muraqqa-e ibrat-05-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.

مُرقّع عبرت ۔ پنڈت برج نرائن چکبست

دولت

۱

کہتے تھے بُرا زر کو سخن سنج پُرانے

اُن لوگوں کے ہمراہ گئے اُن کے زمانے

وہ فلسفہ و عِلم و ادب اب ہیں فسانے

بدلا ہے نیا رنگ زمانے کی ہوا نے

دولت سے ہے اب زینتِ کاشانۂ تہذیب

کہتے ہیں اِسے شمع جلو خانۂ تہذیب

۲

مِٹ جانے پہ بھی نام و نشاں رہتا ہے اِس سے

سر چشمۂ اُمید رواں رہتا ہے اِس سے

تازہ چمنِ تاب و تواں رہتا ہے اِس سے

پیری میں بھی اِنسان جواں رہتا ہے اِس سے

ہر رنگ میں یہ تازگیِ قلب و جگر ہے

ہے صلح میں شمشیر، لڑائی میں سپر ہے

۳

کوشش کبھی زردار کی جاتی نہیں بے سود

رہتا ہے سدا سایہ فِگن طالعِ مسعود

اِنسان کی نیّت میں اگر شر نہ ہو موجود

زر ہاتھ میں اِس کے ہے کلیدِ درِ مقصود

کب گوہرِ اُمّید کو رولا نہیں اُس نے

تھا کون سا در بند جو کھولا نہیں اُس نے

۴

ہوں طالبِ تحقیق کہ دل دادۂ تعلیم

خم سامنے دولت کے ہے سب کا سرِ تسلیم

سُنتے ہیں اُنہیں کے لئے ہیں کوثر و تسنیم

یاں جو رہِ مولا میں لُٹاتے ہیں زر و سیم

دُنیا ہی میں کچھ ذکر نہیں تازہ ہے اِس کا

دربار میں اللہ کے آوازہ ہے اِ س کا

۵

لیکن وہ زر و مال نہیں قابلِ تحسیں

اِنساں کو بنا دے جو شکم پرور و خود بیں

زردار وہ ہے جس میں شرافت کے ہوں آئیں

ہو بزمِ محبّت کے لئے باعثِ تزئیں

سر سبز رہے قوم یہ انعام ہو اُس کا

باراں کی طرح فیضِ کرم عام ہو اُس کا

۶

مانا ہوسِ زر ہے بشر کے لئے عادت

لیکن نہیں دُنیا میں فقط اِک یہی نعمت

کچھ اور بھی جوہر ہیں عطا کردۂ قدرت

غمخواری و دل جوئی و ہمدردی و اُلفت

زر آپ نہیں دشمنِ اخلاق و ادب ہے

جو حد سے گزر جاتی ہے وہ اُس کی طلب ہے

۷

جو لوگ مئے حرص سے دُنیا میں ہیں سرشار

جینے کی لطافت سے نہیں اُن کو سروکار

مانندِ گدا زر کے ہیں ہر وقت طلب گار

آزاد کہاں دامِ طمع میں ہیں گرفتار

محروم مئے عیش سے یہ خستہ جگر ہیں

مالک یہ نہیں زر کے فقط بندۂ زر ہیں

۸

دولت وہ ہے مجبور کی جو عقدہ کشا ہو

اِکسیر ہو دردِ دلِ بیکس کی دوا ہو

آئینۂ اخلاق و محبّت کی جِلا ہو

ظلماتِ فلاکت کے لئے آبِ بقا ہو

یوں فیض کے چشمے ہوں رواں باغِ وطن میں

جیسے کرمِ ابرِ گہر بار چمن میں

۹

ہر صبح گلستاں میں بصد شانِ فصاحت

بُلبُل گُلِ رنگیں سے یہ کرتی ہے حکایت

دیکھو چمن آرائے دو عالم کی عنایت

گَھٹتے کبھی دیکھی نہیں فیّاض کی دولت

گو کم دُرِ خوش آب لُٹانا نہیں ہوتا

خالی کبھی شبنم کا خزانہ نہیں ہوتا

۱۰

مانا سببِ شوکت و اِجلال ہے دولت

پر مفلِس و بیکس بھی نہیں قابلِ نفرت

ادنیٰ سے ملے جھک کے یہ اعلیٰ کی ہے عظمت

بس نشۂ زر سے نہ جھکے چشمِ مروّت

ہے کِبر اسے شانِ اَمارت نہیں کہتے

کچھ کہئے اِسے حُسنِ شرافت نہیں کہتے

۱۱

کس اوج پہ خورشیدِ جہاں تاب ہے معمور

دل تیرگیِ کبر سے کوسوں ہے مگر دور

گو خاک نہیں ذرّہ ناچیز کا مقدور

دیتا ہے اُسے جام سے اپنے وہ مئے نور

یا ماہ کا اِس اوج پہ کیا فیض عیاں ہے

ہر خانۂ مفلس کے لئے شمع مکاں ہے

