paani-38-47-dilaavari-josh

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

مرثیہ پانی ۔ دِلاوری ۔ جوش ملیح آبادی

بند    ٣٨

لیکن ہُوا ذرا بھی نہ حُجّت کا جب اثر

مائل ہوے جہاد پہ سلطانِ بحر و بر

اُٹھتی ہوئی نگاہ سے اُڑنے لگے شرر

جھومے علی کی شان سے تلوار چوم کر

گویا گھٹا کی اوٹ سے بجلی نکل پڑی

ٹھہری زباں، نیام سے تلوار اُبل پڑی

بند     ٣٩

شورِ رجز بلند ہوا دار ہو گیا

لہجے سے گرم خوف کا بازار  ہو گیا

روزِ عروجِ شام شبِ تار ہو گیا

نکلا جو منہ سے حرف وہ تلوار ہو گیا

آخر فضا پہ ایک کٹاری اُبھر گئی

کانوں سے کافروں کی کمر تک گذر گئی

بند    ٤٠

مسکن جو تھے غرور کے وہ سر جھکا دئے

ایوانِ خُسروی کے پرخچے اُڑا دئے

لب تشنگی نے خون کے دریا بہا دئے

پیاسے نے آبِ تیغ کے جوہر دِکھا دئے

برپا دیارِ کفر میں کہرام ہو گیا

دیوِ فساد لرزہ بر اندام ہو گیا

بند    ٤١

پل بھر میں ظالموں کے سفینے اُلٹ گئے

جو ہاتھ اُٹھے حسین کی نظروں سے کٹ گئے

قوت پہ جن کو ناز بہت تھا وہ لَٹ گئے

سوُئے حرم جو تیر چلے تھے اُلٹ گئے

اہلِ جفا کی موت کا فرمان آ گیا

دشتِ بلا میں نوح کا طوفان آ گیا

بند    ٤٢

شیرازہؑ کتابِ حکومت بکھر گیا

سلطان کے غرور کا دریا اُتر گیا

کردارِ تشنہ کام بڑا کام کر گیا

پانی سپاہِ شام کے سر سے گزُر گیا

حق کی نگاہِ ضرب سے بے تاب ہو گئے

باطل کے  پیروؤں کے جگر آب ہو گئے

بند    ٤٣

اُٹھی نگاہ چہرہِ باطل جھُلس گیا

اک ناگ تھا کہ ہمتِ اعدا کو ڈس گیا

پاتال میں سفینۂِ اہلِ ہوس گیا

پانی علی کی  تیغ کا چھاجوں برس گیا

تلوار کے یوں وار چلے برق ہو گئے

خود اپنے ہی لہو میں شقی غرق ہو گئے

بند   ٤٤

سبطِ نبی کے عزم نے کڑکائی یوں کماں

لوَ دے اُٹھا یقین، دھواں بن گیا گماں

اللہ ری حرب و ضرب امامِ زماں کی شاں

منھ سے نکل پڑی عمرِ سعد کی  زباں

ندّی غرورِ جاہ کی پایاب ہو گئی

فوجِ یزید ماہیِ بے آب ہو گئی

بند    ٤٥

جب حلم کا فرشتہ غضبناک ہو گیا

پیاسوں کا خون شعلۂِ بے باک ہو گیا

ایوانِ شر میں آگ لگی خاک  ہو گیا

غم سے معاویہ کا جگر چاک ہو گیا

اہلِ دغا کی عمر کا پیمانہ بھر گیا

مردانیوں کی تیغ کا پانی اتر گیا

بند    ٤٦

پل بھر میں سانس اہلِ جفا کی اُکھڑ گئی

بیعت کی طمطراق کی صورت بگڑ گئی

دستِ خدا سے کسوتِ شاہی اُدھڑ گئی

دربار پر بحکمِ قضا اوس پڑ گئی

حق نے رگِ سقیفہ کی چھل بل نکال دی

پائے بنی اُمیہّ میں زنجیر ڈال دی

بند    ٤٧

شاہی کا رنگِ کاہکشانی نہیں رہا

دریائے شر میں شورِ روانی نہیں رہا

چتر و علم میں فرّ کیانی نہیں رہا

شمشیرِ تاجدار میں پانی نہیں رہا

ہیبت سے ناریوں کا لہو سرد ہو گیا

بیعت طلب یزید کا منہ زرد ہو گیا

 

