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nau-e bashar hanooz-11-20-josh malihabadi
For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/05/shhKhjm-nau-e-bashar-hanooz-11-20-audio.mp3
Recitation
نوعِ بشر ہنوز ۔۱۱۔۲۰۔ جوشؔ ملیح آبادی
۱۱
اِس جادۂ درازِ سنین و شُہور پر
اِنسان کا سفر ہے بہت مختصر ہنوز
۱۲
بے مُزد بھر رہے ہیں جو ذہنوں کی جھولیاں
وہ ناشرانِ شعر ہیں دریوزہ گر ہنوز
۱۳
قدریں ہیں دائمی کہ اِضافی کسے خبر
اُلجھا ہوا ہے مسئلۂ خیر و شر ہنوز
۱۴
ذہنوں کی سرزمین پہ ہیں برف باریاں
لب بستہ ہے نبوت برق و شرر ہنوز
۱۵
منہ اپنا دیکھنے کو سمجھتے ہیں کفر لوگ
حیران ہے ذکاوتِ آئینہ گر ہنوز
۱۶
اے دیدہ ہائے غولِ بیاباں کی روشنی
تیری تہوں میں دفن ہیں شمس و قمر ہنوز
۱۷
اک خسروِ شنیدہ و نادیدہ کے حضور
پھینکے ہوئے ہے دانشِ آدم سپر ہنوز
۱۸
بخشے گا زندگی سے جو اِنسان کو نجات
وہ حرفِ مایہ دار ہے نا معتبر ہنوز
۱۹
حیران ہوں کہ خود ہے جو مسجودِ کائنات
سجدوں کے شغل میں ہے وہ نوعِ بشر ہنوز
۲۰
زانوئے دل پہ دیر سے خوابیدہ ہیں دماغ
مثلِ جنازہ دوش پہ جُنباں ہیں سر ہنوز
नौ-ए बशर हनूज़ –११-२०- जोश मलीहआबादी
११
इस जादा-ए दराज़-ए सनीन ओ शुहूर पर
इन्सान का सफ़र है बहुत मुख़्तसर हनूज़
१२
बे मुज़्द भर रहे हैं जो ज़हनौं की झोलियाँ
वो नाशिरान-ए शे’र हैं दर्यूज़ागर हनूज़
१३
क़द्रें हैं दा’एमी के इज़ाफ़ी किसे ख़बर
उलझा हुआ है मस’अला-ए ख़ैर ओ शर हनूज़
१४
ज़हनौं की सरज़मीन पे हैं बर्फ़ बारियाँ
लब बस्ता है नुबुव्वत-ए बर्क़ ओ शरर हनूज़
१५
मुँह अपना देखने को समझते हैं कुफ़्र लोग
हैरान है ज़कावत-ए आईना-गर हनूज़
१६
अए दीदा-हा-ए ग़ोल-ए बियाबाँ की रौशनी
तेरी तहों में दफ़्न हैं शम्स ओ क़मर हनूज़
१७
एक ख़ुसरव-ए शुनीदा ओ नादीदा के हुज़ूर
फेंके हुए है दानिश-ए आदम सिपर हनूज़
१८
बख़्शेगा ज़िंदगी से जो इंसान को निजात
वो हर्फ़-ए मायादार है ना मो’तबर हनूज़
१९
हैरान हूँ के ख़ुद है जो मस्जूद-ए का’एनात
सज्दों के शुग़्ल में है वो नौ-ए बशर हनूज़
२०
ज़ानू-ए दिल पे देर से ख़ाबिदा हैं दिमाग़
मिस्ल-ए जनाज़ा दोश पे जुम्बाँ हैं सर हनूज़
Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution. His nazm are fiery, passionate and full of energy. His Ghazal and rubaaii are equally good. He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy. Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’. Here josh derides the intellectual paralysis of humanity. This is a long Ghazal-numa nazm, posted in two parts for easy reading. This is the second part.
11
iss jaada1-e daraaz2-e saniin3 o shuhuur4 par
insaan kaa safar5 hai bahut muKhtasar6 hanuuz7 1.path 2.long 3.centuries 4.months 5.journey 6.brief 7.still, even now
Humanity’s journey across centuries remains brief; their journey over the path of time is still very brief.
