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.

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
guNg 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 kishtiyaN chalne lagiN ejaz¹⁰ ki
fikr-e-insaaN ko savari mil gayi avaaz k 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.
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.
11
saa’atoN¹ ko kook bharte² hi ravaani mil gayi
har daqiiqe³ ko munazzim⁴ par fashaani⁵ mil gayi
gung⁶ lahzoN⁷ ko gajar⁸ ki naGhma Khwaani⁹ mil gayi
umr ke dhaare ko lohe ki kamaani¹⁰ mil gayi
suyioN ki¹¹ rau meN lamhoN¹² ko chiTakna¹³ aa gaya
vaqt ko aGhosh-e aahan¹⁴ meN chahakna¹⁵ aa gaya 1.time, moment 2.wind a spring 3.moment 4.organized 5.to fly 6. silent, dumb 7.moment 8.chime 9.singing 10. steel spring 11.movement of needles (pointers) 12.second 13.bloom 14.metallic lap 15.twitter
Describing the invention of time-keeping. Time acquired the ability to flow as the spring (of the clock) was wound up. Every moment began to fly/flow in an organized way. Dumb/silent moments acquired the song of chimes. The flow of life acquired a bow of steel. Steel bow is used as a stand-in for the clock spring and as a metaphor for a strong back which is an expression of human strength. And so in this delicate and subtle way the flow of life is described as acquiring great strength. With the movement of pointers, moments learnt to blossom. Time learnt to twitter in the lap of iron. “chiTakna” is the gentle sound when the bud blooms. The movement of the needles is the blooming (chiTakna) of minutes with its “tick tock”, hence the twittering of time in the lap of iron.
16
zauq¹ nikhra² kahkashaani³ baam o dar⁴ ban’ne lage
saNgreze⁵ aaiine, qatre⁶ guhar⁷ ban’ne lage
barq paare⁸ murGh-ha-e naama-bar⁹ ban’ne lage
aahani¹⁰ aasab¹¹ Dhal¹² kar baal o par¹³ ban’ne lage
zindagi rooh-e surayya¹⁴ ki taraf jaane lagi
qalb-e anjum¹⁵ ke dhaRakne ki sada aane lag 1.taste 2.became refined 3.constellations 4.roof and door, home 5.pebbles 6.drops 7.pearl 8.particles of lightning 9.messenger pigeons 10.metallic 11.nerves and muscles 12.cast 13.feathers and wings 14.spirit of constellations 15.heart of stars
Tastes got refined (increased desires) making stations/homes beyond the stars. Pebbles were ground into mirrors and droplets into pearls. Bits of electricity were fashioned into messenger pigeons (telegraph). Metallic nerves/muscles got cast into feathers and wings (airplane). Life began to fly towards the constellations and the heartbeat of stars began to be heard. The first misra reminds me of Ghalib …
manzar ek balandi par aur ham bana lete
arsh se udhar hota kash ke makaN apna
We could have created a vision at even greater heights
O that our station had been on the other side of heavens.
24
siina-e aahan¹ se uThi mauj-e shamshir² o qalam³
Khaak meN jaage nuqoosh⁴-e dair⁵ o aivan⁶-e haram⁷
valvaloN⁸ meN jhanjhanaya zamzamoN⁹ ka zer o bam¹⁰
karvaTeN lene lage pathar meN be-tarshe¹¹ sanam¹²
qalb¹³-e zar¹⁴ meN basta¹⁵ kangan¹⁶ chuTkiyaN lene lage
motiyoN ko reshmi dore sada¹⁷ dene lage 1.steel 2.sword 3.pen 4.markings, images 5.temple 6.halls 7.mosque 8.passion 9. music 10.ripples 11.not (yet) carved 12.idols 13.heart 14.gold 15.tied up, hidden 16.bracelet 17.cal
From the heart of steel, emerged waves of sword and pen. Hidden images of ancient temples and mosques were revealed. The music of man’s passion rang out like the ripples of a brook. Even rocks, not yet carved told the story of hidden idols waiting to be carved. Hidden gold bracelets yet to be shaped, tinkled to tell their story. Silk thread gave a call to pearls to be strung into necklaces.
28
phir daraKhshaaN¹ fikr² ki yuN Khaak par barsi sharaab
zulmatoN³ ki kokh⁴ se paida hue sau mahtaab⁵
phir uRaya ilm ne vo kaukab-e-ajraam-yaab⁶
jiski rau meN uTh rahi hai mah-e taabaN⁷ ki naqaab
shor barpa hai ke mir⁸-e aagahi⁹ aane ko hai
aasmaN par GhulGhule¹⁰ haiN aadmi aane ko hai 1.bright 2.reason 3.darkness, ignorance 4.womb 5.full moon 6. star that discovers celestial bodies 7.full moon 8.leader, lord 9.knowledge 10.chatter, talk of the town
josh composed this marsia in 1956 celebrating the emergence of knowledge then modified it to celebrate launch of Sputnik in 1957. Brightness of Knowledge shone on earth like blessed rain of wine and from the womb of ignorance were born hundreds of bright moons. Knowledge launched forth a star – discoverer of celestial bodies which removed the veil from the face of many bright moons. The chatter in heaven speaks of arrival of the lord of knowledge. They are preparing a tumultuous welcome for the arrival of man.
