mojid o mufakkir-001-010-tuluu-e tamaddun-josh malihabadi

For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.

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.

موجد  و  مفکر  – طلوعِ  تمدّن  ۔  ا۔۱۰۔جوشؔ  ملیح  آبادی

١

مسکرا  کر  جب  ہوی  طالع  تمدّن  کی  سحر

جنگلوں  سے  شہر  کی  جانب  بڑھی  فکرِ  بشر

رسمسائی  آرزوئے  بام  چونکا  ذوقِ  در

کِشتِ  خاکِ  تار  میں  اُگنے  لگے  شمس  و  قمر

خوشۂ  حُسنِ  زمیں  یوں  ناز  سے  پکنے  لگا

داب  کر  دانتوں  میں  اُنگلی  آسماں  تکنے  لگا

٢

جب  اِشاروں  کو  صدا  بن  کر  نکھرنا  آ  گیا

اور  صدا  کو  لفظ  میں  ڈھل  کر  اُبھرنا  آ  گیا

لفظ  کو  پھر  حرف  بن  کر  گُل  کترنا  آ  گیا

خاکِ  صامت  کو  باِلآخر  بات  کرنا  آ  گیا

لب  ہلے  تو  کشتیاں  چلنے  لگیں  اعجاز  کی

فکرِ  اِنساں  کو  سواری  مل  گئی  آواز  کی

٣

منتشر  افراد  کو  مل  جل  کے  رہنا  آ  گیا

آدمی  کو  این  و  آں  کی  آنچ  سہنا  آ  گیا

وقت  کے  دھارے  کو  بالترتیب  بہنا  آ  گیا

حجلہ  احساس  میں  پھولوں  کا  گہنا  آ  گیا

ناز  سے  زلفِ  لطافط  کی  گرہ  کھلنے  لگی

پھول  کے  کانٹے  پہ  روحِ  گلستاں  تلنے  لگی

٤

سر  جھکایا  جہل  نے  پھر  علم  کے  دربار  میں

دائیرے  بننے  لگے  جمبش  ہوئی  پرکار  میں

آ  ئینے  کا  ذوق  جاگا  خاطرِ  زنگار  میں

سبزۂ  اِرشاد  مہکا  گلشنِ  گفتار  میں

اور  پھر  سبزے  کے  تختوں  میں  روانی  آ  گئی

نوعِ  اِنساں  کی  مسیں  بھیگیں  جوانی  آ  گئی

٥

شاہراہِ  عام  ترشی،  مانگ  نکلی  شہر  کی

روشنی  کی  موج  نے  اِس  مانگ  میں  افشاں  بھری

تابِ  افشاں  جدولِ  مقیش  میں  ڈھل  کر  بہی

زندگی  کی  نبضِ  ذوقِ  شب  روی  چلنے  لگی

سازِ  شب  سے  نغمہ  ہائے  صبح  دم  پیدا  ہوئے

بستیاں  مڑنے  لگیں  گلیوں  میں  خم  پیدا  ہوئے

٦

آرزوئے  خانہ  آرائی  کی  شمعیں  جل  اُٹھیں

کنُ  منا  کر  صنعتِ  نوخیز  نے  آنکھیں  ملیں

سادہ  رُخ  تعمیر  نے  بیونتی  قبائے  ماؑ  و  تیں

سر  پہ  رکھ  کے  گنبدوں  کے  قُمقُمے  ناچی  زمیں

سنگریزے  پئے  بہ  پئے  ہمکے  منارے  بن  گئے

کروٹیں  ذرّوں  نے  کچھ  یوں  لیں  کہ  تارے  بن  گئے

٧

ہر  نفس  بڑھنے  لگی  پھر  زندگی  آتش  بجاں

مئے  چکاں  و  مشک  ریز  و  مہر  بیز  و  مہ  فشاں

پرفشاں،  جنباں  جہاں،  لرزاں  رواں،  ترساں  دواں

نغمہ  خواں،  گریاں  خراما،  خوش  عناں،  جولاں  تپاں

پتھروں  کو  پیستی  لوہے  کو  پگھلاتی  ہوئی

کوہساروں  کے  دھویں  میں  پیچ  و  خم  کھاتی  ہوی

٨

خشک  و  تر  کو  جانچتی  ارض  و  سماں  کو  بھانپتی

