saaqi naama 06-iqbal

saaqi naama – mohammed iqbal
Introduction

saaqi naama is one of iqbal’s more celebrated urdu compositions.  It is composed in seven distinct sections strung together as a longer thematic nazm.  It is linguistically beautiful and powerful and presents an intertwined composition of disparate strains including a call for rejuvenation of the ummah, a call for restoring the old glory of islam, political observations about colonialism, sufi concepts of universal love and iqbal’s own development of “Khudi”.  “Khudi” as proposed by iqbal is an amorphous mixture of sense of self, pride, self-reliance, self-respect and ego.  It is iqbal’s concept of the “ideal man” and has echoes of Nietzshe’s “Superman” although iqbal explicitly rejects Nietzshe’s atheism.  The “saaqi” in saaqi naama is god to whom iqbal addresses an appeal.  “saaqi naama” is a well established sub-genre of farsi and urdu poetry – there are long compositions of the same title by hafiz and zuhuri.  Very short introductions to each of the seven sections is given below.

Section 1 – Preamble

The preamble describes the beauty of spring and the throbbing energy of new life, calling upon the “saaqi” (the divine) to reveal secrets/mysteries of divinity.  It is supposed to set the stage for a spring like awakening or re-birth in Islam.

Section 2 – Decay under Colonialism

In this section iqbal observes the many changes taking place in the world as people throw off the yoke of colonialism.  At this stage iqbal is still enamoured with the Russian Revolution and speaks highly of that change as well as of Chinese rising up against British Colonization (Opium Wars).  He laments that every community is waking up but the Muslim is still somnambulant.

Section 3 – Restoration

In the preamble iqbal starts with the idea of spring as a metaphor for renewal.  But this metaphor does not lead to a call for reformation but rather to a call for restoration of an imagined ancient glory.  He gives up on the older generation and hopes that the younger generation will be an improvement.  He makes an impassioned plea to the “saaqi” to endow the younger generation with the same passion (divine love akin to Sufism) that drives him.

Section 4 – vahdat-al-vujood

What drives iqbal is the concept of one-ness of all – the creator and creation.  This sufi concept of “vahdat-al-vujood” akin to the Vedic concept of “advaita” is described in a few beautiful asha’ar which also bring out “apparent” contradictions of multiplicity of manifestations of the same spirit, therefore not a contradiction.

Section 5 – manzil

Life is not defined as reaching a “manzil – destination”, says iqbal but as a constant movement, constant struggle.  Life likes the struggle/process more than the destination.  It is this struggle that overcomes death and rejuvenates itself.

Section 6 – Khudi

iqbal defines “Khudi” in linguistically beautiful terms as a combination of almost super-human qualities of self-reliance and individuality.  The underpinning is to call on youth to acquire “Khudi”.  “Khudi” is one with the “divine spirit” going back to the concept of vahdat-al-vujood.

Section 7 – The Message

The concluding section is largely a further definition of “Khudi” combined with a call to action.  “Khudi” does not bow to power.  Basic sustenance is but the first stage of “Khudi” and there are many worlds beyond this waiting for your onslaught, waiting to be conquered.  Says iqbal, “there is much more in my heart, but if I fly beyond this, my wings will be singed”.  It is up to you, O reader, to take it forward.

ساقی نامہ – محمد اقبال
حصّہ ۶

 

یہ موجِ نفس کیا ہے تلوار ہے
خودی کیا ہے تلوار کی دھار ہے

خودی کیا ہے رازِ درونِ حیات

خودی کیا ہے بیدارئِ کائنات

 

خودی جلوہ بَدْمَسْت و خلوت پسند
سمندر ہے اک بوند پانی میں بند

اندھیرے اُجالے میں ہے تابناک
من و تو میں  پیدا من و تو سے پاک

 

ازل اِس كے پیچھے ابد سامنے
نہ حد اِس كے پیچھے نہ حد سامنے

زمانے كے دریا میں بہتی ہوئی
ستم اِس کی موجوں كے سہتی ہوئی

 

تجسّس كی راہیں بدلتی ہوئی
دمادم نگاہیں بدلتی ہوئی

سبک اِس كے ہاتھوں میں سنگِ گراں
پہاڑ اِس كے ضربوں سے ریگِ رواں

 

سفر اِس کا انجام و آغاز ہے
یہی اِس کی تقویم کا راز ہے

کرن چاند میں ہے شرر سنگ میں
یہ بے رنگ ہے ڈوب کر رنگ میں

 

اسے واسطہ کیا کم و بیش سے
نشیب و فراز و پس و پیش سے
ازل سے ہے یہ کشمکش میں اسیر
ہوئی  خاکِ آدم میں صورت پذیر

 

خودی کا نشیمن تیرے دِل میں ہے
فلک جس طرح آنکھ كے تل میں ہے

साक़ी नामा – मोहम्मद इक़्बाल

हिस्सा ६

 

ये मौज-ए नफ़स क्या है तलवार है

ख़ुदी क्या है तलवार की धार है

ख़ुदी क्या है राज़-ए दरून-ए हयात

ख़ुदी क्या है बेदारी-ए काएनात

 