12
be-muzd1 bhar rahe haiN jo zahnoN2 kii jholiyaaN3
voh naasheraan4-e sh’er haiN daryuuza-gar5 hanuuz 1.without compensation, free 2.minds 3.sacks 4.publishers, writers 5.beggars
Poets still fill minds at no charge (without getting any compensation or reward). These writers/publishers are still beggars.
13
qadreN1 hai daa’emii2 keh izaafii3 kise Khabar4
uljhaa5 huaa hai masala6-e Khair-o-shar7 hanuuz 1.value 2.eternal 3.extra, additional, redundant 4.knowledge, awareness 5.tangled 6.puzzle 7.good and evil
Who realizes or appreciates that values are eternal not redundant. The puzzle of what is good and what evil remains unresolved.
14
zahnoN1 kii sarzamiin2 pe haiN barf-baariyaaN3
lab-basta4 hai nubuuvat5-e barq6-o-sharar7 hanuuz 1.minds, intellect 2.homeland 3.raining ice 4.closed lips 5.prophesy, divine message 6.lightning 7.spark
Here barf-baari the rain of ice on the homeland of minds is used as a metaphor for frozen/unthinking/uncritical minds. Thought is frozen in time by accepting received word as eternal. nubuvvat-e barq-o-sharar the message of lightning and sparks is used as symbolic of energetic thinking. Thus, minds are frozen and the voice of the message of critical thinking is still lab-basta silent.
15
muNh apnaa dekhne1 ko samajhte haiN kufr2 log
hairaan3 hai zakaavat4-e aaiina-gar5 hanuuz 1.look at oneself (in the mirror) 2.blashpemy 3.astonished 4.probity, ingenuity 5.mirror-maker
The aaiina-gar mirror-maker is the person who gives you the ability to look at yourself. This could be the poet himself or the class of poets, who write/read out ash’aar that show people their inner selves. But people consider such self-reflection blasphemous. The probity of the mirror-maker is still astonished at this behaviour.
16
aye diida-haa1-e Ghaul2-e bayaabaaN3 kii raushnii4
terii tahoN5 meN dafn6 haiN shams7-o-qamar8 hanuuz 1.plural of diida, eyes 2.Ghaul-e siyaah means-night, night 3.wilderness 4.light 5.layers 6.buried 7.sun 8.moon
Here Ghaul is used as short for Ghaul-e siyaah, meaning night. biyabaaN-wilderness is used as symbolic of having lost the way and wandering in the wildernss – confused, searching. Thus, the first misra translates to mean – O light of the eyes i.e., vision of the night of wilderness/confusion. This vision of confusion/questioning has the sun and moon hidden in its layers i.e., all it has to do is remove these layers of confusion and things will be bright as the sun and moon.
17
ek Khusrav1-e shuniida2-o-naadiida3 ke huzuur4
phaiNke hue hai daanish5-e aadam6 sipar7 hanuuz 1.king 2.heard about, imagined 3.unseen 4.in front of, before 5.wisdom, knowledge 6.human 7.shield, armour
Before an imagined but unseen king, human knowledge has thrown down its shield; discarded its armor i.e., it is vulnerable to the unknown and unproven.
18
baKhshega1 zindagii2 se jo insaan3 ko najaat4
vo harf5-e maaya-daar6 hai naa-mo’tabar7 hanuuz 1.grant, bestow 2.life, the trials of life 3.human 4.deliverance, liberation 5.word 6.high value 7.not credible
The high-value/meaningful word that could liberate humanity, remains unappreciate, doubted, not believed.
19
hairaan1 huuN keh Khud2 hai jo masjuud3-e kaa’enat4
sajdoN5 ke shuGhl6 meN hai voh nau-e-bashar7 hanuuz 1.astonished, puzzled 2.self 3.one who is worshipped, one before whom others prostrate, perfrom sajda 4.universe 5.prostration 6.pastime 7.human species
This has reference to the story of ‘creation’. god created human and collected all other creatures angels and spirits and ordered them to bow down/prostrate before adam-the first human. Thus, human species is the object/target of prostration by the rest of the universe (what a self-serving thought). The poet is astonished that the very species worshipped by creation remains engrossed in prostration before someone/something else. This something else could be received belief, uncritical thinking.
