For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
mojid o mufakkir is “inventor and thinker/philosopher” … josh makes an argument that technology has made life easier for human kind but the philosopher/thinker has raised mankind to new heights of an amorphous combination of “values, culture, ethics, humanity”. The rigor of the argument aside, the language is so awesome, powerful and beautiful that (especially if you allow yourselves to be seduced by josh) you forget about the argument but simply get lost in admiring the composition. I invite you to that journey …
tamaddun 1-10 In 10 stanzas josh describes how sophistication and culture developed among human beings. Please remind yourselves that there is no anthropological rigour in this. The development of civilization/settlements, of speech and writing, of social behaviour is described in the most lyrical and beautiful phrases.
iijadaat 11-18 In stanzas 11-18 josh describes the inventions of technology. It is joyful to read his description of the timepiece or of the satellite or cinema/TV and of sentient machines. The metaphors and the language are incomparably beautiful. I have reordered a couple of stanza from josh’s original marsia to keep the keep the theme compatible in this set of stanzas.
shaa’estagi 19-29 In stanzas 19-29 humans become sensitive to inherited culture, indulge in archeological discoveries and refine culture further.
ehsaan 30-42 josh takes 13 stanzas to pay tribute to scientists and inventors in very beautiful and powerful language and then begins to wonder why humanity is not beholden to them. He goes on to answer that it is one thing to take us to the “dome of the skies” but another to make us understand the meaning of life.
mufakkir 43-53 Explaining the meaning of life is what a mufakkir does and josh goes on to re-affirm why the mufakkir is foremost in human thought, not the mojid.
sifaat-e husain 54-60 Having described the qualities and contributions of the mufakkir josh proceeds to say that husain ibn-e ali is an exemplary mufakkir who rose to do all this for humanity … he rose carrying a flask of his own blood on his shoulder i.e., ready to sacrifice his own life.
haalaat-e daur-e yaziid 61-68 A few stanzas describing in musical language the changing order from principled governance to hubristic power grab and personal enrichment.
Khoon 69-74 These stanzas are an unadulterated, highly emotional praise of husain. The terminology of “Khoon” is used not only to say that Husain was ready to sacrifice his own blood but also in the sense that in common parlance the word “Khoon” is used to imply character, heritage and the like. Even if you are not inclined to shii belief, you will find this composition extremely enjoyable and emotionally charged.