۱۲

یا باغ میں کِھلتا ہے دمِ صبح گُلِ تر

کیا کیا اُسے ہوتے نہیں اعزار میسّر

بنتا ہے عروسانِ جہاں کے لئے زیور

دستار میں نوشہ کے رہا کرتا ہے اکثر

لیکن نہ کسی وضع پہ اِس ڈھنگ سے دیکھا

بیکس کی لحد پر اُسے جس رنگ سے دیکھا

۱۳

دُنیا میں جنہیں رُتبہ عالی ہے میسّر

بیکس کی وہ اِمداد کیا کرتے ہیں اکثر

یاں قوم میں حاصل ہے جنہیں اوجِ فزوں تر

وہ شومیٔ تقدیر سے دل رکھتے ہیں پتّھر

ہمدرد ہوں غیروں کے یہ عادت نہیں اِن کی

تکلیف سہے جو وہ طبیعت نہیں اِن کی

मुरक़्क़ा-ए इब्रत – पंडित ब्रिज नरायन चक्बस्त

दौलत

कहते थे बुरा ज़र को सुख़न संज पुराने

उन लोगैं के हमराह गए उन के ज़माने

वो फ़ल्सफ़ा ओ इल्म ओ अदब अब हैं फ़साने

बदला है नया रंग ज़माने कि हवा ने

दौलत से है अब ज़ीनत-ए काशाना-ए तहज़ीब

कहते हैं इसे शमा-ए जिलौ ख़ाना-ए तहज़ीब

मिट जाने पे भी नाम ओ निशां रहता है इस से

सर-चश्मा-ए उम्मीद रवां रहता है इस से

ताज़ा चमन-ए ताब ओ तवां रहता है इस से

पीरी में भि इन्सान जवां रहता है इस से

हर रंग में ये ताज़गि-ए क़ल्ब ओ जिगर है

है सुलह में शमशीर, लढाई में सिपर है

कोशिश कभी ज़रदार कि जाती नहीं बे-सूद

रहता है सदा साया-फ़िगन ताला’ए मस’ऊद

इन्सान कि निय्यत में अगर शर न हो मौजूद

ज़र हाथ में इस के है कलीद-ए दिल-ए मक़्सूद

कब गौहर-ए उम्मीद को रोला नहीं उस ने

था कौन सा दर बन्द जो खोला नहीं उस ने

हों तालेब-ए तहक़ीक़ के दिल-दादा-ए तालीम

ख़म सामने दौलत के है सब का सर-ए तस्लीम

सुनते हैं उन्हीं के लिए हैं कौसर ओ तस्नीम

यां जो रह-ए मौला में लुटाते हैं ज़र ओ सीम

दुनिया हि में कुछ ज़िक्र नहीं ताज़ा है इस का

दरबार में अल्लाह के आवाज़ा है इस का

लैकिन वो ज़र ओ माल नहीं क़ाबिल-ए तहसीं

इन्सां को बना दे जो शिकम परवर ओ ख़ुद-बीं

ज़रदार वो है जिस में शराफ़त के हों आईं

हो बज़्म-ए मोहब्बत के लिए बा’अस-ए तज़’ईं

सर-सब्ज़ रहे क़ौम ये इन’आम हो उस का

बारां कि तरह फ़ैज़-ए करम आम हो उस का

माना हवस-ए जऱ है बशर के लिए आदत

लैकिन नहीं दुनिया में फ़क़त एक यही ने’मत

कुछ और भी जौहर हैं अता करदा-ए क़ुद्रत

ग़मख़्वारि ओ दिल जूई ओ हमदर्दि ओ उल्फ़त

ज़र आप नहीं दुश्मन-ए अख़्लाक़ ओ अदब है

जो हद से गुज़र जाती है वो उस कि तलब है

जो लोग मै-ए हिर्स से दुनिया में हैं सरशार

जीने कि लताफ़त से नहीं उस को सरोकार

मानिंद-ए गदा ज़र के हैं हर वक़्त तलबगार

आज़ाद कहां दाम-ए तम’अ में हैं गिरफ़्तार

महरूम मै-ए ऐश से ये ख़स्ता जिगर हैं

मालिक ये नहीं ज़र के फ़क़त बन्दा-ए ज़र हैं

दौलत वो है मज्बूर कि जो उक़्दा कुशा हो

एक्सीर हो दर्द-ए दिल-ए बेकस कि दवा हो

आईना-ए अख़्लाक़ ओ मोहब्बत का जिला हो

ज़ुल्मात-ए फ़लाकत के लिए आब-ए बक़ा हो

यूं फ़ैज़ के चश्मे हों रवां बाग़-ए वतन में

जैसे करम-ए अब्र-ए गोहर-बार चमन में

हर सुबह गुलिस्तां में बसद शान-ए फ़साहत

बुल्बल गुल-ए रंगीं से ये करती है हिकायत

देखो चमन आरा-ए दो आलम कि इनायत

घटते कभी देखी नहीं फ़य्याज़ कि दौलत