ख़ुदी जलवा बदमस्त ओ ख़िल्वत पसंद

समंदर है एक बूँद पानी में बन्द

अंधेरे उजाले में है ताबनाक

मन ओ तू में पैदा मन ओ तू से पाक

 

अज़ल इस के पीछे अबाद सामने

ना हद इस के पीछे ना हद सामने

ज़माने के दरया में बहती हुई

सितम इस की मौजौं के सहती हुई

 

तजस्सुस कि राहें बदलती हुई

दमादम निगाहें बदलती हुई

सुबुक इस के हाथौं संग-ए गरां

पहाड़ इस के ज़रबों से रेग-ए रवां

 

सफ़र इस का अंजाम ओ आग़ाज़ है

यही इस की तक़्वीम का राज़ है

किरन चाँद में है शरर संग में

ये बे-रंग है डूब कर रंग में

 

इसे वास्ता क्या कम ओ बेश से

नशेब ओ फ़राज़ ओ पस ओ पेश से

अज़ल से है ये कशमकश में असीर

हुई ख़ाक-ए आदम में सूरत पज़ीर

 

ख़ुदी का नशेमान तेरे दिल में है

फ़लक जिस तरह आंख के तिल में है

saaqi naama – mohammed iqbal
Section 6

Click here for comments on this Section.  Click on any passage for meanings and discussion.  See Background tab for a full introduction. iqbal defines “Khudi” in linguistically beautiful terms as a combination of almost super-human qualities of self-reliance and individuality. The underpinning is to call on youth to acquire “Khudi”. “Khudi” is one with the “divine spirit” going back to the concept of vahdat-al-vujood. See “Background tab” for a full introduction.

ye mauj1-e nafas2 kya hai talwaar hai
Khudi3 kya hai talwaar ki dhaar4 hai
Khudi kya hai raaz5-e daroon6-e hayaat7
Khudi kya hai bedaari8-e kaa’enaat9 
1.wave/gust of 2.breath 3.combination of self-respect, self-reliance 4.sharp edge 5.secret 6.inside 7.life 8.awakening 6.universe
If human breath were like a sword then the sense of self is like the sharp edge of the sword. Without the sharp edge the sword is devoid of its essential quality. Without a sense of self breath/life is devoid of its essential quality. What is self-hood except the inner secret of life. It is the awakening of the Universe.

Khudi jalwa-badmast1 o Khilwat2 pasand
samandar hai ek boond pani meN bund
andhere ujaale meN hai taabnaak3
man o tu4 meN paida man o tu se paak5  
1.intoxicated with manifestation i.e. desires to display itself 2.solitude, seclusion 3.shining 4.I and you 5.unblemished
“Khudi” desires to manifest/display itself and yet is fond of seclusion/solitude. It is as if the whole ocean is captured in a single drop. It shines bright in darkness as well as in light. It is born of “you and I” but is unblemished by material existence.

azal1 is ke peechhe abad2 saamne
na had3 is ke peechhe na had saamne
zamaane4 ke darya meN bahti hui
sitam5 is ki maujauN ke sahti6 hui
1.eternity without beginning 2.eternity without end 3.limit, boundary 4.times, period 5.tyranny, cruelty 6.bearing
“Khudi” is eternal with no beginning and no end, with no boundaries behind it, none ahead. Flowing in the river of times, bearing the tyrannies of life.

tajassus1 ki raaheN2 badalti hui
damaadam3 nigaaheN badalti hui
subuk4 is ke haathauN meN saNg5-e garaaN6
pahaaR is ki zarbauN7 se reg-e ravaaN8 
1.curiousity, search 2.pathways, methods 3.moment by moment 4.light 5.rock 6.heavy 7.blows 8.shifting/flowing sand dunes
It keeps trying different pathways in its search (until it finds the right one). Every moment it keeps changing its gaze (looking for alternatives). Even heavy rocks (difficult problems) become light (easy) in its hands. Editorial Comment: iqbal lauds change, looking for alternatives here but in other places he is firm on conviction and faith (without change). Even inquiry (azaadi-e afkaar is forbidden).

safar1 is ka anjaam2 o aaGhaaz3 hai
yahi is ki taqveem4 ka raaz5 hai
kiran chaand meN hai sharar saNg meN
ye be-raNg6 hai Doob kar raNg meN
1.travel, search 2.end 3.beginning 4.calendar-used to mean flow of time, progress 5.secret 6.immaterial (raNg is used here in the sense of raNg o bu – senses).
From beginning to end it (Khudi) is a continuing search. That is the secret of its progress. It is the ray of light of the moon and the spark hidden in rock i.e. it is within material things (like the moon and rock) but is itself immaterial (like a ray and spark). We can only see it through its manifestations.

ise vaasta1 kya kam o besh2 se
nasheb o faraaz3 o pas o pesh4 se
azal6 se hai ye kashmakash7 meN asiir8
hui Khaak9-e aadam meN surat-paziir10 
1.association 2.more or less 3.ups and downs 4.forward and backward, fore and aft 6.beginning 7.struggle 8.imprioned 9.clay of 10.take form, manifest itself
It (Khudi) has no association with more or less, ups and downs, fore and aft, in other words no association with trivialities of daily life. From the beginning it has been struggling/yearning and finally manifested itself as the clay of Adam – human being.