मर्सिया – पानी – दिलावरी – जोश मलीहाबादी

३८

लैकिन हुआ ज़रा भी न हुज्जत का जब असर

मआ’एल हुए जिहाद पे सुल्तान ए बहर ओ बर

उठती हुई निगाह से उड़ने लगे शरर

झूमे अली की शान से तलवार चूम कर

गोया घटा की ओट से बिजली निकल पड़ी

ठहरी ज़बां, नियाम से तलवार उबल पड़ी

३९

शोर ए रजज़ बलंद हुआ दार हो गया

लहजे से गर्म ख़ौफ़ का बाज़ार हो गया

रोज़ ए उरूज ए शाम शब ए तार हो गया

निकला जो मुंह से हर्फ़ वो तलवार हो गया

आख़िर फ़िज़ा पे एक कटारी उभर गई

कानों से काफ़िरों की कमर तक गुज़र गई

४०

मिस्कन जो थे ग़ुरूर के वो सर झुका दिए

ऐवान ए ख़ुस्रवी के परख़चे उड़ा दिए

लब तिश्नगी ने ख़ून के दरया बहा दिए

प्यासे ने आब ए तेग़ के जौहर दिखा दिए

बरपा दयार ए कुफ़्र में कुहराम हो गया

देव ए फ़साद लरज़ा बर अन्दाम हो गया

४१

पल भर में ज़ालिमों के सफ़ीने उलट गए

जो हाथ उठे हुसैन की नज़रों से कट गए

क़ुव्वत पे जिन को नाज़ बहुत था वो लट गए

सू ए हरम जो तीर चले थे उलट गए

अहल ए जफ़ा की मौत का फ़रमान आ गया

दश्त ए बला में नूह का तूफ़ान आ गया

४२

शीराज़ा ए किताब ए हुकूमत बिखर गया

सुल्तान के ग़ुरूर का दर्या उतर गया

करदार ए तिश्ना काम बड़ा काम कर गया

पानी सिपाह ए शाम के सर से गुज़र गया

हक़ की निगाह ए ज़र्ब से बे ताब हो गए

बातिल के पैरवों के जिगर आब हो गए

४३

उट्ठी निगाह चेहरा ए बातिल झुलस गया

एक नाग था के हिम्मत ए आदा को डस गया

पाताल में सफ़ीना ए अहल ए हवस गया

पानी अली कि तेग़ का छाजों बरस गया

तलवार के यूँ वार चले बर्क़ हो गए

ख़ुद अपने ही लहू में शक़ि ग़र्क़ हो गए

४४

सिब्त ए नबी के अज़म ने कड़काई यूँ कमां

लौ दे उठा यक़ीन, धुआं बन गया गुमां

अल्लाह रि हर्ब ओ ज़र्ब इमाम ए ज़मां कि शां

मुंह से निकल पड़ी उमर ए साद कि ज़बां

नद्दी ग़ुरूर ए जाह कि पायाब हो गई

फ़ौज ए यज़ीद माहि ए बे आब हो गई

४५

जब हिल्म का फ़रिश्ता ग़ज़बनाक हो गया

प्यासों का ख़ून शोला ए बेबाक बो गया

ऐवान ए शर में आग लगी ख़ाक हो गया

ग़म से मो’आविया का जिगर चाक हो गया

अहल ए दग़ा की उम्र का पैमाना भर गया

मर्दानियौं कि तेग़ का पानी उतर गया

४६

पल भर में सांस अहल ए जफ़ा कि उखड़ गई

बै’अत कि तुमतराक़ कि सूरत बिगड़ गई

दस्त ए ख़ुदा से किस्वत ए शाही उधड़ गई

दरबार पर ब हुक्म ए क़ज़ा ओस पड़ गई

हक़ ने रग ए सक़ीफ़ा कि छल बल निकाल दी

पा ए बनी उमय्या में ज़ंजीर डाल दी

४७

शाही का रंग ए काहकशानी नहीं रहा

दर्या ए शर में शोर ए रवानी नहीं रहा

छत्र ओ अलम में फ़र्र ए कयानी नहीं रहा

शमशीर ए ताजदार में पानी नहीं रहा

हैबत से नारियों का लहू सर्द हो गया

बै’अत तलब यज़ीद का मुंह ज़र्द हो गया

 