30
shukriya¹ kyuNkar² ada ho ahl-e eejadat³ ka
ek darya bah raha hai turfa⁴ masnuaat⁵ ka
jagmaga uTha hai din ki tarah mukhRa raat ka
jism-e aahan⁶ meN davaN⁷ hai Khoon ehsasat⁸ ka
yuN unhoN ne juzv-e Khaak⁹ apna pasina kar diya
dhaat¹⁰ ke aalaat¹¹ ko dana¹² o beena¹³ kar diya 1.thanks 2.how 3.inventors 4.fascinating, new 5.products/creativity 6.metal 7.running 8.feelings, sensation 9.part of the dust – to make one’s sweat a part of the dust is to work hard 10.metal 11.instruments, machines 12.knowing 13.seeing
How can we thank these inventors who have caused a constant river of creativity to flow. They have made the face of the night shine like day. They have made metallic machines sense and feel. They have worked so hard and sweated to make inanimate machines know and see.
36
dil ko laikin saKht¹ iste’jaab² hai aye ham-nashiN³
itne ehsaanaat⁴ ke ba-vasf⁵ ye raushan-jabiN⁶
ban na paaye zer⁷-e saqf⁸-e aasmaN sadr⁹-e zamiN
aur to aur aadmi ke haafeze¹⁰ tak meN nahiN
naam in ka dahr¹¹ ke aafaaq-binoN¹² meN nahiN
ye safiinoN¹³ meN to haiN maujood¹⁴ siinoN¹⁵ meN nahiN 1.strong, much 2.amazement 3.contempararies, friends 4.beneficence, kindnesses 5.in spite of 6.bright faced 7.under 8.roof 9.leader 10.memory 11.world 12.horizon seeing, farsighted 13.boats 14.present 15.bosom, heart
I am full of amazememt, O my contemporaries, that in spite of all their beneficence, these brilliant ones have not been recognized as lords of the earth. And not just that, they are not even in the forefront of memory. They are not counted among the far seeing. They may be with us (in our minds) but are not in our hearts. ‘Far seeing’ needs further qualification – ‘aafaq biiN=looking beyond the horizon – presumably josh means looking beyond this world into the next – ‘spirituality’. He is not accusing scientists of being shortsighted, only of being focused on the ‘here’ not the ‘hereafter’.
42
tab’a¹ insaani ko de sakta nahiN jo raushni
nau-e-insaani² ka aaqa³ vo nahiN banta kabhi
aadmi ko jo Ghiza⁴ deta nahiN iKhlaas⁵ ki
ummatoN⁶ ka muqtada⁷ banta nahiN vo aadmi
qibla-gah⁸ us shaKhs⁹ ko insaaN bana sakta nahiN
jo bashar¹⁰ ke zahn ko aage baRha sakta nahiN 1.nature, spirit 2.humanity 3.leader 4.nourishment 5.love of the other 6.communities 7.leader 8.place of worship, respected 9.person 10.man
He who cannot give light to (awaken) the human spirit, cannot become a leader of humanity. He who cannot nourish love of the other in human beings, cannot become a leader of communities. He cannot be given the place of leadership, who cannot strengthen the human spirit.
43
kaah ki rag¹ meN jo dauRaata hai Khoon-e kahkashaaN²
kholta hai Khaar³ ke dil meN jo baab⁴-e gulsitaaN⁵
goonj uThti hai rag-e gardan meN jis ki dastaaN⁶
na’ara⁷ banta hai isi ka naam zer⁸-e aasmaaN
sham’a rakhta hai jo vaqt-e par-fashaaN⁹ ke taaq¹⁰ meN
ta qayamat¹¹ goonjta hai gunbad¹²-e aafaq¹³ meN 1.vein of a sapling i.e., the vein of life 2.blood of constellations i.e., the spirit of the universe 3.thorn 4.door 5.garden 6.story 7.cry, slogan 8.under 9.flying time 10.alcove 11.doomsday 12.dome 13.skies
He who makes the spirit of the universe flow through the vein of life. He who opens the heart of sharp thorns to the garden of love. He whose story reverberates through the jugular vein i.e., through the essence of life. Only his name becomes a rallying cry for humanity. He who places the lamp of spirituality in the alcove of time. His name reverberates under the dome of the sky until doomsday.