गो कम दुर-ए ख़ुश आब लुटाना नहीं होता

ख़ाली कभी शब्नम का ख़ज़ाना नहीं होता

१०

माना सबब-ए शौकत ओ इज्लाल है दौलत

पर मुफ़्लिस ओ बेकस भि नहीं क़ाबिल-ए निफ़्रत

अद्ना से मिले झुक के ये आला कि है अज़्मत

बस नशा-ए ज़र से न झुके चश्म-ए मुरव्वत

है किब्र इसे शान-ए अमारत नहीं कहते

कुछ कहिये इसे हुस्न-ए शराफ़त नहीं कहते

११

किस औज पे ख़ुर्शीद-ए जहां ताब है मामूर

दिल तीरगि-ए किब्र से कोसौं है मगर दूर

गो ख़ाक नहीं ज़र्रा-ए नाचीज़ का मक़्दूर

देता है उसे जाम से अपने वो मै-ए नूर

या माह का इस औज पे क्या फ़ैज़ अयां है

हर ख़ाना-ए मुफ़्लिस के लिए शमा-ए मकां है

१२

या बाग़ में खिल्ता है दम-ए सुबह गुल-ए तर

क्या क्या उसे होते नहीं एज़ाज़ मैअस्सर

बनता है उरूसान-ए जहां के लिए ज़ेवर

दस्तार में नौशाह के रहा करता है अक्सर

लैकिन न किसी वज़अ पे इस ढंग से देखा

बेकस कि लहद पर उसे जिस रंग से देखा

१३

दुनिया में जिन्हें रुत्बा-आली है मैअस्सर

बेकस कि वो इम्दाद किया करते हैं अक्सर

यां क़ौम में हासिल है जिन्हें औज-ए फ़ुज़ूं-तर

वो शूमि-ए तक़्दीर से दिल रखते हैं पत्थर

हमदर्द हों ग़ैरौं के ये आदत नहीं इन की

तक्लीफ़ सहे जो वो तबिय्यत नहीं इन की

 

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
kahte the bura zar1 ko suKhan-sanj2 puraane
un logoN ke hamraah gaye un ke zamaane
vo falsafa o ilm o adab3 ab haiN fasaane
badla hai naya raNg zamaane ki hava ne
daulat se ab zeenat4-e kaashaana5-e-tahzeeb6
kahte haiN is shama-e jilau-Khaana7-e tahzeeb   
1.gold, wealth 2.poets, intellectuals 3.culture 4.adornment 5.dwelling 6.culture, manners 7.reception room, courtyard
Wise elders of yore, used to say that wealth corrupts. Those times are gone along with them. Their philosophy, their knowledge and culture are now mere legends. Times have changed. Now wealth is the adornment of the house of traditions. It is the lamp that lights the reception room of culture.

2
miT jaane pe bhi naam o nishaaN rahta hai is se
sar-chashama1-e ummeed2 ravaaN3 rahta hai is se
taaza chaman-e taab-o-tavaaN4 rahta hai is se
piiri5 meN bhi insaan javaaN rahta hai is se
har raNg meN ye taazagi-e qalb-o-jigar6 hai
hai sulah7 meN shamshir8 laRaaii meN sipar9 hai   
1.main source 2.hope 3.flows 4.capacity and endurance (to bear misfortune) 5.old age 6.heart and live, life and vigour 7.peace 8.sword 9.shield
Wealth gives fame and reputation even after we are gone. It is the main source from which hope flows. It gives us the strength and capacity to overcome difficulties. It even keeps us young in old age. Under all conditions it is keeps life and vigour fresh/young. In peace it is a sword (just in case) and in war it is a shield that protects.

