muraqqa-e ibrat-04-brij narain chakbast

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

 

brij narain chakbast (1882-1926) was born in faizabad into a kashmiri brahmin family who moved to lakhnau soon after his birth.  He received his early education from a maulvi, learning urdu, arabi and faarsi.  Later, he got a law degree and then practised law in lakhnau.  Unfortunately, he died very young of a stroke he suffered while traveling by train to argue a case in bareily.  His book was published posthumously.

He was politically very acutely aware and wrote many nationalistic poems also promoting communal harmony.  He was very active in the formation of Kashmiri Young Men’s Association.  Parts of this long nazm, “muraqqa-e ibrat” were written for the annual gathering of the association in kashmir, when he was barely sixteen years old.  Other parts, written later, were combined into a booklet.

“muraqqa” is an album, a collection of sketches/images. “ibrat” is meant to draw a moral lesson from something.  Thus, “muraqqa-e ibrat” is an exhortation for kashmiri youth on a collection of diverse topics.  It is extremely good in its literary composition even for a mature poet, but amazingly so for a 16 year old.  It is divided into 8 thematic sections for easy reading.

A word of caution.  urdu was chakbast’s primary language, his mother tongue.  He learnt it along with faarsi and arabi.  He uses islamic imagery/vocabulary even when describing completely secular topics.  Thus, his criticism of orthodoxy, written in islamic vocabulary, is meant to be a criticism of all, not just islamic orthodoxy.

1.  “tamheed” is a short introduction of 7 stanzas of six lines each praising his own abilities of versification, lyrically expounding on why he is writing this and transitioning into praising the region of kashmir. The language and the style is reminiscent of another great kashmiri brahmin, daya shankar naseem, in his own introduction of his ‘gulzaar-e naseem’.

2.  “kashmir” is a section of 9 stanzas describing the beauty of the hills, gardens, orchards, rivers, waterfalls of kashmir in lyrical metaphors and acknowledging his own debt to and love for his homeland.

3.  “qaum ki haalat” a very short section of 4 stanzas is full of pathos describing the sorry state of the community of kashmiris.

4.  “naujavaanauN ki haalat” of 11 stanzas is rich in its literary content and maturity.  You have to remind yourselves again and again that this is a 16 year old writing.  There is much hand-wringing about the wastefulness and self-absorption of the youth of kashmir.  He is laying the ground work to inspire them to join the freedom movement.5.  “daulat” is a 13 stanza piece moralizing about the accumulation of wealth which is used for selfish pleasures rather than for helping others.  There is little recognition of dialectical/materialist ideas of socialism (chakbast wrote this in 1898) but there is keen awareness of maldistribution of wealth in a moral/ethical sense.  The literary quality is amazing giving every indication of genius.

6.  “aazadi o islaah” is 6 stanzas on freedom and reform.  He praises the reformers of Europe and chides his audience that they have not drawn the right lessons from their lives.

7.  “mazhab” is a short 7 stanza section deriding religious leaders as well as concepts of orthodoxy.  It is not just “daulat” and lack of understanding of “islaah” that blinds us, it is also orthodoxy.  Recall that because of his educational background the vocabulary and imagery he is using might sound like islamic, but it is entirely secular, equally critical of all orthodoxy.

8.  “taNbeeh” is the concluding section of 4 stanzas with exhortation but still very beautiful in its literary content.