20
zaanu1-e dil pe der se Khwaabida2 haiN dimaaGh3
misl4-e janaaza5 dosh6 pe jumbaaN7 hai sar hanuuz 1.lap 2.asleep 3.intellect 4.similar to, like 5.corpse, unthinking 7.moving
Here dil is symbolic of emotions and dimaaGh of intellect. Thus, for too long now, intellect has been sleeping in the lap of emotions. The head moves on the shoulders but like a corpse i.e., unthinking mind – an image of intellectual paralysis.
josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution. His nazm are fiery, passionate and full of energy. His Ghazal and rubaaii are equally good. He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy. Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’. Here josh derides the intellectual paralysis of humanity. This is a long Ghazal-numa nazm, posted in two parts for easy reading. This is the second part.
11
iss jaada1-e daraaz2-e saniin3 o shuhuur4 par
insaan kaa safar5 hai bahut muKhtasar6 hanuuz7
1.path 2.long 3.centuries 4.months 5.journey 6.brief 7.still, even now
Humanity’s journey across centuries remains brief; their journey over the path of time is still very brief.
12
be-muzd1 bhar rahe haiN jo zahnoN2 kii jholiyaaN3
voh naasheraan4-e sh’er haiN daryuuza-gar5 hanuuz
1.without compensation, free 2.minds 3.sacks 4.publishers, writers 5.beggars
Poets still fill minds at no charge (without getting any compensation or reward). These writers/publishers are still beggars.
13
qadreN1 hai daa’emii2 keh izaafii3 kise Khabar4
uljhaa5 huaa hai masala6-e Khair-o-shar7 hanuuz
1.value 2.eternal 3.extra, additional, redundant 4.knowledge, awareness 5.tangled 6.puzzle 7.good and evil
Who realizes or appreciates that values are eternal not redundant. The puzzle of what is good and what evil remains unresolved.
14
zahnoN1 kii sarzamiin2 pe haiN barf-baariyaaN3
lab-basta4 hai nubuuvat5-e barq6-o-sharar7 hanuuz
1.minds, intellect 2.homeland 3.raining ice 4.closed lips 5.prophesy, divine message 6.lightning 7.spark
Here barf-baari the rain of ice on the homeland of minds is used as a metaphor for frozen/unthinking/uncritical minds. Thought is frozen in time by accepting received word as eternal. nubuvvat-e barq-o-sharar the message of lightning and sparks is used as symbolic of energetic thinking. Thus, minds are frozen and the voice of the message of critical thinking is still lab-basta silent.
15
muNh apnaa dekhne1 ko samajhte haiN kufr2 log
hairaan3 hai zakaavat4-e aaiina-gar5 hanuuz
1.look at oneself (in the mirror) 2.blashpemy 3.astonished 4.probity, ingenuity 5.mirror-maker
The aaiina-gar mirror-maker is the person who gives you the ability to look at yourself. This could be the poet himself or the class of poets, who write/read out ash’aar that show people their inner selves. But people consider such self-reflection blasphemous. The probity of the mirror-maker is still astonished at this behaviour.
16
aye diida-haa1-e Ghaul2-e bayaabaaN3 kii raushnii4
terii tahoN5 meN dafn6 haiN shams7-o-qamar8 hanuuz
1.plural of diida, eyes 2.Ghaul-e siyaah means-night, night 3.wilderness 4.light 5.layers 6.buried 7.sun 8.moon
Here Ghaul is used as short for Ghaul-e siyaah, meaning night. biyabaaN-wilderness is used as symbolic of having lost the way and wandering in the wildernss – confused, searching. Thus, the first misra translates to mean – O light of the eyes i.e., vision of the night of wilderness/confusion. This vision of confusion/questioning has the sun and moon hidden in its layers i.e., all it has to do is remove these layers of confusion and things will be bright as the sun and moon.
