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.
جوش ملیح آبادی ۔ موجد و مفکّر ۔ ۱۰۸۔۱۱۶۔ المدد
۱۰۸
پھر بشر کے ذہن پر عکسِ جنوں ہے یا حسین
پھر حقیقت رہنِ اوہام و فسوں ہے یا حسین
پھر دلِ اقدارِ نازک غرقِ خوں ہے یا حسین
پھر بشر باطل کے آگے سر نگوں ہے یا حسین
آ، دِلِ انجام کو پھر گرمیِ آغاز دے
ائے بہادر، وقت کی آواز پر آواز دے
۱۰۹
ہو چکے ہیں غرق پھر شیرازہ بندی کے عروق
پھر رواں ہیں ذلتیں سوئے تنفّر جوق جوق
پھر شریعت ہے مساواتِ بشر کی بے وُثُوق
پھر خجِل ہیں نوعِ اِنسانی کے بنیادی حقوق
پھر بغاوت کر رہا ہے زندگی سے آدمی
دیکھ پھر ٹکرارہا ہے آدمی سے آدمی
۱۱۰
پھر حیاتِ نوعِ اِنسانی ہے کجلائی ہوئی
گلُ پڑے ہیں ولولے جراؑت ہے مرجھائی ہوئی
پھر زمین و آسماں پر موت ہے چھائی ہوئی
موت بھی کیسی خود اپنے ہاتھ کی لائی ہوئی
چہرہِ اُمید کو رخشندگی دے یا حسین
زندگی دے، زندگی دے، زندگی دے یا حسین
۱۱۱
عکس اپنا ڈال پھر اِس خاکداں پر اے حسین
پھر عطا فرما حدیثِ دِل کو ممبر اے حسین
بخش دے پھر بستہ قطرے کوسمندر اے حسین
زورِ حیدر، زورِ حیدر، زورِ حیدر اے حسین
خشک ہونے پر ہے جوئے عظمِ اِنساں یا حسین
موجِ طوفاں، موجِ طوفاں، موجِ طوفاں یا حسین
١١٢
ہونکتا پھرتا ہے پھر سرمایہ داری کا وقار
اُٹھ چکا ہے پھر عوامی برتری کا اعتبار
پھر خزاں کی آستاں بوسی پہ نازاں ہے بہار
پھر خدا کا ذوقِ تخلیقِ بشر ہے شرمسار
پھر زبوں ہے نفسِ اِنسانی کی حالت یا حسین
آ، کہ پھر دُنیا کو ہے تیری ضرورت یا حسین
۱۱۳
جہل پھر رکھے ہوے ہے عِلم کے سر پر قدم
خاک میں پھر مل چکا ہے آدمیت کا بھرم
زندگی پر مارتے پھرتے ہیں ٹھونگیں پھر دِرم
کھل چکا ہے پھر دِلِ اِنسان میں سونے کا علم
پھر دفِ زر بج رہا ہے شور ہے اشرار کا
صف شکن، یہ وقت ہے پھر تیغ کی جھنکار کا
۱۱۴
ہم کو تیرا، اور خود بھی خون کے دھارے میں تیر
دیکھ دیوارِ حرم تک آچکا ہے سیلِ دیر
شیرِ دولت نعرہ زن ہے تیغ اُٹھا اے روحِ خیر
راہ پر چاندی نہیں آئیگی لوہے کے بغیر
یوں ہمیں للکار ہم بڑھ کر چٹانیں توڑ دیں
خیبرِ تہذیبِ زر کی سمت باگیں موڑ دیں
۱۱۵
اے مجاحد روح! پھر سینوں کو دے سوزِ شرر
اے مقدّس تشنگی موّاج ہو سر سے گذر
اے امیرِ موت انوکھی زندگی بن کر اُبھر
اے مقرّر خامشی منبر پہ آ تقریر کر
اے لہو پھر قشقۂ پیشانیِ کردار بن
اے جراحت، میان سے بارہر نکل تلوار بن
۱۱۶
دیکھ پھر قصرِ جہنّم بن چکا ہے روزگار
آنچ میں غلطیدہ ہے پھر خیمۂ لیل و نہار
سر زمیں پر حکمراں ہیں باہزاراں اقتدار
آتش و دود و دُخان و شعلہ و برق و شرار
زندگی ہے برسرِ آتش فشانی یا حسین
آگ دنیا میں لگی ہے آگ، پانی یا حسین
जोश मलीहाबादी – मोजिद ओ मुफ़क्किर-१०८-११६ – अलमदद
१०८
फिर बशर के ज़हन पर अक्स-ए जुनूं है या हुसैन