مُرقّعِ عبرت ۔ پنڈت برج نرائن چکبست

نوجوانوں کی حالت

۱

موجود ہے جن بازوؤں میں زورِ جوانی

طوفاں سے اُنھیں کشتیِ قومی ہے بچانی

پر ہے مئے غفلت سے سروں میں یہ گرانی

آرام پسندی میں یہ رکھتے نہیں ثانی

پہلو میں کسی کے دلِ دیوانہ نہیں ہے

ہیں مرد مگر ہمّتِ مردانہ نہیں ہے

۲

عبرت نہیں دیتا اِنہیں نیرنگِ زمانہ

عمر اِن کی فقط لَہَو و لَعب کا ہے فسانہ

تعلیم کہاں اور کہاں صحبتِ دانا

بس پیشِ نظر رہتا ہے آئینہ و شانہ

گہہ رُخ پہ گہے موئے پریشاں پہ نظر ہے

اِک شغل یہی اِن کے لئے شام و سحر ہے

۳

مِٹّی میں یہ قدرت کے عطئیے ہیں ملاتے

کچھ نشو نما جوہرِ ذاتی نہیں پاتے

عِزّت جو بزرگوں کی ہے وہ بھی ہیں گنواتے

بازاروں میں دولت ہیں جوانی کی لٹاتے

کاشانۂ تہذیب سنورتا نہیں دم بھر

وہ نشہ چڑھا ہے کہ اُترتا نہیں دم بھر

۴

پاسِ ادب و حسنِ لیاقت نہیں رکھتے

پاکیزہ و پُر جوش طبیعت نہیں رکھتے

آنکھوں کے لئے سرمۂ عبرت نہیں رکھتے

دِل رکھتے ہیں پر دردِ محبت نہیں رکھتے

کیا غم چمنِ قوم ہے ویراں کہ ہرا ہے

نخوت کی ہوا سے سرِ شوریدہ بھرا ہے

۵

ہمّت نہیں لیکن دلِ پُر جوش پہ نازاں

بے ہوش و خِرد ہیں، خِرد و ہوش پہ نازاں

بد شکل ہوں پر چشم و لب و گوش پہ نازاں

کم ظرف کوئی اپنے تن و توش پہ نازاں

نیرنگیِ افلاک کا ڈر اِن کو نہیں ہے

فرعون ہیں موسیٰ کی خبر اِن کو نہیں ہے

۶

مفلس ہیں مگر خبط امیروں سے سوا ہیں

اچھے یہ اسیرِ قفسِ حِرص و ہوا ہیں

ناموس کے طالب ہیں نہ پابندِ حیا ہیں

سیرت سے غرض کچھ نہیں صورت پہ فدا ہیں

پروا نہیں مانگے کا اگر جامۂ تن ہو

سودا ہے تو یہ ہے کہ نہ دامن پہ شکن ہو

۷

خود شانِ ریاست میں ہوئے جاتے ہیں برباد

گو حجرۂ کُلفت میں کُڑھے مادرِ ناشاد

دیکھے نہ سنے خلق میں اِس طرح کے آزاد

کیا باعثِ عبرت ہو اِنھیں قوم کی فریاد

جو شرم سے میلے نہ ہوں تیور ہیں یہ اِن کے

دل رکھتے ہیں فولاد کا جوہر ہیں یہ اِن کے

۸

بس نفس پرستی کو سمجھتے ہیں یہ راحت

حِصّے میں نہیں اِن کے جوانی کی لطافت

وہ جوہرِ عالی ہیں نہ وہ حسنِ لیاقت

جن سے کہ ہے پاتی پرِ پرواز طبیعت

آتا ہے نظر اور سماں ارض و سما میں

اُڑتا ہے بشر عالمِ بالا کی ہوا میں

۹

رگ رگ میں وہ بجلی کی طرح خوں کی روانی

ہر موئے بدن جس سے رگِ جاں کا ہو ثانی

اللہ رے بہارِ چمنستانِ جوانی

چلتی نہیں بھولے سے یہاں بادِ خزانی

تعریف ہو کیا اِس چمنستاں کے ثمر کی

کانٹے میں بھی جس کے ہے نزاکت گُلِ تر کی

۱۰

لیکن نہیں یہ تازہ ثمر اِن کو میسّر

تعریف میں جس کی ہے فرشتوں کی زباں تر

گو باغِ جوانی کی ہوا کے ہیں یہ خو گر

پھولوں سے نہیں اِس کے دِماغ اِن کے معطّر

درپیش اِنہیں عالمِ غربت ہے وطن میں

بیگانہ ہیں سبزے کی طرح رہ کے چمن میں

۱۱

جو صاحبِ تہذیب ہیں اور صاحبِ جوہر

اُن میں بھی نہیں قوم کے ہمدرد میسّر

ہے سر میں ہوا حِرص کی دل میں ہوسِ زر

نے ملک کے حامی ہیں نہ ہیں قوم کے رہبر

بس زر کی پرستش اِنہیں فرضِ ازلی ہے

بُت ہے تو یہی ہے جو خدا ہے تو یہی ہے

मुरक़्क़ा-ए इब्रत – पंडित ब्रिज नरायन चक्बस्त

नौजवानौं की हालत

मौजूद है जिन बाज़ुओं में ज़ोर-ए जवानी

तूफ़ां से अन्हें किश्ती-ए क़ौमी है बचानी

पर है मै-ए ग़फ़्लत से सरों में ये गिरानी

आराम पसंदी में यह रखते नहीं सानी

पहलू में किसी के दिल-ए दीवाना नहीं है