52
valvaloN¹ ki satah² ko deta hai jo aab-e guhar³
jiske raushan saa’e⁴ meN parvaan chaRhti⁵ hai nazar⁶
jiske lahje⁷ meN gundhe hote hain sau shams o qamar⁸
jiske lafzoN ke ufaq⁹ par jagmagaati hai sahr¹⁰
naam rahta hai usi ka Khaatir¹¹-e mamnoon¹² meN
jiske fiqre¹³ dauRte haiN aadmi ke Khoon meN 1.passions 2.surface, face 3.the brilliance of pearls 4.protection (literally, shadow) 5.to come to fruition, climax 6.sight, ability to see (right from wrong) 7.accent, words 8.suns and moons 9.horizon 10.dawn, hope 11.heart 12.grateful 13.sayings
He who gives the brilliance of pearls to the face of passion (for righteousness), under whose protection/teaching the discerning eye (between right and wrong) reaches its climax, in whose words is woven the brilliance of a hundred suns and moons, on the horizon of whose words there is the brightness of dawn – it is his name that resides in the hearts of the grateful. It is his words that flow through the veins of humanity.
54
thaa unhiN aaba-e insaani¹ meN ek mard-e jaleel²
qibla-e a’alam³, imaam-e asr⁴, amiir-e be adeel⁵
e’tebar-e mauj-e kausar⁶, aabroo-e salsabeel⁷
faKhr⁸-e ismail, jan⁹-e mustafa, naaz¹⁰-e Khaleel
mahvar¹¹-e geti o garduN¹², markaz¹³-e duniya o diiN¹⁴
mahbat¹⁵-e aavaaz-e haq¹⁶, maKhdoom¹⁷-e jibriil-e amiiN¹⁸    1.ancestors of humanity/humanism 2.man of high status 3.focus of the world 4.leader of all times 5. leader without equal 6.waves of kauser depend on him 7.honor of salsabiil – kausar and salsabiil are springs in paradise 8.pride 9.beloved 10.pride 11.axis of rotation 12.earth and sky 13.center 14.faith 15.origin 16.voice of truth 17.served by 18.Gabriel
Among the leading lights of humanism was a man of high status. The qibla/focal point of the world, leader of all time, lord without equal. The basis of the waves of kausar, the honor of salsabiil. The pride of ismail, the beloved of mohammed, the joy of ibrahim. The axis of rotation of the earth and sky, the centre of the universe. The author of the word of truth, righteousness, served by jibra’iil. husain, in karbala was denied access to water. Legend has it that to illustrate principles he intentionally did not force his way to water. josh implies that by giving up water in karbala, husain is the lord of the water (kauser and salsabiil) in paradise. ismail, mustafa and Khaliil (ibrahim) are all prophets in the Judeo-Islamic tradition. josh choses these three because, (and I speculate) – the ‘beloved of mustafa’ is obvious, both as grandson and the ‘consolidator of mustafa’s message’. The pride of ismail- because ismail agreed to be ‘sacrificed’ by his father following god‘s command, and husain sacrificed himself to ‘consolidate’ mohammed’s message. ‘pride of Khaliil/ibrahim’ probably because ibrahim sacrificed his son and husain sent out his son to battle and certain death.
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.

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
69
jis ke har qatre¹ meN thi qulzum² ki ³ tuGhiyaani vo Khoon
kaah⁴ jis ki raah meN tha koh⁵-e sultaani⁶ vo Khoon
jiske aage Khusravi⁷ ki aag thi paani vo Khoon
Gharq⁸ ho kar rah gayi jis meN jahaNbaani⁹ vo Khoon
jiski maujoN meN Kham-e teGh¹⁰ o mizaaj-e saNg¹¹ tha
nooh¹² ka toofan¹³ jis ke dabdabe¹⁴ se daNg¹⁵ tha 1.drop 2.ocean 3.flood, flow 4.level plain (low status) 5.mountain 6.monarchy 7.royalty 8.drowned 9.catering to worldly needs 10.curve of a sword 11.determination like a rock 12.Noah 13.storm 14.majesty, greatness 15.amazed
‘Blood’ is also used metaphorically to mean heritage. Thus, husain was literally offering his blood but also carrying with him the heritage received from ali and mohammed. The attributes of this blood so poetically described are to be viewed in that light. The blood every drop of which had the power of stormy seas. The blood which could reduce the grand mountain of royalty to a dusty plain. The blood which could douse the fire of royalty into extinction. The blood which could drown worldly hedonism. Blood with waves rippling like a curved sword and determination like a rock. Blood whose power amazed even Noah’s storm.