karbala 75-84 josh uses these few stanzas to describe the prevailing conditions before the battle of karbala which led husain to lay down his life in principled resistance.
tarGheeb 85-90 This comes close to incitement and calls upon the audience to resist injustice.
Khiraaj 91-107 Unadulterated tribute to husain. It is beautiful and powerful composition with rich metaphors. Enjoyable even when read with a completely secular viewpoint.
almadad 108-116 A resounding call for help from the spirit of husain while calling upon the audience to act on the principles that impelled husain, to resist present day injustice. His call on husain for water is a most dramatic and ironic climax to this marsia.
جوشؔ ملیح آبادی ۔ موجد و مفکّر۔۶۱۔۶۸۔ حالاتِ دورِ یزید
۶۱
ہاں اُسی کے دور میں گیتی پہ چھایا تھا جنوں
آدمی پر چل گیا تھا حبّ دولت کا فسوں
بج رہے تھے ممبروں پہ سیم و زر کے ارغنوں
حملہ آور ہوگئی تھی دین پر دُنیائے دوں
ظلمتوں کے ٹھٹ لگے تھے روشنی کے سامنے
موت منہ کھولے کھڑی تھی زندگی کے سامنے
۶۲
خیر و شر کے قاعدے سود و زیاں کے ضابطے
زیست کے محکم اُصول، انسانیت کے مسلے
کیف و کم کی مشعلیں اقدارِ نازک کے دئے
رہگزارِ باد پر رکھے ہوے تھے دیر سے
بڑھ چکے تھے برق رو طوفاں سفینوں کی طرف
اُٹھ رہے تھے سیکڑوں گھن آبگینوں کی طرف
۶۳
جمع تھے گنجِ ہدایت میں جو معنی کے گہر
عِلم و حِلم و بذل و فضل و رافت و فکر و نظر
روشن آوازوں کے انجم، شستہ لمحوں کے قمر
آ رہی تھی آنچ اُن کُل سکّہ ہائے نور پر
قاہری بیچین تھی کروٹ بدلنے کے لئے
شعلہ جھپٹا تھا شگوفوں کو نگلنے کے لئے
۶۴
لیلیِ حق کے اُجاڑے جا رہے تھے خدّ و خال
مصحفِ دوراں کے پھاڑے جا رہے تھے ماہ و سال
نعرہ ہائے شہریاری نے بذوقِ جاہ و مال
چھین لی تھی گوشِ اِنسانی سے آوازِ بِلال
لے رہی تھی پینگ تاریکی دلوں کے شہر میں
بہہ رہی تھی دھوپ صلح و آشتی کی نہر میں
۶۵
قصرِ شاہی میں بھنبھوڑی جا رہی تھی زندگی
دستِ وحشت سے جھنجھوڑی جا رہی تھی زندگی
موت کی خاطر نچوڑی جا رہی تھی زندگی
سوئے تاج و تخت موڑی جا رہی تھی زندگی
اور چھوڑا جا رہا تھا زندگی کے باغ کو
توڑ کر موتی کھلائے جا رہے تھے زاغ کو
۶۶
بجھ گئے تھے ہر روِش پہ رُشد کے نقشِ قدم
چُگ رہا تھا بہتریں اوصاف کو بوم و رم
خندہ زن تھا قصر کی صولت پہ دولت کا بھرم
پرفشاں تھا خود حرم کے بام پر شاہی علم
پل پڑا تھا لشکرِ حیوانیت اِنسان پر
پاؤں رکھا چاہتی تھی خسروی قرآن پر
۶۷
گِھر چکی تھی تیرگی کی یورشوں میں شمع طور
شعلہ ہائے روشنی ہونے کو تھے چور چور
زلزلوں کی حکمرانی تھی زمیں پر دور دور
ہل رہے تھے قصر ہائے مقبلانِ ذی شعور
پختہ کارانِ جہاں بھی صیدِ فکرِ خام تھے
انبیاؑ عرشِ بریں پر لرزہ بر اندام تھے
۶۸
تیرگی کی جیب میں تھی دولتِ شمس و قمر
جل رہا تھا خانۂ دیرینۂ فکر و نظر
زندگی پر یوں جہنم کا تسلط دیکھ کر
اِک عظیم اِنسان بہرِ خدمتِ نوعِ بشر
رنگ بھرنے زندگی کے نقش میں قانون کا
دوش پر لے کر سبُو آیا خود اپنے خون کا
जोश मलीहाबादी-मोजिद ओ मुफ़क्किर-६१-६८-हालात-ए दौर-ए यज़ीद
६१
हाँ उसी के दौर में गेती पे छाया था जुनूं
आदमी पर चल गया था हुब्ब-ए दौलत का फ़ुसूं
बज रहे थे मिम्बरों पे सीम ओ ज़र के अरग़ुनूं
हम्ला आवर हो गई थी दीन पर दुनिया-ए दूँ
ज़ुल्मतों के ठट लगे थे रौशनी के सामने
मौत मुंह खोले खढी थी ज़िन्दगी के सामने
६२
ख़ैर ओ शर के क़ाएदे सूद ओ ज़ियाँ के ज़ाबेते