हैं मर्द मगर हिम्मत-ए मर्दाना नहीं है

इब्रत नहीं देता इन्हें नैरंग-ए ज़माना

उम्र इन की फ़क़त लहव ओ लो’अब का है फ़साना

तालीम कहाँ और कहाँ सोहबत-ए दाना

बस पेश-ए नज़र रहता है आईना ओ शाना

गह रुख़ पे गहे मू-ए परेशन पे नज़र है

एक शुग़ल यही इन के लिए शाम ओ सहर है

मिट्टी में यह क़ुद्रत के अती’ये हैं मिलाते

कुछ नश ओ नुमा जौहर-ए ज़ाति नहीं पाते

इज़्ज़त जो बुज़ुर्गों की है वो भी हैं गँवाते

बाज़ारों में दौलत हैं जवानी की लुटाते

काशाना-ए तहज़ीब संवरते नहीं दम भर

वो नशा छढ़ा है के उतरता नहीं दम भर

पास-ए अदब ओ हुस्न-ए लियाक़त नहीं रखते

पाकीज़ा ओ पुर जोश तबीय्यत नहीं रखते

आँखों के लिए सुरमा-ए इब्रत नहीं रखते

दिल रखते हैं पर दर्द-ए मोहब्बत नहीं रखते

क्या ग़म चमन-ए क़ौम है वीरां के हरा है

नख़्वत की हवा से सर-ए शोरीदा भरा है

हिम्मत नहीं लेकिन दिल ए पुर जोश पे नाज़ां

बे होश ओ ख़िरद हैं, ख़िरद ओ होश पे नाज़ां

बद शक्ल हों पर चश्म ओ लब ओ गोश पे नाज़ां

कम ज़र्फ़ कोई अपने तन ओ तोश पे नाज़ां

नैरंगी-ए अफ़्लाक का डर इन को नहीं है

फिर’औन हैं मूसा की ख़बर इन को नहीं है

मुफ़्लिस हैं मगर ख़ब्त अमीरों से सिवा हैं

अच्छे ये असीर-ए क़फ़स-ए हिर्स ओ हवा हैं

नामूस के तालिब हैं ना पाबंद-ए हया हैं

सीरत से ग़रज़ कुछ नहीं सूरत पे फ़िदा हैं

परवा नहीं माँगे का अगर जामा-ए तन हो

सौदा है तो ये है के ना दामन पे शिकन हो

ख़ुद शान-ए रियासत में हुए जाते हैं बरबाद

गो हुज्रा-ए कुल्फ़त में कुढ़े मादर-ए नाशाद

देखे ना सुने ख़ल्क़ में इस तरह के आज़ाद

क्या बा’अस-ए इब्रत हो इन्हें क़ौम की फ़र्याद

जो शरम से मैले ना हों तेवर हैं ये इन के

दिल रखते हैं फ़ौलाद का जौहर हैं ये इन के

बस नफ़्स परस्ती को समझते हैं ये राहत

हिस्से में नहीं इन के जवानी की लताफ़त

वो जौहर-ए आली हैं ना वो हुस्न-ए लियाक़त

जिन से के है पाती पर-ए परवाज़ तबीय्यत

आता है नज़र और समा अर्ज़ ओ समा में

उड़ता है बशर आलम-ए बाला की हवा में

रग रग में वो बिजली की तरह ख़ूं की रवानी

हर मू-ए बदन जिस से रग-ए जां का हो सानी

अल्लाह रे बहार-ए चमनिस्तान-ए जवानी

चलती नहीं भूले से यहाँ बाद-ए ख़िज़ानी

तारीफ़ हो क्या इस चमनिस्तां के समर की

काँटे में भी जिस के है नज़ाकत गुल-ए तर की

१०

लेकिन नहीं ये ताज़ा समर इन को मैयस्सर

तारीफ़ में जिस की है फ़रिश्तौं की ज़बां तर

गो बाग़-ए जवानी कि हवा के हैं ये ख़ू गर

फूलौं से नहीं इस के दिमाग़ इन के मो’अत्तर

दरपेश इन्हें आल्म-ए ग़ुरबत है वतन में

बेगाना हैं सब्ज़े कि तरह रह के चमन में

११

जो साहिब-ए तहज़ीब हैं और साहिब-ए जौहर

उन में भी नहीं क़ौम के हमदर्द मैयस्सर

है सिर में हवा हिर्स की दिल में हवस-ए ज़र

ने मुल्क के हामी हैं ना हैं क़ौम के रहबर

बस ज़र की परस्तिश इन्हें फ़र्ज़-ए अज़ली है

बुत है तो ‫ यही है जो ख़ुदा है तो यही है

 

Click here for background and on any passage for word meanings and explanatory discussion. panDit brij narain chakbast (1882-1926). See “Overview” tab for a more complete introduction.
1
maujood1 hai jin baazuoN2 meN zor-e javaani
tufaaN se unheN kishti-e qaumi hai bachaani
par hai mai3-e Ghaflat4 se saroN meN ye giraani5
aaraam-pasandi meN ye rakhte nahiN saani6
