PEARLS

FROM

A STREAM
(A study of Allamah Mohammad Iqbals poetry)

VOLUME-XIII


ASRAR-I-KHUDI
SECRETS OF THE SELF

CONTENTS
Introduction ..5
Prologue 16............
Life of all individuals depends on strengthening the Self

54..
Life of the Self comes from forming ideals and bringing them to birth
72...
Self is strengthened by love
84..........................
The Self is weakened by asking
108..
When the self is strengthened by love it gains dominion over the
outward and inward forces of the universe

118...
A tale of which the moral is that negation of the Self is a
doctrine invented by the subject races of mankind in order

129
To the effect that Plato, whose thought has deeply influenced
the mysticism and literature of Islam, followed the sheep's doctrine

148.
The true nature of poetry and reform of Islamic literature
157..
The education of the Self has three stages: Obedience, self control
3

and Divine vicegerency Stage One: Obedience

185..
Stage Two Self Control 192
Stage Three Divine Vicegerency 201.
Setting forth the inner meaning of the names of Ali
217...
Story of a young man of Merv who came to the saint Ali Hajwiri
(God have mercy on him) and complained

..

242

Story of the bird that was faint with thirst

255...
Story of the diamond and the coal 265
Story of the Shaykh and the Brahmin, followed by a conversation
between Ganges and Himalaya

274...........
Showing that the purpose of the Muslim's life is to exalt the word of
Allah, and that the jihad (war against unbelievers), if it be prompted
by land-hunger, is unlawful in the religion of Islam

293
Precepts written for the Muslims of India by Mir Najat Nakshband,
who is generally known as Baba Sahrai

308......
Time is Sword 338.
4

Invocation 364

INTRODUCTION
That experience should take place in finite centres and should wear the
form of finite this-ness is in the end inexplicable. These are the words of
Prof. Bradley. But starting with these inexplicable centres of experience, he
ends in a unity which he calls Absolute and in which the finite centres lose
their finiteness and distinctness. According to him, therefore, the finite
centre is only an appearance. The test of reality, in his opinion is allinclusiveness; and since all finiteness is infected with relativity, it follows
that the latter is a mere illusion. To my mind, this inexplicable finite centre
of experience is the fundamental fact of the universe. All life is individual;
there is no such thing as universal life. God himself is an individual: He is
the most unique individual.1
The universe, as Dr. McTaggart says, is an association of individuals;
but we must add that the orderliness and adjustment which we find in this
association is not eternally achieved and complete in itself. It is the result of
instinctive or conscious effort. We are gradually travelling from chaos to
cosmos and are helpers in this achievement. Nor are the members of the
association fixed; new members are ever coming to birth to co-operate in the
great task. Thus the universe is not a completed act: it is still in the course of
formation. There can be no complete truth about the universe, for the
universe has not yet become whole. The process of creation is still going
on, and man too takes his share in it, inasmuch as he helps to bring order
into at least a portion of the chaos. The Quran indicates the possibility of
other creators than God. (Quran, ch. 23. v. 14: Blessed is God, the best of
those who create.)
Obviously this view of man and the universe is opposed to that of the
English Neo-Hegelians as well as to all forms of pantheistic Sufism which
regard absorption in a universal life or soul as the final aim and salvation of
man. The moral and religious ideal of man is not self-negation but selfaffirmation, and he attains to this ideal by becoming more and more
individual, more and more unique. The Prophet said, Takhallaqu bi-akhlaq
Allah, Create in yourselves the attributes of God. Thus man becomes
unique by becoming more and more like the most unique Individual. What
then is life? It is individual: its highest form, so far, is the ego (khudi) in
which the individual becomes a self-contained exclusive centre. Physically

as well as spiritually man is a self-contained centre, but he is not yet a

complete individual. The greater his distance from God, the less his
individuality. He who comes nearest to God is the completest person. Not
that he is finally absorbed in God. On the contrary, he absorbs God into
himself.2 The true person not only absorbs the world of matter by mastering
it; he absorbs God Himself into his ego by assimilating Divine attributes.
Life is a forward assimilative movement. It removes all obstructions in its
march by assimilating them. Its essence is the continual creation of desires
and ideals, and for the purpose of its preservation and expansion it has
invented or developed out of itself certain instruments, e.g., senses, intellect,
etc., which help it to assimilate obstructions. The greatest obstacle in the
way of life is matter, Nature; yet Nature is not evil, since it enables the inner
powers of life to unfold themselves.
The ego attains to freedom by the removal of all observations in its
way. It is partly free, partly determined3, and reaches fuller freedom by
approaching the Individual, who is most free God. In one word, life is an
endeavour for freedom.
The ego and continuation of personality
In man the centre of life becomes an ego or person. Personality is a
state of tension and can continue only if that state is maintained. If the state
of tension is not maintained, relaxation will ensue. Since personality, or the
state of tension, is the most valuable achievement of man, he should see that
he does not revert to a state of relaxation. That which tends to maintain the
state of tension tends to make us immortal. Thus the idea of personality
gives us a standard of value: it settles the problem of good and evil. That
which fortifies personality is good, that which weakens it is bad. Art,4
religion, and ethics must be judged from the stand-point of personality. My
criticism of Plato is directed against those philosophical systems which hold
up death rather than life as their ideal systems which ignore the greatest
obstruction to life, namely, matter, and teach us to run away from it instead
of absorbing it.
As in connexion with the question of the freedom of the ego we have to
face the problem of matter, similarly in connexion with its immortality we
have to face the problem of time. Bergson has taught us that time is not an
infinite line (in the spatial sense of the word line) through which we must
pass whether we wish it or not. This idea of time is adulterated. Pure time
has no length. Personal immortality is an aspiration: you can have it if you
make an effort to achieve it. It depends on our adopting, in this life modes of
6

thought and activity which tend to maintain the state of tension. Buddhism,
Persian Sufism and allied forms of ethics will not serve our purpose. But
they are not wholly useless, because after periods of great activity we need
opiates, narcotics, for some time. These forms of thought and action are like
nights in the days of life. Thus, if our activity is directed towards the
maintenance of a state of tension, the shock of death is not likely to affect it.
After death there may be an interval of relaxation, as the Quran speaks of a
barzakh, or intermediate state, which, in the case of some individuals, will
last until the Day of Resurrection (Quran, ch. 23, v. 102). Only those egos
will survive this state of relaxation who have taken good care during the
present life. Although life abhors repetition in its evolution, yet on Bergsons
principles the resurrection of the body too, as Wildon Carr says, is quite
possible. By breaking up time into moments we spatialise it and then find
difficulty in getting over it. The true nature of time is reached when we look
into our deeper self. Real time is life itself which can preserve itself by
maintaining that particular state of tension (personality) which it has so far
achieved. We are subject to time so long as we look upon time as something
spatial. Spatialised time is a fetter which life has forged for itself in order to
assimilate the present environment. In reality we are timeless, and it is
possible to realise our timelessness even in this life. This revelation,
however, can be momentary only.
The education of the ego
The ego is fortified by love. This word is used in a very wide sense and
means the desire to assimilate, to absorb. Its highest form is the creation of
values and ideals and the endeavour to realise them. Love individualises the
lover as well as the beloved. The effort to realise the most unique
individuality individualises the seeker and implies the individuality of the
sought, for nothing else would satisfy the nature of the seeker. As love
fortifies the ego, asking weakens it. All that is achieved without personal
effort comes under asking. The son of a rich man who inherits his father's
wealth is an asker, or beggar; so is every one who thinks the thoughts of
others. Thus, in order to fortify the ego we should cultivate love, i.e. the
power of assimilative action, and avoid all forms of asking, i.e. inaction.
The lesson of assimilative action is given by the life of the Prophet, at least
to a Mohammedan. In another part of the poem I have hinted at the general
principles of Muslim ethics and have tried to reveal their meaning in
connexion with the idea of personality. The ego in its movement towards
uniqueness has to pass through three stages:
(a) Obedience to the Law
7

(b) Self-control, which is the highest form of self-consciousness or ego-hood

(c) Divine vicegerency
This divine vicegerency is the third and last stage of human
development on earth. The vicegerent is the vicegerent of God on earth. He
is the completest ego, the goal of humanity,5 the acme of life both in mind
and body; in him the discord of our mental life becomes a harmony. This
highest power is united in him with the highest knowledge. In his life,
thought and action, instinct and reason, become one. He is the last fruit of
the tree of humanity, and all the trials of a painful evolution are justified
because he is to come at the end. He is the real ruler of mankind; his
kingdom is the kingdom of God on earth. Out of the richness of his nature he
lavishes the wealth of life on others, and brings them nearer and nearer to
himself. The more we advance in evolution, the nearer we get to him. In
approaching him we are raising ourselves in the scale of life. The
development of humanity both in mind and body is a condition precedent to
his birth. For the present he is a mere ideal; but the evolution of humanity is
tending towards the production of an ideal race of more or less unique
individuals who will become his fitting parents. Thus the Kingdom of God
on earth means the democracy of more or less unique individuals, presided
over by the most unique individual possible on this earth. Nietzsche had a
glimpse of this ideal race, but his atheism and aristocratic prejudices marred
his whole conception.6
Mohammad Iqbal
-------------------------------------------------------------------------------------------1. This view was held by the orthodox Imam Ahmad ibn Hanbal in its
extreme (anthropomorphic) form.
2. Maulana Rumi has very beautifully expressed this idea. The Prophet,
when a little boy, was once lost in the desert. His nurse Halima was almost
beside herself with grief but while roaming the desert in search of the boy
she heard a voice saying:
Do not grieve he will not be lost to thee;
Nay, the whole world will be lost in him.
The true individual cannot be lost in the world; it is the world that is
lost in him. I go a step further and say, prefixing a new half-verse to a
hemistich of Rumi:
In his will that which God wills becomes lost;

How shall a man believe this saying?

3. According to the saying of the Prophet, The true Faith is between
predestination and free-will.
4. The ultimate end of all human activity is Life glorious, powerful,
exuberant. All human art must be subordinated to this final purpose, and the
value of everything must be determined in reference to its life-yielding
capacity. The highest art is that which awakens our dormant will-force and
braves us to face the trials of life manfully. All that brings drowsiness and
makes us shut our eyes to reality around, on the mastery of which alone Life
depends, is a message of decay and death. There should be no opium-eating
in Art. The dogma of Art for the sake of Art is a clever invention of
decadence to cheat us out of life and power. (Our Prophet's Criticism of
Contemporary Arabian Poetry in The New Era, 1916, p. 251)
5. Man already possesses the germ of vicegerency as God says in the Quran
(ch. 2. v. 28): Lo! I will appoint a khalifa (vicegerent) on the earth.
6. Nicholsons Note Writing of Muslim Democracy in The New Era,
1916, p. 251, Iqbal says: The Democracy of Europe overshadowed by
Collected Poetical Works of Iqbal.
This book was translated into English by Reynold A. Nicholson. In the
introductory lines he wrote: The Asrar-i-Khudi was first published at
Lahore in 1915. I read it soon afterwards and thought so highly of it that I
wrote to Iqbal, whom I had the pleasure of meeting at Cambridge some
fifteen years ago, asking leave to prepare an English translation. My
proposal was cordially accepted, but in the meantime I found other work to
do, which caused the translation to be laid aside until last year. Before
submitting it to the reader, a few remarks are necessary concerning the poem
and its author.
Iqbal is an Indian Muslim. During his stay in the West he studied
modem philosophy, in which subjects he holds degrees from the Universities
of Cambridge and Munich. His dissertation on the development of
metaphysics in Persia an illuminating sketch-appeared as a book in 1908.
Since then he has developed a philosophy of his own, on which I am able to
give some extremely interesting notes communicated by himself. Of this,
however, the Asrar-i-Khudi gives no systematic account, though it puts his
ideas in a popular and attractive form. While the Hind a philosophers, in
explaining the doctrine of the unity of being, addressed themselves to the
head, Iqbal, like the Persian poets who teach the same doctrine, takes a more
dangerous course and aims at the heart. He is no mean poet, and his verse
9

can rouse or persuade even if his logic fail to convince. His message is not
for the Mohammedans of India alone, but for Muslims everywhere:
accordingly he writes in Persian instead of Hindustani a happy choice, for
amongst educated Muslims there are many familiar with Persian literature,
while the Persian language is singularly well-adapted to express
philosophical ideas in a style at once elevated and charming.
Iqbal comes forward as an apostle, if not to his own age, then to
posterity; "I have no need of the ear of To-day. I am the voice of the poet of
To-morrow" and after Persian fashion he invokes the Saki to fill his cup with
wine and pour moonbeams into the dark night of his thought.
That I may lead home the wanderer.
And imbue the idle looker-on with restless impatience.
And advance hotly on a new quest.
And become known as the champion of a new spirit.
Let us begin at the end. What is the far-off goal on which his eyes are
fixed? The answer to that question will discover his true character, and we
shall be less likely to stumble on the way if we see whither we are going.
Iqbal has drunk deep of European literature, his philosophy owes much to
Nietzsche and Bergson, and his poetry; often remains us of Shelly; yet he
thinks and feels as a Muslim, and just for this reason his influence may be
great. He is a religious enthusiast, inspired by the vision of a New Mecca, a
world-wide, theocratic, Utopian state in which all Muslims, no longer
divided by the barriers of race and country, shall be one. He will have
nothing to do with nationalism and imperialism. These, he says, "rob us of
Paradise": they make us strangers to each Other, destroy feelings of
brotherhood, and sow the bitter seed of war. He dreams of a world ruled by
religion, not by politics, and condemns Machiavelli, that "worshipper of
false goods," who has blinded so many. It must be observed that when he
speaks of religion he always means Islam. Non-Muslims are simply
unbelievers, and (in theory, at any rate) the Jihad is justifiable, provided that
it is waged "for God's sake alone." A free and independent Muslim fraternity,
having the Ka'ba as its centre and knit together by love of Allah and
devotion to the Prophet-such is lqbal's ideal. In the Asrar-i-Khudi and
the' Ramuz-i-Bekhudi lie preaches it with a burning sincerity which we
cannot but admire, and at the same time points out how it may be attained.
The former poem deals with the life of the individual Muslim, the latter with
the life of the Islamic community.

10

The cry "Back to the Koran! Back to Mohammad!" has been heard
before, and the responses have hitherto been somewhat discouraging. But on
this occasion it is allied with the revolutionary force of Western philosophy,
which Iqbal hopes and believes will vitalise the movement and ensure its
triumph. He sees that Hindu intellectualism and Islamic pantheism have
destroyed the capacity for action, based on scientific observation and
interpretation of phenomena, which distinguishes the Western peoples "and
especially the English." Now; this capacity depends ultimately on the
conviction that Khudi (selfhood, individuality, personality) is real and is not
merely an illusion of the mind. Iqbal, therefore, throws himself with all his
might against idealistic philosophers and pseudo-mystical poets, the authors,
in his opinion, of the decay prevailing in Islam, and argues that only by self
affirmation, self-expression, and self development can the Muslims once
more become strong and free. He appeals from the alluring raptures of
Hafiz to the moral fervour of Jalalu'd din Rumi, from an Islam sunk in
Platonic contemplation to the fresh and vigorous monotheism which inspired
Mohammed and brought Islam into existence.2 Here, perhaps, I should
guard against a possible misunderstanding Iqbal's philosophy is religious,
but he does not treat philosophy as the handmaid of religion. Holding that
the full development of the individual presupposes a society, he finds the
ideal society in what he considers to be the Prophet's conception of Islam.
Every Muslim, in striving to make himself a more perfect individual, is
helping to establish the-Islamic kingdom of God upon earth.3
The Asrar-i-Khudi is composed in the metre and modelled on the style
of the famous Masnavi. In the prologue lqbal relates how Jalalu'd din Rumi,
who is to him almost what Virgil was to Dante, appeared in a vision and
bade him arise and sing. Much as be dislikes the type of Sufism exhibited by
Hafiz, he pays homage to the pure and profound genius of Jalalu'ddin,
though he rejects the doctrine of self-abandonment taught by the great
Persian mystic and does not accompany him in his pan theistic Rights.
To European readers the Asrar-i Khudi presents certain obscurities
which no translation can entirely remove. These lie partly in the form and
would not be felt, as a rule, by any one conversant with Persian poetry.
Often, however, the ideas themselves, being associated with peculiarly
Oriental ways of thinking, are hard for our minds to follow. I am not sure
that I have always grasped the meaning or rendered it correctly; but I hope
that such errors are few, thanks to the assistance so kindly given me by my
friend Muhammad Shafi, now Professor of Arabic at Lahore, with whom I
read the poem and discussed many points of difficulty. Other questions of a
11

more fundamental character have been solved for me by the author himself.
At my request he drew up a statement of his philosophical views on the
problem touched and suggested in the book. I will give it in his own words
as nearly as possible. (That has been produced in the beginning.) It is not, of
course, a complete statement, and was written, as he says, "in a great hurry,"
but apart from its power and originality it elucidates the poetical argument
for better than any explanation that could have been offered by me.
Every one, I suppose, will acknowledge that the substance of the Asrar
i-Khudi is striking enough to command attention. In the poem, naturally, this
philosophy presents itself under a different aspect. Its audacity of thought
and phrase is less apparent, its logical brilliancy dissolves in the glow of
feeling and imagination, and it wins the heart before taking possession of the
mind. The artistic quality of the poem is remarkable when we consider that
its language is not the author's own I have done my best to preserve as much
of this as a literal prose translation would allow. Many passages of the
original are poetry of the kind that, once read, is not easily forgotten, e.g. the
description of the Ideal Man as a deliverer for whom the word is waiting,
and the noble invocation which brings the book to an end. Like Jalal'uddin
Rumi, Iqbal is found of introducing fables and apologues to relieve the
argument and illustrate his meaning with more force and point than would
be possible otherwise.
On its first appearance the Asrar-i Khudi took by storm the younger
generation of Indian Muslim. 'Iqbal, wrote one of them, "has come amongst
us as a Messiah and has stirred the dead with life." It remains to be seen in
what direction the awakened one will march. Will they be satisfied with a
glorious but distant vision or the City of God, or will they adapt the new
doctrine to other ends than those which its author has in view?
Notwithstanding that he explicitly denounces the idea of nationalism; his
admirers are already protesting that he does not mean what he says.
How far the influence of his work may ultimately go I will not attempt
to prophesy. It has been said of him that "he is a man of his age and a man in
advance of his age; he is also a man in disagreement with his age." We
cannot regard his ideas as typical of any section of his co-religionists. They
involve a radical change-in the Muslim mind, and their real importance is
not to be measured by the fact that such a change is unlikely to occur within
a calculable time.
--------------------------------------------------------------------------------------------

12

1. The present translation follows the text of the second

edition.
2. His criticism of Hafiz called forth angry protests from Sufi
circles in which Hafiz is venerated as a master-hierophant.
Iqbal made no recantation, but since the passage had served
its purpose and was offensive to many he cancelled it in the
second edition of the poem. It was omitted in my translation.
3. The principles of Islam, regarded as the ideal society, as
set forth in the author's second poem, the Rumuz-iBeKhudi or "Mysteries of Selflessness." He explains the title
by pointing out that the individual who loses himself in the
community reflects both the past and the future as in a
mirror, so that he transcends mortality and enters into that
life of Islam, which is infinite and everlasting. Among the
topics discussed are the origin of society, the divine
guidance of man through the prophets, the formation of
collective life centres, and the value of History as a factor in
maintaining the sense of personal entity in a people.
***** *****

Di Shaikh ba chiragh humi gasht gird-e-shehar;
kaz daam-o-duo maloolam-o-insanam aarzoost.

( )

[Kall Shaikh chiragh ley kar shehar mein
ghhoom raha thha (aur kehta thha),

keh mien drindon aur choupayon sey sakht tung hon

aur insan deikhhney ki khwahish rakhhta hon.]
Last night the Elder wandered about the city with a lantern;
saying, I am weary of demon and monster; man is my desire.
13



Z-ein humrahaan-e-sost anasar dilam garift;
Sher-e-Khoda-o-Rustam dastanam
aarzoost.

(
)

[Inn nikammey sathhiyon sey bizaar ho choka hon;

mien aisey lougon ki talash mien hon jo Sher-e-Khoda hon
aur Rustam ki qowwat rakhhtey hon.
(rouhani aur badni dounon qowwatein rakhhtey hon)]
My heart is sick of these feeble-spirited fellow-travelers;
the Lion of God and Rustam-i-Dastan, are my desire.

-
Goftam keh yaaft mi-nashawud jostahaim ma;
goft aanchih yaaft mi-nashawud aanam aarzoost.
Moulana Jalal-ud-Din Rumi.

-
[Mien ney kaha, aisey loug naheen miltay
hum bohat dhoond chokay hein;
oss ney kaha jo naheen milta
mien ossi ki talash mein hon
Moulana Jalal-ud-Din Rumi.]

14

(Asharah iss taraf hai keh yeh masnavi

Sher-e-Khoda aur Rustam Dastan insan paida karey gi).
I said, The thing we quested after is never attained.
He said, The unattainable that thing is my desire.
(Translated by Arthur J Arbberry)

PROLOGUE

Tamheed :
15



-
Naist dar khoshk-o-tar baishah-e-mun kotahi;
choub-e-her nakhal keh menber nashawud daar konam.

Naziri Nishapuri.

'

'

)
[Meyrey jungle kay khoshk-o-tar mein

koeyi aisi cheez naheen jo kaar aamad nah ho;

jiss drakht ki lakrri menber bunaney ki salahiyat naheen rakhhti
mien oss sey sooli bana deyta hon. Nazeeri Naishapuri.
(Menber per sey waiz kaha jaata hai
aur sooli sey morad shohda ka moqam hai.)]
There is nothing in my jungle,
fresh or dry, which is not useful;
dry wood which cannot be used for making a member,
I make gallows of that.

Raah-e-shabb choon mehar-e-alamtaab zadd;

giriyah-e-mun ber rokh-e-gul aab zadd.

[Jabb dunya ko roshan karney waaley

aaftab ney raat ko khatam kar diya;

tuo meyrey aansoonon ney phhool kay chehray per pani chhirrka.]