Click here for background and on any passage for word meanings and explanatory discussion. This is a very traditional description of the bravery of husain and his followers with poetic exaggeration. But the principles of first trying to reason with the opponent, failing which fighting back and staying the course in the face of certain death are highlighted. Also, josh casts this as a struggle between the early democratic principles of islam against the royal posture adopted by yazid and his forces from the Levant.
38
laikin hua zara bhi na hujjat1 ka jab asar2
maa’el3 hue jihad4 pe sultan-e-bahr-o-bar5
uThti hui nigaah6 se uRne lage sharar7
jhoome ali ki shaan se talvar choom kar
goya8 ghaTa9 ki o’at10 se bijli nikal paRi
Thahri zabaaN, niyaam11 se talvaar ubal paRi 
1.argumentation, logic 2.effect 3.inclined towards, decided 4.struggler, war 5.lord of land and sea, i.e.world, husain 6.raised eyes (in anger) 7.sparks 8.as if 9.cloud 10.from behind 11.scabbard
But when disputation had no effect, husain got ready for battle. Sparks flew from raised eye brows; husain pulled out the sword of ali, as if lightning emerged from behind a cloud. When words stopped, the sword was unsheathed.

39
shor-e-rajaz1 baland2 hua daar3 ho gaya
lahje4 se garm5 Khauf-ka-bazaar6 ho gaya
roz7-e-urooj-e-shaam8 shab-e-taar9 ho gaya
nikla jo muNh se harf10 vo talvaar ho gaya
aaKhir fiza11 pe aek kaTaari12 ubhar13 gayee
kaanoN se kafiroN ki kamar tak guzar gayee14 
1.sound of war poetry/songs/cries 2.raised 3.gallows, slaughter house 4.tone, accent 5.warmed up, got started/established 6.regime of fear 7.day, brightness 8.height of the evening 9.dark night 10.word 11.ambience, all around 12.dagger, sword 13.emerge 14.kaanoN se kamar tak guzarna-split a body into two from the head down to the waist
War cries rose and the field became deadly. Cries of fearsome tone filled the air. The bright afternoon turned into a dark night. Every word flew to cut through as if a sharp sword arose in the battlefield and descended on the heads of evil ones slitting them in two.

40
miskan1 jo the Ghuroor2 ke vo sar jhuka diye
aivaan-e-Khusravi3 ke paraKhche4 uRa diye
lab-tishnagi5 ne Khoon ke darya6 baha diye
pyaase ne aab-e-teGh7 ke jauhar8 dikha diye
barpa9 dayaar-e-kufr10 meN kuhraam11 ho gaya
dev-e-fasaad12 larza-bar-andaam13 ho gaya 
1.dwelling 2.hubris, conceit 3.halls of power (Khusro, a legendary tyrannical king is used as a metaphor for absolute power) 4.tatters 5.thirsty lips 6.river (note the juxtaposition of thirst against rivers of blood) 7.aab e teGh is a beautiful play on words.“aab e teGh” literally means the shining/sharp edge of the sword, but aab also means water. husain and his followers were denied access to water and husain is referred to here as “pyaasa” – the juxtaposition of “pyaasa” and “aab-e-teGh” with the double meaning of “aab” is beautiful. 8.qualities 9.spread, bring about 10.abode of evil 11.tumult, fear 12.demon of conflict 13.trembling (with fear) body
The heads swollen with pride were laid low. The halls of power were blown to smithereens. They made rivers of blood flow in spite of their thirst. The flash of the sword of husain showed its effect. Tumult spread in the abode of evil. The demon of war trembled in fear.