pahlu7 meN kisi ke dil-e diivaana nahiN hai
haiN mard magar himmat-e mardaana nahiN hai   
1.present 2.arms 3.wine 4.forgetfulness, not caring 5.heavy 6.example, equal 7.side, bosom
Those whose arms have the strength of youth have to save the boat of the nation/community from the raging storm. But their minds are heavy with the ‘wine of uncaring’. There are no equals to them in selfishness. They have a heart in their bosom, but no passion. (We have to overlook sexist language). They are men but don’t have the courage of men.

2
ibrat1 nahiN deta inheN nairaNg-e-zamaana2
umr in ki faqat3 lahv-o-lu’ab4 ka hai fasaana5
taa’leem6 kahaaN aur kahaaN sohbat-e-daana7
bas pesh-e-nazar8 rahta hai aaina o shaana9
gah10 ruKh11 pe gahe12 moo13-e pareshaaN14 pe nazar hai
ek shuGhl15 yahi in ke liye shaam-o-sahr16 hai    
1.drawing a lesson 2.change/progress of the times 3.only 4.fun and games 5.story 6.learning 7.company of the wise 8.before their eyes 9.comb 10.now 11.face/forehead 12.occasional 13.hair 14.scattered 15.pastime 16.day and night
They do not draw a lesson from changing/advancing times. Their live is only a story of fun and games. No learning, not even company of the wise. Their eyes constantly on mirror and comb. Every so often, their eyes on the hair scattered over their brow. This is their pastime, day and night.

3
miTTi meN ye qudrat1 ke ati’ye2 haiN milaate
kuchh nash-o-numa3 jauhar-e-zaati4 nahiN paate
izzat jo buzurgoN5 ki hai vo bhi haiN gaNvaate
baazaaroN meN daulat haiN javaani ki luTaate
kaashaana-e-tahzeeb6 saNvarta nahiN dam bhar
vo nash’a chaRha hai ke utarta nahiN dam bhar   
1.nature, god 2.gifts 3.growth, progress 4.personal abilities 5.elders 6.palace of culture
They are wasteful of the gifts of god, showing no growth in personal abilities. They even lose respect for their elders and sell/waste their youth in the bazaar. Not for a moment does the “palace of culture” get refined. They are so drunk (in self-regard) that they never get sober.

4
paas1-e adab2 o husn-e-liaaqat3 nahiN rakhte
pakeeza o pur-josh tabiyyat nahiN rakhte
aaNkhoN ke liye surma4-e ibrat5 nahiN rakhte
dil rakhte haiN par dard-e mohabbat nahiN rakhte
kya Gham chaman-e qaum hai viraaN6 ke hara hai
naKhwat7 ki hava se sar-e shorida8 bhara hai   
1.regard, respect 2.literature, learning, poetry 3.fine qualities 4.collyrium 5.drawing a lesson 6.desolate, dry 7.pride, hubris 8.mad
They don’t have any regard for learning or fine qualities. Lacking collyrium for the eyes is a way of saying that they cannot improve their sight to be able to see (that they need to draw a lesson). They have a heart but it is not capable to feeling the pain of others, feeling love for all. What do they care if the garden of the homeland is lush or dry. Their heads are full of the madness of hubris.