صبح  کو  مکھڑا  دکھاتی،  شام  کو  منھ  ڈھانپتی

دوڑتی،  بڑھتی،  لپکتی،  دندناتی،  ہانپتی

گنگناتی،  گھومتی،  گھرِتی،  گرجتی،  کانپتی

بربطِ  تکرارِ  تخلیقات  پر  گاتی  ہوئی

موت  کو  نیچا  دکھاتی  ناز  فرماتی  ہوئی

٩

آدمی  میں  رفتہ  رفتہ  آدمیت  آ  گئی

وضع  میں  تمکین  جذبوں  میں  نزاکت  آ  گئی

بات  میں  تاثیر  آنکھوں  میں  مُروّت  آ  گئی

روح  فرسا  اجنبیت  میں  اخوّت  آ  گئی

شور  ہائے  غم  گساری  کو  بھڑکنا  آ  گیا

دل  کو  اوروں  کی  مصیبت  میں  دھڑکنا  آ  گیا

١٠

کہکشاں  جھمکی  نظر  چھونے  لگی  افلاک  کو

فکر  برمانے  لگی  اجرامِ  حیرت  ناک  کو

اور  پھر  گیتی  کی  جانب  موڑ  کر  اِدراک  کو

آ  دمی  گننے  لگا  ضرباتِ  نبضِ  خاک  کو

ذہن  کے  میزان  میں  تابانیاں  تلنے  لگیں

چادرِ  ارض  و  سماں  کی  سِلوٹیں  کھلنے  لگیں

मोजिद ओ मुफ़क्किर – तुलू-ए तमद्दुन-१-१०-जोश मलीहाबादी

मुस्कुरा कर जब हुई ताल’अ तमद्दुन की सहर
जंगलों से शहर की जानिब बढ़ी फ़िक्र-ए बशर
रस्मसाई आरज़ू-ए बाम चौंका ज़ौक-ए दर
किश्त-ए ख़ाक-ए तार में उगने लगे शम्स ओ क़मर
ख़ोशा-ए हुस्न-ए ज़मीं यूँ नाज़ से पकने लगा

दाब कर दांतों में उंगली आस्मां तकने लगा

गुंग इशारों को सदा बन कर निखरना आ गया
और सदा को लफ़्ज़ में ढल कर उभरना आ गया
लफ़्ज़ को फिर हर्फ़ बन कर गुल कतरना आ गया
ख़ाक-ए सामत को बिल-आख़ेर बात करना आ गया
लब हिले तो किश्तियाँ चलने लगीं एजाज़ की

फ़िक्र-ए इन्सां को सवारी मिल गई आवाज़ की

मुन्तशिर अफ़्राद को मिल जुल के रहना आ गया
आदमी को ईं ओ आं की आंच सहना आ गया
वक़्त के धारे को बित्तरतीब बहना आ गया
हुज्ला-ए एहसास में फूलों का गहना आ गया
नाज़ से ज़ुल्फ़-ए लताफ़त की गिरह खुलने लगी

फूल के कांटे पे रूह-ए गुल्सितां तुलने लगी

सर झुकाया जहल ने फिर इल्म के दरबार में
दा’एरे बन’ने लगे जुम्बिश हुई परकार में
आईने का ज़ौक़ जागा ख़ातेर-ए ज़नगार में
सब्ज़ा-ए इर्शाद महका गुलशन-ए गुफ़्तार में
और फिर सब्ज़े के तख़्तों में रवानी आ गई

नौ-ए इन्सां की मसें भीगीं जवानी आ गई

शाहराह-ए आम तर्शी मांग निकली शहर की
रौशनी की मौज ने इस मांग में अफ़्शां भरी
ताब-ए अफ़्शां जद्वल-ए मुक़ैश में ढल कर बही
ज़िन्दगी की नब्ज़-ए ज़ौक-ए शबरवी चलने लगी
साज़-ए शब से नग़्मा-हा-ए सुबह दम पैदा हुए

बस्तिया मुढने लगीं गलियों में ख़म पैदा हुए

आर्ज़ू-ए ख़ाना-आराई की शम’एं जल उठीं
कुनमुना कर सन’अत-ए नौ-ख़ेज़ ने ऑंखें मलीं
सादा-रुक़ तामीर ने ब्योंती क़बा-ए मा ओ तीं
सर पे रख कर गुम्बदों के क़ुम्क़ुमे नाची ज़मीं
संग्रेज़े पै-ब-पै हुम्के मिनारे बन गए