3
koshish kabhi zardaar1 ki jaati nahiN be-sood2
rahta hai sada saaya-figan3 taala’e4 mas’ood5
insaan ki niyyat6 meN agar shar7 na ho maujood8
zar9 haath meN is ke hai kaleed10-e dil-e maqsood11
kab gauhar-e-ummeed12 ko rola13 nahiN us ne
tha kaun sa dar14 band, jo khola nahiN us ne   
1.wealthy 2.useless 3.casting a (protective) shadow 4.rising 5.fortune 6.intention, nature 7.mischief, evil 8.present 9.wealth 10.key 11.goals 12.pearls of hope 13.select, sort, pick 14.door
The effort/work of the wealthy never goes to waste. It casts a protective shadow with rising fortune. If the intention is not evil, then wealth offers a key to heart’s desires/goals. It always sorts pearls of hope (picking the best ones). What door can it not open.

4
hoN taalib1-e tahqeeq2 ke dil-daada3-e taa’leem4
Kham5 saamne daulat ke hai sub ka sar-e tasleem6
sunte hain unhiN ke liye haiN kausar-o-tasneem7
yaaN jo rah-e-maula8 meN luTaate hain zar-o-seem9
duniya hi meN kuchh zikr nahiN taaza hai is ka
darbaar meN allaah ke aavaaza hai is ka   
1.demanding 2.search, inquiry 3.lover 4.learning 5.bowed 6.accepting, respecting 7.rivers in heaven 8.way of god 9.gold and sliver
Be they people who demand knowledge or are lovers of learning, they too bow respectfully before wealth. I hear that heaven is reserved for those who give away gold and silver in the name of god. This is talked about not just here on earth but also in heaven.

5
laikin vo zar-o-maal1 nahiN qaabil2-e tahsiiN3
insaaN ko bana de jo shikam-parvar4 o Khud-biiN5
zardaar6 vo hai jis meN sharaafat7 ke hoN aaiiN8
ho bazm-e-mohabbat9 ke liye baa’as-e-taz’iiN10
sar-sabz11 rahe qaum ye in’aam12 ho us ka
baaraaN13 ki tarah faiz-e-karam14 aam15 ho us ka 
1.gold and wealth 2.deserving of 3.praise 4.stomach sustaining, glutton 5.self-regarding, egotist 6.wealthy 7.nobility 8.traditions 9.domain of love 10.basis of adornment 11.lush green 12.gift 13.rain 14.benevolence and kindness 15.general, for everyone
But the wealth which turns man into a selfish, egotist, glutton is not worthy of praise. Wealthy who has noble traditions, whose gifts keep the nation/community prosperous (lush) and are like the blessed rain which is benevolent to one and all.

6
maana havas-e-zar1 hai bashar2 ke liye aadat3
laikin nahiN duniya meN faqat4 ek yahi ne’mat5
kuchh aur bhi jauhar6 haiN ata-karda7-e qudrat8
GhamKhwaari9 o diljooi10 o hamdardi11 o ulfat12
zar aap nahiN dushman-e aKhlaaq-o-adab13 hai
jo hadd14 se guzar15 jaati hai vo us ki talab16 hai    
1.greed for gold 2.man 3.habit, nature 4.only 5.blessing 6.abilities 7.granted 8.nature, god 9.sharing/feeling sorrow (of others) 10.consoling 11.sympathy 12.love 13.cuture and tradition 14.limits, bounds 15.pass beyond 16.demand, lust
I agree that the desire for wealth is natural to man. But this is not the only blessing. god has also granted us the ability feel sorrow, sympathy and love and to comfort the unfortunate. Wealth by itself is not the enemy of culture and tradition. It is the lust for wealth that goes beyond the bounds of acceptability.