5
himmat nahiN laikin dil e pur-josh pe naazaaN
be hosh-o-Khirad1 haiN, Khirad-o-hosh pe naazaaN
bad-shakl2 hoN par chashm3 o lab4 o gosh5 pe naazaaN
kam-zarf6 koi apne tan-o-tosh7 pe naazaaN
nairaNgi8-e aflaak9 ka Dar in ko nahiN hai
fir’aun10 haiN moosa11 ki Khabar12 in ko nahiN hai    
1.knowledge and wisdom 2.ugly 3.eyes 4.lips 5.ears 6.poor capacity 7.physique 8.change, progress 9.skies, the world 10.Pharaoh 11.Moses 12.awareness
They don’t have courage but they are proud, pretending that they are full of enthusiasm/passion. They don’t have wisdom or knowledge but pretend and show off, ugly but proud of their good looks, weak but proud of their physique. They are not afraid that the rest of the world is making progress. Like Pharaoh, they are unaware of the downfall that awaits them at the hands of Moses.

6
muflis1 haiN magar Khabt2 ameeroN se siva3 haiN
achhe ye aseer4-e qafas5-e hirs-o-hava6 haiN
naamoos7 ke taalib8 haiN na paaband-e-haya9 haiN
seerat10 se Gharaz11 kuchh nahiN soorat pe fida12 haiN
parva nahiN maaNge ka agar jaama-e-tan13 ho
sauda14 hai to ye hai ke na daaman15 pe shikan16 ho   
1.pauper 2.eccentricity, fads 3.more than 4.prisoner 5.cage 6.lust and greed 7.dignity 8.demand, ask, require 9.bound by (rules of) respect 10.character 11.concern 12.dying for, devoted to 13.clothes on their body 14.demand 15.hem of robe 16.wrinkle
They don’t have any means, but maintain even more fads that the rich. They are prisoners of their own lust and greed. They don’t demand (of themselves) any dignity nor are they bound by rules of good behaviour. They have no concern with character but only fall for good looks. They don’t care if they are wearing borrowed clothes, they don’t want any wrinkle on the hem. Wrinkle or stain on the hem is also a phrase to imply reputation.

7
Khud shaan-e-riyaasat1 meN hue jaate haiN barbaad
go hujra-e-kulfat2 meN kuRhe maadar-e-naashad3
dekhe na suney Khalq4 meN is tarha ke aazaad
kya baa’is5-e ibrat6 ho inheN qaum ki faryaad
jo sharm se maile na hoN tevar7 haiN ye in ke
dil rakhte haiN faulaad8 ka jauhar9 haiN ye in ke   
1.show of dominion/wealth 2.chamber of restlessness 3.unhappy mother 4.creation, world 5.basis 6.drawing a lesson 7.posture 8.steel 9.abilities
They get destroyed putting up a false show of wealth while their poor mother is restless in at home. I have never heard of any such in the whole world. How can they learn a lesson from the cries of the nation, when they don’t pay any heed to their own mother. Their posture is such that they are not likely to be shamed. They claim they have heart of steel but they have no abilities.

8
bas nafs-parasti1 ko samajhte haiN ye raahat2
hisse meN nahiN in ke javaani ki lataafat3
vo jauhar-e-aali4 haiN na vo husn-e-liaaqat5
jin se ke hai paati par-e-parvaaz6 tabiyyat
aata hai nazar aur samaa7 arz-o-sama8 meN
uRta hai bashar9 aalam-e-baala10 ki hava meN   
1.self-preservation 2.comfort 3.subtlety, elegance 4.high qualities 5.fine qualities 6.wings of flight 7.scene 8.earth and sky 9.human 10.world of height/dignity/honour
They think that comfort lies in self-preservation. They do not have any subtle qualities of youthful vigour, none of the high qualities or fine capabilities that give the power of flight. But the scene beyond is completely different, showing that others are flying high.