करवटें ज़र्रों ने कुछ यूँ लीं के तारे बन गए

हर नफ़स बढ़ने लगी फिर ज़िन्दगी आतिश बजां
मै-चकां ओ मुश्क-रेज़ ओ महर-बेज़ ओ माह-फ़शां
पर-फ़शां, जुंबा-जहाँ, लर्जां-रवां, तरसां-दवां
नग़मा-ख़्वां, गिरयां-ख़रामा, ख़ुश-अनां, जौलां-तपां
पत्थरों को पीसती लोहे को पिघलाती हुई

कोहसारों के धुऐं में पेच ओ ख़म खाती हुई

ख़ुश्क ओ तर को जांचती अर्ज़ ओ समां को भांपती
सुबह को मुखड़ा दिखाती शाम को मुंह ढान्प्ती
दौड़ती, बढ़ती, लपकती, दनदनाती, हान्प्ती
गुनगुनाती, घूमती, घिरती, गरजती, कांपती
बर्बत-ए तक्रार-ए तख़्लीक़ात पर गाति हुई

मौत को नीचा दिखाती नाज़ फ़र्माती हुई

आदमी में रफ़्ता रफ़्ता आदमियत आ गई
वज़ा’अ में तम्कीन जज़्बों में नज़ाकत आ गई
बात में तासीर आँखों में मुरव्वत आ गई
रूह फ़रसा अजनबियत में उख़ुव्वत आ गई
शोर-हा-ए ग़म गुसारी को भढकना आ गया

दिल को औरों की मुसीबत में धढकना आ गया

१०

कहकशां झमकी नज़र छूने लगी अफ़्लाक को
फ़िक्र बरमाने लगी अज्राम-ए हैरत-नाक को
और फिर गेती की जानिब मोड़ कर इद्राक को
आदमी गिनने लगा ज़रबात-ए नब्ज़-ए ख़ाक को
ज़हन के मीज़ान में ताबानियाँ तुलने लगीं

चादर-ए अर्ज़ ओ समां की सिलवटें खुलने लगीं

 

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.
1
muskura kar jab hui taal’a1 tamaddun2 ki sahr
jaNgaloN se shahr ki jaanib baRhi fikr-e bashar3
rasmasaai4 aarzu-e baam5 chauNka6 zauq-e dar7
kisht8-e Khaak-e taar9 meN ugne lage shams o qamar10
Khosha11-e husn-e zamiN yuN naaz se pakne laga
daab kar daaNtoN meN uNgli12 aasmaaN takne laga
1.emerge 2.civilization, culture 3.human thinking 4.woke up (restlessness of an infant to be picked up) 5.desire of a roof 6.woke up 7.taste for a door 8.fields 9.dark dust (a metaphor for yet unexplored earth/land 10.sun and moon (a metaphor for landmarks) 11.bunch (of grapes)12. an expression for surprise and envy
As the morning of civilization/culture dawned smiling, human thought moved from the nomadic jungle towards settlement. The desire for a roof over his head awoke in man. In the (dark) unexplored fields of the earth, he found recognizable landmarks (sun and moon). The fruit of the beauty of earth began to ripen in great style, so much so that the sky began to look on with surprise and envy.

2
jab ishaaroN ko sada1 ban kar nikharna2 aa gaya
aur sada ko lafz3 meN Dhal4 kar ubharna5 aa gaya
lafz ko phir harf6 ban kar gul-katarna7 aa gaya
Khaak-e saamat8 ko bil-aaKhir9 baat karna aa gaya
lab hile to kishtiyaaN chalne lagiiN ejaaz10 ki
fikr-e-insaaN ko savaari mil gayi avaaz ki
1.sound 2.become fresh/clean 3.word 4.cast 5.emerge 6.alphabet/writing 7.pick flowers, make fine/subtle points 8.dumb clay=man (lore that humans were made from clay and water) 9.at last 10.miracles
As sign language blossomed into sound, and sound was cast into words and emerged as meaningful and words found expression and subtlety through writing, finally this dumb clay learnt to speak. And as he spoke, he launched ships of miraculous achievement. Human reasoning found a vehicle (expression) in speech.