फिर हक़ीक़त रहन-ए औहाम ओ फ़ुसूं है या हुसैन
फिर दिल-ए इक़्दार-ए नाज़ुक ग़र्क़-ए ख़ूं है या हुसैन
फिर बशर बातिल के आगे सर निगूं है या हुसैन
आ, दिल-ए अंजाम को फिर गर्मी-ए आग़ाज़ दे
अए बहादुर वक़्त की आवाज़ पर आवाज़ दे
१०९
हो चुके हैं ग़र्क़ फिर शीराज़ाबंदी के उरूक़
फिर रवां हैं ज़िल्लतें सू-ए तनफ़्फ़ुर जूक़ जूक़
फिर शरी’अत है मसावात-ए बशर की बे वुसूक़
फिर ख़जिल हैं नौ-ए इंसानी के बुनियादी हुक़ूक़
फिर बग़ावत कर रहा है ज़िन्दगी से आदमी
देख फिर टकरा रहा है आदमी से आदमी
११०
फिर हयात-ए नौ-ए इंसानी है कज्लाई हुई
गुल पढे हैं वलवले, जुर’अत है मुरझाई हुई
फिर ज़मीन ओ अस्मां पर मौत है छाई हुई
मौत भी कैसी ख़ुद अपने हाथ की लाई हुई
चेहरा-ए उम्मीद को रख़्शंदगी दे या हुसैन
ज़िन्दगी दे, ज़िन्दगी दे, ज़िन्दगी दे या हुसैन
१११
अक्स अपना डाल फिर इस ख़ाकदाँ पर अए हुसैन
फिर अता फ़रमा हदीस-ए दिल को मिम्बर अए हुसैन
बक़्श दे फिर बस्ता क़तरे को समंदर अए हुसैन
ज़ोर-ए हैदर, ज़ोर-ए हैदर, ज़ोर-ए हैदर अए हुसैन
ख़ुश्क होने पर है जू-ए अज़्म-ए इन्सां अए हुसैन
मौज-ए तूफ़ां, मौज-ए तूफ़ां, मौज-ए तूफ़ां अए हुसैन
११२
हौन्कता फिरता है फिर सरमायादारी का वेक़ार
उठ चुका है फिर अवामी बरतरी का ए’तेबार
फिर ख़िज़ां की आस्तां-बोसी पे है नाज़ां बहार
फिर ख़ुदा का ज़ौक़-ए तख़्लीक़-ए बशर है शर्मसार
फिर ज़ुबूं है नफ़्स-ए इंसानी की हालत या हुसैन
आ, के फिर दुनिया को है तेरी ज़रूरत या हुसैन
११३
जहल फिर रक्खे हुए है इल्म के सर पर क़दम
ख़ाक में फिर मिल चुका है आदमियत का भरम
ज़िन्दगी पर मारते फिरते हैं ठोंगें फिर दिरम
खुल चुका है फिर दिल-ए इन्सां में सोने का अलम
फिर दफ़-ए ज़र बज रहा है शोर है अश्रार का
सफ़ शिकन, ये वक़्त है फिर तेग़ की झंकार का
११४
हम को तैरा और ख़ुद भी ख़ून के धारे में तैर
देख दीवार-ए हरम तक आ चुका है सैल-ए दैर
शेर-ए दौलत ना’रा ज़न है तेग़ उठा अए रूह-ए ख़ैर
राह पर चांदी नहीं आऐगी लोहे के बग़ैर
यूँ हमें लल्कार हम बढ़ कर चटानें तोढ दें
ख़ैबर-ए तहज़ीब-ए ज़र की सम्त बागें मोढ दें
११५
अए मुजाहिद रूह! फिर सीनों को दे सोज़-ए शरर
अए मुक़द्दस तश्नगी मव्वाज हो सर से गुज़र
अए अमीर-ए मौत अनोखी ज़िन्दगी बन कर उभर
अए मुक़र्रिर ख़ामोशी, मिम्बर पे आ तक़्रीर कर
अए लहू फिर क़श्क़ा-ए पेशानी-ए किरदार बन
अए जराहत, मियान से बाहर निकल तलवार बन
११६
देख फिर क़स्र-ए जहन्नुम बन चुका है रोज़गार
आंच में ग़ल्तीदा है फिर ख़ैमा-ए लैल ओ निहार
सरज़मीं पर हुक्मरां हैं बा हज़ारां एक़्तेदार
आतिश ओ दूद ओ दुख़ान ओ शोला ओ बर्क़ ओ शरार
ज़िन्दगी है बरसर-ए आतिश फ़िशानी या हुसैन
आग दुनिया में लगी है आग, पानी या हुसैन
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.