9
rug rug meN vo bijli ki tarah khooN ki ravaani1
har moo2-e badan jis se rag-e-jaaN3 ka ho saani4
allah re bahaar-e chamanistaan-e javaani
chalti nahiN bhoole se yahaaN baad-e-Khizaani5
tareef6 ho kya is chamanistaaN ke samar7 ki
kaaNTe meN bhi jis ke hai nazaakat gul-e-tar8 ki   
1.flow 2.hair 3.vein of life, jugular vein 4.equal, example 5.autumn breeze 6.praise 7.fruit 8.fresh flower
But elsewhere, among youth … blood flows like lightning through every vein. Every hair of the body is critical/useful, like the jugular vein. By god, what a lovely spring of youth, where autumn winds do not blow. How can one praise the fruit of the garden of youth, where even thorns have the delicacy of fresh flowers.

10
laikin nahiN ye taaza samar1 in ko maiassar2
tareef3 meN jis ki hai farishtoN ki zabaaN tar
go baaGh-e javaani ki hava ke haiN ye Khoo-gar4
phooloN se nahiN is ke, dimaaGh in ke mu’attar5
dar-pesh6 iِnheN aalam7-e Ghurbat8 hai vatan meN
begaana9 haiN sabze ki tarah rah ke chaman meN   
1.fruit 2.availabale 3.praise 4.habituated, used to 5.fragrant 6.facing 7.condition 8.poverty 9.unconcerned
But this fresh fruit (of the power of youthfulness), of which angels sing praises, is not available to them (the local youth). They may be used to the breeze of the garden of youth, but their minds are not redolent with the fragrance of its flowers. They are faced with the poverty of the homeland, but are unconcerned with it, like grass growing in the garden is not aware of the conditions around.

11
jo sahib-e tahzeeb1 haiN aur sahib-e jauhar2
un meN bhi nahiN qaum ke hamdard maiassar3
hai sar meN hava hirs4 ki dil meN havas-e-zar5
ne mulk ke haami6 haiN na haiN qaum ke rahbar7
bas zar ki parastish8 inheN farz-e-azali9 hai
but hai to‫ yahi hai jo Khuda hai to yahi hai
1.culture 2.capabilities, talent 3.available 4.greed 5.greed of gold/wealth 6.supporter 7.guide 8.devotion 9.eternal duty
Even among those who are cultured and talented, there are none available who may feel kindly towards the community/nation. Their mind is full of greed and desire for wealth. They do not have the interests of the nation in mind and offer no guidance. Their eternal duty is devotion to gold, be it through idols or through Khuda (implying that both muslim and hindu youth are self-centered).

panDit brij narain chakbast (1882-1926).  See “Overview” tab for a more complete introduction.
1
maujood1 hai jin baazuoN2 meN zor-e javaani
tufaaN se unheN kishti-e qaumi hai bachaani
par hai mai3-e Ghaflat4 se saroN meN ye giraani5
aaraam-pasandi meN ye rakhte nahiN saani6
pahlu7 meN kisi ke dil-e diivaana nahiN hai
haiN mard magar himmat-e mardaana nahiN hai

1.present 2.arms 3.wine 4.forgetfulness, not caring 5.heavy 6.example, equal 7.side, bosom

Those whose arms have the strength of youth have to save the boat of the nation/community from the raging storm.  But their minds are heavy with the ‘wine of uncaring’.  There are no equals to them in selfishness.  They have a heart in their bosom, but no passion.  (We have to overlook sexist language).  They are men but don’t have the courage of men.
2
ibrat1 nahiN deta inheN nairaNg-e-zamaana2
umr in ki faqat3 lahv-o-lu’ab4 ka hai fasaana5
taa’leem6 kahaaN aur kahaaN sohbat-e-daana7
bas pesh-e-nazar8 rahta hai aaina o shaana9
gah10 ruKh11 pe gahe12 moo13-e pareshaaN14 pe nazar hai
ek shuGhl15 yahi in ke liye shaam-o-sahr16 hai

1.drawing a lesson 2.change/progress of the times 3.only 4.fun and games 5.story 6.learning 7.company of the wise 8.before their eyes 9.comb 10.now 11.face/forehead 12.occasional 13.hair 14.scattered 15.pastime 16.day and night