7
jo log mai-e-hirs1 se duniya meN haiN sarshaar2
jiine ki lataafat3 se nahiN un ko sarokaar4
maanind-e-gada5 zar ke haiN har vaqt talabgaar
aazaad kahaaN daam-e-tam’a6 meN haiN giraftaar7
mahroom8 mai-e-aish9 se ye Khasta-jigar10 haiN
maalik ye nahiN zar ke faqat banda11-e zar haiN   
1.wine of greed 2.filled 3.finesse, delicacy 4.concern 5.like a beggar 6.web of desire 7.caught 8.bereft of 9.wine of happiness 10.broken hearted, unhappy 11.slave
Those who fill themselves with the wine of greed have no concern with the fine points of life. Like a beggar they always demand more and more wealth. They are not free, they are caught in the web of greed. These unfortunate ones are bereft of the wine of happiness. They are not owners of gold, they are mere slaves.

8
v daulat vo hai majboor1 ki jo uqda-kusha2 ho
eksiir3 ho dard-e dil-e bekas ki dava ho
aaiina-e aKhlaaq4 o mohabbat ka jilaa5 ho
zulmaat6-e falaakat7 ke liye aab-e-baqa8 ho
yuN faiz9 ke chashme10 hoN ravaaN11 baaGh-e vatan meN
jaise karam12-e gohar-baar13 chaman meN   
1.oppressed 2.untying knots, solving problems 3.elixir, tonic 4.culture 5.glory 6.darkness 7.calamities 8.water/nectar of life 9.blessing 10.spring, river 11.flow 12.kindness 13.pearl raining
Wealth is that which solves the problems of the oppressed, which is the tonic for the heartache of the helpless, which reflects the glory of refined culture and love. It should be the nectar of life to counter the darkness of calamities. Rivers of kindness should flow in the homeland like the blessing of pearl showering rain.

9
har subah gulistaaN meN ba-sad1 shaan-e fasaahat2
bulbul gul-e raNgiiN se ye karti hai hikaayat3
dekho chaman-aaraa4-e do-aalam5 ki inaayat6
ghaTte kabhi dekhi nahiN fayyaaz7 ki daulat
go8 kam dur9-e Khush-aab10 luTaana nahiN hota
Khaali kabhi shabnam ka Khazaana nahiN hota   
1.with a hundred 2.refined speech 3.story telling 4.gardener (god) 5.two worlds (here and hereafter) 6.grant, gift 7.benvolent 8.even though 9.pearl 10.shining
Every morning the bulbul sings a finely composed song to the beautiful flower, telling him this story – look at god’s gift. We have never seen the wealth of the benevolent reduce, even though the scattering of shiny pearls is never reduced. See the treasury of dew is never emptied.

10
v maana sabab1-e shaukat-o-ijlaal2 hai daulat
par muflis3 o bekas4 bhi nahiN qaabil-e-nifrat5
adna6 se mile jhuk ke ye aala7 ki hai azmat8
bas nash’a-e zar se na jhuke chashm-e-muravvat9
hai kibr10 ise shaan-e-amaarat11 nahiN kahte
kuchh kahiye ise husn-e-sharaafat12 nahiN kahte   
1.reason 2.respect and glory 3.pauper 4.helpless 5.deserving of hatred /neglect 6.lowly 7.high, mighty 8.greatness 9.polite looks 10.haughtiness 11.dignity of wealth 12.beauty of nobility
I agree that wealth may be the basis of respect and glory, but that does not mean that the poor and helpless are deserving of neglect. The greatness of the high and mighty lies in respecting the low and oppressed. Let not looks of politeness be accompanied by the intoxication of wealth and power. That is pomposity, not the dignity of wealth. Whatevery else it may be, you cannot call it nobility.

11
kis auj1 pe Khursheed2-e jahaaN-taab3 hai maa’moor4
dil tiiragi5-e kibr6 se kosauN hai magar duur
go Khaak nahiN zarra-e-nacheez7 ki maqduur8
deta hai use jaam9 se apne vo mai-e-noor10
ya maah11 ka is auj pe kya faiz12 ayaaN13 hai
har Khaana-e-muflis14 ke liye shama-e makaaN hai   
1.height, greatness 2.sun 3.world warming 4.prosperous 5.darkness 6.haughtiness 7.lowly grain of sand/dust 9.cup 10.wine of light 11.moon 12.benevolence 13.apparent 14.pauper’s home
The earth warming sun prospers at a great height/status, but its heart is far away from the darkness of hubris. Even though the lowly grains of dust have no capacity/wealth, it gives them the wine of light from its cup (dust particles reflecting sunlight). Or consider the moon at its heights whose benevolence is apparent. It is the lamp that lights the pauper’s home.