108
phir bashar1 ke zahn2 par aks3-e junuuN4 hai ya husain
phir haqiqat5 rahn6-e auham7 o fusuuN8 hai ya husain
phir dil-e iqdar-e nazuk9 Gharq10-e KhuuN hai ya husain
phir bashar baatil11 ke aage sar niguuN12 hai ya husain
aa, dil-e anjaam13 ko phir garmi14-e aaGhaaz15 de
aye bahadur vaqt ki aavaaz par aavaaz de 1.human 2.mind 3.reflection 4.madness 5.truth 6.captive 7.plural of vahm, superstitions 8.magic, deception 9.tender greatness, goodness 10.drowned 11.untruth, evil 12.bowed 13.end, fatalism 14.enthusiasm 15.beginning, starting (to change)
josh in the next stanzas addresses the present and says that many of the same problems of corrupt power exist today. He calls upon upon husain to help lead. He says that ‘husainiyat’ is in the hands of the people and that they should rise up to change the system … Once again the human mind is clouded by madness. Once again truth is captive to superstition and deception. Once again the delicate heart of goodness is drowned in blood. Once again man bows down towards untruth/evil/corrupt power. Come change our fatalism to an enthusiasm for a new beginning. O, brave one, lend your voice to support the need of the time.
109
ho chuke haiN Gharq1 phir shiraazabandi2 ke uruuq3
phir ravaaN4 haiN zillateN5 su-e tanaffur6 juuq juuq7
phir shari’at8 hai masavaat-e bashar9 ki be vusuuq10
phir Khajil11 haiN nau-e insani12 ke buniyadi13 huquuq14
phir baGhaavat15 kar raha hai zindagi se aadmi
dekh phir Takra raha hai aadmi se aadm 1.drowned 2.bookbinding glue 3.pages 4.flowing 5.insults 6.towards intense hatred 7.droves 8.laws of faith 9.equality of man 10.without proof (assertion) 11.ashamed 12.human species, humanity 13.fundamental 14.rights 15.rebellion
Once again the glue that binds is gone and pages are scattered. Insults flow in droves and become intense hatred. Once again the tradition of human equality is begging for proof. Once again fundamental rights of equality are put to shame. Once again man is revolting against the basic laws of life. See, (O, husain) once again man is in conflict with man.
110
phir hayaat-e nau-e insaani1 hai kajlaayi2 hui
gul3 paDe haiN valvale4, jur’aat5 hai murjhaai6 hui
phir zamin o aasmaaN par maut hai chaa’i hui
maut bhi kaisi Khud apne haath ki laa’ii hui
chehra-e ummid ko raKhshandagi7 de ya husain
zindagi de, zindagi de, zindagi de ya husain 1.survival of humanity 2.extinguished, blackened 3.extinguished 4.enthusiasm 5.courage, daring 6.wilted 7.brilliance
The survival of humanity is in doubt once again. All enthusiasm is extinguished and courage is wilted. It is as if death is hanging over the earth and sky. And death that humanity has invited upon itself. O husain, give brilliance to the countenance of hope. Give us a new life, O husain.