3
muntashir1 afraad2 ko mil jul ke rahna aa gaya
aadmi ko een o aaN3 ki aaNch sahna4 aa gaya
vaqt ke dhaare ko bittartiib5 bahna aa gaya
hujla6-e ehsaas7 meN phooloN ka gahna aa gaya
naaz8 se zulf-e-lataafat9 ki girah khulne lagi
phool ke kaaNTe10 pe rooh-e-gulsitaaN11 tulne12 lagi
1.scattered, dispersed 2.individuals 3. this and that (everyday trivialities) 4.tolerate, bear 5.organized, in harmony 6.chamber (bridal chamber) 7.feelings 8.pride, style 9.tresses of pleasure – pleasure is personified as a damsel 10.balance 11.spirit of the garden 12.getting weighed (evaluated)
Dispersed individuals learnt to live together. Man learnt to bear the heat of daily trivialities/tasks. Time began to flow in organized, predictable currents. The bridal chamber of fine feelings was decked with flowers. Culture displayed her tresses in great style. ‘lataafat’ from ‘lutf’ is pleasure … but also cultural refinement and is personified as a damsel. Undoing the knots of tresses is often used as a metaphor for displaying beauty and sensuous playfulness. The spirit of the garden began to be weighed on a fine balance … phool ka kaaNTa … kaaNTa of course is a thorn, closely associated with the flower as an antonym … gentle beauty vs sharp, hurtful point. ‘kaaNTa’ is also a balance for weighing things. Weighing is taking the measure of things. To say that the ‘spirit of the garden was weighed on a fine balance’ is to say that it passed the test of acceptability.

4
sar jhukaaya jahl1 ne phir ilm ke darbaar meN
daa’ere2 ban’ne lage jumbish3 hui parkaar4 meN
aaiine ka zauq5 jaga Khaatir6-e zangaar7 meN
sabza8-e irshaad9 mahka gulshan-e guftaar10 meN
aur phir sabze ke taKhtoN11 meN ravaani12 aa gayii
nau-e insaaN13 ki maseN bhiigiiN14 javaani aa gayii
1.ignorance 2.circles 3. movement 4.compasses 5.desire 6.heart 7.blue stone (metaphor for mineral) 8.greenery, freshness 9.speech 10.conversation 11.fields 12.flow, waves 13.human species 14.side-burns getting moist (coming of age)
Ignorance bowed its head in the court of knowledge. Geometry emerged, drawing circles with a compass. This also implies that knowledge began to be organized into ‘circles’ i.e., disciplines (albeit interconnected and overlapping). The desire for mirror polish awakened in the heart of stone. The freshness of speech blossomed into flowing conversation (like poetry). The fields of greenery waved with joy. The human species matured and came of age.

5
shaahraah-e aam1 tarshi2 maaNg nikli shahr ki
raushni ki mauj ne is maaNg meN afshaaN3 bhari
taab4-e afshaaN jadval-e-muqaysh5 meN Dhal kar bahi
zindagi ki nabz5-e zauq-e-shabravi6 chalne lagi
saaz7-e shab se naGhma-ha-e-subah-dam8 paida hue
bastiaaN muRne lagiN galiyoN meN Kham9 paida hue
1.public highway 2.got carved 3.glitter 4.brightness 5.decorated line 6.pulse of the taste for night life 7.musical instrument 8.songs of dawn 9.curves
The highway appeared as a ‘maaNg’ in the hair of the bride (the settlement is personified as a bride). Waves of lamps lit the ‘maaNg’ like glitter. The brightness of glitter flowed as an adorned line. The taste for night life came alive as the throbbing pulse of life itself. The music of the night gave birth to songs of dawn. The highway branched into curving streets pulsating with life! Urbanization and night life clearly plays a large role in josh’s view of the development of cultural refinement. The city is described as a damsel and the bright highway is a ‘maaNg’ or middle parting of her hair.