ज़ीस्त के मुहकम उसूल, इंसानियत के मस’अले
कैफ़ ओ कम की मशालें एक़्दार-ए नाज़ुक के दिए
रहगुज़ार-ए बाद पर रखे हुए थे देर से
बढ़ चुके थे बर्क़ रौ तूफ़ाँ सफ़ीनों की तरफ़
उठ रहे थे सैकड़ों घन आबगीनों की तरफ़
६३
जम’अ थे गंज-ए हिदायत में जो मा’आनी के गुहर
इल्म ओ हिल्म ओ बज़्ल ओ फ़ज़्ल ओ राफ़त ओ फ़िक्र ओ नज़र
रौशन आवाज़ों के अंजुम, शुस्ता लम्हों के क़मर
आ रही थी आंच उन कुल सिक्का-हा-ए नूर पर
क़ाहरी बेचैन थी करवट बदलने के लिए
शोला झपटा था शगूफ़ों को निगलने के लिए
६४
लैली-ए हक़ के उजाढे जा रहे थे ख़द्द ओ ख़ाल
मुस्हिफ़-ए दौरां के फाढे जा रहे थे माह ओ साल
ना’रा हा-ए शहरयारी ने ब ज़ौक़-ए जाह ओ माल
छीन ली थी गोश-ए इंसानी से आवाज़-ए बिलाल
ले रही थी पेंग तारीकी दिलों के शहर में
बह रही थी धूप सुलह ओ आश्ती की नहर में
६५
क़स्र-ए शाही में भंभोढी जा रही थी ज़िन्दगी
दस्त-ए वहशत से झिन्झोढी जा रही थी ज़िन्दगी
मौत की ख़ातिर निचोढी जा रही थी ज़िन्दगी
सू-ए ताज ओ तख़्त मोढी जा रही थी ज़िन्दगी
और छोढा जा रहा था ज़िन्दगी के बाग़ को
तोढ कर मोती खिलाए जा रहे थे ज़ाग़ को
६६
बुझ गए थे हर रविश पे रुशद के नक़्श-ए क़दम
चुग रहा था बेहतरीन औसाफ़ को बोम ओ रम
ख़न्दा ज़न था क़स्र की सूलत पे दौलत का भरम
पर फ़शां था ख़ुद हरम के बाम पर शाही अलम
पल पढा था लश्कर-ए हैवानियत इंसान पर
पाऊँ रक्खा चाहती थी ख़ुस्रवी क़ुर’आन पर
६७
घिर चुकी थी तीरगी की यूरिशों में शमा-ए तूर
शोला-हा-ए रौशनी होने को थे चूर चूर
ज़ल्ज़लों की हुक्मरानी थी ज़मीं पर दूर दूर
हिल रहे थे क़स्र हा-ए मुक़्बिलान-ए ज़ि शा’ऊर
पुख़्ता कारान-ए जहाँ भी सैद-ए फ़िक्र-ए ख़ाम थे
अम्बिया अर्श-ए बरीं पर लरज़ा बर अन्दाम थे
६८
तीरगी की जेब में थी दौलत-ए शम्स ओ क़मर
जल रहा था ख़ाना-ए देरीना-ए फ़िक्र ओ नज़र
ज़िन्दगी पर यूँ जहन्नुम का तस्सलुत देख कर
एक अज़ीम इन्सान बहर-ए ख़िद्मत-ए नौ-ए बशर
रंग भरने ज़िन्दगी के नक़्श में क़ानून का
दोश पर लेकर सुबू आया ख़ुद अपने ख़ून का
Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution. His nazm are fiery, passionate, and full of energy. His Ghazal and rubaaii are equally good. He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy. He composed several marsia, which are traditionally long. Please see the ‘Overview’ tab for a description of the full marsia.
61
haaN usi ke daur1 meN geti pe chhaaya tha junooN2
aadmi par chal gaya tha hubb-e daulat3 ka fusooN4
baj rahe the mimbaroN5 pe seem o zar6 ke arGhunooN7
hamla aavar ho gayi thi diin par duniya-e dooN8
zulmatoN9 ke ThaT10 lage the raushni ke saamne
maut muNh khole khaRi thi zindagi ke saamne 1.period, time 2.obsession 3.love of wealth 4.magic, spell 5.platform for sermon 6.silver and gold 7.organ (music) 8.unfaith, opposite of deen (faith) 9.darkness 10.layers, curtains
Yes, it was during his life that a mad passion engulfed the world. Love of wealth cast its magical spell on everyone. Even from the pulpit all talk was of wealth and power. The world of faith was under attack by ‘unfaith’. The light of reason was hidden behind layers of darkness. And Death was standing ready to gobble up life itself.