They do not draw a lesson from changing/advancing times.  Their live is only a story of fun and games.  No learning, not even company of the wise.  Their eyes constantly on mirror and comb.  Every so often, their eyes on the hair scattered over their brow.  This is their pastime, day and night.
3
miTTi meN ye qudrat1 ke ati’ye2 haiN milaate
kuchh nash-o-numa3 jauhar-e-zaati4 nahiN paate
izzat jo buzurgoN5 ki hai vo bhi haiN gaNvaate
baazaaroN meN daulat haiN javaani ki luTaate
kaashaana-e-tahzeeb6 saNvarta nahiN dam bhar
vo nash’a chaRha hai ke utarta nahiN dam bhar

1.nature, god 2.gifts 3.growth, progress 4.personal abilities 5.elders 6.palace of culture

They are wasteful of the gifts of god, showing no growth in personal abilities.  They even lose respect for their elders and sell/waste their youth in the bazaar.  Not for a moment does the “palace of culture” get refined.  They are so drunk (in self-regard) that they never get sober.
4
paas1-e adab2 o husn-e-liaaqat3 nahiN rakhte
pakeeza o pur-josh tabiyyat nahiN rakhte
aaNkhoN ke liye surma4-e ibrat5 nahiN rakhte
dil rakhte haiN par dard-e mohabbat nahiN rakhte
kya Gham chaman-e qaum hai viraaN6 ke hara hai
naKhwat7 ki hava se sar-e shorida8 bhara hai

1.regard, respect 2.literature, learning, poetry 3.fine qualities 4.collyrium 5.drawing a lesson 6.desolate, dry 7.pride, hubris 8.mad

They don’t have any regard for learning or fine qualities.  Lacking collyrium for the eyes is a way of saying that they cannot improve their sight to be able to see (that they need to draw a lesson).  They have a heart but it is not capable to feeling the pain of others, feeling love for all.  What do they care if the garden of the homeland is lush or dry.  Their heads are full of the madness of hubris.
5
himmat nahiN laikin dil e pur-josh pe naazaaN
be hosh-o-Khirad1 haiN, Khirad-o-hosh pe naazaaN
bad-shakl2 hoN par chashm3 o lab4 o gosh5 pe naazaaN
kam-zarf6 koi apne tan-o-tosh7 pe naazaaN
nairaNgi8-e aflaak9 ka Dar in ko nahiN hai
fir’aun10 haiN moosa11 ki Khabar12 in ko nahiN hai

1.knowledge and wisdom 2.ugly 3.eyes 4.lips 5.ears 6.poor capacity 7.physique 8.change, progress 9.skies, the world 10.Pharaoh 11.Moses 12.awareness

They don’t have courage but they are proud, pretending that they are full of enthusiasm/passion.  They don’t have wisdom or knowledge but pretend and show off, ugly but proud of their good looks, weak but proud of their physique.  They are not afraid that the rest of the world is making progress.  Like Pharaoh, they are unaware of the downfall that awaits them at the hands of Moses.
6
muflis1 haiN magar Khabt2 ameeroN se siva3 haiN
achhe ye aseer4-e qafas5-e hirs-o-hava6 haiN
naamoos7 ke taalib8 haiN na paaband-e-haya9 haiN
seerat10 se Gharaz11 kuchh nahiN soorat pe fida12 haiN
parva nahiN maaNge ka agar jaama-e-tan13 ho
sauda14 hai to ye hai ke na daaman15 pe shikan16 ho

1.pauper 2.eccentricity, fads 3.more than 4.prisoner 5.cage 6.lust and greed 7.dignity 8.demand, ask, require 9.bound by (rules of) respect 10.character 11.concern 12.dying for, devoted to 13.clothes on their body 14.demand 15.hem of robe 16.wrinkle

They don’t have any means, but maintain even more fads that the rich.  They are prisoners of their own lust and greed.  They don’t demand (of themselves) any dignity nor are they bound by rules of good behaviour.  They have no concern with character but only fall for good looks.  They don’t care if they are wearing borrowed clothes, they don’t want any wrinkle on the hem.  Wrinkle or stain on the hem is also a phrase to imply reputation.
7
Khud shaan-e-riyaasat1 meN hue jaate haiN barbaad
go hujra-e-kulfat2 meN kuRhe maadar-e-naashad3
dekhe na suney Khalq4 meN is tarha ke aazaad
kya baa’is5-e ibrat6 ho inheN qaum ki faryaad
jo sharm se maile na hoN tevar7 haiN ye in ke
dil rakhte haiN faulaad8 ka jauhar9 haiN ye in ke