17
ek Khusrav1-e shuniida2-o-naadiida3 ke huzuur4
phaiNke hue hai daanish5-e aadam6 sipar7 hanuuz
1.king 2.heard about, imagined 3.unseen 4.in front of, before 5.wisdom, knowledge 6.human 7.shield, armour
Before an imagined but unseen king, human knowledge has thrown down its shield; discarded its armor i.e., it is vulnerable to the unknown and unproven.
18
baKhshega1 zindagii2 se jo insaan3 ko najaat4
vo harf5-e maaya-daar6 hai naa-mo’tabar7 hanuuz
1.grant, bestow 2.life, the trials of life 3.human 4.deliverance, liberation 5.word 6.high value 7.not credible
The high-value/meaningful word that could liberate humanity, remains unappreciate, doubted, not believed.
19
hairaan1 huuN keh Khud2 hai jo masjuud3-e kaa’enat4
sajdoN5 ke shuGhl6 meN hai voh nau-e-bashar7 hanuuz
1.astonished, puzzled 2.self 3.one who is worshipped, one before whom others prostrate, perfrom sajda 4.universe 5.prostration 6.pastime 7.human species
This has reference to the story of ‘creation’. god created human and collected all other creatures angels and spirits and ordered them to bow down/prostrate before adam-the first human. Thus, human species is the object/target of prostration by the rest of the universe (what a self-serving thought). The poet is astonished that the very species worshipped by creation remains engrossed in prostration before someone/something else. This something else could be received belief, uncritical thinking.
20
zaanu1-e dil pe der se Khwaabida2 haiN dimaaGh3
misl4-e janaaza5 dosh6 pe jumbaaN7 hai sar hanuuz
1.lap 2.asleep 3.intellect 4.similar to, like 5.corpse, unthinking 7.moving
Here dil is symbolic of emotions and dimaaGh of intellect. Thus, for too long now, intellect has been sleeping in the lap of emotions. The head moves on the shoulders but like a corpse i.e., unthinking mind – an image of intellectual paralysis.
The post nau-e bashar hanooz-11-20-josh malihabadi appeared first on UrduShahkar.
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For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/05/shhKhjm-nau-e-bashar-hanooz-11-20-audio.mp3
Recitation
نوعِ بشر ہنوز ۔۱۱۔۲۰۔ جوشؔ ملیح آبادی
۱۱
اِس جادۂ درازِ سنین و شُہور پر
اِنسان کا سفر ہے بہت مختصر ہنوز
۱۲
بے مُزد بھر رہے ہیں جو ذہنوں کی جھولیاں
وہ ناشرانِ شعر ہیں دریوزہ گر ہنوز
۱۳
قدریں ہیں دائمی کہ اِضافی کسے خبر
اُلجھا ہوا ہے مسئلۂ خیر و شر ہنوز
۱۴
ذہنوں کی سرزمین پہ ہیں برف باریاں
لب بستہ ہے نبوت برق و شرر ہنوز
۱۵
منہ اپنا دیکھنے کو سمجھتے ہیں کفر لوگ
حیران ہے ذکاوتِ آئینہ گر ہنوز
۱۶
اے دیدہ ہائے غولِ بیاباں کی روشنی
تیری تہوں میں دفن ہیں شمس و قمر ہنوز
۱۷
اک خسروِ شنیدہ و نادیدہ کے حضور
پھینکے ہوئے ہے دانشِ آدم سپر ہنوز
۱۸
بخشے گا زندگی سے جو اِنسان کو نجات
وہ حرفِ مایہ دار ہے نا معتبر ہنوز
۱۹
حیران ہوں کہ خود ہے جو مسجودِ کائنات
سجدوں کے شغل میں ہے وہ نوعِ بشر ہنوز
۲۰
زانوئے دل پہ دیر سے خوابیدہ ہیں دماغ
مثلِ جنازہ دوش پہ جُنباں ہیں سر ہنوز
नौ-ए बशर हनूज़ –११-२०- जोश मलीहआबादी
११
इस जादा-ए दराज़-ए सनीन ओ शुहूर पर
इन्सान का सफ़र है बहुत मुख़्तसर हनूज़
१२
बे मुज़्द भर रहे हैं जो ज़हनौं की झोलियाँ
वो नाशिरान-ए शे’र हैं दर्यूज़ागर हनूज़
१३