16

When the world-illuming sun rushed upon night like a brigand;

my weeping bedewed the face of the rose.

Ashk-e-mun az chashm-e-nargis khwab shust;
sabzah az hungamah-um bidaar rust.

[Meyrey aansoon ney nargis ki aankhh sey khwab ka asar dho diya;
meyrey shor sey sabzah bidaar ho kar zamin sey nikal aya.]
My tears washed away sleep from the eye of the narcissus;
my passion wakened the grass and made it grow.

Baghban zor-e-kalamam aazmood;
misraay kaarid-o-shamshiray drood.

(
)

) (

[Baghban-e-(fitrat) ney meyrey kalaam kay zor ko aazmaya;

misraa boya aur shamshir kaati.
(misraa boya tuo woh barrh kar shamshir bun gaya).]
The Gardener tried the power of my song,
he sowed my verse and reaped a sword.

Dar chaman joz danah-e-ashkam nakisht;
taar-e-afghanam bepood-e-bagh
risht.

17

[Oss ney bagh mein meyrey aansoo kay

daaney kay alawah aur kochh nah boya;
oss ney meyri foghan kay taar ko bagh kay pood sey mila diya.
(tar-o-pood sey kaprra bona jaata hai).]
In the soil he planted only the seed of my tears;
and wove my lament with the garden, as warp and woof.

Zarrah-um mehar-e-munir aan-e-mun ast;

)
(

sadd sehar andar garibaan-e-mun ast.

[Go mien eik zarrah hon laikan sooraj ki saari roshni

meyrey eik lehzah kay brabar hai;
meyrey garibaan mein sainkarron sobhin mastoor hein
(mien her roz eik naeyi sobh taloo kar sakta hon).]
Tho I am but a mote, the radiant sun is mine:
Within my bosom are a hundred dawns.

Khak-e-mun roshan-ter az Jaam-e-Jam ast;

mehram az nazaada-haey alam ast.

[Meyri khak Jamshaid kay Jam sey ziyadah roshan hai;

mien onn waqiat sey bakhabar hon
jo abhi dunya kay andar wujood mein naheen aaey.]

18

My dust is brighter than Jamshid's cup;

it knows things that are yet unborn in the world.

Fikram aan aahoo sar-e-fitraak bust;
ko hanooz az naisti baroon najust.

) (

[Meyrey fikr ney (maani kay) woh ghazaal
apney shikarbund mein baandh leay hein;
jo abhi takk adum sey wujood mein naheen aaey.]
My thought hunted down and slung from the saddle a deer;
that has not yet leaped forth from the covert of non-existence.

Sabzah na-roeyadah zaib-e-hulshanam;

) (
gul bashakh andar nehaadan dar daamnam.

[Woh sabzah jo abhi oga naheen

meyrey gulshan-e-fikr ki zeb-o-zeenat hai;

woh phhool jo abhi shakh sey phhootay naheen
woh meyrey daaman-e-(fikr) mein hein.]
Fair is my garden ere yet the leaves are green;
unborn roses are hidden in the skirt of my garment.

Mehfil raamash giri berhum zaddam;
zakhmah ber taar-e-rug-e-alam zaddam.
19

[Mien aish-o-tarb ki mehfil berhum karney wala hon;

mien rug-e-alam kay tar ko apney mizraab sey chhairrta hon.]
I struck dumb the musicians where they were gathered together;
I smote the heart-string of the universe.

Baskeh ood fitratam nadir nawast;

humnashin az
naghmah-um na-aashnast.

[Kiyuonkeh meyri fitrat kay saaz sey
nadir naghmay paida ho rehey hein;
iss leay meyrey pass baithhney waaley naghmay sey nawaqif hein.]
Because the lute of my genius hath a rare melody:
Even to comrades my song is strange.

Dar jahan khurshid-e-nau zaidah-um;

rasm-o-aein-e-falak nadeidah-um.

[Mien dunya mein eik niya taloo honay wala sooraj hon;
mien ney abhi aasman kay taur tariqay naheen deikhhey.]
I am born in the world as a new sun;
I have not learned the ways and fashions of the sky.

Rum nadeidah anjam az taabam hanooz;
20

hust na-aashoftah seimabam hanooz.

[Abhi takk sitarey meyri roshni sey maand naheen parrey;

abhi takk meyrey paarey mein tarrap paida naheen hoeyi.]
Not yet have the stars fled before my splendour,
not yet is my quicksilver astir.

Behar az raqs-e-ziaym bey nasib;

bey nasib.

koh az rung-e-hinaym

[Abhi takk samandar meyri shoaon kay raqs sey bey nasib hai;
abhi takk paharr ney meyra hanaeyi rung naheen paya.]
Untouched is the sea by my dancing rays;
untouched are the mountains by my crimson hue.

Khoogar-e-mun neist chashm-e-hust-o-bood;
larzah
ber tun khaizam az beim-e-nabood.

[Abhi takk dunya ki aankhh meyri khogar naheen hoeyi;

mien khod bhi apney bersar-e-aam aaney sey
larzah ber-andaam hon
(keh deikhhein iss ka radd-e-amal kaya hota hai).]
The eye of existence is not familiar with me;
I rise trembling, afraid to show myself.
21



Baamam az khawar raseid-o-shabb shikast;
shabnam-e-nau ber gul-e-alam nishast.

( )

) (

[(Meyrey aaftab ki) sobh Mashriq sey taloo ho choki hai

aur raat ka andhaira khatam ho choka hai;
dunya kay phhool per (meyrey aansoin ki)
naeyi shabnam gir choki hai.]
From the East my dawn arrived and routed night;
a fresh dew settled on the rose of the world.

Intizaar-e-sobah khaizaan mi kasham;
ay khosha zar-tashtiyaan
aatisham.

) (

[Mien sobh sawairey othhney walon kay intizar mein hon;

kaya khosh nasib hein who
jo meyrey aatishin (jazabah) kay prastaar hein.]
I am waiting for the votaries that rise at dawn;
oh, happy they who shall worship my fire!

Naghmah-um, az zakhmah bey pervastam;
mun nawaey shaer-e-fardastam.

22

[Mien aisa naghmah hon jo mizraab sey bey niaz hai;

mien aaney waaley duor ka shaer hon.]
I have no need of the ear of to-day;
I am the voice of the poet of To-morrow.

Asr-e-mun danindah-e-asrar neist;
neist.
Yousuf-e-mun beher ein bazaar

[Meyra duor asrar ko naheen samajhta;

meyra Yuosuf iss bazaar kay laiq naheen.]

My own age does not understand my deep meanings;
my Joseph is not for this market.

Na-ummeid astam z-yaraan-e-qadim;

(
)

Toor-e-mun sozad keh mi aayad Kalim (A.S.).

[Mien apney poraney doston sey na-ummeid hon

(keh woh meyri baat samajh sakein gay);
meyra Toor jall raha hai
(aur iss intizar mein hai keh) koeyi Kalim aaey.]
I despair of my old companions;

my Sinai burns for sake of the Moses who is coming.

Qolzam-e-yaraan cho shabnam-e-bey kharosh;
shabnam-e-mun misl-e-yum toofan badosh.

23

[Meyrey saathhiyuon ka samandar shabnam ki tarah

baghair josh-o-kharosh kay hai;
oss kay beraks meyri shabnam
samandar ki manind toofani hai.]
Their sea is silent, like dew;
but my dew is storm-ridden, like the ocean.

Naghmah-e-mun az jahan deigar ast;
ein jaras ra carvaan-e-deigar

ast.

[Meyrey naghmay ka taaloq eik aur he dunya sey hai;

iss jaras kay leay koeyi naya qaflah aaey ga.]
My song is of another world than theirs:
This bell calls other travelers to take the road.

Ay basa shaer keh baad az murg zaad;

) (

chashm-e-khod ber bust-o-chashm-e-ma koshaad.

[Bohat sey shaer hein jo murney kay baad

zindah hotay (shohrat paatey) hein;
apni aankhh moond leytey hein
aur hamari aankhh khhol deytey hein.]
Many a poet was born after his death;

opened our eyes when his own were closed.

24



Rakht baz az neisti bairoon kasheid;

) (

choon gul az khak-e-mazar-e-khod dameid.

[Woh adum sey dobarah (zindagi ka) saaz-o-samaan laatey hein;

phhool ki manind apney mazar ki khak sey ogg aatey hein.]
And journeyed forth again from nothingness;
like roses blossoming o'er the earth of his grave.

Carvaan-ha garchih z-ein sehra gozasht;

misl-e-gaam-e-naqah kum ghogha gozasht.

[Agarchih iss sehra sey kaeyi qaflay gozarey hein;

magar woh naqah kay qadmon ki manind baghair

kissi shor-o-ghogha kay gozray hein.]
Albeit caravans have passed through this desert;
they passed, as a camel steps, with little sound.

Ashiqam. faryaad, aiman-e-mun ast;

shor-e-hushr az paish khaizaan-e-mun ast.

[Mien ashiq hon faryaad karna meyra aiman hai;

meyri faryaad sey itna shor othhta hai

25

keh oss kay moqabilay mein hushr ka shor

onn molazimon ki manind hai
jo badshah ki sawari kay aagey aagey bhagtey
aur oss ki aamad ki itelaa deytey hein.]
But I am a lover: loud crying is my faith;
the clamour of Judgment Day is one of my minions.

Naghmah-um z-andazah-e-taar ast baish;

mun natarsam
az shikast-e-ood-e-khwaish.

( )
[Agarchih meyrey saaz kay taar

meyrey naghmay kay motahammil naheen ho saktey;

laikan mien oss sey naheen darta keh woh toot jaain gay.
(apna naghmah zaroor sonaon ga).]
My song exceeds the range of the chord,
yet I do not fear that my lute will break.

Qatrah az sailaab-e-mun bigamah beh;
qolzam az aashoob-e-oo
devanah beh.

)
) (

[Qatray (kum himmat lougon) kay leay

meyrey (naghmay kay) sailaab sey door rehna he behtar hai;

samandar he ko oss kay shor sey dewangi hasil karni chahiay.]
Twere better for the water drop not to know my torrent,
26

whose fury should rather madden the sea.

Dar numi gunjad bajoo-e-Oman-e-mun;
behar-ha bayad pey toofan-e-mun.

[Meyra samandar kissi chhoti nadi mein naheen sama sakta;

meyrey toofan ko sanbhalney kay leay kaeyi samandar chahien.]
No river will contain my Oman.
My flood requires whole seas to hold it.

Ghonchah kaz baalidgi gulshan nashod;
darkhor-e-abr-e-bahaar-e-mun nashod.

[Woh ghonchah jo nashv-o-numa paa kar
gulshan ki surat ikhtiyar naheen karta
woh meyrey naghmay kay abr-e-bahaar kay laiq naheen.]
Unless the bud expand into a bed of roses,
it is unworthy of my spring-cloud's bounty.

Barq-ha khwabidah dar jan-e-mun ast;
koh-o-sehra baab-e-jolaan-e-mun ast.

[Meyri jan mein bijliyan khwabidah hein;

koh-o-sehra he meyri tug-o-taaz kay laiq hein.]

Lightnings slumber within my soul,
27

I sweep over mountain and plain.

Punjah kon ba behram aar sehrasti;

barq-e-mun dar geer agar Sinasti.

[Agar tou sehra hai tabb meyrey sehra ko grift mein lay;
agar tuo Toor-e-Sina hai
tuo pher meyri barq ko apney andar samo.]
Wrestle with my sea, if thou art a plain;
receive my lightning if thou art a Sinai.

Chashmah-e-haiwaan braatam kardah-und;
mehram-e-raaz-e-hayatam kardah-und.

[Aab-e-hayat meyrey nasib kiya gaya hai;

mojhey raaz-e-hayat ka mehram banaya gaya hai.]

The Fountain of Life hath been given me to drink.
I have been made an adept of the mystery of Life.

Zarrah az soz-e-nawaeym zindah gasht;
per kashood-o-kirmak-e-taabindah gasht.

[Meyri nawa ki tappash sey zarrah zindah ho gaya hai;
aur per-o-baal nikaal kar jugnu bun gaya hai.]
The speck of dust was vitalised by my burning song:
It unfolded wings and became a firefly.
28



Haich-kas, raazey keh mun goeym, nagoft;

) (
humcho fikr-e-mun durr-e-maani nasoft.

[Jo raaz mien biyan kar raha hon

woh kissi aur ney biyan naheen kiya;

kissi ney maani kay motiyuon ko
iss tarah (eik larri mein) naheen proya.]
No one hath told the secret which I will tell;
or threaded a pearl of thought like mine.

Sirr-e-aish-e-javidaan khwahi biya;

hum zamin, hum aasman khwahi biya.

[Agar tou aish-e-javidan ka raaz maaloom karna chahta hai

tuo meyrey pass aa,
tou dunya ka khwahan ho ya aakhratt ka meyrey pass aa.]
Come, if thou wouldnt know the secret of everlasting life.
Come, if thou wouldnt win both earth and heaven.

Pir-e-gardoon ba-mun ein asrar goft;
az nadimaan raaz-ha natwaan nahoft.

[Yeh raaz mojhey pir-e-gardon ney bataey hein,

29

agarchih onnhein zahir naheen karna chahiay

laikan onnhein doston sey poshidah naheen rakhha ja sakta.]
Heaven taught me this lore, I cannot hide it from comrades.

Saqiya ber khaiz-o-maey dar jaam kon;
mehav az dil kaawish-e-ayaam kon.

[Ay Saqi! Othh aur meyrey jam mein sharab daal dey
jo dil sey zamaney ki kolfatin door kar dey.]
O Saki arise and pour wine into the cup!
Clear the vexation of Time from my heart.

Shoalah aabey keh asalash Zamzam ast;

gar gada bashad parastarash-e-Jam ast.

[Woh aatishin sharab jiss ki asal Zamzam sey hai;

oss ka chahney wala agar gada bhi ho tuo woh padshah hai.]
The sparkling liquor that flows from Zemzem;
were a beggar to worship it, he would become a king.

Mi-konad andaishah ra hoshiyar-ter;
deidah-e-bidaar ra bidaar-ter.

[Aisi sharab soch ko aur taiz kar deyti hai;

30

aur jo aankhh pehlay he bidaar ho

ossey bedaar-ter kar deyti hai.]
It makes thought more sober and wise;
it makes the keen eye keener.

Eitibar-e-koh bakhshad kaah ra;
qowwat-e-sheraan
dehud roobah ra.

[Yeh tinkay ko paharr ka waqar ataa karti hai;

aur loomarri ko sheron ki qowwat bakhshti hai.]
It gives to a straw the weight of a mountain;
and to foxes the strength of lions.

Khak ra ouj-e-Suriya mi-dehud;
qatrah ra pehnaey
darya mi-dehud.

[Khak ko Suriya ki bolandi deyti hai;

aur qatray ko samandar ki wosaat.]

It causes dust to soar to the Pleiades;
and a drop of water swell to the breadth of the sea.

Khamshi ra shorash-e-mehshar konad;

paaey kobak az khoon baz-e-ahmer konad.

[Yeh khamoshi ko shor-e-qiyamat mein tabdeel kar deyti hai;

31

aur chakor kay punjay ko baz sey larra deyti hai.]

It turns silence into the din of Judgment Day;
it makes the foot of the partridge red with blood of the hawk.

Khaiz-o-dar jaamam sharab-e-naab raiz;
her shabby andaishah-um mehtaab raiz.

[Othh aur meyrey jaam mein yeh khalis sharab daal;

aur iss tarah meyrey fikr ki raat per chandni bakhhair dey.]
Arise and pour pure wine into my cup;
pour moon beams into the dark night of my thought.

Ta sooey manzil kasham aawarah ra;

(
)

zouq-e-bitaabey dehum nazarah ra.

[Ta-keh mien bhatkay hoon ko manzil ki janib ley jaon;

aur (shauq-e-) nazarah ko zouq-e-bey taabi don.]
That I may lead home the wanderer;
and imbue the idle looker-on with restless impatience.

Garm rau az jostjooey nau shwum;
rooshinas aarzooey nau
shwum.

[Ta-keh mien eik naeyi jostjoo kay raastey mein sargaram ho jaon;
32

aur apney aap ko naeyi aarzoo sey motaarif karaon.]

And advance hotly on a new quest;
and become known as the champion of a new spirit.

Chasham-e-ehal-e-zouq ra mardam shwum;

choon sada dar gosh-e-alam gom shwum.

[Ehal-e-zouq ki aankhh ki potli bun jaon;

aur dunya ki aawaz mein sada ki tarah gom ho jaon.]
And be to people of insight as the pupil to the eye;
and sink into the ear of the world, like a voice.

Qimat-e-jins-e-sakhon bala konam;

aab-e-chasham-e-khwaish dar kala konam.

[Ta-keh mien mataa-e-shaeri mein

apney aansoo shamil kar kay oss ki qimat barrha don.]

And exalt the worth of Poesy;
and sprinkle the dry herbs with my tears.

Baz ber khwanam z-faiz-e-Pir-e-Rum;
daftar-e-sar bastah asrar-e-aloom.

[Aur Pir-e-Rum kay faiz sey,

33

asrar-e-aloom kay sarbastah daftar khhol don.]

Inspired by the genius of the Master of Rum;
I rehearse the sealed book of secret lore.

Jan-e-oo az shoalah-ha sarmayahdar;
mun frogh-e-yakk nafas
misl-e-sharaar.

[Moulana Rum ki jan kaeyi shoalon ki sarmayadar hai;

jab-keh meyri chamak sharar ki manind lamah bhar ki hai.]
His soul is the flaming furnace,
I am but as the spark that gleams for a moment.

Shamaa sozaan taakht ber pervanah-um;

badah-e-shabbkhoon raikht ber

paimanah-um.

( )

[Oss ki jalti hoeyi shamaa ney mojh perwaney per yurish kar di;
(goya) oss ki sharab ney meyrey paimaney per shabkhoon mara.]
His burning candle consumed me, the moth;
His wine overwhelmed my goblet.

Pir Rumi khak ra ikseer kard;

az ghobaram jalwah-ha taamir kard.

[Pir Rumi ney meyri khak ko ikseer bana diya;

34

aur meyrey ghobar sey kaeyi jalway paida kar diay.]

The master of Rum transmuted my earth to gold;
and set my ashes aflame.

Zarrah az khak biyaban rakht bast;
ta shoaa-e-aaftab aarad badast.

)(

[Meyrey zarrey ney biyaban ki khak sey rakht (-e-safar) baandha;

ta-keh woh aaftab ki shoa ko apni grift mein ley.]
The grain of sand set forth from the desert;
that it might win the radiance of the sun.

Moujam-o-dar behar-e-oo manzil konam;
ta dar tabindaheyi hasil konam.

[Mien mouj hon aur mien ney Rumi kay samandar
ko apna maskan banaya hai;
ta-keh wahan sey chamakdar moti hasil karon.]
I am a wave and I will come to rest in his sea;
that I may make the glistening pearl mine own.

Mun keh musti-ha z-sehbaish konam;

zindgani az nafas-haish konam.

35

[Mien jo oss ki sharab sey musti hasil karta hon;

meyri zindagi onnhi kay dum sey hai.]
I who am drunken with the wine of his song;
draw life from the breath of his words.

Shabb dil-e-mun maeyl-e-faryaad bood;

' '
khamshi az Ya-Rabbam abad bood.

[Raat meyra dil faryaad konan thha;

raat ki khamoshi meyri Ya-Rabb ki aawaz

sey abad ho rehi thhi.]
'Twas night: my heart would fain lament.
The silence was filled with my cries to God.

Shikwah aashoob-e-ghum-e-duoraan badum;
az tehi paimangi nalaan badum.

[Mien ney ghum-e-dauran ki shikayat ka toofan othha rakhha thha

aur apni bey sar-o-saamani per nalan thha.]
I was complaining of the sorrows of the world;
and bewailing the emptiness of my cup.

Ein qadar nazarah-um bitaab shoud;

baal-o-per bashikast-o-aakher khwab shoud.

36

[Meyri nigahein tarraptey tarraptey

baal-o-per khho baithhein aur mien suo gaya.]
At last mine eye could endure no more;
broken with fatigue it went to sleep.

Rooey khod banamood pir-e-haq sarisht;

)(

ko baharf-e-Pehalvi Quran nawisht.

[Pir-e-Haq sarisht (Rumi) zahir hoay;

woh jinnhon ney Faarsi zoban mein
Quran Pak ki hikmat biyan ki hai.]

There appeared the Master, formed in the mould of Truth;

who wrote the Quran in Persian.

Goft, Ay devanah-e-arbaab-e-ishq;
jorrah-e-geer
az sharab-e-naab-e-ishq.

[Onnhon ney farmaya tou jo ehal-e-ishq ka shaidaeyi hai;

ishq ki khalis sharab ka eik ghhont pei ley.]
He said, O frenzied lover; take a draught of love's pure wine.

Ber jigar hungamah-e-mehshar bazun;
shishah ber sar, deidah ber nishtar bazun.

( )

37

[(Aur oss sey) apney jigar mein qiyamat ka hungamah paida kar;
iss sharab sey sarmust ho aur ashkon ko khontaab kar.]
Strike the chords of thine heart and rouse a tumultuous strain.
Dash thine head against the goblet
and thine eye against the lancet!

Khandah ra sarmayah-e-sadd nalah saaz;
ashk-e-khoonein ra jigar per-kalah
saaz.

( )

[Apni hansi ko sainkarron naalon ka sarmayah bana

(apni hansi ko nalah-o-faryaad mein badal dey);
apney ashk-e-khoonein mein jigar kay tokarrey mila.]
Make thy laughter the source of a hundred sighs.
Make the hearts of men bleed with thy tears.

Ta-bakay choon ghonchah mi-baashi khamosh;
nikhat-e-khod ra cho gul arzaan frosh.

[Kabb takk kali ki manind khamosh rehey ga;

apni khoshboo ko phhool ki manind aam kar dey.]
How long wilt thou be silent, like a bud?
Sell thy fragrance cheap, like the rose!

