idhar bhi diivaane-anand narain mulla

اِدھر بھی دیوانے ۔ آنند نارائن مُلّا

۱

جُنوُں کا دور ہے کِس کِس کو جائیں سمجھانے

اِدھر بھی ہوش کے دشمن اُدھر بھی دیوانے

۲

کرم، کرم ہے تو ہے فیضِ عام اُس کا شِعار

یہ دشت ہے وہ گُلِستاں سحاب کیا جانے

۳

کسی میں دم نہیں اہلِ سِتم سے کچھ بھی کہے

سِتم زدوں کو ہر اِک آ رہا ہے سمجھانے

۴

بشر کے ذوقِ پرستِش نے خود کئے تخلیق

خدا‌ و کعبہ کہیں اور کہیں صنم خانے

۵

اُلجھ کے رہ گئی حُسنِ‌ نقاب میں جو نظر

وہ حسنِ جلوۂ زیرِ نقاب کیا جانے

۶

اِس اِرتقائے تمدّن کو کیا کہوں ملاؔ

ہیں شمعیں شوخ تر آوارہ تر ہیں پروانے

इधर भी दीवाने – आनंद नारायन मुल्ला

जुनूँ का दौर है किस किस को जाएँ समझाने

उधर भी होश के दुश्मन इधर भी दीवाने

करम करम है तो है फ़ैज़-ए आम इस का शे’आर

ये दश्त है वो गुलिस्ताँ सहाब क्या जाने

किसी में दम नहीं अहल-ए सितम से कुछ भी कहे

सितम-ज़दों को हर एक आ रहा है समझाने

बशर के ज़ौक़-ए परस्तिश ने ख़ुद किए तख़्लीक़

ख़ुदा-ओ-का’बा कहीं और कहीं सनम-ख़ाने

उलझ के रह गई हुस्न-ए-नक़ाब में जो नज़र

वो हुस्न-ए जल्वा-ए ज़ेर-ए नक़ाब क्या जाने

इस इर्तेक़ा-ए तमद्दुन को क्या कहूँ मुल्ला

हैं शमएँ शोख़-तर आवारा-तर हैं परवाने

Click here for background and on any passage for word meanings and explanatory discussion. anand narain mulla (1901-1997) was a progressive thinker. A judge and later a member of the Lok Sabha and then the Rajya Sabha. This is a poignant expression of pain at communal strife between hindus and muslims in the early 1900s.
1
junuN1 ka daur2 hai kis kis ko jaa’eN samjhaane
udhar bhi hosh3 ke dushman idhar bhi diivaane
1.madness 2.period, time, reign 3.awareness, knowledge, wisdom
This is a time of madness (alternatively, madness reigns), who all can I explain this to. On this side there are enemies of wisdom, and fools on that side too.

2
karam1, karam hai to hai faiz2-e ‘aam3 us ka she’aar4
ye dasht5 hai vo gulistaN sahaab6 kya jaane
1.generosity 2.benevolence 3.common, everyone 4.style, character, habit 5.desert 6.cloud
If generosity is to be generous, then its character should be benevolence for all. How can a cloud know what it is raining on, on the desert or on a garden … it does not discriminate i.e. do not think in terms of hindu/muslim communal divide.

3
kisi meN dam nahiN ahl1-e sitam2 se kuchh bhi kahe
sitam-zadoN3 ko har ek aa raha hai samjhaane
1.people of 2.cruelty, oppression 3.stricken by cruelty, victims
No one has the courage to question the powerful who instigate oppression/violence. Everyone comes to explain/make excuses to the victims.

4
bashar1 ke zauq2-e parastish3 ne Khud kiye taKhliq4
Khuda-o-ka’aba kahiN aur kahiN sanam-Khaane5  
1.humans 2.taste/desire 3.worship 4.create 5.house of idols, temple
Human desire to worship has itself created god and kaaba here and temple there. Thus, religion and religious strife is man-made.

5
ulajh1 ke rah gaii husn2-e naqaab3 meN jo nazar4
vo husn-e jalva5-e zer6-e naqaab kya jaane
1.entangled 2.beauty of 3.veil 4.sight 5.image 6.behind
How can the sight that is tangled up with the beauty of the veil (superficialities) appreciate the beauty (reality) of the image behind the veil.

6
is irteqa1-e tamaddun2 ko kya kahuN mulla
haiN sham’eN shoKh-tar3 aavara-tar4 haiN parvaane
1.progress 2.culture, civilization 3.more mischievous 4.more wandering/unfaithful
The imagery is of an unfaithful beloved (shoKh-tar shama’) and insincere lovers (aavara-tar parvaane). The beloved here is the country/independence/equality which eludes the lovers. Lovers are those people who are insincere to the ideals of equality. What can I say about this which is called progress of culture, O mulla?

anand narain mulla (1901-1997) was a progressive thinker.  A judge and later a member of the Lok Sabha and then the Rajya Sabha.  This is a poignant expression of pain at communal strife between hindus and muslims in the early 1900s.
1
junuN1 ka daur2 hai kis kis ko jaa’eN samjhaane
udhar bhi hosh3 ke dushman idhar bhi diivaane

1.madness 2.period, time, reign 3.awareness, knowledge, wisdom

This is a time of madness (alternatively, madness reigns), who all can I explain this to.  On this side there are enemies of wisdom, and fools on that side too.
2
karam1, karam hai to hai faiz2-e ‘aam3 us ka she’aar4
ye dasht5 hai vo gulistaN sahaab6 kya jaane

1.generosity 2.benevolence 3.common, everyone 4.style, character, habit 5.desert 6.cloud

If generosity is to be generous, then its character should be benevolence for all.  How can a cloud know what it is raining on, on the desert or on a garden … it does not discriminate i.e. do not think in terms of hindu/muslim communal divide.
3
kisi meN dam nahiN ahl1-e sitam2 se kuchh bhi kahe
sitam-zadoN3 ko har ek aa raha hai samjhaane

1.people of 2.cruelty, oppression 3.stricken by cruelty, victims

No one has the courage to question the powerful who instigate oppression/violence.  Everyone comes to explain/make excuses to the victims.
4
bashar1 ke zauq2-e parastish3 ne Khud kiye taKhliq4
Khuda-o-ka’aba kahiN aur kahiN sanam-Khaane5

1.humans 2.taste/desire 3.worship 4.create 5.house of idols, temple

Human desire to worship has itself created god and kaaba here and temple there.  Thus, religion and religious strife is man-made.
5
ulajh1 ke rah gaii husn2-e naqaab3 meN jo nazar4
vo husn-e jalva5-e zer6-e naqaab kya jaane

1.entangled 2.beauty of 3.veil 4.sight 5.image 6.behind

How can the sight that is tangled up with the beauty of the veil (superficialities) appreciate the beauty (reality) of the image behind the veil.
6
is irteqa1-e tamaddun2 ko kya kahuN mulla
haiN sham’eN shoKh-tar3 aavara-tar4 haiN parvaane

1.progress 2.culture, civilization 3.more mischievous 4.more wandering/unfaithful

The imagery is of an unfaithful beloved (shoKh-tar shama’) and insincere lovers (aavara-tar parvaane).  The beloved here is the country/independence/equality which eludes the lovers.  Lovers are those people who are insincere to the ideals of equality.  What can I say about this which is called progress of culture, O mulla?

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