6
aarzoo1-e Khaana-aaraai2 ki sham’eN3 jal uTheeN
kunmuna4 kar san’at5-e nau Khez6 ne ankheN maleeN
saada ruKh7 taamiir8 ne byonti9 qabaa10-e maa o teeN11
sar pe rakh kar gumbadoN12 ke qumqume13 naachi zameeN
sangreze14 pae-ba-pae15 humke minaare ban gaye
karvaTeN zarroN16 ne kuchh yuN liiN ke taare ban gaye
1.desire 2.beautify dwellings 3.evenings 4.baby sounds 5.craftsmanship 6.newly formed 7.plain 8.construction 9.weaved 10.robe 11.clay and water 12.domes 13.candelabra 14.pebbles 15.step by step 16.particles
josh having dealt with “settlement” is now describing the evolution of fine architecture. The desire to make beautiful dwellings lit up like a lamp. Newborn craft (of design and building) reached out like an infant, rubbing its eyes. Plain structures gave way to refined robes of clay and water. The earth began to dance with joy carrying domes of candelabras. Rocks were assembled step by step into minarets. Even pebbles woke up to become stars. Clay and water, ‘maa o teeN’ is primordial ‘sacred’ stuff – after all man himself was made with clay and water. So plain structures acquired robes of clay and water is used to make robes for the ‘bride’ i.e. the city. josh celebrates the development of domed architecture and minarets. Is waking up of pebbles a subtle description of the mining of diamonds!

7
har nafas1 baRhne lagi phir zindagi aatish-bajaaN2
mae-chakaaN3 o mushk-rez4 o mahr-bez5 o mah-fashaaN6
par-fashaaN7, junba-jahaaN8, larzaaN-ravaaN9, tarsaaN-davaaN10
naGhma-KhwaaN11, giryaaN-Kharaama12, Khush-anaaN13 jaulaaN-tapaaN14
pathharoN ko peesti15 lohe ko pighlaati16 hui
kohsaaroN17 ke dhu’eN18 meN pech o Kham19 khaati hui
1.each moment 2.life (soul) on fire 3.wine sprinkling 4.fragrance spreading 5.spreading 6.scattering moonlight 7.wings spread 8.pulsating/moving world 9.flowing movement 10.shimmering 11.singing 12.tearful walk 13.reins of happiness, reined to move in the right direction 14.burning with frenzy (of desire) 15.grinding stones 16.melting iron 17.mountain range 18.smoke/mist 19.twists and turns
Life (culture) began to move forward every moment, with fire in its soul showering wine, scattering musk, spreading sunlight, reflecting moon beams. Wings spread (ready to fly), pulsating (with energy), flowing with speed, glowing with achievement. Singing songs, sad and happy, reins drawn towards progress, moving with passionate frenzy. Grinding rocks and melting steel. Emerging turning and twisting from the hazy-blue mountain mist (and flowing into valleys).

8
Khushk o tar1 ko jaaNchti arz o samaaN2 ko bhaaNpti
subah ko mukhRa dikhaati shaam ko muNh DhaaNpti
dauRti, baRhti, lapakti, dandanaati, haaNpti
gungunaati, ghuumti, ghirti, garajti, kaaNpti
barbat3-e takrar4-e taKhliqaat5 par gaati hui
maut ko neecha dikhaati naaz farmaati6 hui
1.dry and wet 2.earth and sky 3.lute 4.struggle 5.creation 6.show its style
Constantly taking the measure of the earth and sky. Life renews itself every dawn retiring at night. Running, moving forward, leaping, thundering, gasping. Humming, turning, circling, roaring, shivering. Happy with the struggle for creation, bursting into song it overcomes death showing off its pride. Overcoming death is not the triumph of one individual, or one species, but of LIFE itself.

9
aadmi meN rafta rafta1 aadmiyat2 aa gayi
vaza’a3 meN tamkeen4 jazboN meN nazaakat5 aa gayi
baat meN taaseer6 aaNkhoN meN muravvat7 aa gayi
rooh-farsa8 ajnabiyat9 meN uKhuvvat10 aa gayi
shor-ha-e-Gham-gusaari11 ko bhaRakna aa gaya
dil ko auroN ki musiibat meN dhaRakna12 aa gaya
1.step by step 2.humanity 3.posture 4.respect 5.grace 6.effectiveness 7.kind heartedness 8.spirit sapping (fatal) 9.foreignness 10.brotherliness 11.(shor also means feelings in faarsi) feelings of empathetic sorrow 12.beating (heartbeat)
Man gradually acquired humanity, respectable posture and graceful emotions, credibility of word and feelings of kindness. Spirit sapping ‘otherness’ gave way to fellow feeling. Expressions of empathy shone like a bursting flame. The heart learnt to feel the difficulties of others.