38

Dar girah hungamah daari choon sepund;

)(


mehmal khod ber sar-e-aatish beh bund.

[Tou hermal kay daaney ki tarah apney andar hungamah rakhhta hai;
iss leay apney mehmal (naqah) ko aatish per baandh ley.]
Tongue-tied, thou art in pain: Cast thyself upon the fire, like rue!

Choon jaras aakher z-her jozv-e-badan;

nalah-e-khamosh ra bairoon fagan.

[Nalah-e-khamosh ko apney badan kay her bonn-e-moo

sey jaris ki manind bahar nikaal.]

Like the bell, break silence at last, and from every limb.
Utter forth a lamentation!

Aatish asti bazm-e-alam ber froz;

deigaran ra hum z-soz khod basoz.

[Tou aag hai bazm-e-kainat ko jugmaga dey;

doosaron ko bhi apney soz ki tappash ataa kar.]
Thou art fire: fill the world with thy glow!
Make others burn with thy burning!

Faash go asrar-e-pir-e-maey frosh;
mouj-e-maey shau kiswat-e-mina baposh.
39

[Pir-e-moghan kay raaz bermala biyan kar;

sharab ki mouj bun aur mina ka libaas pehan.]

Proclaim the secrets of the old wine seller;
be thou a surge of wine, and the crystal cup thy robe!

Sung shau aeinah-e-andaishah ra;

ber sar-e-bazaar bashikan shishah ra.

[Khird kay aeinay kay leay pathhar bun;

aur ossey sar-e-bazaar torr dey.]

Shatter the mirror of fear; break the bottles in the bazaar

Az neistaan humcho naey paighaam deh;

Qais ra az quom hyee

paighaam deh.

[Bansiri ki manind neistan ka paigham sona;
Qais kay leay Laila ka paigham laa.]
Like the reed-flute, bring a message from the reed-bed.
Give to Majnun a message from the tribe of Layla!

Nalah ra andaaz-e-nau eijad kon;

( )

bazm ra az haaey-o-hoo abad kon.

[Nalah-o-faryaad kay leay niya andaaz eijad kar;

40

(afsordah( mehfil ko haa-o-hoo sey garma dey.]

Create a new style for thy song;
enrich the assembly with thy piercing strains!

Khaiz-o-jan-e-nau badeh her zindah ra;

az qom khod zindah-ter kon zindah ra.

' '

[Othh aur zindah shakhs ko naeyi jan ataa kar;

lafz-e-qom keh kay zindon mein aur zindagi bhar dey.]

Up, and re-inspire every living soul.
Say 'Arise!' and by that word quicken the living!

Khaiz-o-paa ber jaadah-e-deigar baneh;
josh soudaey kohan az sar baneh,

[Othh aur naey raastey per qadam rakhh;

apney sar sey porani rawayat ka sauda nikaal dey.]

Up, and set thy feet on another path;
put aside the passionate melancholy of old!

Aashnaey lazzat-e-goftar shau;

(
)

ay daraey carvaan bidaar shau.

[Lazzat-e-goftar sey aashna ho (kochh keh);

41

tou qaflah kay leay bang-e-raheel hai, othh (qaflay ko jaga).]

Become familiar with the delight of singing;
bell of the caravan, awake!

Z-ein sakhon aatish beh perhun shodam;

misl-e-naey hungamah bustan shodam.

[Oss aawaz ney meyrey tun badan mein aag laga di hai;
aur mien hungamon bhari bansiri ki manind hon.]
At these words my bosom was enkindled;
and swelled with emotion like the flute.

Choon nawa az taar-e-khod berkhwastam;

jannatey az
beher gosh raastam.

) (

()
[Mien apney (saaz kay) taar sey naghmay ki manind othha;
aur mien ney samaat kay leay jannat saja di.
(Ghalib ney Jannat-e-nigah aur Firdous-e-gosh
ki estilahein istemaal ki hein.)]
I rose like music from the string; to prepare a Paradise for the ear.

Ber griftam pardah az raaz-e-khudi;

waa namoodam sirr-e-eijaaz-e-khudi.

42

[Mien ney khudi kay raaz sey pardah othha diya;

aur oss kay eijaz poori tarah zahir kar diay.]
I unveiled the mystery of the self; and disclosed its wondrous secret.

Bood naqsh hustaim angaraheyi;

na-qabooley,
na-kassey,
nakaraheyi.

[Meyra wujood eik natamaam naqsh thha;

na-qabil-e-qabool, bey qimat aur nakarah.]

My being was an unfinished statue;
uncomely, worthless, good for nothing.

Ishq sauhaan zadd mera, Adam shodam;

alam-e-kaif-o-kum alam shodam.

[Ishq ney mojhey saan per charrhaya tuo mien Adam bana;
aur mien ney iss jahan ki ashiya ka ilm paya.]
Love chiselled me: I became a man.
And gained knowledge of the nature of the universe.

Harkat-e-aasaab gardoon deidah-um;

dar rug-e-meh gardish-e-khoon deidah-um.

[Mien ney aasman kay eisaab ki harkat deikhh lee;

43

mojhey chand ki ruggon mein

gardish karta hoa khoon nazar aa-gaya.]
I have seen the movement of the sinews of the sky.
And the blood coursing in the veins of the moon.

Beher insan chashm-e-mun shabb-ha griest;
ta dareidam pardah-e-asrar
zeist.

[Mien ney insan kay ghum mein roro kar raatein gozaar dein;
tabb kaheen jaa kar mien zindagi kay raazon per sey
pardah othhaney mein kaamyab hoa.]
Many a night I wept for Man's sake;
that I might tear the veil from Life's mysteries.

Az daroon-e-kaargah-e-momkinaat;

ber kashidam sar taqwim-e-hayat.

[Mien ney momkinaat kay karkhaney kay andar sey;

zindagi kay estihkaam ka raaz (laah-e-amal) nikaal liya hai.]
And extract the secret of Life's constitution;
from the laboratory of phenomena.

Mun keh ein shabb ra cho meh aarastam;

) (

gard-e-paaey Millat-e-Baizastam.

44

[Mien jiss ney (zindagi ki) raat ko

chaand ki tarah khoob-surat bana diya hai;
mien faqat Millat-e-Baiza ki gard-e-paa hon.]
I who give beauty to this night, like the moon;
am as dust in devotion to the pure Faith (Islam).

Millatey dar bagh-o-ragh aawazah-ush;

aatish-e-dillha sarood-e-tazah-ush.

[Woh millat jiss ka shohrah bagh-o-ragh mein hai;

jiss kay tazah naghmay dillon mein hararat paida kartey hein.]
A Faith renowned in hill and dale;
which kindles in men's hearts a flame of undying song:

Zarrah kisht-o-aaftab anbaar kard;
khirman az sadd Rumi-o-Attar kard.

[Woh millat jiss ney zarrah boya

aur aaftabon kay anbaar laga diay;

jiss kay khhaliyan sainkarron Rumi aur Attar hein.]
It sowed an atom and reaped a sun;
it harvested a hundred poets like Rumi and Attar.

Aah-e-garmam, rakht ber gardoon kasham;
45

garchih doodam az tabaar-e- aatisham.

) (
[Mien aah-e-garam hon jo aasman takk pohanchti hai;
agarchih mien (aah) ka dhoona hon
laikan hon tuo aag kay khandaan sey.]
I am a sigh: I will mount to the heavens;
I am but smoke, yet am I sprung of fire.

Khamah-um az himmat-e-fikr-e-boland;
raaz ein neh pardah dar sehra
fagand.

) ( ) (
[Meyrey qalam ney fikr-e-boland ki himmat sey;

oss neh pardah (-e-kainat) kay raaz ko sehra mein daal diya
(sar-e-aam waazih kar diya).]
Driven onward by high thoughts, my pen;
cast abroad the secret behind this veil.

Qatrah taa humpayah-e-darya shawud;
zarrah az baalidgi-e-sehra shawud.

[Ta-keh qatrah darya kay hum-pallah ho jaaey
aur zarrah barrh kar sehra bun jaaey.]
That the drop may become co-equal with the sea;
and the grain of sand grow into a Sahara.

46

Shaeri z-ein masnavi maqsood neist;

maqsood neist.
bott parasti, bottgari

) (
[Iss masnavi ka maqsad shaeri

(bott banana aur bott parasti seikhhana) naheen.]

Poetising is not the aim of this mathnavi.
Beauty-worshipping and love-making is not its aim.

Hindaim az paarsi beganah-um;

maah-e-nau baasham tehi paimanah-um.

[Mien Hindi hon Farsi meyri zoban naheen;

mien niay chand ki manind andar sey khali hon.]
I am of India: Persian is not my native tongue;
I am like the crescent moon: my cup is not full.

Hosn-e-andaaz-e-biyan az mun majoo;
Khwansar-o-Isfahan
az mun majoo.

[Mojh sey andaaz-e-biyan ki khoob-surati ki tawaqo nah rakhh;

mien shoara-e-Khwansaar aur Isfahan jaisi
zoban paish naheen kar sakta.]
Do not seek from me charm of style in exposition.
Do not seek from me Khansar and Isfahan.

47

Garchih Hindi dar azoobat shakar ast;

tarz-e-goftar Dari shirin-ter ast.

[Agarchih Hindi zoban mithhas mein shakar hai;

laikan Farsi zoban ka andaaz-e-biyan oss sey ziyadah shirin hai.]

Although the language of Hind is sweet as sugar;
yet sweeter is the fashion of Persian speech.

Fikr-e-mun az jalwah-ush mashoor gasht;

) (
khamah-e-mun shakh-e-nakhal-e-Toor gasht.

[Farsi zoban kay jalway ney meyrey fikr ko mash-hoor kar diya;
aur meyra qalam (oss ki badoulat)
Nakhal-e-Toor ki shakh bun gaya.]
My mind was enchanted by its loveliness;
my pen became as a twig of the Burning Bush.

Parsi az rifaat-e-andaishah-um;

dar khord ba-fitrat andaishah-um.

[Meyrey fikr ki bolandi kay lehaaz sey Farsi zoban

oss ki fitrat sey ziyadah monasbat rakhhti hai.]
Because of the loftiness of my thoughts;
Persian alone is suitable to them.

48



Khordah* ber mina mageer ay hoshmand;
dil bazouq-e-khordah**-e-mina beh bund.

(Noktah chini karna) :

(Sharab) :

! ) (

)(
[Ay dana shakhs!

Meyri mina-e-kalam (alfaaz) per noktah-cheeni nah kar

balkeh iss mina ki sharab (maani) sey
lotf andoz honay ka zouq paida kar.]
O Reader, do not find fault with the wine-cup;
but consider attentively the taste of the wine.

LIFE OF ALL INDIVIDUALS DEPENDS ON

STRENGTHENING THE SELF

Dar biyan einkeh asal-e-nizaam-e-alam az khudi ast O tasalsal-e-hayat
taiyynat-e-wujood ber estikaam-e-khudi inhisaar daarad.

49

[Iss biyan mein keh nizam-e-kainat ki boniyad khudi hai

aur hayat kay mokhtalif paikaron ki taaiyyin
aur onn ka irtiqaa khudi kay estihkam per monhissar hai.]
Showing that the system of the universe
originates in the self and that
the continuation of the life of all individuals
depends on strengthening the self.

Paikar-e-husti z-aasar-e-khudi ast;

her chih mi-beini z-asrar-e-khudi ast.

[Zindagi ka wujood khudi kay aasar (nishanat) mein sey hai;

jo kochh tou deikhhta hai yeh khudi he kay asrar (ka azhaar) hai.]
The form of existence is an effect of the self;
whatsoever thou seest is a secret of the self.

Khwaishtan ra choon khudi bidaar kard;
aashkara alam-e-pindaar kard.

) (

[Jabb khudi ney apney aap ko bidaar kiya;

tuo yeh alam-e-pindaar (dunya) zahir hoa.]

When the self awoke to consciousness;
it revealed the universe of Thought.

50

Sadd jahan poshidah andar zaat-e-oo;

ghair-e-oo
paidast az asbaat-e-oo.

[Khudi ki zaat mein sainkarron jahan makhfi hein;

jabb khudi apna asbaat yaani apni qowwat ka azhaar karti hai
tuo eik niya jahan paida ho jaata hai,
jo khudi ki zaat sey alihdah hota hai.]
A hundred words are hidden in its essence:
Self-affirmation brings not-self to light.

Dar jahan tokhm-e-khasoomat kaasht ast;

( )

khwaishtan ra ghair-e-khod pindaasht ast.

[(Iss tarah) khudi ney apney aap ko apna ghair samajh kar
kainat mein kashmakash ka beij boya.]
By the self the seed of opposition is sown in the world:
It imagines itself to be other than itself.

Saazad az khod paikar-e-aghiyar ra;
ra.
taa fazayad lazzat-e-paikaar

) (

[Woh apney aap he sey apney aghiyar kay paikar tiyyar karti hai;
ta-keh jadl-e-bahum ki lazzat barrhey (Falsafah-e-Jadaliyat).]
It makes from itself the forms of others;
51

in order to multiply the pleasure of strife.

Mi-kashad az qowwat-e-bazooey khwaish;
taa shawud aagah az nairvay khwaish.

) (

( )
[Pher woh apni qowwat-e-bazoo sey

(onn mein sey baaz ko) fana kar deyti hai

(baqaey Islah) ta-keh ossey
apni qowwat sey aagahi hasil ho.]
It is slaying by the strength of its arm;
that it may become conscious of its own strength.

Khod fraibi-haey oo ain hayat;

humcho gul az khoon wazoo ain hayat.

[Oss ki yehi khod-fraibiyan apney aap sey apna ghair paida karna
aur pher ossey ghair samajh kar fana kar deyna ain-e-hayat hein,
phhool ki manind khoon sey wazoo karna he oss ki zindagi hai.]
Its self-deceptions are the essence of Life;
like the rose, it lives by bathing itself in blood.

Beher yakk gul khoon sadd gulshan konad;

az pey yakk naghmah sadd shiyuonkonad.

52

[Woh eik phhool ki khater

sainkarron gulshanon ka khoon kar deyti hai

(kaeyi gulshanon kay tajarbon kay baad
eik khoobsurat phhool paida hota hai.)
Eik naghmah ki khater sainkarron naaley boland karti hai
(sainkarron naalon kay pas-manzar sey
eik dil-awaiz naghmah obharta hai).]
For the sake of a single rose it destroys a hundred rose gardens;
and makes a hundred lamentations in quest of a single melody.

Yakk falak ra sadd hilal aawurdah ast;
beher
harfey sadd moqaal aawurdah ast.

) (

(
)

[Eik asman (ki sajawat) kay leay sadd-ha hilal laati hai;
eik harf (matlab kehney) kay leay
sainkarron andaaz-e-biyan laati hai.]
For one sky it produces a hundred new moons;
and for one word a hundred discourses.

Ozar-e-ein israaf-o-ein sungin dili;
khalq-o-takmil-e-jamal-e-maanvi.

(
)

) (
53


( )

(

)
[Iss asraaf aur bey daradi

(bohat sei cheezon ko bana kar mita deyney)

ka jawaaz (lazzat-e-) takhliq aur takmil jamal-e-maanvi
(kay zariah zouq-e-hosn ki taskin) hai.
(hai jostjoo keh khoob sey hai khoob-ter kahan(.]
The excuse for this wastefulness and cruelty:
Is the shaping and perfecting of spiritual beauty.

Hosn-e-Shirin ozar-e-dard-e-kohkon;
naafah-e-ozar sadd aahooey khotan.

[Hosn-e-Shirin Kohkon kay dokhh ka jawaaz hai;
issi tarah eik mosk-e-nafah
sainkarron aahowaan-e-Khotan kay itlaaf ka jawaaz hai.]
The loveliness of Shirin justifies the anguish of Farhad.
One fragrant navel justifies a hundred musk-deer.

Soz-e-pehum qismat-e-pervanah-ha;

shamaa ozar-e-mehnat pervanah-ha.

)(

[Pervanon ki qismat mein yeh jo soz-e-pehum hai,

jiss ki wajah sey woh itni moshaqqat othhatey hein;

54

oss ka jawaaz eik shamaa(-e-roshan) hai.]

'Tis the fate of moths to consume in flame:
The suffering of moths is justified by the candle.

Khamah-e-oo naqsh-e-sadd imroz bust;

taa biyarad sobh-e-fardaey

badast.

)(

( )
) (

[Khudi kay qalm ney sainkarron imroz (aaj) kay naqoosh banaey
(aur mitaey) ta-keh eik (hasein) kall ki sobh saamney laaey.]
The pencil of the self limned a hundred to-days;
in order to achieve the dawn of a single morrow.

Shoalah-haey oo sadd Ibrahim sokht;
taa chiragh yakk Muhammad (S.A.W.)
ber afrokht.

) (

()

[Oss kay shoalon ney sainkarron Ibrahim jala diay;

ta-keh eik Mohammah (S.A.W.) ka chiragh roshan ho.
(Yeh takmil-e-jamal-e-maanvi ki misalein hein.)]
Its flames burned a hundred Abrahams;
that the lamp of one Muhammad might be lighted.

Mi-shawud az beher aghraaz-e-amal;
aamil-o-maamool-o-asbaab-o-allal.

55

[Amal ki aghraaz pori karney kay leay
khudi kabhi aamil bunti hai;
kabhi maamool aur kabhi asbaab-o-zaraay.]
Subject, object, means, and causes all these are
forms which it assumes for the purpose of action.

Khaizad, angaizad, perad, taabad, rumad;

sozad, afrozad, kashad,

meerad, dumad.

[Woh othhti hai, othhati hai, orrati hai,
chamakti hai, bhaagti hai;
jalti hai, roshan karti hai, maarti hai,
murti hai, zindah hoti hai.]
The self rises, kindles, falls, glows, breathes;
burns, shines, walks, and flies.

Wosaat-e-ayam jolaangah-e-oo;

) (
asman moujey z-gard-e-raah-e-oo.

[Zamaney ki fraakhi oss ki jolaaniyuon ka maidan hai,

asman oss ki gard-e-raah sey (othhti hoeyi) eik mouj hai.]
The spaciousness of Time is its arena;
heaven is a billow of the dust on the road.

56



Gul bajaib aafaq az gulkaaraish;

shabb az khwabash, roz az bidaaraish.

[Khudi he ki gulkariyuon ney

aafaq ka daaman gulon sey bhar diya hai,

raat oss ki neind sey hai aur dinn oss ki bidaari hai.]
From its rose-planting the world abounds in roses;
night is born of its sleep, day springs from its waking.

Shoalah-e-khod dar sharar taqsim kard;
joz prasti aql ra taalim kard.

[Oss ney apney shoalah ko chingariyuon mein taqseem kar diya;

abb aql eik eik chingari ko samajhney kay peechhay parri hoeyi hai
(yehi aql ki khabar prasti hai).]
It divided its flame into sparks;
and taught the understanding to worship particulars.

Khod shikin gardeid-o-ajza aafrid;

andakey shoft-o-sehra aafrid.

[Oss ney apney aap ko tokarrey tokarrey kar kay

57

ajza paida kar diay;

zara aashofatah hoeyi tuo sehra bana diay.]
It dissolved itself and created the atoms.
It was scattered for a little while and created sands.

Baz az aashoftagi bazaar shoud;

waz behum paiwastagi-e-kohsaar

shoud.

[Pher aashoftagi sey bizaar hoeyi

tuo bahum paiwastagi sey paharr bun gaeyi.]

Then it wearied of dispersion;
and by re-uniting itself it became the mountains.

Wa-namoodan khwaish ra khooey khudi ast;
khoftah dar her zarrah-e-nairvey khudi ast.

(

)
[Apna azhaar khudi ki aadat hai,

her zarah mein khudi ki qowwat khwabidah hai,

(jabb woh bidaar hoti hai tuo azhaar chahti hai).]
'Tis the nature of the self to manifest itself;
in every atom slumbers the might of the self.

Qowwat-e-khamosh-o-bitaab amal;

az amal paabund asbaab-e-amal.

58

[Khudi qowwat-e-khamosh hai, magar amal kay leay bey taab hai;
woh amal he ki khater asbaab-e-amal ki paabundi ikhtiyar karti hai.]
Power that is unexpressed and inert chains
the faculties which lead to action.

Choon hayat alam az zor-e-khudi ast;

) (

pas baqadar-e-ostwaari zindagi ast.

[Choonkeh iss jahan ki zindagi ka daar-o-madaar

khudi ki qowwat per hai;
iss leay her wujood ki zindagi (ka darjah)
oss ki khudi kay istihkaam kay motabiq hai.]
Inasmuch as the life of the universe comes
from the power of the self;
life is in proportion to this power.

Qatrah choon harf-e-khudi azber konad;
husti-e-bey mayah ra gauhar kard.

(
)

[Jabb qatrah khudi ka sabaq azbar kar leyta hai;

tuo apni bey qimat zindagi ko (qimati) moti bana leyta hai.]
When a drop of water gets the self's lesson by heart,
it makes its worthless existence a pearl.

59

Baadah az zoaf-e-khudi bey paikar ast;

paikarash
mannat pazir-e-saaghar ast.

[Zoaf-e-khudi kay bais sharab ka apna koeyi paikar naheen;

ossey paikar ikhtiyar karney kay leay
saaghar ka ehsaan othhana parrta hai.]
Wine is formless because its self is weak;
it receives a form by favour of the cup.

Garchih paikar mi-pazirad jaam-e-maey;
gardish az ma waam geerad jaam-e-maey.

(
)

[Agarchih jaam-e-sharab paikar rakhhta hai,

magar woh gardish hum sey odhaar leyta hai

(gardish kay leay hamarey haathhon ka mohtaaj hai).]
Although the cup of wine assumes a form,
it is indebted to us for its motion.

Koh choon az khod rawud sehra shawud;
shakoh sunj joshash darya shawud.

[Jabb paharr apney aap ko chhorr deyta hai,

tuo sehra bun jaata hai,
pher darya kay sailab ki shikayat karta hai.]

60

When the mountain loses its self, it turns into sands;

and complains that the sea surges over it.

