The implication here is that this “beauty” is “beautiful” only because man is here to observe it.
31
aadmi hafiz1 o Khayyaam2 o anis3 o urfi4
Ghalib5 o momin6 o firdausi7 o mir8 o saadi9
Khusro10 o rumi11 o attar12 o junaid13 o shibli14
yunus15 o yusuf16 o yaqoob17 o suleiman18 o ali19
Khutba20-e hazrat-e Khallaq21 ka mimbar22 insaaN
inteha ye ke mohammed sa paiamber23 insaaN 1-14.names of philosophers and/or poets are listed by Josh as exemplars of human achievement 15-18.Biblical/Quraanic prophets, also exemplary humans 19.Ali ibn-e Abu Taalib – cousin and son-in-law of Mohammed 20.sermon, speech 21.creator/god 22.pulpit, platform 23.messenger
Man is Hafiz, Khayyam, Anis and Urfi, Ghalib, Momin, Firdausi, Mir and Saadi, Khusro, Rumi, Attar, Junaid and Shibli, Jonah, Joseph, Jacob, Solomon and Ali. Man is the pulpit from where god speaks and yes, even a messenger like Mohammed is 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 22
narm aaNchoN pe mah o saal1 ne seNka2 hai ise
chandni ne tabaq-e seem3 meN goondha4 hai ise
surKh5 teeshoN6 se shuaoN7 ne tarasha8 hai ise
chheniaN9 vaqt ki TooTi haiN to khircha10 hai ise
joban11 apna mah o Khurshid12 ne jab ghaala13 hai
tab kaheeN noor ke saaNche14 meN ise Dhaala15 hai
1.months, years (time) 2.baked 3.silver platter 4.knead 5.red 6.pick-axe 7.ray of light 8.carved 9.chisel 10.scratched, carved 11.apex of youth, metaphorically, breasts 12.moon and sun 13.destroy, 14.mould 15.cast
Time has baked him carefully over gentle fires. The moon kneaded his dough on her silver platter to fashion him. Rays of light have sculpted his form with bright picks. Many a chisel of time was used up to whittle him. The moon and sun have given of their bosom only then has man been cast into shape.
Stanza 23
muddatoN1 daaya-e-fitrat2 ne khilaaya hai ise
doodh sadiyoN ne lagataar pilaaya hai ise
kitne baphre3 hue dhaaron ne taraaya4 hai ise
kitni subhoN ke tasalsul5 ne jagaaya hai ise
kitne qarnoN6 ki mashaqqat7 ne ujaala8 hai ise
Khoon thooka hai anasir9 ne to paala hai ise
1.long time 2.nurse of nature 3.roaring 4.quenched thirst 5.continuity 6.millennia 7.hard work 8.lighted up (raised) 9.elements
Nature has nursed him for ages. Centuries have nurtured him constantly. Many roaring springs have slaked his thirst. How many dawns have attended to his waking up. Many millenia have worked hard to raise him. The elements have bled just to nurture him.
Stanza 24
zulmat o noor1, gul o Khaar2, surood o GhoGha3
aab o aatish4, Khazaf o barg5, saraab o darya6
paa ba gil koh7, ravaaN nahr8, par afshaaN sehra9
champa’ee dhoop10, siyah abr11, gulaabi jaaRa12
in sub azdaad13 ne mil jul ke saNwaara hai ise
Khaak14 ne kitne jatan kar ke nikhaara hai ise
1.darkness and light 2.flower and thorn 3.gentle sarod and loud trumpet 4.water and fire 5.pebble and leaf i.e.barren and fertile land 6.mirage desert and river/lake 7.firmly planted 8.flowing river 9.sunlit desert 10.silvery sunlight 11.dark clouds 12.rose coloured or extreme cold 13.opposites 14.dust or earth
Light and dark, thorn and flower, gentle sarod and loud trumpet. Water and fire, rock and leaf, mirage and river. Abiding hills, flowing springs, bright deserts. Silvery sunlight, dark clouds, extreme cold. All the opposites have worked together to shape him. The earth has worked hard to give him life.