10
kahkashaaN1 jhamki, nazar chhoone lagi aflaak2 ko
fikr3 barmaane4 lagi ajraam-e hairat-naak5 ko
aur phir geti6 ki jaanib moR kar idraak7 ko
aadmi gin’ne laga zarbaat8-e nabz9-e Khaak ko
zahn10 ke miizaan11 meN tabaaniyaaN12 tulne lagiiN
chaadar-e arz o samaaN13 ki silvaTeN14 khulne lagiiN
1.constellation 2.skies/heavens 3.thought 4.drill through 5.strange bodies (fairies, monsters, gods, planets, stars) 6.world 7.reason 8.blows/throbs 9.pulse 10.mind 11.balance 12.brilliance/appearance 13.earth and sky 14.folds
Constellations shone and human sight reached beyond the skies. Thought/reason drilled through superstitions of the supernatural. And then turning his reasoning capability towards the earth man began to take the throbbing pulse of this dust. The balance of rationality began to take the measure of appearances. The secrets of the earth and sky began to unfold as if removing a sheet/curtain. To understand the throbs of the pulse of the earth is to understand how things work on earth. Earth and sky are metaphorically described as a sheet with folds … and with reasoning the folds (mysteries) of the universe began to unfold.

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.
1
muskura kar jab hui taal’a1 tamaddun2 ki sahr
jaNgaloN se shahr ki jaanib baRhi fikr-e bashar3
rasmasaai4 aarzu-e baam5 chauNka6 zauq-e dar7
kisht8-e Khaak-e taar9 meN ugne lage shams o qamar10
Khosha11-e husn-e zamiN yuN naaz se pakne laga
daab kar daaNtoN meN uNgli12 aasmaaN takne laga

1.emerge 2.civilization, culture 3.human thinking 4.woke up (restlessness of an infant to be picked up) 5.desire of a roof 6.woke up 7.taste for a door 8.fields 9.dark dust (a metaphor for yet unexplored earth/land 10.sun and moon (a metaphor for landmarks) 11.bunch (of grapes)12. an expression for surprise and envy

As the morning of civilization/culture dawned smiling, human thought moved from the nomadic jungle towards settlement.  The desire for a roof over his head awoke in man.  In the (dark) unexplored fields of the earth, he found recognizable landmarks (sun and moon).  The fruit of the beauty of earth began to ripen in great style, so much so that the sky began to look on with surprise and envy.
2
jab ishaaroN ko sada1 ban kar nikharna2 aa gaya
aur sada ko lafz3 meN Dhal4 kar ubharna5 aa gaya
lafz ko phir harf6 ban kar gul-katarna7 aa gaya
Khaak-e saamat8 ko bil-aaKhir9 baat karna aa gaya
lab hile to kishtiyaaN chalne lagiiN ejaaz10 ki
fikr-e-insaaN ko savaari mil gayi avaaz ki

1.sound 2.become fresh/clean 3.word 4.cast 5.emerge 6.alphabet/writing 7.pick flowers, make fine/subtle points 8.dumb clay=man (lore that humans were made from clay and water) 9.at last 10.miracles

As sign language blossomed into sound, and sound was cast into words and emerged as meaningful and words found expression and subtlety through writing, finally this dumb clay learnt to speak. And as he spoke, he launched ships of miraculous achievement. Human reasoning found a vehicle (expression) in speech.
3
muntashir1 afraad2 ko mil jul ke rahna aa gaya
aadmi ko een o aaN3 ki aaNch sahna4 aa gaya
vaqt ke dhaare ko bittartiib5 bahna aa gaya
hujla6-e ehsaas7 meN phooloN ka gahna aa gaya
naaz8 se zulf-e-lataafat9 ki girah khulne lagi
phool ke kaaNTe10 pe rooh-e-gulsitaaN11 tulne12 lagi

1.scattered, dispersed 2.individuals 3. this and that (everyday trivialities) 4.tolerate, bear 5.organized, in harmony 6.chamber (bridal chamber) 7.feelings 8.pride, style 9.tresses of pleasure – pleasure is personified as a damsel 10.balance 11.spirit of the garden 12.getting weighed (evaluated)