Mouj ta mouj ast dar aaghosh-e-behar;

mi-konad khod ra sawar dosh-e-behar.

[Mouj jabb takk aaghosh-e-behar mein mouj bun kar rehti hai,
woh samandar kay kandhon per sawar hoti hai.]
The wave, so long as it remains a wave in the seas bosom,
makes itself rider on the sea's back.

Halqahey zadd noor taa gardeib chashm;
az talash-e-jalwah-ha jonbeid chashm.

[Noor ney apni khudi sey kaam ley kar
halqay ki shakal ikhtiyar ki
tuo woh aankhh bun gaya,
pher aankhh ney jalwon ki talash mein jhapkana seikhha.]
Light transformed itself into an eye
and moved to and fro in search of beauty.

Sabzah choon taab-e-dameid az khwaish yaaft;

himmat-e-oo seinah-e-gulshan shigaaft.

61

[Jabb sabzay ney apney andar oggney ki qowwat paida ki

tuo oss ki himmat ney bagh ka seinah chaak kar diya.]
When the grass found a means of growth in its self,
its aspiration clove the breast of the garden.

Shamaa hum khod ra bakhod zinjir kard;

khwaish

ra az zarrah-ha taamir kard.

[Shamaa ney apney aap ko apney aap sey monsalik kar leya
aur iss tarah zarron sey apni taamir ki.]
The candle too concatenated itself and built itself out of atoms.

Khod godazi paishah kard az khod rumeid;
hum cho ashk aakhar z-chashm-e-khod chakeid.

[Pher jabb oss ney apney aap ko pighhlana shoroa kiya
tuo apni khudi sey door ho gaeyi
aur bil-aakhar aansoo ki tarah apni aankhh sey tapak parri.]
Then it made a practice of melting itself away and fled from its self;
until at last it trickled down from its own eye, like tears.

Gar bafitrat pokhtah-ter booday nagin;
az jarahat-ha
biyasooday nagin.

()
62

[Agar naginah apni fitrat mein pokhtah-ter hota,

tuo woh onn zakhmon sey bacha rehta
(jo ossey ghharrney kay waqt lagaey jaatey hein).]
If the bezel had been more self secure by nature,
it would not have suffered wounds.

Mi-shawud sarmayah-dar naam-e-ghair;

dosh-e-oo majrooh-e-baar-e-naam-e-ghair.

[Abb oss per ghair ka naam likhha jaata hai,

aur oss ka kandha doosray kay naam kay bojh sey zakhmi hota hai.]
But since it derives its value from the superscription;
its shoulder is galled by the burden of another's name.

Choon zamin ber husti-e-khod mohkam ast;
maah paband-e-tawwaf-e-pehum
ast.

(
)

[Choonkeh zamin apni fitrat mein mohkam hai

(oss ney apni khudi berqarar rakhhi hai)
iss leay chand hamaishah oss kay twaaf ka pabund hai.]
Because the earth is firmly based on its self;
the captive moon goes round it perpetually.

63

Husti-e-mehar az zamin mohkam-ter ast;

pas zamin mashoor-e-chashm-e-khawar ast.

(
)

[Choonkeh sooraj ka wujood zamin sey ziyadah mohkam hai;

iss leay zamin sooraj ki aankhh sey mashoor hai
(aur oss kay gird chakkar lagati hai).]
The being of the sun is stronger than that of the earth:
Therefore is the earth fascinated by the sun's eye.

Junbash az mozzgaan bord shaan-e-chinar;
mayah-dar az sitwat-e-oo
kohsar.

) (

[Chinar ki (boland shan) ko deikhh kar

aankhhein khholi ki khholi reh jaati hein

chonachih paharr oss ki sitwat ko apni doulat samajhtey hein.]
The glory of the red birch fixes our gaze;
the mountains are enriched by its majesty.

Taar-o-pood kiswat-e-oo aatish ast;

asal-e-oo yakk danah gardan kash ast.

[Chinar kay libaas ka taar-o-pood aag sey hai;

kiyuonkeh oss ki asal eik boland himmat danah sey hai.]

Its raiment is woven of fire; its origin is one self-assertive seed.
64



Choon khudi aarad behum nairvey zeist;
mi-koshaid
qolzamey az jooey zeist.

[Jabb khudi zindagi ki qowwat behum pohnchati hai;

tuo woh zindagi ki nadi sey samandar paida kar leyti hai.]
When Life gathers strength from the self,
the river of Life expands into an ocean.

LIFE OF THE SELF COMES FROM FORMING IDEALS

AND BRINGING THEM TO BIRTH

65

Dar biyan ein-keh hayat-e-khudi

az takhliq-o-toulid-e-maqasad ast.

[Iss biyan mein keh khudi ki zindagi

maqasad ki takhliq-o-toulid sey hai.]

Showing that the life of the self comes from
forming ideals and bringing them to birth.

Zindagani ra baqa az modaa-st;

)(

carvaanash ra dara az modaast.

[Zindagi ki baqa maqsad sey hai;

maqsad he zindagi kay carvaan kay leay

(bang-e-)dara ka kaam deyta hai.]
Life is preserved by purpose:
Because of the goal its caravan-bell tinkles.

Zindagi dar jostjoo poshidah ast;
asal-e-oo dar aarzoo poshidah
ast.

[Jostjoo he zindagi ka raaz hai;

aarzoo kay andar he zindagi ki asliyat ka raaz poshidah hai.]

Life is latent in seeking, its origin is hidden in desire.

66

Aarzoo ra dar dil-e-khod zindah-dar;

taa nagardad mosht-e-khak-e-tou mazar.

[Iss leay tou apney dil mein aarzoo ko zindah rakhh;

ta-keh teyra badan qabar nah bun jaaey.]
Keep desire alive in thy heart,
Lest thy little dust become a tomb.

Aarzoo jan-e-jahan-e-rung-o-boost;
fitrat-e-her shaey amin-e-aarzoost.

) (

[Aarzoo he iss jahan-e-rung-o-boo (dunya) ki jan hai;

her shaey ki fitrat mein aarzoo bator amanat moujood hai.]
Desire is the soul of this world of hue and scent,
the nature of everything is a storehouse of desire.

Az tamanna raqs-e-dil dar seinah-ha;

seinah-ha az taab-e-oo aeinah-ha.

[Tamanna he sey seinon kay andar dil raqsan rehtey hein;

issi ki chamak sey aeinay shishay ki manind shaffaaf hein.]
Desire sets the heart dancing in the breast,
and by its glow the breast is made bright as a mirror.

67

Taqat-e-pervaaz bakhshad khak ra;

Khizr
baashad Musa-e-idraak ra.

) (
) (

[Aarzoo khaki insan ko orrney ki taqat ataa karti hai;

hamari idraak kay leay aarzoo issi tarah rahbar hai
jiss tarah Musa (A.S.) kay leay Khizr (A.S.) rahbar bunay.]
It gives to earth the power of soaring;
it is a Khizr to the Moses of perception.

Dil az so-e-aarzoo geerad hayat;
meerad cho oo geerad hayat.
ghair Haq

[Soz-e-aarzoo sey dil zindagi paata hai, dil zindah ho jaaey

tuo oss kay andar sey ghair Allah kay naqoosh mitt jaatey hein.]
From the flame of desire the heart takes life
and when it takes life, all dies that is not true.

Choon z-takhliq-e-tamanna baz manad;

shehperash bashikast-o-az
pervaaz manad.

[Laikan jabb dil aarzoo ki takhliq chhorr deyta hai,
tuo oss kay baal-o-per toot jaatey hein
aur woh pervaaz sey reh jaata hai.]
When it refrains from forming desires,
68

its pinion breaks and it cannot soar.

Aarzoo hungamah aaraey khudi;
mouj-e-bitaabey
z-daryaey khudi.

[Aarzoo he khudi kay leay hungamey aarastah karti hai,

yeh darya-e-khudi ki eik bitaab soch hai.]
Desire keeps the self in perpetual uproar:
It is a restless wave of the self's sea.

Aarzoo siad-e-maqasad ra kamand;
daftar-e-afaal ra shirazah bund.

[Aarzoo he maqasad kay shikar kay leay kamand ka kaam deyti hai;
issi sey insan kay afaal mein nazm-o-zabt paida hota hai.]
Desire is a noose for hunting ideals,
a binder of the book of deeds.

Zindah ra nafi-e-tamanna mordah kard;
shoalah ra noqsaan-e-soz afsordah kard.

[Tamanna khatam ho jaaney sey zindah insan bhi mordah ho jaata hai;
jaisey soz khatam ho jaaney sey shoalah afsordah ho jaata hai.]

69

Negation of desire is death to the living,

even as absence of heat extinguishes the flame.

Chiest asal deidah-e-bidaar ra;
bust surat lazzat-e-deidaar ra.

[Hamari deidah-e-bidaar ki asliyat kaya hai;
yeh keh hamari lazzat-e-deidaar ney
aankhh ki surat ikhtiyar kar lee hai.]
What is the source of our wakeful eye?
Our delight in seeing hath taken visible shape.

Kobak paa az shokhi-e-raftar yaaft

bulbul az saai-e-nawa munqaar yaaft.

[Kobak ney shokhi-e-raftar sey paaon paaey;

bulbul ney adaey naghmah kay leay koshish ki

tuo ossey choonch mil gaeyi.]
The partridge's leg is derived from the elegance of its gait;
the nightingale's beak from its endeavour to sing.

Naey baroon az neistaan abad shoud;
naghmah
az zindaan-e-oo azad shoud.

70

(
)

[Jabb bansiri neistan sey baahar aa-kar abad hoeyi;

tuo naghmah oss kay qiad khaney sey azad hoa
(oss kay andar sey naghmay phhootay).]
Away from the seed-bed, the reed became happy:
The music was released from its prison.

Aql nodrat-e-kosh-o-gardoon taaz cheist;
keh ein eijaz cheist.

haich mi-daani

[Nadir cheezin talash karney waali

aur asman takk pohnchney waali aql kaya hai?

Kaya tou ney kabhi ghour kiya keh yeh eijaz kaisey hasil kiya?]
What is the essence of the mind
that strives after new discoveries and scales the heavens?
Knowest thou what works this miracle?

Zindagi sarmayah-dar az aarzoost;
aql az zaidgaan-e-batan-e-oost.

[Baat yeh hai keh aarzoo zindagi ka sarmayah hai;

aur aql zindagi kay batan sey paida hoeyi hai.]
'Tis desire that enriches Life and the mind is a child of its womb.

71



Cheist nazm-e-quom-o-aein-o-rasoom;
cheist raaz taazgi-haey aloom.

[Quom ka nazm aur oss kay aein-o-rasoom kaya hein?

Niay niay aloom paida honay ka raaz kaya hai?]
What are social organisation, customs and laws?
What is the secret of the novelties of science?

Aarzooey ko bazor-e-khod shikast;

sirr z-dil baroon zadd-o-surat beh bust.

[Yeh sabb aarzoo kay karishmay hein,

jabb aarzoo apney zor sey toot kar othhti hai

tuo dil kay andar sey sar othhati hai
aur koeyi surat ikhtiyar karti hai.]
A desire which realised itself by its own strength;
and burst forth from the heart and took shape.

Dast-o-dandaan-o-damagh-o-chashm-o-gosh;
fikr-o-takhiyal-o-shaoor-o-yaad-o-hosh.

[Haathh, daant, damagh, aankhh, kaan;
soch, takhiyal, shaoor, yaad, samajh.]
Hand, teeth, brain, eye, and ear,
72

thought, imagination, feeling, memory, and understanding

Zindagi markib cho dar jungaah baakht;

beher hifz-e-khwaish ein alaat saakht.

[Zindagi ney jabb apna ghhorra maidan-e-jung mein dourraya,

tuo yeh sabb alaat apni hifazat kay leay banaey.]
All these are weapons devised by Life
for self-preservation in its ceaseless struggle.

Aaghi az ilm-o-fun maqsood neist;
ghonchah-o-gul az chaman maqsood
neist.

[Ilm-o-fun ka maqsad mehaz maaloomat naheen,
issi tarah chaman sey sirf ghonchah-o-gul
hasil karna maqsood naheen.]
The object of science and art is not knowledge;
the object of the garden is not the bud and the flower.

Ilm az saaman-e-hifz-e-zindagi ast;

ilm az asbaab taqwim-e-khudi ast.

[Balkeh ilm zindagi ki hifazat ka saaman hai;

aur khudi ko mostahkim karney kay asbaab

73

mein sey eik sabab hai.]

Science is an instrument for the preservation of Life;
science is a means of invigorating the self.

Ilm-o-fun az paish kaizaan-e-hayat;
ilm-o-fun az khanah zaadaan-e-hayat.

(
)
[Ilm-o-fun zindagi kay khidmatgar aur ghulam hein
(fun braaey fun aur fun braaey zindagi
ka imtiaz biyan kiya gaya hai).]
Science and art are servants of Life,
slaves born and bred in its house.

Ay az raaz-e-zindagi beganah, khaiz;

az sharab-e-maqsadey mustanah
khaiz.

[Ay woh shakhs, jo raaz-e-zindagi sey nabald hai othh!

Othh aur maqsad ki sharab pee kar mustanah-war othh.]
Rise, O thou who art strange to Life 's mystery,
rise intoxicated with the wine of an ideal:

Maqsadey misl-e-sehar taabindaheyi;

masawa ra aatish-e-sozindaheyi.

74

(
)

[Teyra maqsad aisa hona chahiay jo sobh ki manind roshan ho;

jo ghair Allah ko jala deyney waali aankhh saabat ho
(Allah Taala ki khoshnoodi kay sawa
aur koeyi maqsad naheen hona chahiay).]
An ideal shining as the dawn,
a blazing fire to all that is other than God;

Maqsadey az aasman balateray;
dilberay.
dilrobaey, dilistaney,

[Yehi maqsad asman sey boland-ter hai; yeh dil ko lobhaney wala,
dil chhein leyney wala aur dil per qabzah kar leyney wala maqsad hai.]
An ideal higher than Heaven Winning,
captivating, enchanting men's hearts.

Baatil-e-deirinah ra gharatgarey;

fitnah dar jaibey sarapa mehsharey.

[Yeh deirinah baatil ko fana kar deyney wala maqsad hai;

iss kay griban mein mehshar kay hungamay moujood hein.]
A destroyer of ancient falsehood,
fraught with turmoil, and embodiment of the Last Day.

75

Ma z-takhliq-e-maqasad zindahaim;
az shoaa-e-aarzoo taabindahaim.

[Hum maqasad ki takhliq sey zindah hein;

aarzoo ki shoa humein roshan rakhhti hai.]
We live by forming ideals,
we glow with the sunbeams of desire!

SELF IS STRENGTHENED BY LOVE

Dar biyan einkeh

khudi
az ishq-o-mohabat istikaam mi-pazirad.

[Iss biyan mein keh khudi ishq-o-mohabat sey mostakim hoti hai.]
Showing that the self is strengthened by love.

Noktah-e-noorey keh naam-e-oo khudi ast;
76

zir-e-khak-e-ma sharaar-e-zindagi
ast.

[Noqtah-e-noor jiss ka naam khudi hai;

yehi hamarey badan mein zindagi ka sharar hai.]
The luminous point whose name is the self;
is the life-spark beneath our dust.

Az mohabat mi-shawud paindah-ter;

) (

zindah-ter, sozindah-ter, taabindah-ter.

[Yeh (Allah Taala ki) mohabat he sey ziyadah zindah,

ziyadah paindah, aur ziyadah sozindah hota hai.]
By Love it is made more lasting,
more living, more burning, more glowing.

Az mohabat ishtial-e-joharash;

irtiqaey momkinaat-e-mozmerash.

[Mohabat he sey iss ka johar nikhharta hai

aur mohabat he sey iss kay andar

poshidah salahiyaton ki nashv-o-numa hoti hai.]

From Love proceeds the radiance of its being.
And the development of its unknown possibilities.

77

Fitrat-oo aatish andozad z-ishq;

alam afrozi biaamozad z-ishq.

[Iss ki fitrat ishq he sey hararat hasil karti hai;

aur ishq he sey dunya ko jugmuga deyney ka tariqah seikhhti hai.]

Its nature gathers fire from Love;
Love instructs it to illumine the world.

Ishq ra az taigh-o-khanjar baak neist;
asal-e-ishq az aab-o-baad-o-khak
neist.

) (

[Ishq ko taigh-o-khanjar ka koeyi khatrah naheen

kiyuonkeh iss ki asal (anasir) aab-o-baad-o-khak sey hai.]

Love fears neither sword nor dagger,
Love is not born of water and air and earth.

Dar jahan hum solah-o-hum paikaar ishq;

aab-e-haiwaan taigh-e-johardar ishq.

[Ishq ki taigh-e-johardar aab-e-hayat hai;

issi sey dunya mein solah-o-aashti hai aur issi sey jung-o-jadal.]
Love makes peace and war in the world,
Love is the Fountain of Life, Love is the flashing sword of Death.

78

Az nigah-e-ishq khara shaq shawud;

'

'

ishq-e-Haq aakhar sarapa Haq shawud.

[Ishq ki nigah pathhar ko torr deyti hai;

Allah Taala ka ishq insan ko

bandah-e-Moula sifaat bana deyta hai.]

The hardest rocks are shivered by Love's glance:
Love of God at last becomes wholly God.

Ashiqi aamoz-o-mehboobay talab;
chashm-e-Noahey, qalb-e-Ayubey talab.

) ( ) (

[Ashiqi seikhh aur apney leay mehboob dhoond;

magar iss kay leay Chashm-e-Noah (A.S.)
aur Qalb-e-Ayub (A.S.) chahiay.]
Learn thou to love, and seek a beloved:
Seek an eye like Noah's, a heart like Job's!

Kimiya paida kon az mosht-e-gillay;
bosah zun ber aastan-e-kaamilay.

( )
[Kissi kamil kay aastan per bosah-zun ho kar
(oss sey wabastgi ikhtiyar kar kay)
apni mosht-e-khak ko kimiya bana ley.]

79

Transmute thy handful of earth into gold;

kiss the threshold of a Perfect Man!

Shamaa-e-khod ra humcho Rumi ber froz;

)(
Rum ra dar aatish-e-Tabraiz soz.

)
[Apni shamaa ko Rumi (R.A.) ki manind roshan kar
aur Rum ko Tabraiz ki aag mein jala dey
(Rum sey morad Maulana Rumi aur Tabraiz sey
aap kay morshid Shamas Tabraiz ki taraf asharah hai).]
Like Rumi, light the candle and burn Rum in the fire of Tabriz!

Hust maashooqay nahaan andar dillat;
chashm agar daarey biya banamaymat.

[Teyrey dil kay andar eik mehboob nehan hai,

agar nigah rakhhta hai tuo aa mien tojhey dikhhaon.]
There is a beloved hidden within thine heart:
I will show him to thee, if thou hast eyes to see.

Ashiqaan-e-oo z-khoobaan khoob-ter;
khosh-ter-o-zaib-ter-o-mehboob-ter.

80

[Iss sey mohabat karney waaley mehboobon sey
ziyadah hosein ziyadah khosh wazaa,
aur piyarey ho jaatey hein;
oss sey mohabat karney waaley mehboob-ter ho jaatey hein.]
His lovers are fairer than the fair,
sweeter and comelier and more beloved.

Dil z-ishq-e-Oo tawana mi shawud;

khak humdosh-e-Suriya mi shawud.

[Aap (S.A.W.) kay ishq sey dil qowwat paata hai

aur khaki insan ka rotbah Suriya jitna boland ho jaata hai.]
By love of Him the heart is made strong
and earth rubs shoulders with the Pleiades.

Khak-e-Najd az faiz-e-Oo chalaak shoud;
aamad andar wajd-o-ber aflaak shoud.

) (

[Aur Najd ki khak ney Aap (S.A.W.) kay faiz sey

boland rotbah paya aur aflaak takk pohnch gaeyi.]
The soil of Najd was quickened by his grace
and fell into a rapture and rose to the skies.

Dar dil-e-Muslim moqam-e-Mustafa (S.A.W.) ast;
81

(
)

(
)

aabrooey ma z-naam-e-Mustafa (S.A.W.) ast.

[Hazoor (S.A.W.) ka moqam Musliman kay dil mein hai;

Hazoor (S.A.W.) he kay naam sey hamari aabroo hai.]
In the Muslim's heart is the home of Muhammad.
All our glory is from the name of Muhammad.

Toor moujey az ghobar-e-khanah-ush;

) (

) (
) (
Kaabah ra Bait-al-Haram kashanah-ush.

[Toor Aap (S.A.W.) kay ghhar kay ghobar ki eik mouj hai;
Aap (S.A.W.) ka hojrah mobarak Kaabah kay leay
Biat-ul-Haram (hormat wala ghhar) hai.]
Sinai is but an eddy of the dust of his house;
his dwelling-place is a sanctuary to the Ka'aba itself.

Kumter az aaney z-auqatash abud;
kaasib-e-afzaish az zaatash abud.

)(

( )

(
)

(
)

[Abud Aap (S.A.W.) kay auqaat kay eik lamah sey bhi kum-ter hai;
(balkeh) abud ney Aap (S.A.W.) ki zaat (safaat)
sey apni abudiyat paeyi hai.]
Eternity is less than a moment of his time.
Eternity receives increase from his essence.

82



Boriya mamnoon-e-khwab-e-rahatash;
Taj-e-Kisra zir-e-paaey ummatash.

) (

( )
) (
[Aap (S.A.W.) khwab-e-rahat kay leay boriya ko mamnoon farmatey;
(doosri taraf) Aap (S.A.W.) ki ummat ney
Kisra ka taj paaon talley ruond daala.]
He slept on a mat of rushes,
but the crown of Chosroes was under his people's feet.

Dar shabastan-e-Hira khalwat gazeid;

(
) ) (
quom-o-aein-o-hakoomat aafrid.

[Aap (S.A.W.) ney shabastan-e-Hira mein khalwat ikhtiyar ki;

aur (eik naeyi) millat, niya aein
aur (niay andaaz ki) hakoomat wujood mein laaey.]
He chose the nightly solitude of Mount Hira;
and he founded a state and laws and government.