62
Khair1 o shar2 ke qaa’ede3 sood o ziyaaN4 ke zaabete5
zeest6 ke muhkam7 usool, insaniyat ke masale
kaif o kam8 ki mash’aleN9 iqdaar10-e naazuk ke diye
rahguzaar-e baad11 par rakkhe hue the der se
baRh chuke the barq-rau12 tufaaN safinoN13 ki taraf
uTh rahe the saikDoN ghan14 aabginoN15 ki taraf 1.wellbeing, rightfulness 2.mischief, wrongfulness 3.rules 4.profit and loss 5.angles, rules 6.life 7. established 8.how and how much 9.torch 10.agreement, pledge 11.breeze 12.speed of lightning13.boats 14.hammer 15.crystals
The rules of right and wrong, the rules of profit and loss, established codes of living, the puzzles of human values, the torch of ‘how and how much’, the lamps of subtle agreements (thus all the rules of living) were exposed in the path of fierce winds for a long time. Storms were advancing at lightning speed towards the boat of life. Thousands of hammers were poised to descend on delicate crystals. Breeze and lamps, storms and boats, hammers and crystal … are oft used metaphors for attack by the powerful on the vulnerable.
63
jam’a1 the ganj-e hidaayat2 meN jo ma’ani ke guhar3
ilm4 o hilm5 o bazl6 o fazl7 o raf’at8 o fikr9 o nazar10
raushan aavaazoN11 ke anjum12, shusta13 lamhoN ke qamar14
aa rahi thi aanch15 un kul sikka-haa-e noor16 par
qaahari17 bechain thi karvaT badalne ke liye
shola jhapTa tha shagufoN18 ko nigalne ke liye 1.collected, stored 2.store house of righteous guidance (wise, noble and virtuous people) 3. pearls of meaning/truth,wisdom 4.knowledge 5.patience 6.generosity 7.benevolence 8.eminence, dignity 9.thought 10.sight, discriminating 11.bright sound, metaphor for words of wisdom 12.stars 13.washed, clean, pure 14.moon 15.about to be burned 16.all coins of light (sikka/coin and nur/light), wealth/treasure of light 17.oppression 18.blossoms
Pearls of wisdom in the storehouses of righteous guidance. Knowledge, patience, benevolence, dignity, reason and discerning choice. Words of wisdom like bright stars, moments of brilliance and clarity. All this wealth of light was under attack, ready to be set on fire. Oppression was impatient to pounce. Flames were leaping to swallow tender blossoms of virtue.
64
laili-e haq1 ke ujaaRe ja rahe the Khadd o Khaal2
mushif-e dauraaN3 ke phaaRe jaa rahe the maah o saal4
na’ara5-haa-e shahryari6 ne ba-zauq7-e jaah o maal8
chhiin li thi gosh-e insaani9 se aavaaz-e bilaal
le rahi thi paiNg10 tariiki11 diloN ke shahr meN
bah rahi thi dhoop12 sulh o aashti13 ki nahr meN 1.beloved of righteousness (Truth) metaphorically represented as ‘laila’ 2.face and features 3. the book of all times (qur’aan) 4.months and years, metaphor for all the knowledge stored over time 5.slogan, pronouncements 6.of the king 7.with the taste of 8.position and wealth 9.ear of humanity 10.swing 11. darkness, ignorance 12. sunlight used here for fire 13.peace and harmony
The face and features of the laila (Truth) were being disfigured. Pages of the qur’aan were being ripped out, denuded of Knowledge. The slogans of royalty with its power and wealth stole of the voice of bilaal from the ears of humanity. bilaal, an Ethiopian slave, freed by Mohammed was made the first muezzin. It is to his voice (aza’an, call for prayer) that the first muslims responded. The reference illustrates that how even a person of ‘low origins’ could rise to a position of influence. This was reversed in the age that josh is describing. Ignorance held sway in the hearts of men. Fire flowed in the stream of peace and harmony.
65
qasr-e shaahi1 meN bhanbhoRi ja rahi thi zindagi
dast-e vahshat2 se jhinjhoRi ja rahi thi zindagi
maut ki Khaatir nichoRi ja rahi thi zindagi
soo3-e taj o taKht moRi ja rahi thi zindagi
aur chhoRa ja4 raha tha zindagi ke baaGh ko
toR kar moti khilaaye ja rahe the zaaGh5 ko 1.royal palace 2.hand of terror 3.towards 4.neglect 5.crows, metaphorically the king’s cronies
Life of ordinary people was being squeezed to maintain the royal palace. Daily life trembled at the hand of Terror. Life was squeezed to the point of death. All rules of life were bent to the service of the throne. The garden of life was in neglect. Its fruit was being fed to the king’s cronies.