क़द्रें हैं दा’एमी के इज़ाफ़ी किसे ख़बर
उलझा हुआ है मस’अला-ए ख़ैर ओ शर हनूज़
१४
ज़हनौं की सरज़मीन पे हैं बर्फ़ बारियाँ
लब बस्ता है नुबुव्वत-ए बर्क़ ओ शरर हनूज़
१५
मुँह अपना देखने को समझते हैं कुफ़्र लोग
हैरान है ज़कावत-ए आईना-गर हनूज़
१६
अए दीदा-हा-ए ग़ोल-ए बियाबाँ की रौशनी
तेरी तहों में दफ़्न हैं शम्स ओ क़मर हनूज़
१७
एक ख़ुसरव-ए शुनीदा ओ नादीदा के हुज़ूर
फेंके हुए है दानिश-ए आदम सिपर हनूज़
१८
बख़्शेगा ज़िंदगी से जो इंसान को निजात
वो हर्फ़-ए मायादार है ना मो’तबर हनूज़
१९
हैरान हूँ के ख़ुद है जो मस्जूद-ए का’एनात
सज्दों के शुग़्ल में है वो नौ-ए बशर हनूज़
२०
ज़ानू-ए दिल पे देर से ख़ाबिदा हैं दिमाग़
मिस्ल-ए जनाज़ा दोश पे जुम्बाँ हैं सर हनूज़
Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution. His nazm are fiery, passionate and full of energy. His Ghazal and rubaaii are equally good. He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy. Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’. Here josh derides the intellectual paralysis of humanity. This is a long Ghazal-numa nazm, posted in two parts for easy reading. This is the second part.
11
iss jaada1-e daraaz2-e saniin3 o shuhuur4 par
insaan kaa safar5 hai bahut muKhtasar6 hanuuz7 1.path 2.long 3.centuries 4.months 5.journey 6.brief 7.still, even now
Humanity’s journey across centuries remains brief; their journey over the path of time is still very brief.
12
be-muzd1 bhar rahe haiN jo zahnoN2 kii jholiyaaN3
voh naasheraan4-e sh’er haiN daryuuza-gar5 hanuuz 1.without compensation, free 2.minds 3.sacks 4.publishers, writers 5.beggars
Poets still fill minds at no charge (without getting any compensation or reward). These writers/publishers are still beggars.
13
qadreN1 hai daa’emii2 keh izaafii3 kise Khabar4
uljhaa5 huaa hai masala6-e Khair-o-shar7 hanuuz 1.value 2.eternal 3.extra, additional, redundant 4.knowledge, awareness 5.tangled 6.puzzle 7.good and evil
Who realizes or appreciates that values are eternal not redundant. The puzzle of what is good and what evil remains unresolved.
14
zahnoN1 kii sarzamiin2 pe haiN barf-baariyaaN3
lab-basta4 hai nubuuvat5-e barq6-o-sharar7 hanuuz 1.minds, intellect 2.homeland 3.raining ice 4.closed lips 5.prophesy, divine message 6.lightning 7.spark
Here barf-baari the rain of ice on the homeland of minds is used as a metaphor for frozen/unthinking/uncritical minds. Thought is frozen in time by accepting received word as eternal. nubuvvat-e barq-o-sharar the message of lightning and sparks is used as symbolic of energetic thinking. Thus, minds are frozen and the voice of the message of critical thinking is still lab-basta silent.
15
muNh apnaa dekhne1 ko samajhte haiN kufr2 log
hairaan3 hai zakaavat4-e aaiina-gar5 hanuuz 1.look at oneself (in the mirror) 2.blashpemy 3.astonished 4.probity, ingenuity 5.mirror-maker
The aaiina-gar mirror-maker is the person who gives you the ability to look at yourself. This could be the poet himself or the class of poets, who write/read out ash’aar that show people their inner selves. But people consider such self-reflection blasphemous. The probity of the mirror-maker is still astonished at this behaviour.