Manad-e-shabb-ha chashm-e-oo mehroom-e-noum;

(
)

) (
ta beh Takht-e-Khusrovi khwabidah quom.

[Aap (S.A.W.) ney kaeyi raatein bey khwabi mein gozar dein;
tabb kaheen jaa-kar Aap (S.A.W.) ki ummat ney

83

takht-e-Khusrovi per aaram paya.]

He passed many a night with sleepless eyes
in order that the Muslims might sleep on the throne of Persia.

Waqt-e-hija taigh-e-oo aahun godaaz;
deidah-e-oo
ashkbaar andar namaz.

(
)

) (
[Jung kay douraan Aap (S.A.W.) ki talwar
lohay ko ba-asani kaat kay rakhh deyti;
namaz kay douraan Anjanaab (S.A.W.) ki aankhhon sey
aansoon ki jharriyan lagg jaatein.]
In the hour of battle, iron was melted by the fash of his sword;
in the hour of prayer, tears fell like rain from his eye.

Dar duaey nusrat amin taigh-e-oo;

)
(

( )

( ) ( )
qaatia nasal-e-salatin taigh-e-oo.

[Nusrat ki dua kay saath Aamin kehtey he Aap (S.A.W.)

apni talwar miyan sey bahar nikaal leytey
(sirf dua per iktifa nah kartey)
(chonanchih) Aanjanaab (S.A.W.) ki talwar ney
padshahat ka silsilah khatam kar diya.]
When he prayed for Divine help, his sword answered
Amen and extirpated the race of kings.

84



Dar jahan aein-e-nau aghaaz kard;
masnad-e-aqwaam
paishin dar naward.

) (

) (

[Aap (S.A.W.) ney dunya mein niya aein raaij farmaya;

aqwaam-e-qadeem Iran-o-Roma
ki (baladasti ki) masnadein lapait dein.]
He instituted new laws in the world;
he brought the empires of antiquity to an end.

Az kaleid-e-Deen dar dunya koshaad;
humcho oo batan-um
geeti nazaad.

) (

) (

[Aap (S.A.W.) ney Deen ki konji sey dunya ka darwazah khhola;

zamanah kay batan sey Aap (S.A.W.) jaisa koeyi aur paida nah hoa.]
With the key of religion he opened the door of this world:
The womb of the world never bore his like.

Dar nigah-e-oo yakkey bala-o-pust;
ber yakk khwan nishast.
ba ghulam-e-khwaish

) (

()

( )

(
)

[Aap (S.A.W.) ki nigah mein

85

pust-o-bala eik darjah rakhhtey thhey

(izzat ki boniyad sirf taqwa thha);
(chonanchih) Aap (S.A.W.) apney ghulam kay saath
eik dastarkhwan per baithkar khhana khhatey.]
In his sight high and low were one;
he sat with his slave at one table.

Dar musaafey paish aan gardoon sarir;

dokhtar-e-sardar
aamad aseer.
taey

(
)

[Jung kay douraan iss boland martabat
shakhsiyat (S.A.W.) kay saamney
Haatim Taaeyi ki baiti qiadi bun kar paish hoeyi.]
The daughter of the chieftain of Tai was taken prisoner
in battle and brought into that exalted presence.

Paaey dar zinjir-o-hum bey pardah bood;

gardan az sharam-o-haya
kham kardah bood.

[Oss kay paaon mein zinjir thhi,

woh ba-pardah libaas nah honay kay bais

sharm-o-haya sey gardan jhokaey thhi.]
Her feet in chains, unveiled; and her neck bowed with shame.

Dokhtarak ra choon Nabi (S.A.W.) bey pardah deid;
86

(
)

chadar-e-khwaish paish-e-rooey oo kashid.

[Hazoor Akram (S.A.W.) ney jab oss larrki ko bey pardah deikhha;
tuo apni chadar sey oss ka sar dhanp diya.]
When the Prophet saw that the poor girl had no veil;
he covered her face with his own mantle.

Ma az aan khatoon-e-Tai oriyan-teraim;

) (

) (

paish-e-aqwaam-e-jahan bey chadaraim.

[Hum (iss duor kay Mosilman) Qabilah Tai ki

oss khatoon sey ziyadah oriyan hein;
aqwaam-e-dunya kay saamney

hum bhi (izzat-o-ehtraam ki) chadar kay baghair hein.]

We are more naked than that lady of Tai;
we are unveiled before the nations of the world.

Roz-e-mehshar eitibar-e-mast oo;

( ) (

) (
dar jahan hum pardahdar-e-mast oo.

[Roz-e-Qiyamat Aap (S.A.W.)

he (ki shafaat) per hamara bhrosah hai;

iss dunya mein bhi Aap (S.A.W.)
he hamarey aib dhanpney waaley hein.]
In him is our trust on the Day of Judgment;
87

and in this world too he is our protector.

Lotf-o-qehar-e-oo sarapa rehmatay;

) (

(
)
aan biyaraan ein ba-aada rehmatay.

[Hazoor (S.A.W.) ka lotf-o-qehar dounon sarapa rehmat hein;

lotf doston kay leay rehmat hai aur qehar doshmanon kay leay
(onnhein boraeyi aur gonah sey bachata hai).]
Both his favour and his wrath are entirely a mercy:
That is a mercy to his friends and this to his foes.

Aan keh ber aada dar rehmat koshaad;

Makkah ra paigham-e-la-tasraib
daad.

(
)

( ' ' )

[Hazoor (S.A.W.) ney apney doshmanon per bhi
rehmat kay darwazwey khhol diay
(fatah Makkah kay baad) Qraish ko yeh farma kar keh
aaj tum per koeyi taazeer naheen onnhein moaf farma diya.]
He opened the gate of mercy to his enemies;
he gave to Makkah the message, No penalty shall be laid upon you.

Ma keh az qiad-e-watan beganah-aim;
choon nigah noor duo chashmaim-o-yakkaim.
88

) (

[Hum Musliman watan ki

(joghrafiyai) hadd bundiyuon sey azad hein;

hum nigah ki manind hein, jo duo aankhhon kay noor sey
marakkab honay kay bawajood eik hai.]
We who know not the bonds of country;
resemble sight, which is one it be the light of two eyes.

Az Hijaz-o-Chein-o-Iranaim ma;

) (

shabnam-e-yakk sobh-e-khandanaim ma.

[Hum Hijaz, Chein aur Iran kay shehari tuo hein;

magar eik he sobh-e-khandan
(Hazoor Akram S.A.W.) ki shabnam hein
(shabnam sey phhoolon ko taazgi milti hai).]
We belong to the Hijaz and China and Persia;
yet we are the dew of one smiling dawn.

Must chashm-e-saqi-e-Bathastaim;
dar jahan misl-e-maey-o-minastaim.

(
)
) (

[Hun saqi-e-Batha ki kaif-e-chashm sey sarshar hein;

89

dunya mein hamari missal maey aur mina ki sei hai

(jo taaloq mina aur maey ka hai,
yehi Hazoor Akram (S.A.W.) aur Ummat-e-Moslimah ka hai).]
We are all under the spell of the eye of the cup bearer
from Makkah; we are united as wine and cup.

Imtiazaat-e-nasb ra pak sokht;

aatish-e-oo ein khas-o-khashaak

sokht.

) ( ) (

) (
[Hazoor Akram (S.A.W.) ney

nasli imtiazaat (mofaad) ko yaksar jala diya;

Hazoor Aanjanaab (S.A.W.) ney
inn khas-o-khashaak sey bagh-e-dunya ko pak kar diya.]
He burnt clean away distinctions of lineage;
his fire consumed this trash and rubble.

Choon gul-e-sadd burg-e-ma ra boo yakkeist;

) ( ) (
oost jan-e-ein nizaam-o-oo yakkeist.

[Gul-e-sadd burg ki manind hamari khoshboo eik he hai;

nizaam-e-Islam ki jan Hazoor Akram (S.A.W.)
aur Aap (S.A.W.) eik hein.]

We are like a rose with many petals but with one perfume:
He is the soul of this society, and he is one.

90

Sirr-e-maknoon-e-dil-e-oo ma badaim;
bakanah zadd afsha shodaim.
naarah-e-bey

) ( ) (

) ( ) (
[Hum (Ummat-e-Moslimah) Hazoor (S.A.W.) kay qalb
mein poshidah raaz thhey;
Aanjanaab (S.A.W.) ney naarah-e-bibakanah
(La ilah illalah) boland farmaya aur hum zahir hoay.]
We are the secret concealed in his heart:
He spake out fearlessly, and we were revealed.

Shor-e-ishqash dar naey khamosh-e-mun;

(
)

mi tapeid sadd naghmah dar aaghosh-e-mun.

[Meyri khamoshi mein Hazoor (S.A.W.) kay ishq ka josh-o-kharosh hai;

meyrey aaghosh mein sainkarron naghmay perwarish paa rehey hein.]
The song of love for him fills my silent reed;
a hundred notes throb in my bosom.

Mun chih goeym az tou laish keh cheist;
khoshk chobay dar fraq-e-oo gareist.

(
)

) ( ) (
[Mien kaya kahon keh Aap (S.A.W.) ki mohabat kaya hai;
Aap (S.A.W.) kay fraq mein
khoshk lakkarri (Hananah ka Satoon) rouney lagi.]
How shall I tell what devotion he inspires?
91

A block of dry wood wept at parting from him.

Husti-e-Muslim tajali gah-e-oo;
Toor-ha baalad
z-gard-e-rah-e-oo.

(
)

) (

[Musliman ka wujood Aap (S.A.W.) ki tajaliyat ka mohibbat hai;

Aap (S.A.W.) ki gard-e-rah sey kaeyi Toor paida hotay hein.]
The Muslim's being is where he manifests his glory:
Many a Sinai springs from the dust on his path.

Paikram ra aafrid aeinah-ush;

)( )

(

) (

sobh-e-mun az aaftab-e-seinah-ush.

[Aap (S.A.W.) kay aeinah (-e-qalb) ney mojhey wujood bakhsha;

meyri sobh Aap (S.A.W.) kay seinay kay aaftab
ki marhoon-e-mannat hai.]
My image was created by his mirror;
my dawn rises from the sun of his breast.

Dar tapeid dumbadum aaram-e-mun;

garm-ter az sobh-e-mehshar
shaam-e-mun.

[Paihum tarrap he meyrey leay taskin ka bais hai;

meyri shaam sobh-e-mehshar sey bhi ziyadah garm hai.]
92

My repose is a perpetual fever;

my evening hotter than the morning of Judgment Day:

Abr-e-azaar ast-o-mun bustan-e-oo;
taak-e-mun numnaak az baraan-e-oo.

) ( ) (

) ( )(
[Aap (S.A.W.) abr-e-bahaar hein

aur mien Aap (S.A.W.) ka bagh hon;

meyrey taakistan ki trawat
Aap (S.A.W.) ki baraan (-e-rehmat) sey hai.]
He is the April cloud and I his garden;
my vine is bedewed with his rain.

Chashm dar kisht-e-mohabat kaashtam;
az
tamasha hasilay bardaashtam.

[Mien ney mohabat ki khheiti mein nigah-e-shouq boeyi;

aur nazarah-e-jamal ki surat mein paidawar hasil ki.]
It sowed mine eye in the field of Love
and reaped a harvest of vision.

Khak-e-Yasrib az duo alam khosh-ter ast;

ay khonak shehray keh aanja dilbar ast.

93

[Madinah Manawwarah ki khak duonon jahanon sey piyari hai;

kaya thhandak pohnchaney wala hai woh shehar
jahan mehboob araam farma hai.]
The soil of Medina is sweeter than both worlds:
Oh, happy the town where dwell the Beloved!

Koshtah-e-andaaz-e-Mulla Jamiam;
nazm-o-nasar-e-oo
ilaaj-e-khamaim.

[Mien Jami kay andaaz-e-biyan peh mafton hon;

onn ki nazam aur nasar meyri khaami ka ilaaj hai.]
I am lost in admiration of the style of Mulla Jami:
His verse and prose are a remedy for my immaturity.

Shear labbraiz-e-maani goftah ast;

) (
dar sana-e-khwajah gohar softah ast.

[Oss ney labraiz-e-maani shear kaha hai;

goya Hazoor (S.A.W.) ki taarif mein moti pro diay hein.]

He has written poetry overflowing with beautiful ideas;
and has threaded pearls in praise of the Master-

Noskhah-e-konain ra dibaachah-e-oost;
jomlah alam bandgaan-o-khwajah oost.

94

' ) (

) ( '

[Aap (S.A.W.) kitab-e-konain ka moqadamah hein;

sara jahan ghulam hai sirf Aap (S.A.W.) aaqa hein.]
Muhammad (S.A.W.) is the preface to the book of the universe:
All the worlds are slaves and he is the Master.

Kaifiyat-ha khaizad az sehbaaey ishq;
hust
az asmaaey ishq.
hum taqlid

[Ishq ki sharab sey kaeyi kifiyatein paida hoti hein;

taqlid bhi ishq he ka eik naam hai.]
From the wine of Love spring many spiritual qualities:
Amongst the attributes of Love is blind devotion.

Kamil Bistam dar taqlid fard;

ijtinaab az khordan-e-kharboozah kard.

) (
)(

) (

[Hazrat Bayazid Bistami (R.A.) jo (mohabat mein) kaamil thhey;

woh taqlid mein bhi bey missal thhey.
Chonanchih onnhon ney oss bana per
kharboozah khhaney sey ijtinaab kiya
keh onnhein maaloom nah thha
95

keh Hazoor Akram (S.A.W.) ney ossey kiss tarah khhaya.]

The saint of Bistam, who in devotion was unique;
abstained from eating a water-melon.

Ashiqi? Mohkam shau az taqlid-e-yar;
ta kamand-e-tou
shawudYazdan shikar.

) (

(
:

)
[Agar tou ashiq hai?

Tuo Mehboob (S.A.W.) ki taqlid sey apney ishq ko mohkam kar;

ta-keh tou Allah Taala ko apni mohabat ki kamand mein la-sakkey.
(Onn sey kehin: Agar tum Allah Taala sey mohabat rakhhtey ho
tuo meyri itbaa karo, Allah Taala tum sey mohabat karey ga.)
Be a lover constant in devotion to thy beloved;
that thou mayst cast thy nose and capture God.

Andikay andar Hiraey dil nashin;

terk-e-khod kon sooey Haq hijrat gazein.

[Thhorri dir kay leay apney dil

kay ghaar-e-Hira mein khalwat ikhtiyar kar;

apney aap ko chhorr aur Allah Taala ki taraf hijrat kar.]
Sojourn for a while on the Hira of the heart.
Abandon self and flee to God.

96



Mohkam az Haq shau sooey khod gaam-zun;

) (
Lat-o-Uzzaey hawus ra sar shikan.

[Pher Allah Taala ki mohabat sey

mohkam ho kar apni taraf waapas aa;

aur hawus kay botton (Lat-o-Uzza) ka sar torr dey.]
Strengthened by God, return to thy self
and break the heads of the Lat and Uzza of sensuality.

Lashkarey paida kon az sultan-e-ishq;

jalwah-gar shau ber sar-e-Faran-e-ishq.

[Ishq ki qowwat sey lashkar tiyar kar

aur ishq kay Faran ki choti per jalwah-gar ho.]

By the might of Love evoke an army,
reveal thyself on the Faran of Love;
that the Lord of the Kaba may show thee favour

Ta Khodaey Kaabah banawazad tera;
sharah-e-inni jaalun

saazad tera.

[Ta-keh Rabb-e-Kaabah tojhey apni tajali sey nawaz dey;

aur khilafat-e-Elahi kay boland martabah per faaiz karey.]
97

And make thee the object of the text,

Lo, I will appoint a vicegerent on the earth.

THE SELF IS WEAKENED BY ASKING

Dar biyan einkeh khudi az sawal zaeef mi-gardad.

[Iss biyan mein keh sawal karney sey

khudi mein kumzori waqia hoti hai.]
Showing that the self is weakened by asking.

Ay fraham kardah az sheraan kharaj;
gushtaheyi roobeh mazaj az ehtiaj.

) (

[Ay (Musilman) kabhi tou

jo sheron sey kharaj wasool karta thha;

abb hajitmandi kay bais
teyri tabiyyat loomarri ki sei ho gaeyi hai.]
O thou who hast gathered taxes from lions;
thy need hath caused thee to become a fox in disposition.

Khastagi-haey tou az nadaari ast;
asal-e-dard-e-tou hamein bimaari ast.

98

[Teyri aarzoo ki bais teyri nadaari hai;

teyri saari takleif ki buniyad yehi bimaari hai.]
Thy maladies are the result of indigence:
This disease is the source of thy pain.

Mi-rabayad rifaat az fikr-e-boland;

mi-kashad shamaa-e-khayal-e-arjumand.

[Nadaari fikr-e-boland sey rifaat chhein leyti hai;

aur aala afkaar ki shamaa ko gul kar deyti hai.]
It is robbing thine high thoughts of their dignity
and putting out the light of thy noble imagination.

Az khom-e-husti maey gulfaam geer;
naqad-e-khod az keisah-e-ayam
geer.

[Tou zindagi kay khom-khanah sey maey rungin ley;

zamaney ki jaib sey apni naqdi nikaal.]
Quaff rosy wine from the jar of existence!
Snatch thy money from the purse of Time!

Khod froud aa az shotar misl-e-Omar;
al-hazr az mannat-e-ghair al-hazr.
99

(
) ( )

[Hazrat Omar (R.A.) ki tarah

(apna gira hoa korra othhaney kay leay)

khod oont sey neichay otar;
doosaron ka ehsaan othhaney sey bach aur zaroor bach.]
Like Omar, come down from thy camel!
Beware of incurring obligations, beware!

Taabkey darwizah-e-mansab koni;
surat-e-tiflaan z-naey markab koni.

(
)

[Tou (hokam chalaney kay leay) kabb takk
mansab ki bheek maangta rehey ga;
kabb takk bachon ki tarah sarkanday ka ghhorra banaey ga.]
How long wilt thou sue for office;
And ride like children on a reed?

Fitratey ko ber falak bundad nazar;
pust mi-gardad
z-ehsan-e-digar.

[Woh fitrat-e-boland jo asman per nazar rakhhti hai

doosarey kay ehsaan sey pust ho jaati hai.]
A nature that fixes its gaze on the sky;
becomes debased by receiving benefits.

100



Az sawal, aflaas gardad khwaar-ter;

az gadaeyi gadiyah gar nadaar-ter.

[Sawal karney sey khudi kay ajza bhikhhar jaatey hein;

aur khudi ka nakhl-e-Sina tajali sey mehroom ho jaata hai.]
By asking, poverty is made more abject;
by begging, the beggar is made poorer.

Az sawal aashoftah ajzaaey khudi;
bey tajali
nakhal-e-Sinai
khudi.

[Sawal sey moflisi aur zalil ho jaati hai;

gadaeyi sey gadagar aur nadaar ho jaata hai.]
Asking disintegrates the self and
deprives of illumination the Sinai bush of the self.

Mosht-e-khak khwaish ra az hum mapaash;
misl-e-meh rizq-e-khod az pehloo traash.

[Apni mosht-e-khak ko aur pragandah nah kar;

chaand ki tarah apney pehloo sey apna rizq hasil kar.]
Do not scatter thy handful of dust;
like the moon, scrape food from thine own side!
101



Garchih baashi tung roz-o-tung bakht;
dar reh-e-sial-e-bala
afgandah rakht.

[Agarchih teyri rozi tung ho aur teyra nasiba yawar nah ho;
aur tou masaib kay sailab ki munjdhar mein ho.]
Albeit thou art poor and wretched and overwhelmed by affliction.

Rizq-e-khwaish az niamat-e-deigar majoo;

mouj-e-aab az chashmah-e-khawar
majoo.

()

[Pher bhi tou doosarey ki niamat sey rizq ka joya nah ho;
chashmah-e-Mashriq sey bhi mouj-e-aab ka joya nah ho.
(Ain darya mein habaab aasa nagon paimanah kar Iqbal.)]
Seek not thy daily bread from the bounty of another;
seek not water from the fountain of the sun,

Ta nabaashi paish-e-paighamber khajal;
roz-e-fardaey
keh baashad jan gosal.

)

(

) (

[Ta-keh tojhey kall (qiyamat kay dinn) jo intihaeyi korab angaiz hoga;
Hazoor (S.A.W.) kay saamney sharmindgi nah othhani parrey.]
Lest thou be put to shame before the Prophet (S.A.W.)
102

on the Day when every soul shall be stricken with fear.

Mah ra rozay rasad az khwaan-e-mehar;

dagh ber dil daarad az ehsaan-e-mehar.

[Chand sooraj kay dastarkhwan sey rozi paata hai;

iss leay oss kay dil per oss ehsaan ka dagh parra hoa hai.]
The moon gets sustenance from the table of the sun
and bears the brand of his bounty on her heart.

Himmat az Haq khwah-o-ba gardoon staiz;
aabrooey Millat-e-Baiza
maraiz.

(
)

[Allah Taala sey toufiq maang aur halaat ka moqabilah kar;

(kissi kay saamney haath phhila kar)
Millat-e-Islamiyah ki aabroo zaeyl nah kar.]
Pray God for courage! Wrestle with Fortune!
Do not sully the honour of the pure religion!

Aan-keh khashaak-e-bottaan az Kaabah raft;

(
)

mard-e-kaasib ra Habib Allah goft.

[Jiss Zaat-e-graami (S.A.W.) ney Kaabah ko

botton ki khas-o-khashaak sey pak kiya

103

oss ka irshaad hai keh mehnat karney wala

Allah Taala ka dost hota hai.]
He who swept the rubbish of idols out of the Kaba
said that God loves a man that earns his living.

Waaey ber mannat pazir-e-khwan-e-ghair;

gardanash kham gashtaheyi ehsaan-e-ghair.

[Afsos hai oss shakhs per jo

doosaron kay dastarkhwan ka ehsanmand hai;

jiss ki gardan doosaron kay ehsan kay saamney jhoki hoeyi hai.]
Woe to him that accepts bounty from another's table
and lets his neck be bent with benefits!