Stanza 25
isko jhoole meN jhulaaya hai saba1 ne barsoN
loriyaN diiN haiN samandar ki hava ne barsoN
isko parvaan chaRhaaya2 hai fiza3 ne barsoN
isko chooma hai lab-e arz o sama4 ne barsoN
Khaak-e gardaaN5 ki paseene se naseN6 bheegi haiN
tab kahiN Khair7 se insaaN ki maseN bheegi8 haiN
1.morning breeze 2.brought to maturity 3.breeze 4.lips of earth and sky 5.dust of wandering 6.veins 7.well being 8.moist sideburns metaphor for coming of age
The morning breeze has rocked his cradle for years. The ocean breeze has sung lallabies for centuries. Air has worked to bring him to fruition. The lips of the earth and sky have kissed him. After much sweating through the dust of wandering at long last has man come to maturity.
Stanza 26
iske anfaas1 se ruKhsaar2-e tamaddun3 pe shabaab4
iski avaaz se gulzaar-e tarannum5 shadaab6
iske idraak7 ki chuTki meN do aalam8 ki naqaab9
iski palkoN ki jhapak arz o samaa10 ki mizraab11
Khaak12 par zamzama13-e nahr-e jinaaN14 hai insaaN
dahn-e laili15-e aalam meN zabaaN hai insaaN
1.breaths 2.cheeks, face 3.culture 4.youth, vigour 5.garden of music 6.fulfilled, happy 7.wisdom 8.two worlds, here and hereafter 9.veil, secrets 10.earth and sky 11.playing musical strings 12.dust, earth 13.gurgling of the Zam Zam spring, music 14.spring of paradise 15.mouth of Laila
His breath gives youth to the face of culture. His voice makes the garden of music verdant. His wisdom holds the veil of the worlds in its fingertips. He plucks the strings of the earth and sky with his eyelashes. Man is the gurgling of the spring of paradise on this earth. The universe is a damsel and man is her tongue that speaks. To hold the veil in the finger tips is to be able to unveil the damsel. Thus “do aalam” – both worlds, the here and the hereafter are likened to a damsel. The “idraak” – comprehension, understanding, knowledge of man holds the veil of the here and hereafter in its fingertips – able to unveil, explain it. Also, the “mizraab” is the pluck worn on the finger to play music (on a stringed instrument). Man’s eyelashes are likened to the mizraab that plays music on the earth and sky.
Stanza 27
marGhzaar1 o chaman o vaadi2 o koh3 o sehra4
sabza5 o shabnam6 o rehaan7 o gul8 o sarv9 o saba10
zarra11 o aKhtar12 o mahr13 o mah14 o dasht15 o darya16
sab ye gooNge17 haiN uThaae azali sannaaTa18
girah19-e arz o sama20 khol raha hai insaaN
is Khamoshi meN faqat bol raha hai insaaN
1.green field, meadow 2.valley 3.mountain, hill 4.desert 5.greenery 6.dew 7.basil 8.rose 9.cypress 10.morning breeze 11.particle (of dust), metaphorically, diamond 12.stars 13.sun 14.moon 15.desert, dry 16.river, moist 17.dumb, inanimate 18.eternal silence 19.knot, puzzle 20.earth and sky (and everything in between), universe
Meadows, gardens, valleys, hills and deserts. Greenery, dew, flavour, rose, cypress, breeze. Diamonds, stars, sun, moon, wilderness, rivers. All these are lifeless in eternal silence. It is man that resolves the puzzle of creation. It is man alone who breaks this stillness. Again, the “simple” musical listing of beautiful things creates a wonderful effect in the original which simply cannot be recreated in the translation.