16
aye diida-haa1-e Ghaul2-e bayaabaaN3 kii raushnii4
terii tahoN5 meN dafn6 haiN shams7-o-qamar8 hanuuz 1.plural of diida, eyes 2.Ghaul-e siyaah means-night, night 3.wilderness 4.light 5.layers 6.buried 7.sun 8.moon
Here Ghaul is used as short for Ghaul-e siyaah, meaning night. biyabaaN-wilderness is used as symbolic of having lost the way and wandering in the wildernss – confused, searching. Thus, the first misra translates to mean – O light of the eyes i.e., vision of the night of wilderness/confusion. This vision of confusion/questioning has the sun and moon hidden in its layers i.e., all it has to do is remove these layers of confusion and things will be bright as the sun and moon.
17
ek Khusrav1-e shuniida2-o-naadiida3 ke huzuur4
phaiNke hue hai daanish5-e aadam6 sipar7 hanuuz 1.king 2.heard about, imagined 3.unseen 4.in front of, before 5.wisdom, knowledge 6.human 7.shield, armour
Before an imagined but unseen king, human knowledge has thrown down its shield; discarded its armor i.e., it is vulnerable to the unknown and unproven.
18
baKhshega1 zindagii2 se jo insaan3 ko najaat4
vo harf5-e maaya-daar6 hai naa-mo’tabar7 hanuuz 1.grant, bestow 2.life, the trials of life 3.human 4.deliverance, liberation 5.word 6.high value 7.not credible
The high-value/meaningful word that could liberate humanity, remains unappreciate, doubted, not believed.
19
hairaan1 huuN keh Khud2 hai jo masjuud3-e kaa’enat4
sajdoN5 ke shuGhl6 meN hai voh nau-e-bashar7 hanuuz 1.astonished, puzzled 2.self 3.one who is worshipped, one before whom others prostrate, perfrom sajda 4.universe 5.prostration 6.pastime 7.human species
This has reference to the story of ‘creation’. god created human and collected all other creatures angels and spirits and ordered them to bow down/prostrate before adam-the first human. Thus, human species is the object/target of prostration by the rest of the universe (what a self-serving thought). The poet is astonished that the very species worshipped by creation remains engrossed in prostration before someone/something else. This something else could be received belief, uncritical thinking.
20
zaanu1-e dil pe der se Khwaabida2 haiN dimaaGh3
misl4-e janaaza5 dosh6 pe jumbaaN7 hai sar hanuuz 1.lap 2.asleep 3.intellect 4.similar to, like 5.corpse, unthinking 7.moving
Here dil is symbolic of emotions and dimaaGh of intellect. Thus, for too long now, intellect has been sleeping in the lap of emotions. The head moves on the shoulders but like a corpse i.e., unthinking mind – an image of intellectual paralysis.
josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution. His nazm are fiery, passionate and full of energy. His Ghazal and rubaaii are equally good. He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy. Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’. Here josh derides the intellectual paralysis of humanity. This is a long Ghazal-numa nazm, posted in two parts for easy reading. This is the second part.
11
iss jaada1-e daraaz2-e saniin3 o shuhuur4 par
insaan kaa safar5 hai bahut muKhtasar6 hanuuz7
1.path 2.long 3.centuries 4.months 5.journey 6.brief 7.still, even now
Humanity’s journey across centuries remains brief; their journey over the path of time is still very brief.
12
be-muzd1 bhar rahe haiN jo zahnoN2 kii jholiyaaN3
voh naasheraan4-e sh’er haiN daryuuza-gar5 hanuuz
1.without compensation, free 2.minds 3.sacks 4.publishers, writers 5.beggars
Poets still fill minds at no charge (without getting any compensation or reward). These writers/publishers are still beggars.
13
qadreN1 hai daa’emii2 keh izaafii3 kise Khabar4
uljhaa5 huaa hai masala6-e Khair-o-shar7 hanuuz
1.value 2.eternal 3.extra, additional, redundant 4.knowledge, awareness 5.tangled 6.puzzle 7.good and evil
Who realizes or appreciates that values are eternal not redundant. The puzzle of what is good and what evil remains unresolved.