Khwaish ra az barq-e-lotf-e-ghair sokht;
ba pasheezay
mayah-e-ghairat frokht.

[Oss ney apney aap ko doosaron ki meharbani ki bijli sey jala liya;
oss ney eik kourri kay badley
ghairat ka qimati sarmayah frokht kar diya.]
He hath consumed himself with the lightning of the favours
bestowed on him. He hath sold his honour for a paltry coin.

Ay khonak aan tishnah kandar aaftab;
mi nakhwahad az Khizr yakk jaam-e-aab.
104

) (
[Kaya khoob hai woh shakhs jo

karri dhoop kay andar piyasa honay kay bawajood

Khizr (A.S.) sey bhi pani ka talabgar nah ho.]
Happy the man who thirsting in the sun;
does not crave of Khizr a cup of water!

Ter jabeen az khajlat saeyl nashoud;
shakal-e-Adam manad-o-mosht-e-gill nashoud.

[Jiss ki paishani per sawal karney ki

sharmindagi sey pasinah naheen aata;

jo apni aadmiyat berqarar rakhhta hai,
mothhi bhar khak ki tarah bey qadar naheen hota.]
His brow is not moist with the shame of beggary;
he is a man still, not a piece of clay.

Zir-e-gardoon aan jawan-e-arjumand;
mi rawud misl-e-snobar sar-boland.

[Yeh boland bakht naujawan asman kay neichay

snobar ki tarah sar othha kar chalta hai.]
That noble youth walks under heaven
with his head erect like the pine.

105

Dar tehi dasti shawud khod-dar ter;

bakht-e-oo khwabidah, oo bidaar ter.

[Agar woh khali haath ho tuo who aur khod-dar ho jaata hai;
oss ka naseeba suo jaaey tuo woh aur bidaar ho jaata hai.]
Are his hands empty? The more is he master of himself.
Do his fortunes languish? The more alert is he.

Qolzam-e-zanbeel sial-e-aatish ast;

gar z-dast-e-khod rasad shabnam, khoshst.

[Kashkol agar samandar ki tarah bhara hoa ho

tuo woh aag ka sailab hai;

agar apni koshish sey shabnam kay chund qatray

bhi kama leay jaein tuo woh behtar hein.]
A whole ocean, if gained by begging is but a sea of fire;
sweet is a little dew gathered by one's own hand.

Choon habaab az ghairat-e-mardanah baash;
hum beh behar andar nagoon paimanah baash.

[Bulbulay ki tarah mardanah ghairat qaim rakhh;

samandar kay andar bhi apney paimanah ko oltaey rakhh.]
Be a man of honour, and like the bubble
106

keep the cup inverted even in the midst of the sea!

WHEN THE SELF IS STRENGTHENED BY LOVE IT

GAINS DOMINION OVER THE OUTWARD AND INWARD
FORCES OF THE UNIVERSE

Dar biyan einkeh choon khudi az ishq-o-mohabat mohkam mi-gardad,
qawaey zahirah-o-mokhfiyah
nizaam-e-alam mosakhar mi-saazad.

[Iss biyan mein keh jabb khudi ishq-o-mohabat sey

mostahkam ho jaati hai tuo woh nizaam-e-alam ki zahari

aur makhfi qowwaton ko mosakhar kar leyti hai.]
Showing that when the self is strengthened by love
it gains dominion over the outward and inward forces of the universe.

Az mohabat choon khudi mohkam shawud;
qowatash
shawud.

farmandah-e-alam

[Jabb khudi ishq-e-Elahi sey mostahkam ho jaati hai,

tuo oss ki qowwat zamaney ki farmanrawa bun jaati hai.]
When the self is made strong by Love;
its power rules the whole world.

107

Pir-r-gardoon kaz kawakib naqsh bust;

ghonchah-ha
az shakhsar-e-oo shikast.

) (

[Boorrha asman jiss ney sitaron sey aaraish ki hai,

oss ki shaakhon kay ghonchay (sitarey) toot girtay hein.

(Aam taur sey khayal kiya jaata hai keh
insanon ki qismat sitaron ki gardish sey wabastah hai.
Iqbal farmatey hein keh jo shakhs apni khudi mostahkam kar leyta hai
woh khud taqdir ka farmanrawa ho jaata hai
aur sitarey oss kay saamney bey maani hein.)]
The Heavenly Sage who adorned the sky with stars;
plucked these buds from the bough of the self.

Punjah-e-oo punjah-e-Haq mi-shawud;

(
)

mah az angosht-e-oo shaq mi-shawud.

[Oss ka haath Allah Taala ka haath ho jaata hai,

oss (S.A.W.) ki ongli kay asharey sey
chaand duo tokkarrey ho jaata hai.]

Its hand becomes God's hand, the moon is split by its fingers.

108

Dar khasoomat-e-jahan gardad hokam;

taabia farman-e-oo
Dara-o-Jam.

[Aisa shakhs dunya kay moamlaat kay faisaley karta hai;

Dara-o-Jam jaisay padshah bhi
oss kay hokam kay taab-e-farman hotay hein.]
It is the arbitrator in all the quarrels of the world;
its command is obeyed by Darius and Jamshid.

Ba tou mi goeym hadis-e-Bu Ali;

dar Sawaad-e-Hind naam-e-oo jallay.

) (

[Mien tumhein Bu Ali Qalandar (R.A.) ka waqia sonata hon,

atraaf-e-Hind mein onn ka naam mashhoor hai.]
I will tell thee a story of Bu Ali, whose name is renowned in India.

Aan nawa pairaey gulzar-e-kohan;

'

'

'

'

goft ba ma az gul-e-raana sakhon.

[Bagh-e-kohan kay iss traaney sonaney waaley ney

hum sey gul-e-raana ki baat kehi hai.]
Him who sang of the ancient rose-garden
and discoursed to us about the lovely rose:

109

Khitah-e-ein jannat aatish nazzad;

az hawaey daamnash minau
sawaad.

( )

[(Jannat ka yeh khitah) jo bott prasti kay bais
aatish nehaad bana hoa thha;
oss kay daaman ki hawa sey waqiai bahisht ka tokrra bun gaya thha.]
The air of his fluttering skirt;
made a Paradise of this fire-born country.

Kochak-e-Abdalash sooey bazaar raft;
az sharab-e-Bu Ali sarshar raft.

)(
[Onn ka murid bazaar ki taraf gaya,

woh Hazrat Bu Ali ki sharab(-e-maarfat) sey sarmust thha.]

His young disciple went one day to the bazaar
The wine of Bu Ali's discourse had turned his head.

Amil-e-aan shehar mi amad sawar;

humrikaab-e-oo ghulam-o-choubdar.

[Oss shehar kay hakam ki sawari bhi idher sey gozri,

hakam kay saath kaeyi ghulam aur choubdar thhey.]
The governor of the city was coming along on horseback;
his servant and staff-bearer rode beside him.

110



Paishro zadd bang ay na-hoshmand;

ber jalo daraan-e-aamil reh mabund.

[Onn mein sey eik ney aawaz di keh ay bey samajh!

Hakam kay humrahiyuon ka rastah nah rouk.]
The forerunner shouted, O senseless one!
Do not get in the way of the governor's escort!

Raft aan dervaish sar afgandah paish;
ghotah-zun andaraim afkaar-e-khwaish.

[Magar woh dervaish sar jhokaey

apney afkaar mein must ossi tarah chalta raha.]

But the dervish walked on with drooping head,
sunk in the sea of his own thoughts.

Choubdar az jaam-e-istakbar must;

ber sar-e-dervaish choub-e-khod shikast.

[Doosari taraf sey chobdar apney takabbar mein must thha;

oss ney dervaish kay sar per laathhi dey maari.]
The staff-bearer, drunken with pride,
broke his staff on the head of the dervish;

111

Az reh aamil faqir aazordah raft;

dilgraan-o-nakhosh-o-afsordah raft.

[Faqir hokmaran kay hathhon azordah khater,
runjidah, nakhosh aur afsordah gaya.]
Who stepped painfully out of the governor's way.
Sad and sorry, with a heavy heart.

Dar hazoor-e-Bu Ali faryaad kard;
azad kard.
ashk az zindaan-e-chashm

[Oss ney Hazrat Bu Ali kay saamney faryaad ki
aur aankhhon sey aansoo bahaey.]
He came to Bu Ali and complained and released the tears from his eyes.

Surat-e-barqay keh ber kohsar raikht;
Sheikh
sial-e-aatish az goftar raikht.

[Oss ki faryaad sonn kar Sheikh paharr per girnay waali
bijli ki manind apni goftgoo sey shoalah-bar hoay.]
Like lightning that falls on mountains,
the Shaykh poured forth a fiery torrent of speech.

Az rug-e-jan aatish-e-deigar kashood;

ba dabir-e-khwaish arshaadey namood.

112

[Saath he oss kay andar sey eik aur tarah ki aag ney
sar othhaya; apney monshi ko bola kar farmaya.]
He let loose from his soul a strange fire;
he gave an order to his secretary:

Khaamah ra ber gir-o-farmaney naweis;
az faqiray sooey sultaney naweis.

[Qalam othha aur faqir sey padshah ki taraf farman likhh.]

Take thy pen and write a letter from a dervish to a sultan!

Bandah-um ra aamilatt ber sar zaddah ast;
ber mataa-e-jan
khod akhgar zaddah ast.

[Meyrey dervaish ko teyrey aamil ney sar per laathhi maari hai;
goya oss ney aisa kaam kiya hai jo oss ki mataa-e-jan ko jala dey ga.]
Say, 'Thy governor has broken my servant's head;
he has cast burning coals on his own life.

Baz geer ein aamil-e-bud goharey;
vernah bakhsham molk-e-tou ba deigarey.

[Iss bud-nehaad aamil ko yahan sey waapas bola;

vernah mien teyri badshahat kissi aur ko dey donga.]
Arrest this wicked governor,
113

or else I will bestow thy kingdom on another.

Nammah-e-aan bandah-e-Haq dastgah;
larzah-ha andaakht dar andaam-e-shah.

[Oss Khuda raseidah banday kay maktoob ney
badshah kay badan per kapkapi taari kar di.]
The letter of the saint who had access to God;
caused the monarch to tremble in every limb.

Paikarsh sarmayah-e-alaam gasht;
zard misl-e-aaftab-e-shaam
gasht.

[Oss kay rug-o-pey mein runj-o-ghum ka toofan omud aya;

aur oss ka chihrah aaftab-e-shaam ki tarah zard parr gaya.]
His body was filled with aches,
he grew as pale as the evening sun.

Beher aamil halqah-e-zinjir just;

az qalandar ofav-e-ein taqseer just.

[Oss ney hakam ki griftari ka hokam jaari kiya

aur qalander sey apni ghulati ki moafi ka khwastgar hoa.]
He sought out a handcuff for the governor
and entreated Bu Ali to pardon this offence.
114



Khusro sheerin zoban, rundin biyan;

naghmah-haish az zamir-e-Kon Fakaan.

[Amir Khosro jo sheerin zoban aur rungein biyan thhey;

jinn kay naghmay goya zamir-e-kainat kay
andar sey phhoot-tey thhey.]
Khusrau, the sweet-voiced eloquent poet,
whose harmonies flow from the mind;

Fitratash roshan misal-e-mehtaab;

gasht az beher sifarat-e-intikhab.

[Jinn ki fitrat chandni ki manind roshan thhi,
onnhein apna safeer bana kar bheija.]
And whose genius hath the soft brilliance of moonlight;
was chosen to be the kings ambassador.

Chung ra paish-e-qalandar choon nawaakht;
az nawaey
shishah-e-janash gudaakht.

[Jabb Amir Khosro ney

qalandar kay saamney saaz sey naghmah gaaya;

tuo onn ki aawaz ney
dervaish kay shishah-e-jan ko pighhla diya.]
115

When he entered Bu Alis presence and played his lute,

his song melted the faqirs soul like glass.

Shoukatey ko pokhtah choon kosaar bood;

qimat-e-yakk
bood.

naghmah-e-goftar

[Woh sitwat jo paharr ki manind mostahkim thhi;
eik naghmah ney ossey kharid liya.]
One strain of Poesy bought the grace
of a kingdom that was firm as a mountain.

Naishtar ber qalb dervaishaan mazun;
khwaish ra dar aatish-e-sozaan mazun.

[Dervaishon kay dil ko zakhami nah kar;

aisa karna apney aap ko jalti hoeyi aag mein daalna hai.]
Do not wound the heart of dervishes;
do not throw thyself into burning fire!

116

A TALE OF WHICH THE MORAL IS THAT NEGATION OF

THE SELF IS A DOCTRINE INVENTED BY SUBJECT
RACES OF MANKIND IN ORDER

Hikayat darein maani keh masaalah-e-naffi-e-khudi az mokhtaraat
aqwaam-e-maghloobah bani noa-e-insan ast keh beh ein tareeq-e-makhfi
ikhlaq-e-aqwaam-e-ghalibah
ra zaeef mi-sazand.

[Iss matlab ki wazahat kay leay hikayat keh naffi-e-khudi ka masalah
aqwaam-maghloobah ki ikhtrah hai ta-keh woh makhfi tareeq sey
aqwaam-e-ghalibah kay akhlaq ko kamzor karein.]
A tale of which the moral is that negation of the Self is a doctrine
invented by the subject races of mankind in order that by this means
they may sap and weaken the character of their rulers

Aan shonidasti keh dar ehad-e-qadim;

gosfandaan dar ulaf-zaarey moqim.

[Kaya tou ney sonna hai keh poraney zamaney mein

bohat sei bhairr bakkriyan eik chiragah mein rehti thhein.]
Hast thou heard that in the time of old;
117

the sheep dwelling in a certain pasture.

Az wafoor-e-kaah nasal afza badund;

faarigh az andaishah-e-aada badind.

[Ghhas ki frawani kay bais onn ki nasal barrh rehi thhi,

woh doshmanon sey bhi bey khatar thhein.]
So increased and multiplied; that they feared no enemy?

Aakher az nasaazi-e-taqdir-e-maish;
gasht az balaey seinah raish.

[Pher bud-bakhti kay bais onn ka seinah
moseebaton sey chhalni ho gaya.]
At last, from the malice of Fate;
their breasts were smitten by a shaft of calamity.

Sher-ha az baishah sar bairoon zadund;
ber ulaf-zaar-e-bozzaan shabbkhoon
zadund.

[Jungle sey sher nikal aaey aur onnhon ney

oss chiragah per shabkhoon maarney shoroa kar diay.]
The tigers sprang forth from the jungle
and rushed upon the sheepfold.
118



Jazb-o-asteela shaar-e-qowwat ast;

fatah raaz-e-aashkar-e-qowwat
ast.

[Kashash aur tasallat qowwat kay shaar hein;
fatah qowwat ka khhola bhaid hai.]
Conquest and dominion are signs of strength;
victory is the manifestation of strength.

Sher-e-nur kos-e-shehanshahi nawaakht;

maish ra az hurriyat mehroom saakht.

[Sheron ney apni padshahat ka elaan kiya;

aur bhairr bakkariyuon ko onn ki azadi sey mehroom kar diya.]
Those fierce tigers beat the drum of sovereignty;
they deprived the sheep of freedom.

Bas-keh az sheraan niayad joz shikar;
sorkh shoud az khoon-e-maish aan marghazar.

[Choonkeh sheron ka kaam he shikar hai;

woh chiragah bhairr bakkariyuon kay khoon sey sorakh ho gaeyi.]

For as much as tigers must have their prey;
that meadow was crimsoned with the blood of the sheep.

119



Gosfanday zirakey fehmidaheyi;

kohnah
saaley gorg-e-baraan
deidaheyi.

[Eik dana aur zirak bhairr thhi,

jo barri tajarbah-kar aur moammer thhi.]

One of the sheep which was clever and acute;
old in years, cunning as a weather-beaten wolf.

Tung dil az rozgar-e-quom-e-khwaish;
az
sitam-haey huzbaraan seinah raish.

[Woh apni quom kay halaat sey bohat perishan hoeyi,

sheron kay zulm sey oss ka seinah zakhami ho gaya.]
Being grieved at the fate of his fellows
and sorely vexed by the violence of the tigers.

Shikwah-ha az gardish-e-taqdir kard;

kaar-e-khod ra mohkam az tadbir kard.

[Oss kay dil mein bhairrr bakkariyuon ki

taqdir badal jaaney sey shikwah paida hoa;

chonanchih oss ney tadbir sey apna kaam pakka kiya.]
Made complaint of the course of Destiny
and sought by craft to restore the fortunes of his race.
120



Beher hifz-e-khwaish mard-e-natwaan;

heilah-ha joeyd z-aql kaar-daan.

[Kamzor adami apni hifazat kay leay

aql-e-girah kosha sey heelay traashta hai.]

The weak, in order to preserve themselves;
seek device from skilled intelligence.

Dar ghulami az pey dafa-e-zarar;

qowwat-e-tadbir gardad taiz-ter.

[Ghulami mein apni moshkilat door karney kay leay

tadbir ki qowwat ziyadah taiz ho jaati hai.]
In slavery, for the sake of repelling harm;
the power of scheming becomes quickened.

Pokhtah choon gardad janoon-e-intiqam;
fitnah andaishi konad aql-e-ghulam.

[Jabb intiqam ka janoon pokhtah ho jaata hai
tuo ghulam ki aql fitnay sochti hai.]
And when the madness of revenge gains hold;
the mind of the slave meditates rebellion.

121

Goft ba khod oqdah-e-ma moshkil ast;

qolzam-e-ghum-haey ma bey sahil ast.

[Oss boorrhi bhairr ney apney aap sey kaha

hamara masalah bohat moshkil ha;
hamarey ghumon kay samandar ka
koeyi kinarah nazar naheen aata.]

Ours is a hard knot, said this sheep to himself;

the ocean of our griefs hath no shore.

Maish natwanad bazor az sher rast;
seim saad ma-o-oo poulaad dast.

[Bhairr apni qowwat sey tuo

sher sey chhotkara paa naheen sakti;

hamari kalaeyi nazok hai
aur sher ka punjah foulad ki manind mazboot hai.]
By force we sheep cannot escape from the tiger:
Our legs are silver, his paws are steel.

Neist momkin kaz kamal-e-waaz-o-pund;
khooey gorgey aafrinad
gosfandey.

[Yeh tuo momkin naheen keh waaz-o-nasihat kay zor sey

bhairr kay andar bhairriay ki khoo paida ho jaaey.]
122

'Tis not possible, however much one exhorts and counsels;

to create in a sheep the disposition of a wolf.

Sher-e-nar ra maish kardan momkin ast;

ghafilash az khwaish kardan momkin ast.

[Albatah sher nur ko bhairr banaya jaa sakta hai

aur ossey apney aap sey ghafil karna momkin hai.]
But to make the furious tiger a sheep that is possible:
To make him unmindful of his nature that is possible.

Sahib-e-awazah alhaam gusht;

waiz-e-sheraan-e-khoon aasham gusht.

[Chonanchih oss ney alhaam ka daawa kiya;

aur khoonkhwar sheron ko waaz kehna shoroa kar diya.]
He became as a prophet inspired,
and began to preach to the blood-thirsty tigers.

Naarah zadd ay quom-e-kazzab ashar;

! !

bey khabar az youm-e-nehus mostmar.

[Oss ney naarah lagaya keh ay jhooto! Ay shero!

Tum oss dinn sey bey khabar ho jo sakht manhoos hai.]
123

He cried out, O ye insolent liars,

who wot not of a day of ill luck that shall continue for ever!

Mayahdar az qowwat roohanaim;
beher sheraan morsal-e-Yazdanaim.

[Mojhey roohani qowwat ataa ki gaeyi hai

aur Allah Taala ki taraf sheron kay leay nabiyah banaya hai.]
I am possessed of spiritual power,
I am an apostle sent by God for the tigers.

Deidah-e-bey noor ra noor amadam;
sahib-e-dastoor-o-maamoor
amadam.

[Mien andhon kay leay roshni ley kay aaeyi hon;

mojhey iss kaam per maamoor kiya gaya hai
aur niya dastoor diya gaya hai.]
I come as a light for the eye that is dark,
I come to establish laws and give commandments.

Toubah az aamal na-mehmood kon;
ay ziyan andaish fikr-e-sood kon.

[Tum apney boray kaamon sey toubah karo;

124

zarrar risan kaam chhorro,

aur apney faiday ki tadbir socho.]
Repent of your blameworthy deeds!
O plotters of evil, bethink yourselves of good!

Her keh baashad tund-o-zor aawar shaqqi ast;
zindagi mostahkam az naffi-e-khudi
ast.

[Jo bhi ghazabnaak aur taqatwar ho woh budbakht hai;

kiyuonkeh zindagi khudi mita deyney sey pokhtah hoti hai.]
Whoso is violent and strong is miserable:
Life's solidity depends on self-denial.

Rooh-e-naikaan az ulaf yabad ghaza;
taarik allaham ast maqbool-e-Khoda.

[Naikon ki rooh ghhas sey ghaza hasil karti hai;

gosht chhorr deyney wala Allah Taala ka mehboob hai.]
The spirit of the righteous is fed by fodder:
The vegetarian is pleasing unto God.

Taizi-e-dandaan tera roswa konad;

deidaheyi idraak ra aammi konad.

125

[Daanton ki taizi tojhey zalil kar deyti hai

aur teyri samajh ki aankhh ko andha kar deyti hai.]
The sharpness of your teeth brings disgrace upon you
and makes the eye of your perception blind.

Jannat az beher zaeefaan ast-o-bus;
qowwat az asbaab-e-khosraan ast-o-bus.

[Jannat sirf kumzoron kay leay hai;

qowwat khasarey ka sabab bunti hai.]

Paradise is for the weak alone,
strength is but a means to perdition.

Jostjooey azmat-e-sitwat shar ast;

tung-dasti az amarat khosh-ter ast.

[Azmat-o-shaukat ki khwahish gonah hai;

aflas doulatmandi sey behtar hai.]
It is wicked to seek greatness and glory,
penury is sweeter than princedom.