12
ya baaGh meN khilta hai dam1-e subah gul-e-tar2
kya kya use hote nahiN ezaaz3 mai’assar4
banta hai uroosaan5-e jahaaN ke liye zevar
dastaar6 meN naushah7 ke raha karta hai aksar8
laikin na kisi vaz’a9 pe is DhaNg se dekha
bekas10 ki lahad11 par use jis raNg se dekha   
1.time, moment 2.fresh flower 3.honours 4.available 5.brides 6.cap 7.groom 8.often 9.style 10.helpless 11.grave
Or consider the fresh flower that blooms in the garden at dawn. What honours are not available to it. It can become the adornment of brides, or be mounted on the cap of grooms. But we have never seen it in such style as when it is offered at the grave of the helpless.

13
duniya meN jinheN rutba-e-aali1 hai mai’assar2
bekas3 ki vo imdaad4 kiya karte haiN aksar5
yaaN qaum meN haasil6 hai jinheN auj7-e fuzooN-tar8
vo shoomi-e-taqdiir9 se dil rakhte haiN patthar
hamdard hoN GhairoN ke ye aadat nahiN in ki
takleef sahe jo vo tabi’yyat nahiN in ki  
1.high status 2.available 3.helpless 4.help 5.often 6.available 7.height, status 8.more than, plentiful 9.bad-luck, misfortune
In the (rest of the) world, those who have a high status, frequently help the helpless. But here (in kashmir or India) it is unfortunate that those who have plentiful wealth/status have hearts of stone. Sympathising with others is not their nature. It is not in their nature to bear the slightest inconvenience.

panDit brij narain chakbast (1882-1926).  See “Overview” tab for a more complete introduction.
1
kahte the bura zar1 ko suKhan-sanj2 puraane
un logoN ke hamraah gaye un ke zamaane
vo falsafa o ilm o adab3 ab haiN fasaane
badla hai naya raNg zamaane ki hava ne
daulat se ab zeenat4-e kaashaana5-e-tahzeeb6
kahte haiN is shama-e jilau-Khaana7-e tahzeeb

1.gold, wealth 2.poets, intellectuals 3.culture 4.adornment 5.dwelling 6.culture, manners 7.reception room, courtyard

Wise elders of yore, used to say that wealth corrupts.  Those times are gone along with them.  Their philosophy, their knowledge and culture are now mere legends.  Times have changed.  Now wealth is the adornment of the house of traditions.  It is the lamp that lights the reception room of culture.
2
miT jaane pe bhi naam o nishaaN rahta hai is se
sar-chashama1-e ummeed2 ravaaN3 rahta hai is se
taaza chaman-e taab-o-tavaaN4 rahta hai is se
piiri5 meN bhi insaan javaaN rahta hai is se
har raNg meN ye taazagi-e qalb-o-jigar6 hai
hai sulah7 meN shamshir8 laRaaii meN sipar9 hai

1.main source 2.hope 3.flows 4.capacity and endurance (to bear misfortune) 5.old age 6.heart and live, life and vigour 7.peace 8.sword 9.shield

Wealth gives fame and reputation even after we are gone.  It is the main source from which hope flows.  It gives us the strength and capacity to overcome difficulties.  It even keeps us young in old age.  Under all conditions it is keeps life and vigour fresh/young.  In peace it is a sword (just in case) and in war it is a shield that protects.
3
koshish kabhi zardaar1 ki jaati nahiN be-sood2
rahta hai sada saaya-figan3 taala’e4 mas’ood5
insaan ki niyyat6 meN agar shar7 na ho maujood8
zar9 haath meN is ke hai kaleed10-e dil-e maqsood11
kab gauhar-e-ummeed12 ko rola13 nahiN us ne
tha kaun sa dar14 band, jo khola nahiN us ne

1.wealthy 2.useless 3.casting a (protective) shadow 4.rising 5.fortune 6.intention, nature 7.mischief, evil 8.present 9.wealth 10.key 11.goals 12.pearls of hope 13.select, sort, pick 14.door

The effort/work of the wealthy never goes to waste.  It casts a protective shadow with rising fortune.  If the intention is not evil, then wealth offers a key to heart’s desires/goals.  It always sorts pearls of hope (picking the best ones).  What door can it not open.
4
hoN taalib1-e tahqeeq2 ke dil-daada3-e taa’leem4
Kham5 saamne daulat ke hai sub ka sar-e tasleem6
sunte hain unhiN ke liye haiN kausar-o-tasneem7
yaaN jo rah-e-maula8 meN luTaate hain zar-o-seem9
duniya hi meN kuchh zikr nahiN taaza hai is ka
darbaar meN allaah ke aavaaza hai is ka