14
zahnoN1 kii sarzamiin2 pe haiN barf-baariyaaN3
lab-basta4 hai nubuuvat5-e barq6-o-sharar7 hanuuz
1.minds, intellect 2.homeland 3.raining ice 4.closed lips 5.prophesy, divine message 6.lightning 7.spark
Here barf-baari the rain of ice on the homeland of minds is used as a metaphor for frozen/unthinking/uncritical minds. Thought is frozen in time by accepting received word as eternal. nubuvvat-e barq-o-sharar the message of lightning and sparks is used as symbolic of energetic thinking. Thus, minds are frozen and the voice of the message of critical thinking is still lab-basta silent.
15
muNh apnaa dekhne1 ko samajhte haiN kufr2 log
hairaan3 hai zakaavat4-e aaiina-gar5 hanuuz
1.look at oneself (in the mirror) 2.blashpemy 3.astonished 4.probity, ingenuity 5.mirror-maker
The aaiina-gar mirror-maker is the person who gives you the ability to look at yourself. This could be the poet himself or the class of poets, who write/read out ash’aar that show people their inner selves. But people consider such self-reflection blasphemous. The probity of the mirror-maker is still astonished at this behaviour.
16
aye diida-haa1-e Ghaul2-e bayaabaaN3 kii raushnii4
terii tahoN5 meN dafn6 haiN shams7-o-qamar8 hanuuz
1.plural of diida, eyes 2.Ghaul-e siyaah means-night, night 3.wilderness 4.light 5.layers 6.buried 7.sun 8.moon
Here Ghaul is used as short for Ghaul-e siyaah, meaning night. biyabaaN-wilderness is used as symbolic of having lost the way and wandering in the wildernss – confused, searching. Thus, the first misra translates to mean – O light of the eyes i.e., vision of the night of wilderness/confusion. This vision of confusion/questioning has the sun and moon hidden in its layers i.e., all it has to do is remove these layers of confusion and things will be bright as the sun and moon.
17
ek Khusrav1-e shuniida2-o-naadiida3 ke huzuur4
phaiNke hue hai daanish5-e aadam6 sipar7 hanuuz
1.king 2.heard about, imagined 3.unseen 4.in front of, before 5.wisdom, knowledge 6.human 7.shield, armour
Before an imagined but unseen king, human knowledge has thrown down its shield; discarded its armor i.e., it is vulnerable to the unknown and unproven.
18
baKhshega1 zindagii2 se jo insaan3 ko najaat4
vo harf5-e maaya-daar6 hai naa-mo’tabar7 hanuuz
1.grant, bestow 2.life, the trials of life 3.human 4.deliverance, liberation 5.word 6.high value 7.not credible
The high-value/meaningful word that could liberate humanity, remains unappreciate, doubted, not believed.
19
hairaan1 huuN keh Khud2 hai jo masjuud3-e kaa’enat4
sajdoN5 ke shuGhl6 meN hai voh nau-e-bashar7 hanuuz
1.astonished, puzzled 2.self 3.one who is worshipped, one before whom others prostrate, perfrom sajda 4.universe 5.prostration 6.pastime 7.human species
This has reference to the story of ‘creation’. god created human and collected all other creatures angels and spirits and ordered them to bow down/prostrate before adam-the first human. Thus, human species is the object/target of prostration by the rest of the universe (what a self-serving thought). The poet is astonished that the very species worshipped by creation remains engrossed in prostration before someone/something else. This something else could be received belief, uncritical thinking.
20
zaanu1-e dil pe der se Khwaabida2 haiN dimaaGh3
misl4-e janaaza5 dosh6 pe jumbaaN7 hai sar hanuuz
1.lap 2.asleep 3.intellect 4.similar to, like 5.corpse, unthinking 7.moving
Here dil is symbolic of emotions and dimaaGh of intellect. Thus, for too long now, intellect has been sleeping in the lap of emotions. The head moves on the shoulders but like a corpse i.e., unthinking mind – an image of intellectual paralysis.
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