Barq-e-sozaan dar kamin danah neist;
danah gar khirman shawud farzanah neist.

126

[Jala deyney waali bijli eik daaney ki ghhat mein naheen rehti
(ossey khirman ki talash hoti hai)
iss leay danah khirman banney tuo yeh oss ki aqlmandi naheen.]
Lightning does not threaten the cornseed:
If the seed become a stack, it is unwise.

Zarrah shau sehra, mashau gar aaqili;
ta z-noor-e-aaftabey ber khori.

[Agar tou aqlmand hai tuo zarrah he reh sehra nah bun;
ta-keh aaftab kay noor sey pora faidah othha sakkey.]
If you are sensible, you will be a mote of sand,
not a Sahara; so that you may enjoy the sunbeams.

Ay keh mi naazi bazibah gosfand;

zibah kon khod ra keh baashi arjumand.

[Tum jo gosfandon ko chirnay phharrney

per fakhar kartey ho;
apni khudi ko zibah karo takeh tum izzat paao.]
O thou that delightest in the slaughter of sheep,
slay thy self, and thou wilt have honour!

Zindagi ra mi konad na-paidaar;
jabr-o-qehar-o-intiqaam-o-iqtidar.
127

[Jabar, qehar, intiqaam aur iqtidar

zindagi ko kamzor bana deytey hein.]

Life is rendered unstable; by violence,
oppression, revenge, and exercise of power.

Sabzah pamaal ast-o-roeyd baar baar;

khwab-e-murg az deidah shawid baar baar.

[Sabzah paaon mein rounda jaata hai

iss leay baar baar ogg aata hai

aur apni aankhh sey mout ki neind ko baar baar dho leyta hai.]
Though trodden underfoot, the grass grows up time after time;
and washes the sleep of death from its eye again and again.

Ghafil az khod shau agar farzanaheyi;
gar z-khod
ghafil neh dewanaheyi.

[Agar tou aqlmand hai tuo apney aap sey ghafil ho jaa;
jo apney aap sey ghafil naheen woh diwanah hai.]
Forget thy self, if thou art wise!
If thou dost not forget thy self, thou art mad.

Chashm bund-o-gosh bund-o-labb beh bund;
ta rasad fikr-e-tou ber charkh-e-boland.
128

[Aankhh bund rakhh, kaan bund rakhh, labb bund rakhh

ta-keh teyra fikr asman ki bolandi takk pohnchay.]
Close thine eyes, close thine ears, close thy lips;
that thy thought may reach the lofty sky!

Ein ulafzaar-e-jahan haich ast haich;

!

tou barein mouhoom ay nadaan ma-paich.
[Dunya ki yeh chiragah bilkul haich hai;
ay nadan! Tou iss sey dil nah laga.]
This pasturage of the world is naught, naught:
O fool, do not torment thy phantom!

Khail-e-sher az sakht koshi khastah bood;

dil ba bazouq-e-tun prasti bustah bood.

[Sheron ka groh sakht mehnat sey thhuk choka thha;

aur onn ka dil tun prasti ki taraf maeyl thha.]
The tiger-tribe was exhausted by hard struggles;
they had set their hearts on enjoyment of luxury.

Amadash ein pund-e-khwab aawar pasand;
khord
az khaamey fasoon gosfand.

129

[Onnhein yeh khwab-aawar nasihat bohat pasand aaeyi;

apni kamzori kay bais woh bhairr ki baaton mein aa-gaey.]
This soporific advice pleased them;
in their stupidity they swallowed the charm of the sheep.

Aan-keh kardey gosfandaan ra shikar;
kard deen-e-gosfandi ikhtiyar.

[Woh jo gosfandon ka shikar kartey thhey

onnhon ney gosfandi mazhab ikhtiyar kar liya.]

He that used to make sheep his prey;
now embraced a sheep's religion.

Ba palangaan saazgar amad ulaf;

gasht aakher gohar-e-sheri khazaf.

[Sheron ney ghhas khhana shoroa kar di;

bilakhar sheri ka gauhar thhikri mein tabdeel ho gaya.]
The tigers took kindly to a diet of fodder:
At length their tigerish nature was broken.

Az ulaf aan taizi dandaan namanad;
haibat-e-chashm-e-sharaar
afshaan namanad.

130

[Ghhas khhaney sey onn kay daanton ki taizi khatam ho gaeyi;

onn ki shararey barsaney waali aankhhon ki haibat jaati rehi.]
The fodder blunted their teeth
and put out the awful flashings of their eyes.

Dil batadrij az mayan-e-seinah raft;

johar-e-aeinah az aeinah raft.

[Seinay kay andar dil nah rehey;

aeinay ka johar aeinay sey jaata raha.]

By degrees courage ebbed from their breasts,
the sheen departed from mirror.

Aan janoon koshish-e-kamil namanad;
aan taqazaey amal dar dil namanad.

[Onn kay andar ki saai-e-pehum ka janon nah raha;

onn kay dillon sey walwalah-e-amal khatam ho gaya.]
That frenzy of uttermost exertion remained not;
that craving after action dwelt in their hearts no more.

Iqtidar-o-azm-o-istiqlal raft; eitibar-o-izzat-o-iqbal raft.

[Iqtidar, azm, istiqlal, eitibar-e-izzat
aur iqbal jaatey rehey.]
They lost the power of ruling and the resolution to be independent;
131

they lost reputation, prestige, and fortune.

Punjah-haey aahanein bey zor shoud;
mordah shoud dil-ha-o-tun-ha gor shoud.

[Onn kay fouladi punjay kamzor parr gaey;

dil mur gaey aur badan qabrein bun gaey.]

Their paws that were as iron became strengthless;
their souls died and their bodies became tombs.

Zor-e-tun kaheid-o-khouf-e-jan fazood;

khouf-e-jan sarmayah-e-kimmat rabood.

[Badan ki qowwat kum ho gaeyi aur jan ka khouf barrh gaya;

aur khouf-e-jan ney himmat ki poonji khatam kar di.]
Bodily strength diminished while spiritual fear increased;
spiritual fear robbed them of courage.

Sadd marz paida shoud az bey himmati;
dasti, bidili, doon fitrati.
kotah

[Bey himmati sey kotah dasti, bey dili aur pust fitrati jaisi
sainkarron bimariyan paida ho jaati hein.]
Lack of courage produced a hundred diseases
poverty, pusillanimity, low mindedness.
132



Sher-e-bidaar az fasoon-e-maish khoft;
inhitaat-e-khwaish ra tehzeeb goft.

[Bidaar sher bhairr kay jadoo sey sou gaya;

aur apney iss inhitaat ko tehzeeb kehney laga.]
The wakeful tiger was lulled to slumber by the sheep's charm;
he called his decline Moral Culture.

133

PLATO, WHOSE THOUGHT HAS DEEPLY INFLUENCED

THE MYSTICISM AND LITERATURE OF ISLAM,
FOLLOWED THE SHEEPS DOCTRINE

Dar maani ein-keh Aflatoon Younani keh tasawwuf-o-adabiyat-eaqwaam-e-Islamiah az afkaar-e-oo asar-e-azim paziraftah ber maslik-egosfandi raftah ast-o-takhiyalat-e-oo ehtiraaz waajib ast.

[Iss matlab ki wazahat kay leay keh Aflatoon jiss kay afkaar sey tasawwuf
aur Moslim aqwaam kay adab ney bohat asar liya hai woh maslik-egosfandi ka pairo thha iss leay oss kay takhiyalat sey bachna chahiay.]
To the effect that Plato, whose thought has deeply influenced the mysticism
and literature of Islam, followed the sheep's doctrine, and that we must be on
our guard against his theories

Rahab-e-deirinah Aflatoon hakim;
az groh-e-gosfandan-e-qadim.

[Hakim Aflatoon jo eik qadim zamaney ka rahab thha;

woh apney ehad kay gosfandon kay groh mein sey thha.]
Plato, the prime ascetic and sage
was one of that ancient flock of sheep.

134



Rakhsh-e-oo dar zolmat-e-maaqool gom;

dar kohistan-e-wujood afgandah som.

[Oss ka ghhorra maaqoolat kay andhairey mein
rah gom kiay hoay hai;
jo husti kay kohistan mein aajiz ho kar ruk gaya hai.]
His Pegasus went astray in the darkness of idealism
and dropped its shoe amidst the rocks of actuality.

Aanchonaan afsoon-e-na-mehsoos khord;

( )

eitibar az dast-o-chashm-o-gosh bord.

[Woh qayasi ilm kay afson sey iss qadar mashoor hoa
keh haathh, aankhh aur kaan (jo tajarbati ilm kay zaraey hein)
per sey oss ka eitibar jaata raha.]
He was so fascinated by the invisible
that he made hand, eye, and ear of no account.

Goft sirr-e-zindagi dar mordan ast;

shamaa ra sadd jalwah az asfsordan ast.

[Kehney laga zindagi ka raaz mur jaaney mein hai;

135

shamaa kay bojh jaaney sey

sainkarron jalway paida hotay hein.]
To die, said he, is the secret of Life:
The candle is glorified by being put out.

Ber takhiyal-haey ma farmaan rawast;
jaam-e-oo khwab aawar-o-geeti robast.

( )

[(Aflatoon) hamarey afkaar per hokamran hai,

halankeh oss ka jaam khwab-aawar hai
aur naffi-e-dunya ki daawat deyta hai.]
He dominates our thinking; his cup sends us to sleep
and takes the sensible world away from us.

Gosfandey dar libaas-e-Adam ast;

hokm-e-oo ber jan-e-Sufi mohkam ast.

[Woh insan kay libaas mein eik gosfand hai,

magar woh Sufi kay takhiyal per mosallat hai.]
He is a sheep in man's clothing,
the soul of the Sufi bows to his authority.

Aql-e-khod ra ber sar-e-gardoon resanad;

136

alam-e-asbaab ra afsanah khwanad.

[Oss ney apni aql ko bohat kochh samjha,

aur alam-e-asbaab ko mehaz afsanah bataya.]
He soared with his intellect to the highest heaven
and called the world of phenomena a myth.

Kaar-e-oo tehlil-e-ijzaaey hayat;

qataa-e-shakh-e-saroo-e-raanaey hayat.

[Oss ka kaam hayat kay ajza ko napiad karna hai;

woh zindagi kay saroo-e-raana ki shakhein kaat-ta hai.]
Twas his work to dissolve the structure of Life;
and cut the bough of Life's fair tree asunder.

Fikr-e-Aflatoon ziyan ra sood goft;
hikmat-e-oo bood
ra nabood goft.

[Aflatoon kay fikr ney insan kay noqsan ko
oss ka faidah qarar diya;
oss kay falsafah ney moujood ko namoujood qarar diya.]
The thought of Plato regarded loss as profit;
his philosophy declared that being is not-being.

137

Fitratash khwabidah-o-khwabey aafrid;

saraabey aafrid.
chashm-e-hosh-e-oo

) (

[Oss ki fitrat (-e-saleem) suo gaeyi

aur oss ney khwab ki dunya takhliq ki;

oss ki aankhh ney soutey mein sorab paida kiya.]
His nature drowsed and created a dream;
his mind's eye created a mirage.

Baskeh az zouq-e-amal mehroom bood;

jan-e-oo waraftyah-e-maadoom bood.

[Choonkeh woh zouq-e-amal sey mehroom thha

iss leay oss ki jan adum ki walah-o-shaida thhi.]
Since he was without any taste for action;
his soul was enraptured by the nonexistent.

Monkar-e-hungamah-e-moujood gasht;
khaliq-e-aayan-e-namashhood
gasht.

(
)

[Oss ney husti ki kashmakash sey inkaar kiya

aur woh aayan (soor-e-amaliyah) paida kiay
jinn ka kharaj sey koeyi taaloq nah thha.]
He disbelieved in the material universe
138

and became the creator of invisible Ideas.

Zindah jan ra alam-e-imkaan khosh ast;

mordah dil ra alam-e-aayaan

khosh ast.

[Jiss shakhs kay andar zindagi hai

oss kay leay tuo momkinat ki dunya behtar hai;

mordah dil kay leay khiyali dunya achhi hai.]
Sweet is the world of phenomena to the living spirit;
dear is the world of Ideas to the dead spirit:

Aahooash bey behrah az lotf-e-kharam;

lazzat-e-raftar ber kobakash haraam.

[Aflatoon ka aahoo khram kay lotf sey bey behrah hai;

oss ka chakor lazzat-e-raftar sey mehroom hai.]
Its gazelles have no grave of movement;
its partridges are denied the pleasure of walking daintily.

Shabnamash az taaqat-e-rum bey nasib;
taerash ra seinah dum bey nasib.

[Oss ki shabnam pervaz sey bey nasib hai;

139

oss kay prinday kay seinay mein

naghmah araeyi ka dum naheen.]
Its dewdrops are unable to quiver;
its birds have no breath in their breasts.

Zouq-e- roeydan nadaarad danah-ush;
az tapeidan bey khabar pervanah-ush.

[Oss kay daaney mein oggney ka zouq naheen;
oss ka perwanah tarrap sey na-ashana hai.]
Its seed does not desire to grow.
Its moths do not know how to flutter.

Rahab-e-ma charah-e-ghair az rum nadaasht;
taaqat-e-ghoghaey
ein alam nadaasht.

[Oss rahab kay leay fraar kay alawah
aur koeyi charah nah thha;
woh iss dunya kay hungamay ki taqat nah rakhhta thha.]
Our recluse had no remedy but flight:
He could not endure the noise of this world.

Dil basoz shoalah-e-afsordah bust;

naqsh-e-aan dunyaey afyoon khordah bust.

140

[Iss leay oss ney afsordah angaarey kay soz sey dil lagaya;
aur apni afyoon khordah dunya ka khakah tiyar kiya.]
He set his heart on the glow of a quenched flame
and depicted a word steeped in opium.

Az nashiman sooey gardoon per kashood;
baz sooey aashiyan naamad
frood.

) (

[Oss ney apney nashiman sey asman ki taraf pervaz ki

laikan pher apney nashiman (dunyaey amal) ki taraf nah aya.]
He spread his wings towards the sky
and never came down to his nest again.

Dar khom-e-gardoon khayal-e-oo gom ast;

mun nadanam dard ya khisht-e-khom ast.

[Oss ka khayal asman kay khom mein gom ho choka hai;

mien naheen jaanta keh oss kay pass tilchhit
ya woh khom kay sar per rakhhi hoeyi eint hai.]
His fantasy is sunk in the jar of heaven:

I know not whether it is the dregs or brick of the wine-jar.

Quom-ha az sokr-e-oo masmoom gasht;
khoft-o-az zouq-e-amal mehroom gasht.
141

[Oss ki musti sey quomein zehar aalood ho gaain;
suo gaain aur amal ka zouq khho baithhein.]
The peoples were poisoned by his intoxication:
He slumbered and took no delight in deeds.

THE TRUE NATURE OF POETRY AND REFORM OF

ISLAMIC LITERATURE

Dar haqiqat-e-shear-o-islaah-e-adabiyat-e-Islamiah.

Shear ki haqiqat aur Islami adab ki islah kay biyan mein.]

Concerning the true nature of poetry and reform of Islamic literature

Garm khoon insan z-dagh-e-aarzoo;

)(
aatish, ein khak az chiragh-e-aarzoo.

[Aarzoo kay dagh sey insan kay andar josh paida hota hai;
iss khak (insan) ki aag aarzoo sey roshan hoti hai.]
Tis the brand of desire makes the blood of man run warm;
by the lamp of desire this dust is enkindled.

Az tamanna maey bajaam aamad hayat;

garm khaiz-o-taiz gaam aamad hayat.

[Tamanna zindagi kay jaam ki sharab hai;

issi sey zindagi mein sargarmi aur mostaidi paida hoti hai.]
142

By desire Life's cup is brimmed with wine;

so that Life leaps to its feet and marches briskly on.

Zindagi mazmoon-e-taskhir ast-o-bus;
aarzoo afsoon-e-taskhir ast-o-bus.

[Zindagi ka maqsad kainat ki qowwaton ki taskhir hai

aur aarzoo iss taskhir ka leay afson ka kaam deyti hai.]
Life is occupied with conquest alone;
and the one charm for conquest is desire.

Zindagi siad afgan-o-daam aarzoo;

hosn ra az ishq paigham aarzoo.

[Zindagi shikar khhailti hai aur oss ka jaal aarzoo hai;

aarzoo hosn kay leay ishq ki taraf sey paigham hai.]
Life is the hunter and desire the snare;
desire is Loves message to Beauty.

Az chih ruo khaizad tamanna dumbadum;
ein nawaey
zindagi ra zir-o-bum.

[Her lamah tamanna kaisey obharti hai?

Yeh zindagi kay naghmay ka zir-o-bum hai.]

Wherefore doth desire swell continuously;
143

the bass and treble of Life's song?

Her chih baashad khoob-o-zeba-o-jamil;

dar biyaban-e-talab ma ra dalil.

[Jo cheez khoobsurat, zeba aur jamil hai,

wohi talab kay biyaban mein hamarey leay rehnuma bunti hai.]
Whatsoever is good and fair and beautiful,
is our guide in the wilderness of seeking.

Naqsh-e-oo mohkam nashinad dar dillat;
aarzoo-ha aafrinad
dar dillat.

[Teyrey dil mein oss ka naqsh pakki tarah jum jaata hai;
aur woh teyrey andar aarzooin paida karti hai.]
Its image becomes impressed on thine heart;
it creates desires in thine heart.

Hosn khallaq-e-bahaar-e-aarzoost;
jalwah-ush pervardigar-e-aarzoost.

[Hosn bahaar-e-aarzoo ka khallaq hai;

oss kay jalwon sey aarzoo perwarish paati hai.]

Beauty is the creator of desire's springtide;
desire is nourished by the display of Beauty.
144



Seinah-e-shaer tajalizar-e-hosn;
khaizad az Sinai-e-oo anwaar-e-hosn.

)(

[Shaer ka seinah jalwahgah-e-hosn hai;

oss (Toor-e-) Sina sey hosn kay anwaar phhoot-tey hein.]

Tis in the poet's breast that Beauty unveils;
tis from his Sinai that Beauty's beams arise.

Az nigahash khoob gardad khoob-ter;
mehboob-ter.
fitrat az afsoon-e-oo

[Oss shaer ki nigah sey khoobsurat cheez
aur khoobsurat ho jaati hai;
oss kay ashaar kay afson sey
fitrat ka hosn ziyadah khoobsurat lagta hai.]
By his look the fair is made fairer;
through his enchantments Nature is more beloved.

Az dumash bulbul nawa aamokht ast;

ghazah-ush rokhsar-e-gul afrokht

ast.

[Shaer kay naghmay sey bulbul ney nawa seikhhi hai;

oss kay ghaazey ney phhool ko chamka diya hai.]
145

From his lips the nightingale hath learned her song;

and his rouge hath brightened the cheek of the rose.

Soz-e-oo andar dil-e-pervanah-ha;

ishq ra rungin azo afsanah-ha.

[Pervanon kay dil mein ossi ka soz hai;

wohi ishq kay afsanon ko rungin banata hai.]
Tis his passion burns in the heart of the moth,
tis he that lends glowing hues to love tales.

Behar-o-ber poshidah dar aab-o-gillash;
sadd jahan-e-tazah
mozmer dar dillash.

[Shaer kay aab-o-gill mein samandar aur khoshki poshidah hai;

oss kay dil kay andar sainkarron jahan mastoor hein.]
Sea and land are hidden within his water and clay;
a hundred new worlds are concealed in his heart.

Dar damaghash nadameidah lalah-ha;
naghmah-ha hum nalah-ha.
na-shonidah

[Oss kay damagh mein aisey gul-haey lalah

moujood hein jo abhi phhootey naheen;
146

woh aisey naghmon aur naalon sey bhara hota hai

jo abhi takk kissi ney naheen sonnay.]
Ere tulips blossomed in his brain;
there was heard no note of joy or grief.
(His music breathes o'er us a wonderful enchantment
his pen draws a mountain with a single hair.)

Fikr-oo ba mah-o-anjam humnashin;
zasht ra na-aashna
khoob aafrin;

[Oss kay fikr ki pervaz mah-o-anjum takk hai;
woh budsurati sey na-ashna hai,
sirf hosn ki takhliq karta hai.]
His thoughts dwell with the moon and the stars;
he creates beauty and knows not what is ugly.

Khizr-o-dar zolmaat-e-oo aab-e-hayat;

zindah-ter az aab-e-chashmash kainat.

[Khizr ki manind shaer kay zolmaat mein aab-e-hayat hai;

oss kay aansoo kainat ko zindah-ter kar deytey hein.]
He is a Khizr, and amidst his darkness is the Fountain of Life:
All things that exist are made more living by his tears.

Ma graan sairam-o-khaam-o-saadahim;
147

dar reh-e-monzil z-paa aftaadahim.

[Hum sost-ro, na-pokhtah aur bey samajh hein

aur manzil ki rah mein giray parrey hein.]
Heavily we go, like raw novices;
stumbling on the way to the goal.

Andalib-e-oo nawa pardaakht ast;
heilah az beher ma andaakht ast.

[Oss ka andalib nawa-raiz hai;

jo humein safar per amadah karta hai.]

His nightingale hath played a tune
and laid a plot to beguile us.

Ta kashid ma ra bafirdous-e-hayat;

()

halqah-e-kaamil shawud qous-e-hayat.

[Ta-keh humein zindagi ki bahisht takk pohncha dey

aur hamari zindagi ki quos pora dairah bun jaaey
(hum mokamil ho jaein).]
That he may lead us into Life's Paradise;
and that Life's bow may become a full circle.

148

Carvaan-ha az daraish gaam zun;

dar pey aawaz naeish gaam zun.

[Oss ki bang-e-dara sey qafaley rawanah hotay hein;

aur oss ki lay ki awaz per safar jaari rakhhtey hein.]
Caravans march at the sound of his bell;
and follow the voice of his pipe.

Choon nasimash dar riaz-e-ma wazad;
narmak andar lalah-o-gul mi khazad.