1.demanding 2.search, inquiry 3.lover 4.learning 5.bowed 6.accepting, respecting 7.rivers in heaven 8.way of god 9.gold and sliver

Be they people who demand knowledge or are lovers of learning, they too bow respectfully before wealth.  I hear that heaven is reserved for those who give away gold and silver in the name of god.  This is talked about not just here on earth but also in heaven.
5
laikin vo zar-o-maal1 nahiN qaabil2-e tahsiiN3
insaaN ko bana de jo shikam-parvar4 o Khud-biiN5
zardaar6 vo hai jis meN sharaafat7 ke hoN aaiiN8
ho bazm-e-mohabbat9 ke liye baa’as-e-taz’iiN10
sar-sabz11 rahe qaum ye in’aam12 ho us ka
baaraaN13 ki tarah faiz-e-karam14 aam15 ho us ka

1.gold and wealth 2.deserving of 3.praise 4.stomach sustaining, glutton 5.self-regarding, egotist 6.wealthy 7.nobility 8.traditions 9.domain of love 10.basis of adornment 11.lush green 12.gift 13.rain 14.benevolence and kindness 15.general, for everyone

But the wealth which turns man into a selfish, egotist, glutton is not worthy of praise.  Wealthy who has noble traditions, whose gifts keep the nation/community prosperous (lush) and are like the blessed rain which is benevolent to one and all.
6
maana havas-e-zar1 hai bashar2 ke liye aadat3
laikin nahiN duniya meN faqat4 ek yahi ne’mat5
kuchh aur bhi jauhar6 haiN ata-karda7-e qudrat8
GhamKhwaari9 o diljooi10 o hamdardi11 o ulfat12
zar aap nahiN dushman-e aKhlaaq-o-adab13 hai
jo hadd14 se guzar15 jaati hai vo us ki talab16 hai

1.greed for gold 2.man 3.habit, nature 4.only 5.blessing 6.abilities 7.granted 8.nature, god 9.sharing/feeling sorrow (of others) 10.consoling 11.sympathy 12.love 13.cuture and tradition 14.limits, bounds 15.pass beyond 16.demand, lust

I agree that the desire for wealth is natural to man.  But this is not the only blessing.  god has also granted us the ability feel sorrow, sympathy and love and to comfort the unfortunate.  Wealth by itself is not the enemy of culture and tradition.  It is the lust for wealth that goes beyond the bounds of acceptability.
7
jo log mai-e-hirs1 se duniya meN haiN sarshaar2
jiine ki lataafat3 se nahiN un ko sarokaar4
maanind-e-gada5 zar ke haiN har vaqt talabgaar
aazaad kahaaN daam-e-tam’a6 meN haiN giraftaar7
mahroom8 mai-e-aish9 se ye Khasta-jigar10 haiN
maalik ye nahiN zar ke faqat banda11-e zar haiN

1.wine of greed 2.filled 3.finesse, delicacy 4.concern 5.like a beggar 6.web of desire 7.caught 8.bereft of 9.wine of happiness 10.broken hearted, unhappy 11.slave

Those who fill themselves with the wine of greed have no concern with the fine points of life.  Like a beggar they always demand more and more wealth.  They are not free, they are caught in the web of greed.  These unfortunate ones are bereft of the wine of happiness.  They are not owners of gold, they are mere slaves.
8
daulat vo hai majboor1 ki jo uqda-kusha2 ho
eksiir3 ho dard-e dil-e bekas ki dava ho
aaiina-e aKhlaaq4 o mohabbat ka jilaa5 ho
zulmaat6-e falaakat7 ke liye aab-e-baqa8 ho
yuN faiz9 ke chashme10 hoN ravaaN11 baaGh-e vatan meN
jaise karam12-e gohar-baar13 chaman meN

1.oppressed 2.untying knots, solving problems 3.elixir, tonic 4.culture 5.glory 6.darkness 7.calamities 8.water/nectar of life 9.blessing 10.spring, river 11.flow 12.kindness 13.pearl raining