41
pal bhar meN zaalimoN ke safeene1 ulaT gaye
jo haath uThe husain ki nazroN2 se kaT gaye
quvvat3 pe jin ko naaz4 bahut tha vo laT5 gaye
soo-e-haram6 jo teer chale the ulaT7 gaye
ahl-e-jafa8 ki maut ka farman9 aa gaya
dasht-e-balaa10 meN nooh ka toofan11 aa gaya 
1.boats, fleet 2.looks 3.strength 4.hubris, pride 5.“laT jaana” is to get caught in hesitation 6.towards the home/family (of husain) 7.turned back 8.people of cruelty 9.orders 10.wilderness of calamity, battlefield 11.Noah’s flood
In the blink of an eye the armada of tyranny sunk. Hands raised against husain were cut off with a mere stare. Those full of hubris and bravado, became hesitant and fearful. Arrows flying towards the “haram” were turned back/ It was time for the death of the unjust. Husain’s battle was like the power of Noah’s flood destroying all before it. Consider the ease with which Josh describes the forces ranged against husain as a fleet of boats, even though the battle was in the desert of karbala. In much the same way he describes the destruction as a “flood”.

42
shiraza-e-kitaab-e-hukoomat1 bikhar2 gaya
sultan ke Ghuroor3 ka darya utar4 gaya
kirdaar-e-tishna-kaam5 baRa kaam6 kar gaya
pani sipah-e-shaam7 ke sar se guzar8 gaya
haq9 ki nigah-e-zarb10 se be-taab11 ho gaye
baatil12 ke pairavoN13 ke jigar aab14 ho gaye 
1.the binding of the book of government i.e.power structure 2.scattered 3.hubris, pride 4.ebbing of the flood 5.character of the thirsty throated 6.work, effect (note tishna kaam – where kaam means throat and baRa kaam – big effect) 7.army of the Levant (Syria) 8.depth of the water reached above their heads i.e.they were drowned 9.righteousness 10.the look that can strike 11.restless, stricken 12.evil 13.proponents 14.jigar pani hona is to be stricken by fear
The order of the day turned topsy turvy. The flood of conceit of the powerful ebbed. The parched throat of Husain worked its miracle. The army of the Levant got in deeper than it could. They could not bear the powerful look of righteousness, as it melted the hearts of the partisans of evil. The emotional crescendo of the marsia continues but in this stanza Josh also uses reference to a much cited story of the battle of karbala – husain addressed the opposing army. The frontlines of the army were the only ones that could hear/see him and were so deeply affected that they could no longer fight (shiraaza bikharna – things turn topsy turvy). The commanders of yazid’s army had to re-arrange their formation and bring forward those that had not heard husain’s “Khutba-speech” and so were unaffected by it. Also, “sipah e shaam – army of the Levant” refers to the fact that yazid, who was governer of the Levant until he declared himself Khalifa had brought that region’s army to fight Husain. This army, being far away from Mecca was relatively unaffected by the fervour of early Islamic culture.
Also noteworthy is that josh juxtaposes linguistic nuances such as “darya utarna” and “pani sar se guzarna” and “jigar aab ho gaya” in the background of thirst and denial of access to water to the party of husain.

43
uTThi nigaah chehra-e-baatil1 jhulas2 gaya
ek naag tha ke himmat-e-a’ada3 ko Das gaya
paataal4 meN safina-e-ahl-e-havas5 gaya
pani6 ali ki teGh7 ka chhaajoN8 baras gaya
talwaar ke yuN vaar chale barq9 ho gaye
Khud apne hi lahu10 meN shaqi11 Gharq12 ho gaye 
1.face of evil 2.scorched, burnt 3.enemy’s courage 4.hell 5.boat/fleet of the people of greed 6.(water), sharpness, brilliance 7.sword 8.downpour 9.lightning 10.blood 11.villain 12.drowned
The face of evil scorched as Husain raised his eyes. It was as if a fierce serpent poisoned the enemy’s courage, packing off the fleet of the power hungry to hell. The brilliance of ali’s sword struck like a thunderstorm. The sword flew like lightning strikes, drowning the villains in their own blood. The beautiful juxtaposition of thunder, lightning, fleet of boats alongside thirst continues.