66
bujh gaye the har ravish1 pe rushd2 ke naqsh-e qadam3
chug raha tha4 behteriiN5 ausaaf6 ko bom o rum7
Khanda zan8 tha qasr9 ki soolat10 pe daulat ka bharam11
par fashaN12 tha Khud haram13 ke baam14 par shaahi alam15
pal paRa tha lashkar-e haivaaniyat16 insaan par
paauN rakha chaahti thi Khusravi17 qur’aan par 1.pathway 2.guides, wise ones 3.footprints 4.picking off and eating 5.the best 6.qualities 7. owl (metaphor for inauspicious or evil) 8.laughing at 9.house (of god- ka’aba) 10.dignity 11. arrogance of wealth 12.flying 13.mosque 14.rooftop 15.royal flag 16.army of bestiary (wild, uncivilized) 17.derived from Khusro (royalty)
The footprints of righteous guides were obliterated from all pathways. Evil and terror were picking off the best qualities of people. The arrogance of wealth was sneering at the dignity of the ka’aba. The royal flag was flying high atop the mosque. Humanity was under attack of wild forces. Royal power was getting ready to trample the qur’aan.
67
ghir chuki1 thi tiiragi2 ki yurishoN3 meN shama-e toor4
shola-haa-e raushni5 hone ko the choor choor6
zalzaloN7 ki hukmrani8 thi zamiN par duur duur9
hil rahe the qasr10-haa-e muqbilaan11-e zi-sha’uur12
puKhta kaaraan13-e jahaaN bhi saeyd14-e fikr-e Khaam15 the
ambia16 arsh-e bari-N17 par larza-bar-andaam18 the 1.was surrounded 2.darkness, ignorance 3.ambush 4.moun toor where Moses received instruction/wisdom from god, lamp of toor is divine light 5.rays of light, wisdom 6.crumble 7.earthquakes 8.control 9.far and wide 10.houses 11.one who accepts 12. possessors of wisdom 13.people of mature/thoughtful action 14.victim, target, prey 15.useless thought 16.prophets 17.heaven of god 18.terrified/trembling bodies
The forces of evil had surrounded and ambushed the lamp of wisdom. The rays of righteousness were about to be crumbled into dust. The fear of quakes ruled the earth far and wide. The houses of people of faith were shaking in fear. People of thoughtful action fell prey to trivial thought. Prophets in heaven were trembling in fear.
68
tiiragi1 ki jeb meN2 thi daulat-e shams o qamar3
jal raha tha Khaana4-e deriina5-e fikr o nazar6
zindagi par yuN jahannum7 ka tassalut8 dekh kar
ek aziim9 insaan bahr-e Khidmat10-e nau-e bashar11
rang bharne zindagi ke naqsh12 meN qanuun ka
dosh13 par lekar subu14 aaya Khud apne Khuun ka 1.darkness, evil 2.in possession, in control 3.wealth of sun and moon(light, truth, goodness) 4.house 5.old, well established 6.thought and discrimination (between good and evil) 7.hell, evil 8.power, dominance 9.great 10.for the service of 11.human species,humanity 12.map, scheme, picture 13. shoulder 14.flask
The forces of evil had the forces of truth and virtue in their pocket. Well established traditions of thought and discrimination were aflame. Seeing this dominance of evil over life. A great man came forward in the service of humanity. To fill color into the framework of righteousness, carrying on his shoulder a flask of his own blood
josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution. His nazm are fiery, passionate, and full of energy. His Ghazal and rubaaii are equally good. He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy. He composed several marsia, which are traditionally long. Please see the ‘Overview’ tab for a description of the full marsia.
61
haaN usi ke daur1 meN geti pe chhaaya tha junooN2
aadmi par chal gaya tha hubb-e daulat3 ka fusooN4
baj rahe the mimbaroN5 pe seem o zar6 ke arGhunooN7
hamla aavar ho gayi thi diin par duniya-e dooN8
zulmatoN9 ke ThaT10 lage the raushni ke saamne
maut muNh khole khaRi thi zindagi ke saamne
1.period, time 2.obsession 3.love of wealth 4.magic, spell 5.platform for sermon 6.silver and gold 7.organ (music) 8.unfaith, opposite of deen (faith) 9.darkness 10.layers, curtains
Yes, it was during his life that a mad passion engulfed the world. Love of wealth cast its magical spell on everyone. Even from the pulpit all talk was of wealth and power. The world of faith was under attack by ‘unfaith’. The light of reason was hidden behind layers of darkness. And Death was standing ready to gobble up life itself.