Wealth is that which solves the problems of the oppressed, which is the tonic for the heartache of the helpless, which reflects the glory of refined culture and love.  It should be the nectar of life to counter the darkness of calamities.  Rivers of kindness should flow in the homeland like the blessing of pearl showering rain.
9
har subah gulistaaN meN ba-sad1 shaan-e fasaahat2
bulbul gul-e raNgiiN se ye karti hai hikaayat3
dekho chaman-aaraa4-e do-aalam5 ki inaayat6
ghaTte kabhi dekhi nahiN fayyaaz7 ki daulat
go8 kam dur9-e Khush-aab10 luTaana nahiN hota
Khaali kabhi shabnam ka Khazaana nahiN hota

1.with a hundred 2.refined speech 3.story telling 4.gardener (god) 5.two worlds (here and hereafter) 6.grant, gift 7.benvolent 8.even though 9.pearl 10.shining

Every morning the bulbul sings a finely composed song to the beautiful flower, telling him this story – look at god’s gift.  We have never seen the wealth of the benevolent reduce, even though the scattering of shiny pearls is never reduced.  See the treasury of dew is never emptied.
10
maana sabab1-e shaukat-o-ijlaal2 hai daulat
par muflis3 o bekas4 bhi nahiN qaabil-e-nifrat5
adna6 se mile jhuk ke ye aala7 ki hai azmat8
bas nash’a-e zar se na jhuke chashm-e-muravvat9
hai kibr10 ise shaan-e-amaarat11 nahiN kahte
kuchh kahiye ise husn-e-sharaafat12 nahiN kahte

1.reason 2.respect and glory 3.pauper 4.helpless 5.deserving of hatred /neglect 6.lowly 7.high, mighty 8.greatness 9.polite looks 10.haughtiness 11.dignity of wealth 12.beauty of nobility

I agree that wealth may be the basis of respect and glory, but that does not mean that the poor and helpless are deserving of neglect.  The greatness of the high and mighty lies in respecting the low and oppressed.  Let not looks of politeness be accompanied by the intoxication of wealth and power.  That is pomposity, not the dignity of wealth.  Whatevery else it may be, you cannot call it nobility.
11
kis auj1 pe Khursheed2-e jahaaN-taab3 hai maa’moor4
dil tiiragi5-e kibr6 se kosauN hai magar duur
go Khaak nahiN zarra-e-nacheez7 ki maqduur8
deta hai use jaam9 se apne vo mai-e-noor10
ya maah11 ka is auj pe kya faiz12 ayaaN13 hai
har Khaana-e-muflis14 ke liye shama-e makaaN hai

1.height, greatness 2.sun 3.world warming 4.prosperous 5.darkness 6.haughtiness 7.lowly grain of sand/dust 9.cup 10.wine of light 11.moon 12.benevolence 13.apparent 14.pauper’s home

The earth warming sun prospers at a great height/status, but its heart is far away from the darkness of hubris.  Even though the lowly grains of dust have no capacity/wealth, it gives them the wine of light from its cup (dust particles reflecting sunlight).  Or consider the moon at its heights whose benevolence is apparent.  It is the lamp that lights the pauper’s home.
12
ya baaGh meN khilta hai dam1-e subah gul-e-tar2
kya kya use hote nahiN ezaaz3 mai’assar4
banta hai uroosaan5-e jahaaN ke liye zevar
dastaar6 meN naushah7 ke raha karta hai aksar8
laikin na kisi vaz’a9 pe is DhaNg se dekha
bekas10 ki lahad11 par use jis raNg se dekha

1.time, moment 2.fresh flower 3.honours 4.available 5.brides 6.cap 7.groom 8.often 9.style 10.helpless 11.grave

Or consider the fresh flower that blooms in the garden at dawn.  What honours are not available to it.  It can become the adornment of brides, or be mounted on the cap of grooms.  But we have never seen it in such style as when it is offered at the grave of the helpless.
13
duniya meN jinheN rutba-e-aali1 hai mai’assar2
bekas3 ki vo imdaad4 kiya karte haiN aksar5
yaaN qaum meN haasil6 hai jinheN auj7-e fuzooN-tar8
vo shoomi-e-taqdiir9 se dil rakhte haiN patthar
hamdard hoN GhairoN ke ye aadat nahiN in ki
takleef sahe jo vo tabi’yyat nahiN in ki

1.high status 2.available 3.helpless 4.help 5.often 6.available 7.height, status 8.more than, plentiful 9.bad-luck, misfortune

In the (rest of the) world, those who have a high status, frequently help the helpless.  But here (in kashmir or India) it is unfortunate that those who have plentiful wealth/status have hearts of stone.  Sympathising with others is not their nature.  It is not in their nature to bear the slightest inconvenience.

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