Dispersed individuals learnt to live together.  Man learnt to bear the heat of daily trivialities/tasks.  Time began to flow in organized, predictable currents.  The bridal chamber of fine feelings was decked with flowers.  Culture displayed her tresses in great style.  ‘lataafat’ from ‘lutf’ is pleasure … but also cultural refinement and is personified as a damsel.  Undoing the knots of tresses is often used as a metaphor for displaying beauty and sensuous playfulness.  The spirit of the garden began to be weighed on a fine balance … phool ka kaaNTa … kaaNTa of course is a thorn, closely associated with the flower as an antonym … gentle beauty vs sharp, hurtful point.  ‘kaaNTa’ is also a balance for weighing things.  Weighing is taking the measure of things.  To say that the ‘spirit of the garden was weighed on a fine balance’ is to say that it passed the test of acceptability.
4
sar jhukaaya jahl1 ne phir ilm ke darbaar meN
daa’ere2 ban’ne lage jumbish3 hui parkaar4 meN
aaiine ka zauq5 jaga Khaatir6-e zangaar7 meN
sabza8-e irshaad9 mahka gulshan-e guftaar10 meN
aur phir sabze ke taKhtoN11 meN ravaani12 aa gayii
nau-e insaaN13 ki maseN bhiigiiN14 javaani aa gayii

1.ignorance 2.circles 3. movement 4.compasses 5.desire 6.heart 7.blue stone (metaphor for mineral) 8.greenery, freshness 9.speech 10.conversation 11.fields 12.flow, waves 13.human species 14.side-burns getting moist (coming of age)

Ignorance bowed its head in the court of knowledge.  Geometry emerged, drawing circles with a compass.  This also implies that knowledge began to be organized into ‘circles’ i.e., disciplines (albeit interconnected and overlapping).  The desire for mirror polish awakened in the heart of stone.  The freshness of speech blossomed into flowing conversation (like poetry).  The fields of greenery waved with joy.  The human species matured and came of age.
5
shaahraah-e aam1 tarshi2 maaNg nikli shahr ki
raushni ki mauj ne is maaNg meN afshaaN3 bhari
taab4-e afshaaN jadval-e-muqaysh5 meN Dhal kar bahi
zindagi ki nabz5-e zauq-e-shabravi6 chalne lagi
saaz7-e shab se naGhma-ha-e-subah-dam8 paida hue
bastiaaN muRne lagiN galiyoN meN Kham9 paida hue

1.public highway 2.got carved 3.glitter 4.brightness 5.decorated line 6.pulse of the taste for night life 7.musical instrument 8.songs of dawn 9.curves

The highway appeared as a ‘maaNg’ in the hair of the bride (the settlement is personified as a bride). Waves of lamps lit the ‘maaNg’ like glitter. The brightness of glitter flowed as an adorned line. The taste for night life came alive as the throbbing pulse of life itself. The music of the night gave birth to songs of dawn. The highway branched into curving streets pulsating with life!  Urbanization and night life clearly plays a large role in josh’s view of the development of cultural refinement. The city is described as a damsel and the bright highway is a ‘maaNg’ or middle parting of her hair.
6
aarzoo1-e Khaana-aaraai2 ki sham’eN3 jal uTheeN
kunmuna4 kar san’at5-e nau Khez6 ne ankheN maleeN
saada ruKh7 taamiir8 ne byonti9 qabaa10-e maa o teeN11
sar pe rakh kar gumbadoN12 ke qumqume13 naachi zameeN
sangreze14 pae-ba-pae15 humke minaare ban gaye
karvaTeN zarroN16 ne kuchh yuN liiN ke taare ban gaye

1.desire 2.beautify dwellings 3.evenings 4.baby sounds 5.craftsmanship 6.newly formed 7.plain 8.construction 9.weaved 10.robe 11.clay and water 12.domes 13.candelabra 14.pebbles 15.step by step 16.particles

josh having dealt with “settlement” is now describing the evolution of fine architecture.  The desire to make beautiful dwellings lit up like a lamp.  Newborn craft (of design and building) reached out like an infant, rubbing its eyes.  Plain structures gave way to refined robes of clay and water.  The earth began to dance with joy carrying domes of candelabras.  Rocks were assembled step by step into minarets.  Even pebbles woke up to become stars.  Clay and water, ‘maa o teeN’ is primordial ‘sacred’ stuff – after all man himself was made with clay and water.  So plain structures acquired robes of clay and water is used to make robes for the ‘bride’ i.e. the city.  josh celebrates the development of domed architecture and minarets.  Is waking up of pebbles a subtle description of the mining of diamonds!
7
har nafas1 baRhne lagi phir zindagi aatish-bajaaN2
mae-chakaaN3 o mushk-rez4 o mahr-bez5 o mah-fashaaN6
par-fashaaN7, junba-jahaaN8, larzaaN-ravaaN9, tarsaaN-davaaN10
naGhma-KhwaaN11, giryaaN-Kharaama12, Khush-anaaN13 jaulaaN-tapaaN14
pathharoN ko peesti15 lohe ko pighlaati16 hui
kohsaaroN17 ke dhu’eN18 meN pech o Kham19 khaati hui