62
Khair1 o shar2 ke qaa’ede3 sood o ziyaaN4 ke zaabete5
zeest6 ke muhkam7 usool, insaniyat ke masale
kaif o kam8 ki mash’aleN9 iqdaar10-e naazuk ke diye
rahguzaar-e baad11 par rakkhe hue the der se
baRh chuke the barq-rau12 tufaaN safinoN13 ki taraf
uTh rahe the saikDoN ghan14 aabginoN15 ki taraf
1.wellbeing, rightfulness 2.mischief, wrongfulness 3.rules 4.profit and loss 5.angles, rules 6.life 7. established 8.how and how much 9.torch 10.agreement, pledge 11.breeze 12.speed of lightning13.boats 14.hammer 15.crystals
The rules of right and wrong, the rules of profit and loss, established codes of living, the puzzles of human values, the torch of ‘how and how much’, the lamps of subtle agreements (thus all the rules of living) were exposed in the path of fierce winds for a long time. Storms were advancing at lightning speed towards the boat of life. Thousands of hammers were poised to descend on delicate crystals. Breeze and lamps, storms and boats, hammers and crystal … are oft used metaphors for attack by the powerful on the vulnerable.
63
jam’a1 the ganj-e hidaayat2 meN jo ma’ani ke guhar3
ilm4 o hilm5 o bazl6 o fazl7 o raf’at8 o fikr9 o nazar10
raushan aavaazoN11 ke anjum12, shusta13 lamhoN ke qamar14
aa rahi thi aanch15 un kul sikka-haa-e noor16 par
qaahari17 bechain thi karvaT badalne ke liye
shola jhapTa tha shagufoN18 ko nigalne ke liye
1.collected, stored 2.store house of righteous guidance (wise, noble and virtuous people) 3. pearls of meaning/truth,wisdom 4.knowledge 5.patience 6.generosity 7.benevolence 8.eminence, dignity 9.thought 10.sight, discriminating 11.bright sound, metaphor for words of wisdom 12.stars 13.washed, clean, pure 14.moon 15.about to be burned 16.all coins of light (sikka/coin and nur/light), wealth/treasure of light 17.oppression 18.blossoms
Pearls of wisdom in the storehouses of righteous guidance. Knowledge, patience, benevolence, dignity, reason and discerning choice. Words of wisdom like bright stars, moments of brilliance and clarity. All this wealth of light was under attack, ready to be set on fire. Oppression was impatient to pounce. Flames were leaping to swallow tender blossoms of virtue.
64
laili-e haq1 ke ujaaRe ja rahe the Khadd o Khaal2
mushif-e dauraaN3 ke phaaRe jaa rahe the maah o saal4
na’ara5-haa-e shahryari6 ne ba-zauq7-e jaah o maal8
chhiin li thi gosh-e insaani9 se aavaaz-e bilaal
le rahi thi paiNg10 tariiki11 diloN ke shahr meN
bah rahi thi dhoop12 sulh o aashti13 ki nahr meN
1.beloved of righteousness (Truth) metaphorically represented as ‘laila’ 2.face and features 3. the book of all times (qur’aan) 4.months and years, metaphor for all the knowledge stored over time 5.slogan, pronouncements 6.of the king 7.with the taste of 8.position and wealth 9.ear of humanity 10.swing 11. darkness, ignorance 12. sunlight used here for fire 13.peace and harmony
The face and features of the laila (Truth) were being disfigured. Pages of the qur’aan were being ripped out, denuded of Knowledge. The slogans of royalty with its power and wealth stole of the voice of bilaal from the ears of humanity. bilaal, an Ethiopian slave, freed by Mohammed was made the first muezzin. It is to his voice (aza’an, call for prayer) that the first muslims responded. The reference illustrates that how even a person of ‘low origins’ could rise to a position of influence. This was reversed in the age that josh is describing. Ignorance held sway in the hearts of men. Fire flowed in the stream of peace and harmony.