44
sibt-e-nabi1 ke azm2 ne kaRkaai yuN kamaaN3
lau4 de uTha yaqeen5, dhuaN ban gaya gumaaN6
allah ri harb-o-zarb7 imam-e-zamaaN8 ki shaaN
muNh se nikal paRi umar-e-sa’ad9 ki zabaaN
naddi Ghuroor-e-jaah10 ki payaab11 ho gayee
fauj-e-yazid12 maahi-e-be-aab13 ho gayee 
1.grandson of the prophet, Husain 2.determination 3.twang the bow 4.flame, brilliance 5.faith 6.uncertainty, unfaith 7.strikes and blows 8.imam (leader) of the day 9.commander in chief of Yazid’s army 10.hubris of grandeur/power 11.trampled underfoot 12.yazid’s army 13.fish out of water, writhing in pain
The grandson of Mohammed fought with such resolve that faith shone brightly, evil disappeared like fog. By god the power of the blows of husain were such that umar e s’aad’s tongue hung out in fear. The flow of the river of hubris was stopped. The army of yazid thrashed about like a fish out of water. Note the “river of hubris” and “fish out of water” juxtaposed against husain’s thirst.

45
jab hilm ka farishta1 Ghazabnaak2 ho gaya
pyaasauN ka Khoon sho’la-e-be-baak3 ho gaya
aivaan-e-shar4 meN aag lagi, Khaak ho gaya
Gham se mu’aaviya5 ka jigar6 chaak7 ho gaya
ahl-e-daGha8 ki umr ka paimaana bhar gaya9
mardaaniyauN10 ki teGh11 ka pani utar12 gaya 
1.angel of forbearance/patience 2.fierce in anger 3.fearless flame 4.halls of evil 5.Yazid’s father (dead at the time) 6.liver/heart 7.torn assunder 8.people of deception 9.the cup of life was filled i.e.their life was over 10.manhood, courage 11.sword 12.lose brilliance/sharpness
When the angel of forbearance ran out of patience the blood of the parched braves burst into a flame burning the hallways of evil into ashes. mu’aaviya’s heart was rent assunder. The days of the evil ones were numbered. Their courage dulled like the edge of their sword.

46
pal bhar meN saaNs ahl-e-jafa1 ki ukhaR gayee
bai’at2 ki tumtaraaq3 ki soorat bigaR gayee
dast-e-Khuda4 se kiswat-e-shaahi5 udhaR6 gayee
darbar par ba-hukm-e-qaza7 oas8 paR gayee
haq9 ne rag-e-saqifa10 ki chhal bal11 nikal di
paa-e-bani umayya12 meN zanjir Daal di 
1.people of evil 2.allegiance, acceptance of suzerainty 3.pomp 4.hand of god 5.royal robe (can also be read as skin) 6.peeled off, skinned 7.by order of fate 8.fog 9.righteousness 10.pulse (life) of throne/power 11.grandeur 12.feet of bani umayya (the tribe of yazid)
Rapidly, the tyrants lost their breath. The demand for “bai’at” lost credibility. The hand of god peeled the sheen of royalty. The royal palace disappeared in a fog. Righteousness erased the pomp and glory of the throne and chained the feet of bani umayya. The story of karbala is that yazid demanded “bai’at” – allegiance on pain of death. husain refused in the face of certainty of death. This act of defiance is celebrated for its righteousness exposing the evil of yazid. The references to ‘royalty’ and ‘royal palace’ are not to an actual presence of these in the battlefield of karbala but to the style of rule adopted by yazid as compared to the simpler style of the early rulers of makkah.

47
1.people of evil 2.allegiance, acceptance of suzerainty 3.pomp 4.hand of god 5.royal robe (can also be read as skin) 6.peeled off, skinned 7.by order of fate 8.fog 9.righteousness 10.pulse (life) of throne/power 11.grandeur 12.feet of bani umayya (the tribe of yazid)
Rapidly, the tyrants lost their breath.  The demand for “bai’at” lost credibility.  The hand of god peeled the sheen of royalty.  The royal palace disappeared in a fog.  Righteousness erased the pomp and glory of the throne and chained the feet of bani umayya.  The story of karbala is that yazid demanded “bai’at” – allegiance on pain of death. husain refused in the face of certainty of death. This act of defiance is celebrated for its righteousness exposing the evil of yazid.  The references to ‘royalty’ and ‘royal palace’ are not to an actual presence of these in the battlefield of karbala but to the style of rule adopted by yazid as compared to the simpler style of the early rulers of makkah.
meaningsanddiscussion

This is a very traditional description of the bravery of husain and his followers with poetic exaggeration.  But the principles of first trying to reason with the opponent, failing which fighting back and staying the course in the face of certain death are highlighted.  Also, josh casts this as a struggle between the early democratic principles of islam against the royal posture adopted by yazid and his forces from the Levant.