111
aks1 apna Daal phir is KhaakdaaN2 par aye husain
phir a’ta farma3 hadiis-e dil4 ko mimbar5 aye husain
baKsh de6 phir basta7 qatre8 ko samandar aye husain
zor-e haidar, zor-e haidar, zor-e Haidar aye husain
Khushk hone par hai juu-e-azm-e-insaaN9 aye husain
mauj-e tufaaN, mauj-e tufaaN, mauj-e tufaaN aye husain 1.reflection, shadow 2.bowl of dust=earth 3.grant 4.message of the heart 5.pulpit, announcement 6. grant 7.enclosed 8.drop 9.river of the greatness of humanity
O husain, cast your shadow again on this earth. Grant a pulpit/voice to the message of the heart (of the righteous). Once again grant that this confined drop become an ocean. Bring forth the power of haidar, O husain. The river of greatness of humanity is about to dry up. Bring forth torrential rains, O husain.
112
haunkta1 phirta hai phir sarmaayadari2 ka vaqaar3
uTh chuka hai phir awaami bartari4 ka e’tebaar5
phir KhizaaN6 ki aastaaN-bosi7 pe hai nazaaN bahaar8
phir Khuda ka zauq9-e taKhliq-e bashar10 hai sharmsaar11
phir zubuN12 hai nafs-e insaani13 ki haalat ya husain
aa, ke phir duniya ko hai teri zarurat ya husain 1.roaring 2.wealth, capital 3.status 4.superiority of the (interests of the) common man 5.trust 6.autumn (metaphor for decline, evil) 7.kissing the threshold, obeisance 8.spring (metaphor for progress, goodness) 9.taste, enjoyment 10.creation of humans 11.ashamed, regretful 12.pathetic 13.human life
Once again wealth is roaring and strutting around. People have lost faith in the primacy of the common good. Once again goodness is kissing the threshold of tyranny. Once again god is regretful at the creation of man. Once again the condition of human life has become pathetic. Come, the world needs you, O husain.
113
jahl1 phir rakkhe hue hai ilm2 ke sar par qadam
Khaak meN phir mil chuka hai aadmiyat3 ka bharam4
zindagi par maarte phirte haiN ThongeN5 phir diram6
khul chuka hai phir dil-e insaaN meN sone ka alam7
phir daf-e zar8 baj raha hai shor hai ashraar9 ka
saf shikan10 ye vaqt hai phir teGh11 ki jhankaar ka 1.ignorance, uncivilized 2.knowledge, civilization 3.humanity, human dignity 4.pretense 5.pecking (as a vulture pecking a dead body) 6.silver coin (metaphor for the wealthy) 7.banner of gold, desire for wealth 8.tambourine of wealth 9.mischief makers 10.breaker of the line (of soldiers), brave challenger i.e., husain 11.sword
Forces of evil are trampling on goodness. Even the pretense of human dignity has been buried in the dust. The wealthy peck on people like vultures. The banner of gold now flutters in the hearts of men. Mischief makers are playing music, celebrating their wealth. O husain, it is time for you to pull out your sword.
114
ham ko taira1 aur Khud bhi Khoon ke dhaare meN tair
dekh divaar-e haram2 tak aa chuka hai sael3-e dair4
sher-e daulat n’aara zan hai teGh uTha aye ruh-e Khair
raah par5 chandi6 nahiN ayegi lohe ke baGhair
yuN hameN lalkaar7 ham baRh kar chaTaaneN toR deN
Khaiber8-e-tahziib-e-zar9 ki samt baageN moR deN10 1.make us swim 2.mosque (metaphor for principles to be protected) 3.flood 4.world, material (not spiritual) 5.come on the (straight) path 6.silver (metaphor for the wealth and power) 7.challenge, arouse 8.pre-Islamic fort 9.civilization based on wealth 10.turn reins towards, to attack
Come, lead us to swim in our own blood (O husain). The flood of materialism has risen right up to the wall of righteousness. The Tiger of Wealth roars, pick up your sword O spirit of Good. Wealth will not turn to the right path without force. Arouse us so that we may smash the rocks that stand in our way. That we may turn our horses to attack the ‘fortress of civilization of wealth’.