1.each moment 2.life (soul) on fire 3.wine sprinkling 4.fragrance spreading 5.spreading 6.scattering moonlight 7.wings spread 8.pulsating/moving world 9.flowing movement 10.shimmering 11.singing 12.tearful walk 13.reins of happiness, reined to move in the right direction 14.burning with frenzy (of desire) 15.grinding stones 16.melting iron 17.mountain range 18.smoke/mist 19.twists and turns

Life (culture) began to move forward every moment, with fire in its soul showering wine, scattering musk, spreading sunlight, reflecting moon beams.  Wings spread (ready to fly), pulsating (with energy), flowing with speed, glowing with achievement.  Singing songs, sad and happy, reins drawn towards progress, moving with passionate frenzy.  Grinding rocks and melting steel.  Emerging turning and twisting from the hazy-blue mountain mist (and flowing into valleys).
8
Khushk o tar1 ko jaaNchti arz o samaaN2 ko bhaaNpti
subah ko mukhRa dikhaati shaam ko muNh DhaaNpti
dauRti, baRhti, lapakti, dandanaati, haaNpti
gungunaati, ghuumti, ghirti, garajti, kaaNpti
barbat3-e takrar4-e taKhliqaat5 par gaati hui
maut ko neecha dikhaati naaz farmaati6 hui

1.dry and wet 2.earth and sky 3.lute 4.struggle 5.creation 6.show its style

Constantly taking the measure of the earth and sky.  Life renews itself every dawn retiring at night.  Running, moving forward, leaping, thundering, gasping.  Humming, turning, circling, roaring, shivering.  Happy with the struggle for creation, bursting into song it overcomes death showing off its pride.  Overcoming death is not the triumph of one individual, or one species, but of LIFE itself.
9
aadmi meN rafta rafta1 aadmiyat2 aa gayi
vaza’a3 meN tamkeen4 jazboN meN nazaakat5 aa gayi
baat meN taaseer6 aaNkhoN meN muravvat7 aa gayi
rooh-farsa8 ajnabiyat9 meN uKhuvvat10 aa gayi
shor-ha-e-Gham-gusaari11 ko bhaRakna aa gaya
dil ko auroN ki musiibat meN dhaRakna12 aa gaya

1.step by step 2.humanity 3.posture 4.respect 5.grace 6.effectiveness 7.kind heartedness 8.spirit sapping (fatal) 9.foreignness 10.brotherliness 11.(shor also means feelings in faarsi) feelings of empathetic sorrow 12.beating (heartbeat)

Man gradually acquired humanity, respectable posture and graceful emotions, credibility of word and feelings of kindness.  Spirit sapping ‘otherness’ gave way to fellow feeling.  Expressions of empathy shone like a bursting flame.  The heart learnt to feel the difficulties of others.
10
kahkashaaN1 jhamki, nazar chhoone lagi aflaak2 ko
fikr3 barmaane4 lagi ajraam-e hairat-naak5 ko
aur phir geti6 ki jaanib moR kar idraak7 ko
aadmi gin’ne laga zarbaat8-e nabz9-e Khaak ko
zahn10 ke miizaan11 meN tabaaniyaaN12 tulne lagiiN
chaadar-e arz o samaaN13 ki silvaTeN14 khulne lagiiN

1.constellation 2.skies/heavens 3.thought 4.drill through 5.strange bodies (fairies, monsters, gods, planets, stars) 6.world 7.reason 8.blows/throbs 9.pulse 10.mind 11.balance 12.brilliance/appearance 13.earth and sky 14.folds

Constellations shone and human sight reached beyond the skies.  Thought/reason drilled through superstitions of the supernatural.  And then turning his reasoning capability towards the earth man began to take the throbbing pulse of this dust.  The balance of rationality began to take the measure of appearances.  The secrets of the earth and sky began to unfold as if removing a sheet/curtain. To understand the throbs of the pulse of the earth is to understand how things work on earth.  Earth and sky are metaphorically described as a sheet with folds … and with reasoning the folds (mysteries) of the universe began to unfold.