65
qasr-e shaahi1 meN bhanbhoRi ja rahi thi zindagi
dast-e vahshat2 se jhinjhoRi ja rahi thi zindagi
maut ki Khaatir nichoRi ja rahi thi zindagi
soo3-e taj o taKht moRi ja rahi thi zindagi
aur chhoRa ja4 raha tha zindagi ke baaGh ko
toR kar moti khilaaye ja rahe the zaaGh5 ko
1.royal palace 2.hand of terror 3.towards 4.neglect 5.crows, metaphorically the king’s cronies
Life of ordinary people was being squeezed to maintain the royal palace. Daily life trembled at the hand of Terror. Life was squeezed to the point of death. All rules of life were bent to the service of the throne. The garden of life was in neglect. Its fruit was being fed to the king’s cronies.
66
bujh gaye the har ravish1 pe rushd2 ke naqsh-e qadam3
chug raha tha4 behteriiN5 ausaaf6 ko bom o rum7
Khanda zan8 tha qasr9 ki soolat10 pe daulat ka bharam11
par fashaN12 tha Khud haram13 ke baam14 par shaahi alam15
pal paRa tha lashkar-e haivaaniyat16 insaan par
paauN rakha chaahti thi Khusravi17 qur’aan par
1.pathway 2.guides, wise ones 3.footprints 4.picking off and eating 5.the best 6.qualities 7. owl (metaphor for inauspicious or evil) 8.laughing at 9.house (of god- ka’aba) 10.dignity 11. arrogance of wealth 12.flying 13.mosque 14.rooftop 15.royal flag 16.army of bestiary (wild, uncivilized) 17.derived from Khusro (royalty)
The footprints of righteous guides were obliterated from all pathways. Evil and terror were picking off the best qualities of people. The arrogance of wealth was sneering at the dignity of the ka’aba. The royal flag was flying high atop the mosque. Humanity was under attack of wild forces. Royal power was getting ready to trample the qur’aan.
67
ghir chuki1 thi tiiragi2 ki yurishoN3 meN shama-e toor4
shola-haa-e raushni5 hone ko the choor choor6
zalzaloN7 ki hukmrani8 thi zamiN par duur duur9
hil rahe the qasr10-haa-e muqbilaan11-e zi-sha’uur12
puKhta kaaraan13-e jahaaN bhi saeyd14-e fikr-e Khaam15 the
ambia16 arsh-e bari-N17 par larza-bar-andaam18 the
1.was surrounded 2.darkness, ignorance 3.ambush 4.moun toor where Moses received instruction/wisdom from god, lamp of toor is divine light 5.rays of light, wisdom 6.crumble 7.earthquakes 8.control 9.far and wide 10.houses 11.one who accepts 12. possessors of wisdom 13.people of mature/thoughtful action 14.victim, target, prey 15.useless thought 16.prophets 17.heaven of god 18.terrified/trembling bodies
The forces of evil had surrounded and ambushed the lamp of wisdom. The rays of righteousness were about to be crumbled into dust. The fear of quakes ruled the earth far and wide. The houses of people of faith were shaking in fear. People of thoughtful action fell prey to trivial thought. Prophets in heaven were trembling in fear.
68
tiiragi1 ki jeb meN2 thi daulat-e shams o qamar3
jal raha tha Khaana4-e deriina5-e fikr o nazar6
zindagi par yuN jahannum7 ka tassalut8 dekh kar
ek aziim9 insaan bahr-e Khidmat10-e nau-e bashar11
rang bharne zindagi ke naqsh12 meN qanuun ka
dosh13 par lekar subu14 aaya Khud apne Khuun ka
1.darkness, evil 2.in possession, in control 3.wealth of sun and moon(light, truth, goodness) 4.house 5.old, well established 6.thought and discrimination (between good and evil) 7.hell, evil 8.power, dominance 9.great 10.for the service of 11.human species,humanity 12.map, scheme, picture 13. shoulder 14.flask
The forces of evil had the forces of truth and virtue in their pocket. Well established traditions of thought and discrimination were aflame. Seeing this dominance of evil over life. A great man came forward in the service of humanity. To fill color into the framework of righteousness, carrying on his shoulder a flask of his own blood