71
jo tabiib¹ o chaara saaz²-e nau-e insaaN³ tha vo Khoon
gardan-e qaatil⁴ pe jo shamshiir-e burraN⁵ tha vo Khoon
saaGhar⁶-e maqtuul⁷ meN jo aab-e haivaaN⁸ tha vo Khoon
jo nubuvvat⁹ ke idaare¹⁰ ka nigahbaaN¹¹ tha vo Khoon
arsa-e aafaaq¹² jis ki vus’atoN¹³ par taNg¹⁴ tha
jis ki partau¹⁵ se ruKh-e paiGhambari¹⁶ gul-raNg¹⁷ tha 1.physician, hakiim 2.healer 3.humanity 4.killer 5.sharp sword 6.flask 7.victim, murdered 8. water of life 9. prophethood, particularly of mohammed 10.school, institution, system 11.protector, guide, savior 12.spread of the horizons 13.expanse 14.narrow 15.reflection 16.prophethood 17.colour of rose, beautiful
Blood, which healed and nurtured humanity (Shia’s believe that ‘Khaak-e shifa’ – clay of Karbala – has curative powers). Blood which became a sword for the throat of the killer (husain’s throat was slit and his head was cut off, so the shamshiir (sword) prevailed over the gardan (neck, throat), josh turns this on its head to say that the spilled blood of husain prevailed over the power of the killer i.e. the message of husain prevailed over the evil actions of yazid). Blood that was the water/elixir of life carried in the flask of the martyr. Blood that was the savior of the message/institution mohammed. Blood with a message more vast that the expanse of the horizons. Blood in whose reflection the face of mohammed shone bright.
81
ahl-e-dil¹ se kah rahi hai ye mu’ariKh² ki zabaN
baad-e-paiGhambar³ hui thiiN kis qadar⁴ sargoshiaN⁵
chhaa gaya tha har taraf kis tarah daulat ka dhuaN
kya dabe paoN chale the saazishoN⁶ ke karvaaN
ab bhi in amvaj⁷ meN Doobi paRi hai karbala
haaN unhiN ki ek tariKhi⁷ kaRi⁸ hai karbala 1.people of feeling (the audience) 2.historian (the poet) 3.after the prophet 4.how much 5.whisper 6.conspiracies 7.waves 8.of history 9.link (in the chain of history)
At first reading this might sound like a narrow chain of thoughts, specific to post-mohammed intrigues. It might even sound sectarian. But if you will allow yourselves to be seduced into thinking that josh is using these as metaphors for conspiracies and intrigues in the halls of power and is about to lead his audience to (his) present times, making the point that such intrigues are still going on … if you think of this as a metaphor for intrigues of power for all time, then you will enjoy the composition much more. O, people of feeling, the tongue of the historian/poet says to you that after mohammed too there were whisperings. The fog of wealth dominated everything. Caravaans of conspiracy came in with stealthy steps. Even now karbala is drowned in the same waves. Yes, karbala is a link in the same chain of history.
90
Khaana-barbaadi¹ pe itraao² to lo naam-e husain
bekasi³ par naz farmaao⁴ to lo naam-e husain
chand se TukRoN⁵ ko gahnaao⁶ to lo naam-e husain
run⁷ meN ek be-shiir⁸ ko laao to lo naam-e husain
bekasi ki maut ne’amat⁹ ho to lo naam-e husain
dhoop meN sone ki himmat ho to lo naam-e husain 1.destruction of family 2.be proud of 3.helplessness 4.be proud of 5.loved ones 6.eclipsed 7.war 8. infant (breastfeeding) whose mother can no longer nurse him 9.blessing
If you can proudly sacrifice even your family for Truth, if you can stand firm even when friendless, if you are prepared to lose your loved ones, if you have the courage to bring an infant out in the field of war, if you can consider death to be a blessing, if you can sleep peacefully in burning sun, only then can you acclaim husain. ‘dhoop meN sone ki himmat’, refers to another karbla story – husain’s young daughter, reputedly often slept on his bosom. She wanted to do this before he went for his final encounter, and death. It is said that he lay down on the burning sand for her.
92
kar diya tu ne ye saabit¹ aye dilaavar² aadmi
zindagi kya maut se leta hai Takkar aadmi
kaaT sakta hai rag-e-gardan³ se Khanjar⁴ aadmi
lashkaroN ko raund⁵ sakte haiN bahattar⁶ aadmi
zo’f⁷ Dhaa sakta⁸ hai qasr⁹-e afsar o auraNg¹⁰ ko
aabgiine¹¹ toR sakte haiN hisaar¹²-e sang¹³ ko 1.to prove 2.brave 3.jugular vein 4.dagger 5.trample, conquer 6. seventy two 7.weakness, old age 8. destroy 9.palace, castle 10.throne, king 11.crystals 12.parapet, wall 13.rock
You have proved, O brave man that man can overcome not only the difficulties of Life but also face down Death. You have proved that the jugular can cut through a dagger. You have proved that seventy two can prevail upon vast armies. Truth, even without arms can destroy castles and armies. You have proved that crystal can break walls of stone.
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.