Stanza 38
laikin hua zara bhi na hujjat1 ka jab asar2
maa’el3 hue jihad4 pe sultan-e-bahr-o-bar5
uThti hui nigaah6 se uRne lage sharar7
jhoome ali ki shaan se talvar choom kar
goya8 ghaTa9 ki o’at10 se bijli nikal paRi
Thahri zabaaN, niyaam11 se talvaar ubal paRi

1.argumentation, logic 2.effect 3.inclined towards, decided 4.struggler, war 5.lord of land and sea, i.e.world, husain 6.raised eyes (in anger) 7.sparks 8.as if 9.cloud 10.from behind 11.scabbard

But when disputation had no effect, husain got ready for battle.  Sparks flew from raised eye brows; husain pulled out the sword of ali, as if lightning emerged from behind a cloud.  When words stopped, the sword was unsheathed.

Stanza 39
shor-e-rajaz1 baland2 hua daar3 ho gaya
lahje4 se garm5 Khauf-ka-bazaar6 ho gaya
roz7-e-urooj-e-shaam8 shab-e-taar9 ho gaya
nikla jo muNh se harf10 vo talvaar ho gaya
aaKhir fiza11 pe aek kaTaari12 ubhar13 gayee
kaanoN se kafiroN ki kamar tak guzar gayee14

1.sound of war poetry/songs/cries 2.raised 3.gallows, slaughter house 4.tone, accent  5.warmed up, got started/established 6.regime of fear 7.day, brightness 8.height of the evening 9.dark night 10.word 11.ambience, all around 12.dagger, sword 13.emerge 14.kaanoN se kamar tak guzarna-split a body into two from the head down to the waist

War cries rose and the field became deadly.  Cries of fearsome tone filled the air.  The bright afternoon turned into a dark night.  Every word flew to cut through as if a sharp sword arose in the battlefield and descended on the heads of evil ones slitting them in two.

Stanza 40
miskan1 jo the Ghuroor2 ke vo sar jhuka diye
aivaan-e-Khusravi3 ke paraKhche4 uRa diye
lab-tishnagi5 ne Khoon ke darya6 baha diye
pyaase ne aab-e-teGh7 ke jauhar8 dikha diye
barpa9 dayaar-e-kufr10 meN kuhraam11 ho gaya
dev-e-fasaad12 larza-bar-andaam13 ho gaya

1.dwelling 2.hubris, conceit 3.halls of power (Khusro, a legendary tyrannical king is used as a metaphor for absolute power) 4.tatters 5.thirsty lips 6.river (note the juxtaposition of thirst against rivers of blood) 7.aab e teGh is a beautiful play on words.“aab e teGh” literally means the shining/sharp edge of the sword, but aab also means water. husain and his followers were denied access to water and husain is referred to here as “pyaasa” – the juxtaposition of “pyaasa” and “aab-e-teGh” with the double meaning of “aab” is beautiful. 8.qualities 9.spread, bring about 10.abode of evil 11.tumult, fear 12.demon of conflict 13.trembling (with fear) body

The heads swollen with pride were laid low.  The halls of power were blown to smithereens.  They made rivers of blood flow in spite of their thirst.  The flash of the sword of husain showed its effect.  Tumult spread in the abode of evil.  The demon of war trembled in fear.

Stanza 41
pal bhar meN zaalimoN ke safeene1 ulaT gaye
jo haath uThe husain ki nazroN2 se kaT gaye
quvvat3 pe jin ko naaz4 bahut tha vo laT5 gaye
soo-e-haram6 jo teer chale the ulaT7 gaye
ahl-e-jafa8 ki maut ka farman9 aa gaya
dasht-e-balaa10 meN nooh ka toofan11 aa gaya

1.boats, fleet 2.looks 3.strength 4.hubris, pride 5.“laT jaana” is to get caught in hesitation 6.towards the home/family (of husain) 7.turned back 8.people of cruelty 9.orders 10.wilderness of calamity, battlefield 11.Noah’s flood

In the blink of an eye the armada of tyranny sunk.  Hands raised against husain were cut off with a mere stare.  Those full of hubris and bravado, became hesitant and fearful.  Arrows flying towards the “haram” were turned back/  It was time for the death of the unjust.  Husain’s battle was like the power of Noah’s flood destroying all before it.  Consider the ease with which Josh describes the forces ranged against husain as a fleet of boats, even though the battle was in the desert of karbala. In much the same way he describes the destruction as a “flood”.