1.show of dominion/wealth 2.chamber of restlessness 3.unhappy mother 4.creation, world 5.basis 6.drawing a lesson 7.posture 8.steel 9.abilities

They get destroyed putting up a false show of wealth while their poor mother is restless in at home.  I have never heard of any such in the whole world.  How can they learn a lesson from the cries of the nation, when they don’t pay any heed to their own mother.  Their posture is such that they are not likely to be shamed.  They claim they have heart of steel but they have no abilities.
8
bas nafs-parasti1 ko samajhte haiN ye raahat2
hisse meN nahiN in ke javaani ki lataafat3
vo jauhar-e-aali4 haiN na vo husn-e-liaaqat5
jin se ke hai paati par-e-parvaaz6 tabiyyat
aata hai nazar aur samaa7 arz-o-sama8 meN
uRta hai bashar9 aalam-e-baala10 ki hava meN

1.self-preservation 2.comfort 3.subtlety, elegance 4.high qualities 5.fine qualities 6.wings of flight 7.scene 8.earth and sky 9.human 10.world of height/dignity/honour

They think that comfort lies in self-preservation.  They do not have any subtle qualities of youthful vigour, none of the high qualities or fine capabilities that give the power of flight.  But the scene beyond is completely different, showing that others are flying high.
9
rug rug meN vo bijli ki tarah khooN ki ravaani1
har moo2-e badan jis se rag-e-jaaN3 ka ho saani4
allah re bahaar-e chamanistaan-e javaani
chalti nahiN bhoole se yahaaN baad-e-Khizaani5
tareef6 ho kya is chamanistaaN ke samar7 ki
kaaNTe meN bhi jis ke hai nazaakat gul-e-tar8 ki

1.flow 2.hair 3.vein of life, jugular vein 4.equal, example 5.autumn breeze 6.praise 7.fruit 8.fresh flower

But elsewhere, among youth … blood flows like lightning through every vein.  Every hair of the body is critical/useful, like the jugular vein.  By god, what a lovely spring of youth, where autumn winds do not blow.  How can one praise the fruit of the garden of youth, where even thorns have the delicacy of fresh flowers.
10
laikin nahiN ye taaza samar1 in ko maiassar2
tareef3 meN jis ki hai farishtoN ki zabaaN tar
go baaGh-e javaani ki hava ke haiN ye Khoo-gar4
phooloN se nahiN is ke, dimaaGh in ke mu’attar5
dar-pesh6 iِnheN aalam7-e Ghurbat8 hai vatan meN
begaana9 haiN sabze ki tarah rah ke chaman meN

1.fruit 2.availabale 3.praise 4.habituated, used to 5.fragrant 6.facing 7.condition 8.poverty 9.unconcerned

But this fresh fruit (of the power of youthfulness), of which angels sing praises, is not available to them (the local youth).  They may be used to the breeze of the garden of youth, but their minds are not redolent with the fragrance of its flowers.  They are faced with the poverty of the homeland, but are unconcerned with it, like grass growing in the garden is not aware of the conditions around.
11
jo sahib-e tahzeeb1 haiN aur sahib-e jauhar2
un meN bhi nahiN qaum ke hamdard maiassar3
hai sar meN hava hirs4 ki dil meN havas-e-zar5
ne mulk ke haami6 haiN na haiN qaum ke rahbar7
bas zar ki parastish8 inheN farz-e-azali9 hai
but hai to‫ yahi hai jo Khuda hai to yahi hai

1.culture 2.capabilities, talent 3.available 4.greed 5.greed of gold/wealth 6.supporter 7.guide 8.devotion 9.eternal duty

Even among those who are cultured and talented, there are none available who may feel kindly towards the community/nation.  Their mind is full of greed and desire for wealth.  They do not have the interests of the nation in mind and offer no guidance.  Their eternal duty is devotion to gold, be it through idols or through Khuda (implying that both muslim and hindu youth are self-centered).

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