115
aye mujaahid rooh1! phir siinoN ko de soz-e sharar2
aye muqaddas3 tashnagi4 mavvaaj5 ho sar se guzar
aye amir-e maut6 anokhi zindagi ban kar ubhar
aye muqarrir7, Khamushi8 mimbar9 pe aa taqriir10 kar
aye lahu11 phir qashqa-e peshaani12-e kirdaar13 ban
aye jaraahat14, miyaan15 se baahar nikal talwaar16 ban 1.spirit of struggle 2.sadness of (due to) evil (around them) 3.holy 4.thirst 5.bringer of mauj ( waves) 6.conqueror of death 7.derived from iqrar-agreement –the one who can get people to agree to do the right but difficult thing (persuasive leader) 8.silence 9.pulpit 10.speech 11.blood 12. mark on the forehead(mark of distinction) 13.character 14.bravery, courage 15.scabbard 16.sword
O spirit of resistance once again light a fire in our hearts. O holy thirst, create waves that rise above our heads. The juxtaposition of thirst creating waves (of water) is beautiful and of course ‘making waves’ is also creating tumult, resistance. O conquerer of death, come back again with new life. O persuasive leader, all is silent, come on the pulpit and speak. O blood, once again mark our forehead with distinction. qashqa-e peshaani – mark of distinction on the forehead (hindu imagery). The mark in this case is made with blood, and it is a mark of distinction on the forehead of (personified) character. O courageous one, bring your sword out of the scabbard.
116
dekh phir qasr-e jahannum1 ban chuka hai rozgaar2
aanch meN Ghaltida3 hai phir Khaima-e lail o nihaar4
sarzamiN5 par hukmraN haiN ba hazaraN6 iqtedaar7
aatish8 o dood9 o duKhan10 o shola11 o barq12 o sharaar13
zindagi hai barsar14-e aatish fishaani15 ya husain
aag duniya meN lagi hai aag, paani ya husain 1.house of hell 2.daily life 3.drowned in, covered by 4.place of night and day (place of living, life) 5.homeland 6.by the thousands 7.powers (of evil) 8.fire 9.steam 10.heat 11.flame 12.lightning 13.sparks 14.at the head of, at the door of, about to be 15.spreading flame, showering flame
Once again daily life has become a house of hell. Life is surrounded by burning fires. A thousand injustices rule in place of righteous law. Fire, steam, heat, flame, lightning and sparks! Life is at the point of being completely consumed by fire. The world is on fire, on fire – water! O husain. The plea for water is full of pathos and is very ironic because the defining feature of the death of husain is thirst – lack of water. josh turns it on its head so beautifully and powerfully as a climax to his marsia … asking for water of a person who was killed thirsty.
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.
108
phir bashar1 ke zahn2 par aks3-e junuuN4 hai ya husain
phir haqiqat5 rahn6-e auham7 o fusuuN8 hai ya husain
phir dil-e iqdar-e nazuk9 Gharq10-e KhuuN hai ya husain
phir bashar baatil11 ke aage sar niguuN12 hai ya husain
aa, dil-e anjaam13 ko phir garmi14-e aaGhaaz15 de
aye bahadur vaqt ki aavaaz par aavaaz de
1.human 2.mind 3.reflection 4.madness 5.truth 6.captive 7.plural of vahm, superstitions 8.magic, deception 9.tender greatness, goodness 10.drowned 11.untruth, evil 12.bowed 13.end, fatalism 14.enthusiasm 15.beginning, starting (to change)
josh in the next stanzas addresses the present and says that many of the same problems of corrupt power exist today. He calls upon upon husain to help lead. He says that ‘husainiyat’ is in the hands of the people and that they should rise up to change the system … Once again the human mind is clouded by madness. Once again truth is captive to superstition and deception. Once again the delicate heart of goodness is drowned in blood. Once again man bows down towards untruth/evil/corrupt power. Come change our fatalism to an enthusiasm for a new beginning. O, brave one, lend your voice to support the need of the time.