Stanza 42
shiraza-e-kitaab-e-hukoomat1 bikhar2 gaya
sultan ke Ghuroor3 ka darya utar4 gaya
kirdaar-e-tishna-kaam5 baRa kaam6 kar gaya
pani sipah-e-shaam7 ke sar se guzar8 gaya
haq9 ki nigah-e-zarb10 se be-taab11 ho gaye
baatil12 ke pairavoN13 ke jigar aab14 ho gaye

1.the binding of the book of government i.e.power structure 2.scattered 3.hubris, pride 4.ebbing of the flood 5.character of the thirsty throated 6.work, effect (note tishna kaam – where kaam means throat and baRa kaam – big effect) 7.army of the Levant (Syria) 8.depth of the water reached above their heads i.e.they were drowned 9.righteousness 10.the look that can strike 11.restless, stricken 12.evil 13.proponents 14.jigar pani hona is to be stricken by fear

The order of the day turned topsy turvy.  The flood of conceit of the powerful ebbed.  The parched throat of Husain worked its miracle.  The army of the Levant got in deeper than it could.  They could not bear the powerful look of righteousness, as it melted the hearts of the partisans of evil. The emotional crescendo of the marsia continues but in this stanza Josh also uses reference to a much cited story of the battle of karbala – husain addressed the opposing army. The frontlines of the army were the only ones that could hear/see him and were so deeply affected that they could no longer fight (shiraaza bikharna – things turn topsy turvy). The commanders of yazid’s army had to re-arrange their formation and bring forward those that had not heard husain’s “Khutba-speech” and so were unaffected by it. Also, “sipah e shaam – army of the Levant” refers to the fact that yazid, who was governer of the Levant until he declared himself Khalifa had brought that region’s army to fight Husain. This army, being far away from Mecca was relatively unaffected by the fervour of early Islamic culture.
Also noteworthy is that josh juxtaposes linguistic nuances such as “darya utarna” and “pani sar se guzarna” and “jigar aab ho gaya” in the background of thirst and denial of access to water to the party of husain.

Stanza 43
uTThi nigaah chehra-e-baatil1 jhulas2 gaya
ek naag tha ke himmat-e-a’ada3 ko Das gaya
paataal4 meN safina-e-ahl-e-havas5 gaya
pani6 ali ki teGh7 ka chhaajoN8 baras gaya
talwaar ke yuN vaar chale barq9 ho gaye
Khud apne hi lahu10 meN shaqi11 Gharq12 ho gaye

1.face of evil 2.scorched, burnt 3.enemy’s courage 4.hell 5.boat/fleet of the people of greed 6.(water), sharpness, brilliance 7.sword 8.downpour 9.lightning 10.blood 11.villain 12.drowned

The face of evil scorched as Husain raised his eyes.  It was as if a fierce serpent poisoned the enemy’s courage, packing off the fleet of the power hungry to hell.  The brilliance of ali’s sword struck like a thunderstorm.  The sword flew like lightning strikes, drowning the villains in their own blood.  The beautiful juxtaposition of thunder, lightning, fleet of boats alongside thirst continues.

Stanza 44
sibt-e-nabi1 ke azm2 ne kaRkaai yuN kamaaN3
lau4 de uTha yaqeen5, dhuaN ban gaya gumaaN6
allah ri harb-o-zarb7 imam-e-zamaaN8 ki shaaN
muNh se nikal paRi umar-e-sa’ad9 ki zabaaN
naddi Ghuroor-e-jaah10 ki payaab11 ho gayee
fauj-e-yazid12 maahi-e-be-aab13 ho gayee

1.grandson of the prophet, Husain 2.determination 3.twang the bow 4.flame, brilliance 5.faith 6.uncertainty, unfaith 7.strikes and blows 8.imam (leader) of the day 9.commander in chief of Yazid’s army 10.hubris of grandeur/power 11.trampled underfoot 12.yazid’s army 13.fish out of water, writhing in pain

The grandson of Mohammed fought with such resolve that faith shone brightly, evil disappeared like fog.  By god the power of the blows of husain were such that umar e s’aad’s tongue hung out in fear.  The flow of the river of hubris was stopped.  The army of yazid thrashed about like a fish out of water.  Note the “river of hubris” and “fish out of water” juxtaposed against husain’s thirst.