Khudi ka nasheman1 tere dil meN hai
falak2 jis tarah aaNkh ke til3 meN hai
1.nest, home 2.skies 3.eyeball
Khudi makes a home in your heart (even though it is much bigger than the heart), just like all the sky is reflected in the eyeball (even though it is also bigger than the eye).

saaqi naama – mohammed iqbal
Section 6

iqbal defines “Khudi” in linguistically beautiful terms as a combination of almost super-human qualities of self-reliance and individuality.  The underpinning is to call on youth to acquire “Khudi”.  “Khudi” is one with the “divine spirit” going back to the concept of vahdat-al-vujood.  See “Background tab” for a full introduction.

ye mauj1-e nafas2 kya hai talwaar hai
Khudi3 kya hai talwaar ki dhaar4 hai
Khudi kya hai raaz5-e daroon6-e hayaat7
Khudi kya hai bedaari8-e kaa’enaat9

1.wave/gust of 2.breath 3.combination of self-respect, self-reliance 4.sharp edge 5.secret 6.inside 7.life 8.awakening 6.universe

If human breath were like a sword then the sense of self is like the sharp edge of the sword.  Without the sharp edge the sword is devoid of its essential quality.  Without a sense of self breath/life is devoid of its essential quality.  What is self-hood except the inner secret of life.  It is the awakening of the Universe.

Khudi jalwa-badmast1 o Khilwat2 pasand
samandar hai ek boond pani meN bund
andhere ujaale meN hai taabnaak3
man o tu4 meN paida man o tu se paak5

1.intoxicated with manifestation i.e. desires to display
itself 2.solitude, seclusion 3.shining 4.I and you 5.unblemished

“Khudi” desires to manifest/display itself and yet is fond of seclusion/solitude.  It is as if the whole ocean is captured in a single drop.  It shines bright in darkness as well as in light.  It is born of “you and I” but is unblemished by material existence.

azal1 is ke peechhe abad2 saamne
na had3 is ke peechhe na had saamne
zamaane4 ke darya meN bahti hui
sitam5 is ki maujauN ke sahti6 hui

1.eternity without beginning 2.eternity without end 3.limit, boundary 4.times, period 5.tyranny, cruelty 6.bearing

“Khudi” is eternal with no beginning and no end, with no boundaries behind it, none ahead.  Flowing in the river of times, bearing the tyrannies of life.

tajassus1 ki raaheN2 badalti hui
damaadam3 nigaaheN badalti hui
subuk4 is ke haathauN meN saNg5-e garaaN6
pahaaR is ki zarbauN7 se reg-e ravaaN8

1.curiousity, search 2.pathways, methods 3.moment by moment 4.light 5.rock 6.heavy 7.blows 8.shifting/flowing sand dunes

It keeps trying different pathways in its search (until it finds the right one).  Every moment it keeps changing its gaze (looking for alternatives).  Even heavy rocks (difficult problems) become light (easy) in its hands.  Editorial Comment:  iqbal lauds change, looking for alternatives here but in other places he is firm on conviction and faith (without change).  Even inquiry (azaadi-e afkaar is forbidden).

safar1 is ka anjaam2 o aaGhaaz3 hai
yahi is ki taqveem4 ka raaz5 hai
kiran chaand meN hai sharar saNg meN
ye be-raNg6 hai Doob kar raNg meN

1.travel, search 2.end 3.beginning 4.calendar-used to mean flow of time, progress 5.secret 6.immaterial (raNg is used here in the sense of raNg o bu – senses).

From beginning to end it (Khudi) is a continuing search.  That is the secret of its progress.  It is the ray of light of the moon and the spark hidden in rock i.e. it is within material things (like the moon and rock) but is itself immaterial (like a ray and spark).  We can only see it through its manifestations.

ise vaasta1 kya kam o besh2 se
nasheb o faraaz3 o pas o pesh4 se
azal6 se hai ye kashmakash7 meN asiir8
hui Khaak9-e aadam meN surat-paziir10

1.association 2.more or less 3.ups and downs 4.forward and backward, fore and aft 6.beginning 7.struggle 8.imprioned 9.clay of 10.take form, manifest itself

It (Khudi) has no association with more or less, ups and downs, fore and aft, in other words no association with trivialities of daily life.  From the beginning it has been struggling/yearning and finally manifested itself as the clay of Adam – human being.

Khudi ka nasheman1 tere dil meN hai
falak2 jis tarah aaNkh ke til3 meN hai

1.nest, home 2.skies 3.eyeball

Khudi makes a home in your heart (even though it is much bigger than the heart), just like all the sky is reflected in the eyeball (even though it is also bigger than the eye).