109
ho chuke haiN Gharq1 phir shiraazabandi2 ke uruuq3
phir ravaaN4 haiN zillateN5 su-e tanaffur6 juuq juuq7
phir shari’at8 hai masavaat-e bashar9 ki be vusuuq10
phir Khajil11 haiN nau-e insani12 ke buniyadi13 huquuq14
phir baGhaavat15 kar raha hai zindagi se aadmi
dekh phir Takra raha hai aadmi se aadmi
1.drowned 2.bookbinding glue 3.pages 4.flowing 5.insults 6.towards intense hatred 7.droves 8.laws of faith 9.equality of man 10.without proof (assertion) 11.ashamed 12.human species, humanity 13.fundamental 14.rights 15.rebellion
Once again the glue that binds is gone and pages are scattered. Insults flow in droves and become intense hatred. Once again the tradition of human equality is begging for proof. Once again fundamental rights of equality are put to shame. Once again man is revolting against the basic laws of life. See, (O, husain) once again man is in conflict with man.
110
phir hayaat-e nau-e insaani1 hai kajlaayi2 hui
gul3 paDe haiN valvale4, jur’aat5 hai murjhaai6 hui
phir zamin o aasmaaN par maut hai chaa’i hui
maut bhi kaisi Khud apne haath ki laa’ii hui
chehra-e ummid ko raKhshandagi7 de ya husain
zindagi de, zindagi de, zindagi de ya husain
1.survival of humanity 2.extinguished, blackened 3.extinguished 4.enthusiasm 5.courage, daring 6.wilted 7.brilliance
The survival of humanity is in doubt once again. All enthusiasm is extinguished and courage is wilted. It is as if death is hanging over the earth and sky. And death that humanity has invited upon itself. O husain, give brilliance to the countenance of hope. Give us a new life, O husain.
111
aks1 apna Daal phir is KhaakdaaN2 par aye husain
phir a’ta farma3 hadiis-e dil4 ko mimbar5 aye husain
baKsh de6 phir basta7 qatre8 ko samandar aye husain
zor-e haidar, zor-e haidar, zor-e Haidar aye husain
Khushk hone par hai juu-e-azm-e-insaaN9 aye husain
mauj-e tufaaN, mauj-e tufaaN, mauj-e tufaaN aye husain
1.reflection, shadow 2.bowl of dust=earth 3.grant 4.message of the heart 5.pulpit, announcement 6. grant 7.enclosed 8.drop 9.river of the greatness of humanity
O husain, cast your shadow again on this earth. Grant a pulpit/voice to the message of the heart (of the righteous). Once again grant that this confined drop become an ocean. Bring forth the power of haidar, O husain. The river of greatness of humanity is about to dry up. Bring forth torrential rains, O husain.
112
haunkta1 phirta hai phir sarmaayadari2 ka vaqaar3
uTh chuka hai phir awaami bartari4 ka e’tebaar5
phir KhizaaN6 ki aastaaN-bosi7 pe hai nazaaN bahaar8
phir Khuda ka zauq9-e taKhliq-e bashar10 hai sharmsaar11
phir zubuN12 hai nafs-e insaani13 ki haalat ya husain
aa, ke phir duniya ko hai teri zarurat ya husain
1.roaring 2.wealth, capital 3.status 4.superiority of the (interests of the) common man 5.trust 6.autumn (metaphor for decline, evil) 7.kissing the threshold, obeisance 8.spring (metaphor for progress, goodness) 9.taste, enjoyment 10.creation of humans 11.ashamed, regretful 12.pathetic 13.human life
Once again wealth is roaring and strutting around. People have lost faith in the primacy of the common good. Once again goodness is kissing the threshold of tyranny. Once again god is regretful at the creation of man. Once again the condition of human life has become pathetic. Come, the world needs you, O husain.
113
jahl1 phir rakkhe hue hai ilm2 ke sar par qadam
Khaak meN phir mil chuka hai aadmiyat3 ka bharam4
zindagi par maarte phirte haiN ThongeN5 phir diram6
khul chuka hai phir dil-e insaaN meN sone ka alam7
phir daf-e zar8 baj raha hai shor hai ashraar9 ka
saf shikan10 ye vaqt hai phir teGh11 ki jhankaar ka
1.ignorance, uncivilized 2.knowledge, civilization 3.humanity, human dignity 4.pretense 5.pecking (as a vulture pecking a dead body) 6.silver coin (metaphor for the wealthy) 7.banner of gold, desire for wealth 8.tambourine of wealth 9.mischief makers 10.breaker of the line (of soldiers), brave challenger i.e., husain 11.sword
Forces of evil are trampling on goodness. Even the pretense of human dignity has been buried in the dust. The wealthy peck on people like vultures. The banner of gold now flutters in the hearts of men. Mischief makers are playing music, celebrating their wealth. O husain, it is time for you to pull out your sword.