Stanza 28
aadmi sahib1-e geeta o zuboor2 o qur’aaN
kufr hai iski sabaahat3 to malaahat4 eemaaN
baani5-e dair o haram6, vaaza7-e naaqoos8 o azaaN9
Khaaliq10-e ahrman o vajid-e harf-e yazdaaN11
ye jo ayb12 o hunar13 o zishti14 o zebaai15 hai
faqat insaan ki TooTi hui angRaai hai16
1.owner 2.Zoroastrian book 3.whiteness, fairness 4.darkness 5.founder 6.temple, mosque 7.one who gives shape to 8.shankh (blowing shankh is to for prayer) 9.call to prayer 10.creator, inventor 11.Zoroastrian evil spirit and god 12.defect 13.talent 14.ugliness 15.beauty 16.incomplete yawn or stretching
Man, the author of the Geeta, Torah and the Quraan. He defines the light and dark shades of right and wrong. Founder of the temple and mosque, architect of the shankh and the aza’an. Creator of satan and writer of the word of god. All the evil and good, the ugliness and beauty is nothing but the workings of man, still incomplete (TooTi hui aNgRaaii). There is more to come.
Stanza 29
dozaKh1-e dahr2 meN gulzaar-e jinaaN3 hai insaaN
halqa-e zulf4 o Kham-e aab-e ravaN5 hai insaaN
junmbish-e nabz-e makaaN6, rooh-e zamaaN7 hai insaaN
Khaak8 hai taj mahal, shah jahaN hai insaaN
hakim9-e kaun o makaaN, nazim10-e dauraaN11 insaaN
Khaak ek rahl12-e subuk ser13 hai quraaN insaaN
1.hell 2.this world 3.garden of heaven 4.curls of tresses 5.bend in the river 6.throbbing of earth’s veins (makaaN- metaphor for earth) 7.spirit of time 8.dust/earth 9.ruler 10.administrator, ruler 11.present times 12.book stand (usually for Quraan) 13.little value
Man is the garden of paradise in this hellish world. He is the beauty of curly tresses, the bend in rivers, the pulse of this earth, the spirit of times. If the Taj is clay, Man is Shah Jahan i.e.man shapes the earth like Shah Jahan shaped the Taj Mahal. The lord of time and space, the ruler of the times. This earth a mere a book stand, Man the Qura’an.
Stanza 30
is ke anfaas1 se Khushbu meN ravaani2 aaee
Khamushi ko ravish3-e zamzama-Khwaani4 aaee
aag darshan5 ko liye thaal men paani aaee
isne dekha to zuleiKha6 pe javaani aaee
iski aavaaz ne dar-ha7-e ada8 khol diye
toor9 se ban na paRa10 band-e qaba11 khol diye
1.breathing 2.flow 3.way, walking style, speed, skill 4.playing music 5.to see, and pay respects 6.beautiful Egyptian princess 7.doors 8.style (sensuous) 9.Mount toor or Sinai 10.could not contain/restrain itself 11.ties of robe
It is his breath that spreads fragrance. Silence learnt to flow with the gait of music (because of him). Fire brought offerings in a platter, to pay homage. His sight gave youth and beauty to Zuleikha. His voice opened doors of a thousand styles. Toor could not contain itself and disrobed for him. In this stanza also, male-centricity comes to the fore. Zuleikha is the epitome of feminine beauty. The implication here is that this “beauty” is “beautiful” only because man is here to observe it.
Stanza 31
aadmi hafiz1 o Khayyaam2 o anis3 o urfi4
Ghalib5 o momin6 o firdausi7 o mir8 o saadi9
Khusro10 o rumi11 o attar12 o junaid13 o shibli14
yunus15 o yusuf16 o yaqoob17 o suleiman18 o ali19
Khutba20-e hazrat-e Khallaq21 ka mimbar22 insaaN
inteha ye ke mohammed sa paiamber23 insaaN
1-14.names of philosophers and/or poets are listed by Josh as exemplars of human achievement 15-18.Biblical/Quraanic prophets, also exemplary humans 19.Ali ibn-e Abu Taalib – cousin and son-in-law of Mohammed 20.sermon, speech 21.creator/god 22.pulpit, platform 23.messenger
Man is Hafiz, Khayyam, Anis and Urfi, Ghalib, Momin, Firdausi, Mir and Saadi, Khusro, Rumi, Attar, Junaid and Shibli, Jonah, Joseph, Jacob, Solomon and Ali. Man is the pulpit from where god speaks and yes, even a messenger like Mohammed is Man.