Stanza 45
jab hilm ka farishta1 Ghazabnaak2 ho gaya
pyaasauN ka Khoon sho’la-e-be-baak3 ho gaya
aivaan-e-shar4 meN aag lagi, Khaak ho gaya
Gham se mu’aaviya5 ka jigar6 chaak7 ho gaya
ahl-e-daGha8 ki umr ka paimaana bhar gaya9
mardaaniyauN10 ki teGh11 ka pani utar12 gaya

1.angel of forbearance/patience 2.fierce in anger 3.fearless flame 4.halls of evil 5.Yazid’s father (dead at the time) 6.liver/heart 7.torn assunder 8.people of deception 9.the cup of life was filled i.e.their life was over 10.manhood, courage 11.sword 12.lose brilliance/sharpness

When the angel of forbearance ran out of patience the blood of the parched braves burst into a flame burning the hallways of evil into ashes.  mu’aaviya’s heart was rent assunder.  The days of the evil ones were numbered.  Their courage dulled like the edge of their sword.

Stanza 46
pal bhar meN saaNs ahl-e-jafa1 ki ukhaR gayee
bai’at2 ki tumtaraaq3 ki soorat bigaR gayee
dast-e-Khuda4 se kiswat-e-shaahi5 udhaR6 gayee
darbar par ba-hukm-e-qaza7 oas8 paR gayee
haq9 ne rag-e-saqifa10 ki chhal bal11 nikal di
paa-e-bani umayya12 meN zanjir Daal di

1.people of evil 2.allegiance, acceptance of suzerainty 3.pomp 4.hand of god 5.royal robe (can also be read as skin) 6.peeled off, skinned 7.by order of fate 8.fog 9.righteousness 10.pulse (life) of throne/power 11.grandeur 12.feet of bani umayya (the tribe of yazid)

Rapidly, the tyrants lost their breath.  The demand for “bai’at” lost credibility.  The hand of god peeled the sheen of royalty.  The royal palace disappeared in a fog.  Righteousness erased the pomp and glory of the throne and chained the feet of bani umayya.  The story of karbala is that yazid demanded “bai’at” – allegiance on pain of death. husain refused in the face of certainty of death. This act of defiance is celebrated for its righteousness exposing the evil of yazid.  The references to ‘royalty’ and ‘royal palace’ are not to an actual presence of these in the battlefield of karbala but to the style of rule adopted by yazid as compared to the simpler style of the early rulers of makkah.

Stanza 47
shaahi1 ka raNg-e-kaahkashani2 nahiN raha
darya-e-shar3 meN shor-e-ravaani4 nahiN raha
chhatr-o-alam5 meN farr-e-kayani6 nahiN raha
shamshir-e-taajdar7 meN paani8 nahiN raha
haibat se naariyoN9 ka lahu10 sard11 ho gaya
bai’at talab12 yazid ka muNh zard13 ho gaya

1.royalty 2.style of constellations/stars 3.river of evil 4.sound of flow
5.(royal) canopy and flag 6.awe of royalty 7.royal sword 8.brilliance, sharpness 9.braves, soldiers 10.blood 11.cold 12.allegiance demanding 13.pale

The grand style of royalty faded away.  The roar of the flow of evil was silenced.  The grandeur of royals standards was no more
The royal sword lost its shine.  The blood of the evil ones bound for hell went cold.  yazid and his demand for allegiance went pale.  josh casts the story of Karbala as the struggle between righteous/democratic (not necessarily divine) forces and exploitative monarchy giving it a tinge of Marxist ideology.

Key Search Words:

Leave a Reply

Your email address will not be published. Required fields are marked *