114
ham ko taira1 aur Khud bhi Khoon ke dhaare meN tair
dekh divaar-e haram2 tak aa chuka hai sael3-e dair4
sher-e daulat n’aara zan hai teGh uTha aye ruh-e Khair
raah par5 chandi6 nahiN ayegi lohe ke baGhair
yuN hameN lalkaar7 ham baRh kar chaTaaneN toR deN
Khaiber8-e-tahziib-e-zar9 ki samt baageN moR deN10
1.make us swim 2.mosque (metaphor for principles to be protected) 3.flood 4.world, material (not spiritual) 5.come on the (straight) path 6.silver (metaphor for the wealth and power) 7.challenge, arouse 8.pre-Islamic fort 9.civilization based on wealth 10.turn reins towards, to attack
Come, lead us to swim in our own blood (O husain). The flood of materialism has risen right up to the wall of righteousness. The Tiger of Wealth roars, pick up your sword O spirit of Good. Wealth will not turn to the right path without force. Arouse us so that we may smash the rocks that stand in our way. That we may turn our horses to attack the ‘fortress of civilization of wealth’.
115
aye mujaahid rooh1! phir siinoN ko de soz-e sharar2
aye muqaddas3 tashnagi4 mavvaaj5 ho sar se guzar
aye amir-e maut6 anokhi zindagi ban kar ubhar
aye muqarrir7, Khamushi8 mimbar9 pe aa taqriir10 kar
aye lahu11 phir qashqa-e peshaani12-e kirdaar13 ban
aye jaraahat14, miyaan15 se baahar nikal talwaar16 ban
1.spirit of struggle 2.sadness of (due to) evil (around them) 3.holy 4.thirst 5.bringer of mauj ( waves) 6.conqueror of death 7.derived from iqrar-agreement –the one who can get people to agree to do the right but difficult thing (persuasive leader) 8.silence 9.pulpit 10.speech 11.blood 12. mark on the forehead(mark of distinction) 13.character 14.bravery, courage 15.scabbard 16.sword
O spirit of resistance once again light a fire in our hearts. O holy thirst, create waves that rise above our heads. The juxtaposition of thirst creating waves (of water) is beautiful and of course ‘making waves’ is also creating tumult, resistance. O conquerer of death, come back again with new life. O persuasive leader, all is silent, come on the pulpit and speak. O blood, once again mark our forehead with distinction. qashqa-e peshaani – mark of distinction on the forehead (hindu imagery). The mark in this case is made with blood, and it is a mark of distinction on the forehead of (personified) character. O courageous one, bring your sword out of the scabbard.
116
dekh phir qasr-e jahannum1 ban chuka hai rozgaar2
aanch meN Ghaltida3 hai phir Khaima-e lail o nihaar4
sarzamiN5 par hukmraN haiN ba hazaraN6 iqtedaar7
aatish8 o dood9 o duKhan10 o shola11 o barq12 o sharaar13
zindagi hai barsar14-e aatish fishaani15 ya husain
aag duniya meN lagi hai aag, paani ya husain
1.house of hell 2.daily life 3.drowned in, covered by 4.place of night and day (place of living, life) 5.homeland 6.by the thousands 7.powers (of evil) 8.fire 9.steam 10.heat 11.flame 12.lightning 13.sparks 14.at the head of, at the door of, about to be 15.spreading flame, showering flame
Once again daily life has become a house of hell. Life is surrounded by burning fires. A thousand injustices rule in place of righteous law. Fire, steam, heat, flame, lightning and sparks! Life is at the point of being completely consumed by fire. The world is on fire, on fire – water! O husain. The plea for water is full of pathos and is very ironic because the defining feature of the death of husain is thirst – lack of water. josh turns it on its head so beautifully and powerfully as a climax to his marsia … asking for water of a person who was killed thirsty.
