Click here for background and on any passage for word meanings and explanatory discussion. sardar karnail siNgh panchhi (1932-xxxx) gujranvala (now in pakistan). He composed extensively in panjaabi, hindi and urdu and wrote a few songs for movies. He inherited the talent/passion for poetry from his father who learnt it at grandfather’s knee. At school he learnt panjabi, urdu and later faarsi. They had to move to India (rajasthan) in 1947 where he composed in hindi and panjabi. The family moved to rae bareilly in 1962 and he started composing in urdu. He had 6 manuscripts ready in hindi and panjabi to which he added seven in urdu. When his son started a publishing business, he gave his manuscripts to him but his son’s business, their home and all his manuscripts were looted and burnt to the ground in 1984. The family moved to ludhiana. He continued to write and publish as he went along. By 2015 there were 22 collections published with more to come. He continued to write with great love of communal harmony and devotion to figures of other faiths. This composition is linked to karbal katha on the kaaba kaashi page.
1
laaii hai aisa raNg shahaadat¹ husain ki
sadiyoN² se hai diloN pe hukoomat³ husain ki    1.martyrdom 2.centuries 3.reign
This has reference to the story of karbala where husain stand against oppression is used as a symbol of resistance against arbitrary rule. husain was killed taking a stand, knowing full well that he was going to be killed. ‘raNg laana’ as an expression means bring about an effect. Thus, the martyrdom of husain has brought about such an effect that it has been reigning over hearts for centuries.
2
Khushboo ka raNg kya hai koii kya bataa’ega
poochho to maiN bataauN haqiiqat¹ husain ki    1.truth, reality
Fragrance is something that cannot be seen and its ‘colour’ cannot be described. ‘raNg’ also means character/nature. Here the poet considers the character of husain to be like fragrance – that can be felt but cannot be seen/described. Ask me and I will tell you the reality of husain. No one else can describe it, he claims.
3
meri nazar¹ ke saamne baaGh-e husain hai
har phool har kali² pe hai raNgat husain ki   1.eyes, sight 2.bud
By ‘baaGh-e husain’ he probably means the followers/companions and family of husain. He uses ‘flowers’ and ‘buds’ as symbols for individuals in the group. Every one of them has the same character as husain … steadfast and resolute.
4
kahne ko saa’ebaaN¹ hai zamiiN par ye aasmaaN
laikin ye kaa’enaat² pe hai chhat husain ki    1.cover, protection 2.universe
We say that the sky covers the earth, provides it with loving protection. But it is husain that covers/protects the universe i.e., his example is universal.
5
jo pasta-qad¹ haiN aur haiN paimaane² bhi Ghalat³
naapeNge⁴ kis tarah⁵ se vo qaamat⁶ husain ki    1.short stature 2.measurement tools 3.wrong 4.measure, assess 5.which way/method 6.height/stature
Those that are short of stature and do not have the right measurement tools, how can they assess the stature of husain. Stature here symbolizes strength of character.
6
har daur¹ meN yaziid² bhi hoNge hazaar-ha
har daur meN rahegi zaruurat³ husain ki     1.age, times 2.symbol of oppression in the story of karbala 3.need
The story of karbala is used as a symbol of resistance and steadfast resolve even in the face of certain death. husain symbolizes steadfast resolve and yaziid is a symbol of oppression. Thus, there will be thousands of oppressors in every age. Every age will need a husain.
7
vahm¹ o gumaaN² bhi tha kabhi aye shimr³ ye tujhe
maaregi aisi maut⁴ ibaadat⁵ husain ki     1.suspicion, inkling 2.supposition 3.husain’s killer 4.death 5.prayer
‘shimr’ was one of the commanders in yaziid’s army. It is thought that he personally killed husain and beheaded him, taking advantage of the time when he had paused battle to offer namaaz/prayers. Convention would have required everyone to stop fighting to do the same. But shimr did not, and killed husain during prayer. It is reported that shimr met an ignonimous death within a few months of the battle of karbala. The poet attributes his death to his dishonourable act in battle. Thus, did you suspect, even in your wildest imagination, O shimr, that you will meet such an ignonimous death because of violating the namaaz/prayer of husain.
8
vo bad-nasiib¹ haiN unheN maiN aur kya kahuN
jin ko na raas² aaii imaamat³ husain ki     1.unfortunate 2.agreeable 3.leadership
They are unfortunate, what else can I say about them, who do not find the leadership of husain agreeable.
9
beTe ka Gham bahut sahi, panchhi¹ magar na ro
aaNsu haiN tere paas amaanat² husain ki    1.pen-name of the poet 2.given for safekeeping
There is a tradition among the shia community that whenever there is a death in the family, they invoke husain’s death and/or the death of his family and followers in karbala. The tradition implies that all tears should be shed in sorrow of them and not in personal sorrow for the loss of a loved one. It seems that the poet has picked up on that tradition. His son died young before him. It was a great personal loss. Here he says … O panchhi, the sorrow of the loss of your son may be great, but do not cry. Your tears are reserved for the sorrow of husain’s death.