[Woh hamari zindagi kay bagh mein naseem bun kar aata hai;
aur lalah-o-gul mein ahistagi sey dakhil ho jaata hai.]
When his zephyr blows in our garden;
it slowly steals into the tulips and roses.

Az fraib-e-oo khod afza zindagi;

khod hisaab-o-na shakiba zindagi.

[Oss kay jaadoo sey zindagi ki qowwat mein azafah hota hai;
zindagi apna mohasbah karti hai
aur aagay barrhney kay leay bey taab ho jaati hai.]
His witchery makes Life develop itself;
and become self-questioning and impatient.
149



Ehal-alam ra sala ber khwaan konad;

aatish-e-khod ra cho baad-e-arzaan konad.

[Woh dunya walon ko

apney dastarkhwan ki taraf daawat deyta hai;

aur apni aatish-e-shouq ko hawa ki tarah aam karta hai.]
He invites the whole world to his table;
he lavishes his fire as though it were cheap as air.

Waaey quomey kaz ajal girad braat;
shaerash wa bosad az zouq-e-hayat.

[Afsos oss quom per jo

apni mout laaney mein khod hissah-dar bunti hai;

jiss ka shaer zouq-e-hayat sey roogardan hai.]
Woe to a people that resigns itself to death;
and whose poet turns away from the joy of living!

Khosh namayad zasht ra aeinah-ush;

)(

dar jigar sadd nishtar naushinah-ush.

[Jiss ka aeinah (-e-afkaar) bori cheez ko

achhi kar kay dikhhata hai;

150

jiss ka shehad jigar mein

sainkarron nishtar chabho deyta hai.]
His mirror shows beauty as ugliness;
his honey leaves a hundred stings in the heart.

Bosah-e-oo taazgi az gul bord;

zouq-e-pervaz az dil-e-bulbul bord.

[Jo phhool ko bosah dey tuo woh puzzmordah ho jaata hai;

jo bulbul kay dil sey zouq-pervaaz chhein leyta hai.]
His kiss robs the rose of freshness;
he takes away from the nightingale's heart the joy of flying.

Sost aasaab-e-tou az afyoon-e-oo;
zindagani qimat-e-mazmoon-e-oo.

[Jiss ki afiyoon afraad-e-aqwaam kay aasab shull kar deyti hai;

jiss ka mazmoon quom sey zindagi chhin leyta hai.]
The sinews are relaxed by his opium;
thou payest for his song with the life.

Mi robayad zouq-e-raanaeyi z-saroo;

jorrah-e-shaheen az dum-e-sardash tazroo.

151

[Jo saroo sey baankpan ka zouq chhin leyta hai;

jiss ki aah-e-sard nur shaheen ko chirriya bana deyti hai.]
He bereaves the cypress of delight in its beauty;
his cold breath makes a pheasant of the male falcon.

Maahi-o az seinah ta sar Adam ast;
choon banaat-e-aashiyan andaraim ast.

[Aisa shaer hai machhli laikan

seinay sey sar takk Adam ki surat rakhhta hai.

Banaat-ul-behar ki tarah woh samandar he mein rehta hai.]
He is a fish and from the breast upward a man;
like the Sirens in the ocean.

Az nawa ber nakhoda afsoon zanad;

kashtiash dar qaar-e-darya afgand.

[Woh apney naghmay sey mallah ko sehar zadah kar deyta hai;
aur oss ki kashti ko darya ki gehraeyi mein gharq kar deyta hai.]
With his song he enchants the pilot;
and casts the ship to the bottom of the sea.

Naghmah-haish az dillat dozdad sabaat;
murg ra az sehar-e-oo daani hayat.

152

[Oss kay naghmay dillon sey istiqlal chhin leytey hein;

oss kay jadoo sey loug mout ko zindagi samjhney laggtey hein.]
His melodies steal firmness from thine heart;
his magic persuades thee that death is life.

Dayah-e-husti z-jan-e-tou bord;

laal-e-anaabi z-kaan-e-tou bord.

[Woh teyrey andar sey zindagi ki khwahish nikaal leyta hai;

goya teyri kaan kay andar sey sorkh laal nikaal leyta hai.]
He takes from thy soul the desire of existence;
he extracts from thy mine the blushing ruby.

Choon ziyan pairayah bundad sood ra;

mi-konad mazmoom her mehmood ra.

[Woh nafaa ko noqsaan bana kar dikhhata hai;

aur her achhi cheez ko bori bana deyta hai.]
He dresses gain in the garb of loss;
he makes everything praiseworthy blameful.

Dar yum-e-andaishah andazad tera;
az amal beganah mi saazad tera.

153

[Woh tojhey wuswuson kay samandar mein daal deyta hai

aur iss tarah amal sey beganah bana deyta hai.]
He plunges thee in a sea of thought;
and makes thee a stranger to action.

Khastah-o-ma az klaamash khastah-ter;

anjuman az dour-e-jaamash khastah-ter.

[Oss kay kalaam sey bimaar aur ziyadah bimaar ho jaata hai;
oss ka jaam anjuman ko aur afsordah kar deyta hai.]
He is sick, and by his words our sickness is increased;
the more his cup goes round, the more sick are they that quaff it.

Jooey barqey neist dar neistaan-e-oo;

yakk saraab-e-rung-o-boo bustaan-e-oo.

[Oss kay baadal mein barq ki nadi naheen;

oss ka bagh rung-o-boo ka sorab hai.]
There are no lightning rains in his April;
his garden is a mirage of colour and perfume.

Hosn-e-oo ra ba sadaqat kaar neist;
joz gohar-e-tuffdar
neist.

dar yumash

) (

154

[Oss (kay alfaaz) ki khoobsurti ko

sachaeyi sey koeyi sarokar naheen;
oss kay samandar mein aib-dar motiyuon
kay sawa aur kochh naheen.]
His beauty hath no dealings with Truth;
there are none but flawed pearls in his sea.

Khwab ra khosh-ter z-bidaari shamord;

aatish-e-ma az nafasha-ish fasord.

[Woh neind ko bidaari sey behtar qarar deyta hai;

oss ki phhoonkon sey
aag taiz honay ki bajaey olta bojh jaati hai.]
Slumber he deemed sweeter than waking:
Our fire was quenched by his breath.

Qalb-e-masmoom az sarood-e-bulbulash;
khoftah maarey zir-e-anbaar-e-gulshan.

[Oss ki bulbul kay naghmon sey qalb masmoom ho jaata hai;

oss kay phhoolon kay anbaar kay neichay saanp soya hoa hai.]
By the chant of his nightingale the heart was poisoned:
Under his heap of roses lurked a snake.

Az khom-o-mina-o-jaamash al-hazr;
155

aeinah faamash al-hazr.

az mi

[Oss kay khom, mina aur jaam sey Khuda bachaey;

oss ki aeinay ki manind shaffaf sharab sey Khuda mehfooz rakhhey.]
Beware of his decanter and cup! Beware of his sparkling wine!

Ay z-paa aftaadah sehbaey oo;

sobh-e-tou az Mashriq minaey oo.

[Tou aisey he shaer ki sharab pei kar gir parra hai;

teyri sobh oss ki mina ki marhoon-e-mannat hai.]
O thou whom his wine hath laid low;
and who lookst to his glass for thy rising dawn.

Ay dillat az naghmah-haish sard josh;

zehar-e-qaatil khordaheyi az raah-e-gosh.

[Oss kay naghmay sey

teyrey dil ka josh thhanda ho choka hai;

tou ney oss kay naghmon ki surat mein
kaan ki rah sey zehar-e-qaatil khhaya hai.]
O thou whose heart hath been chilled by his melodies;
thou hast drunk deadly poison through the ear!

156

Ay dalil-e-inhitaat andaaz-e-tou;
az nawa aftaad taar-e-saaz-e-tou.

[Teyra andaaz he inhetaat ki dalil hai;

teyrey saaz ka taar nawa paida karney sey qaasir hai.]

Thy way of life is a proof of thy degeneracy;
the strings of thine instrument are out of tune.

Aan chonan zaar az tun aasani shoudi;

dar jahan nung-e-Musilmani shoudi.

[Tou aaram talabi kay bais iss qadar kamzor ho choka hai
keh dunya mein Mosilmani kay leay bais-e-sharam hai.]
'Tis pampered case hath made thee so wretched;
a disgrace to Islam throughout the world.

Az rug-e-gull mi tawaan bustan tera;
az nasimay mi tawaan khastan tera.

[Tojhey phhool ki rug sey baandha jaa sakta hai;

baad-e-nasim ka jhonka tojhey zakhami kar deyta hai.]
One can bind thee with the vein of a rose;
one can wound thee with a zephyr.

157

Ishq roswa gashtah az faryaad-e-tou;

zasht ruo tamsaalash az behzaad-e-tou.

[Teyri aah-o-pokaar ney ishq ko roswa kar diya hai;

teyri masawwari ney ishq ki
jo taswir khhainchi hai woh badsurat hai.]
Love hath been put to shame by thy wailing;
his fair picture hath been fouled by thy brush.

Zard az azaar-e-tou rokhsar-e-oo;

sardey tou bordah soz az naaz-e-oo.

[Teyri bimaari ki wajah sey ishq kay

rokhsar bhi zard ho chokay hein;

teyri bey hisi ney ishq ki aag ki tappash khatam kar di hai.]
Thy illness hath paled his cheek;
the coldness hath taken the glow from his fire.

Khastah jan az khastah janihaey tou;

natawaan
az natawaani-haey tou.

) (
[Teyrey zakhamon ki wajah sey
teyra ishq bhi mozmahil hai;
teyri kamzori ki wajah sey teyra ishq
(taab-o-) tawan sey mehroom hai.]
158

He is heartsick from thy heart sicknesses;

and enfeebled by thy feeblenesses.

Giriyah-e-tiflanah dar paimanah-ush;
kolfat-e-aahey mataa-e-khanah-ush.

[Teyrey ishq kay paimaney mein sawaey

bachon ki tarah rouney kay aur kochh naheen;

iss kay ghhar ki saari mataa sirf lambi aahein bharna hai.]
His cup is full of childish tears;
his house is furnished with distressful sighs.

Sar khosh az darwizah-e-maeykhanah-ha;

jalwah-e-dozd rozan-e-kaashanah-ha.

[Teyra ishq maeykhanay ki bheek sey sarmust hai;

iss ka kaam doosaron kay rozan sey roshni chorana hai.]
He is a drunkard begging at tavern doors;
stealing glimpses of beauty from lattices.

Na-khoshey, afsoordah, aazordaheyi;

) (
az lagad koub-e-nigahbaan mordaheyi.

[Yeh ishq hamaishah na-khosh, afsordah aur aazordah rehta

159

aur (khanah-e-mehboob kay) pasban ki maar peet

sey adh-moua rehta hai.]
Unhappy, melancholy, injured,
kicked well-nigh to death by the warder;

Az ghumaan manind-e-naey kaheidaheyi;

waz falak sadd shikwah ber labb chiedaheyi.
[Ghumon kay hajoom ki wajah sey

woh sarkanday ki manind naheif-o-nazaar hai;

oss ki zoban per hamaishah asman kay
sainkarron shikway rehtey hein.]
Wasted like a reed by sorrows;
on his lips a store of complaints against Heaven.

Laabeh-o-kein johar-e-aeinah-ush;
natawaani humdam-e-deirinah-ush.

[Oss kay aeinah-e-fitrat ka johar khoshamad ya keinah hai;

aur kamzori sey oss ka porana saath hai.]
Flattery and spite are the mettle of his mirror;
helplessness his comrade of old;

Pust bakht-o-zir dast-o-doon nehaad;
nasaza-o-naummeid-o-namorad.
160

[Yeh ishq kamnasibi, kamzori, pus-fitrati,

nalaiqi, na-ummeidi aur na-kaami ka shikar rehta hai.]
A miserable base-born underling
without worth or hope or object;

Shiwanash az jan-e-tou sarmayah bord;

lotf-e-khwab
az deidah-e-humsayah bord.

[Oss ki aah-o-pokar ney tumhari zindagi ki poonji

aur humsayuon ki aankhhon sey neind ka lotf chhein liya hai.]
Whose lamentations have sucked the marrow from thy soul;
and driven off gentle sleep from thy neighbours' eyes.

Waaey ber ishqay keh naar-e-oo fasord;

dar Haram zaid-o-dar bottkhanah mord.

[Afsos aisey ishq per jiss ki aag bojh choki ho;

jo Haram mein paida hoa aur mein jaa kar mur gaya.]
Alas for a love whose fire is extinct;
a love that was born in the Holy Place
and died in the house of idols!

Ay miyaan-e-keisahut naqd-e-sakhon;
161

ber ayyar-e-zindagi oo ra bazun.

(
)

[Ay woh shakhs jiss ki jaib mein sakhon ki naqdi hai

(shaer sey keh rehey hein)
apni shaeri ko zindagi ki kasouti per kass.]
Oh, if thou hast the coin of poesy in thy purse;
rub it on the touchstone of Life!

Fikr-e-roshan bein amal ra rehbar ast;
choon drakhsh
barq paish az tundra ast.

[Por-ummeid soch amal ki rahbar hoti hai;
oss ki misal yuon hai
jaisey karrak sey pehlay bijli ki chamak.]
Clear-seeing thought shows the way to action;
as the lightning-flash precedes the thunder.

Fikr-e-saleh dar adab mi bayadat;

( )

rojaatey sooey Arab mi bayadat.

[Adab mein fikr-e-saleh hona chahiay

(jo amal ki taraf rehnumaeyi karey);

162

humein duobarah Arab kay adab ki taraf loutna chahiay.]

It behoves thee to meditate well concerning literature;
it behoves thee to go back to Arabia:

Dil beh Salamey Arab bayad sapord;

taa damad sobh-e-Hijaz az shaam-e-Kurd.

[Dil Arab ki mehboobah kay sapord karna chahiay;

ta-keh Kurd ki shaam sey Hijaz ki sobh phhootay.]
Thou must needs give thine heart to the Salma of Araby;
that the morn of the Hijaz may blossom from the night of Kurdistan.

Az chaman zaar-e-Ajam gul cheidaheyi;

naubahaar-e-Hind-o-Iran deidaheyi.

[Tou ney Ajam kay bagh sey phhool chonay hein;

Hind aur Iran ki nau-bahaar deikhhi hai.]
Thou hast gathered roses from the garden of Persia;
and seen the springtide of India and Iran:

Andakey az garmi-e-sehra bakhor;

baadah-e-deirinah az khorma bakhor.

[Abb thhorri dir kay leay sehra ki garmi mein

163

wahan ki khhajoor sey hasil ki hoeyi porani sharab bhi chakhh.]

Now taste a little of the heat of the desert;
drink the old wine of the date!

Sar yakkey andar ber garmash badeh;
tun dummay ba sarsar-e-garmash badeh.

[Zara sehra kay garam pehloo mein bhi sar daal;
thhorri dir kay leay apney badan ko
oss ki baad-e-sarsar kay hawaley kar.]
Lay thine head for once on its hot breast.
Yield thy body awhile to its scorching wind!

Moddatey ghulteidaheyi andar harir;

kho be karpaas-e-droshtey hum bagir.

[Tou barri moddat takk rishami libaas sey

lotf andoz hota raha hai;
abb thhorri dir kay leay

khhordra kaprra pehananey ki aadat daal.]

For a long time thou hast turned about on a bed of silk:
Now accustom thyself to rough cotton!

Qiran-ha ber lalah pa kobeidaheyi;
aariz az shabnam cho gul shoeidaheyi.
164

[Tou saddiyuon takk gul-e-lalah ki pattiyuon

per raqs karta raha hai;
tou phhool ki manind apney rokhsaar ko
shabnam sey dhota raha hai.]
For generations thou hast danced on tulips;
and bathed thy cheek in dew, like the rose:

Khwaish ra ber raig-e-sozaan hum bazun;
ghotah andar chashmah-e-Zamzam
bazun.

[Abb apney aap ko tappti hoeyi rait per bhi sargarm-e-safar kar.
Chashmah-e-Zamzam kay andar bhi ghotah-zun ho.]
Now throw thyself on the burning sand;
and plunge in to the fountain of Zamzam!

Misl-e-bulbul zouq-e-shaiwan ta koja;

dar chaman zaraan nashiman taa koja.

[Bulbul ki manind kabb takk

nalah-o-shaiwan mein must rehey ga;

kabb takk apna nashaiman baghon mein banaey rakhhey ga.]
How long wilt thou fain lament like the nightingale?
How long make thine abode in gardens?

165



Ay huma az Yamin daamat arjumand;

aashiyaney saaz ber koh-e-boland.

[Ay woh skakhs! Jiss kay daam ki barkat sey

homa jaisa parindah gran qimat ho jaata hai;

tou kissi boland paharr ki chotti per apna ashiyan bana.]
O thou whose auspicious snare would do honour to the Phoenix;
build a nest on the high mountains.

Ashiyaney barq-o-tundar dar baray;

az konaam-e-jorrah-e-bazaan ber taray.

[Aisa ashiyanah, bijli aur karrak oss kay pehloo mein hon;
jo nur baazon kay ghhonsalon sey kaheen boland ho.]
A nest embosomed in lightning and thunder; loftier than eagles eye.

Ta shawi dar khord paikar-e-hayat;
jism-o-jaanat sozad az naar-e-hayat.

[Ta-keh tou kashmakash-e-hayat kay qabil ho;

aur teyra jissam aur jan aatish-e-hayat sey sozan ho.]
That thou mayst be fit for Lifes battle;
that thy body and soul may burn in Life's fire!
166

THE EDUCATION OF THE SELF HAS THREE STAGES:

OBEDIENCE, SELF_CONTROL AND DIVINE
VICEGERENCY

Dar biyan ein-keh tarbiyat-e-khudi ra seh marahil ast; marhalah
awwal ra itaat-o-marhalah doum ra zabt-e-nafas-o-marhalah

soum ra niyabat-e-Elahi nameidah-und.

[Iss matlab kay biyan mein keh khudi ki tarbiyat kay teen marhalay
hein; pehla marhalah itaat, doosra zabt-e-nafs aur teesray ko
niyabat-e-Elahi kaha jaata hai.]

Showing that the education of the self has three stages: obedience,
self-control, and divine vicegerency.
STAGE ONE: OBEDIENCE

Marhalah awwal: Itaat

[Pehla marhalah: Itaat]

Khidmat-o-mehnat shaar-e-ashtar ast;

sabr-o-istiqlal
kaar-e-ashtar ast.

[Oont ka kaam khidmat aur mehnat hai;

sabr aur mostaqil mizaji oss ki khoobiyan hein.]

Service and toil are traits of the camel;

167

patience and perseverance are ways of the camel.

Gaam-e-oo dar rah kum ghoghastey;
ra zooraq-e-sehrastey.

carvaan

[Safar kay douraan oss kay paaon
awaaz paida naheen kartay;
yuon woh qafalon kay leay raigastan ki kashti hai.]
Noiselessly he steps along the sandy track;
he is the ship of those who voyage in the desert.

Naqsh-e-paaish qismat-e-her baishaheyi;
kum khor-o-kum khwab-o-mehant
paishaheyi.

[Oss kay paaon kay naqoosh her sehra mein miltay hein;
thhorra khhana, thhorra suona aur
mehnat mein laggay rehna oss ka kaam hai.]
Every thicket knows the print of his foot:
He eats seldom, sleeps little, and is inured to toil.

Must zir-e-baar-e-mehmal mi rawud;

paaey kobaan
sooey manzil mi rawud.

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[Woh mehmal kay boujh kay neichay

mustanah-war raqs karta hoa
manzil ki jaanib rawan rehta hai.]
He carries rider, baggage, and litter:
He trots on and on to the journey's end.

Sar khosh az kaifiyat-e-raftar-e-khwaish;

dar safar saabar-ter az aswar-e-khwaish.

[Woh apni raftar kay kaif he mein must rehta hai;

aur safar mein apney sawar sey ziyadah sabir hota hai.]
Rejoicing in his speed;
more patient in travel than his rider.

Tou hum az baar-e-fraaiz sar mataab;
ber khori az andah hosn-al-maab.

[Tou bhi apney fraaiz sey sartaabi nah kar;
ta-keh tou Allah Taala kay han
achhey moqam sey behrawer ho.]
Thou, too, do not refuse the burden of Duty:
So wilt thou enjoy the best dwelling place, which is with God.

Dar ataat kosh ay ghuflat shaar;
mi shawud az jabr paida ikhtiyar.
169

[Ay ghaflat kosh tou bhi

Allah Taala ki farmanbardari mein koshan ho;

kiyuonkeh zabt he sey ikhtiyar paida hota hai.]
Endeavour to obey, O heedless one!
Liberty is the fruit of compulsion.

Naakas az farmaan paziri kas shawud;
aatish aar baashad z-toghiyan khas shawud.

[Bey qadar-o-qimat insan bhi itaat (-e-Shariat) sey
gran-qadar bun jaata hai;
oss kay ber-aks aag bhi sarkashi sey raakhh bun jaati hai.]
By obedience the man of no worth is made worthy;
by disobedience his fire is turned to ashes.

Her keh taskhir meh-o-pervin konad;

khwaish ra zinjiri-e-aein konad.

[Jiss kissi ney chand sitaron ko maskhar kiya;

oss ney apney aap ko kissi aein ka pabund banaya.]
Whoso would master the sun and stars;
let him make himself a prisoner of Law!

170



Baad ra zindaan-e-gul khoshboo konad;
qiad
boo ra naafahey aahoo konad.

[Hawa phhool kay qiad-khaney mein
reh kar khoshboo bun jaati hai;
aur khoshboo qiad ho kar aahoo ka nafah bun jaati hai.]
The air becomes fragrant when it is imprisoned in the flower-bud;
the perfume becomes musk
when it is confined in the navel of the muskdeer.

Mi zanad akhtar sooey manzil qadam;
paish-e-aeinay sar-e-taslim kham.

[Sitarah qanoon kay saamney sar-e-taslim kham kartey hoay

manzil ki janib qadam barrhata hai.]
The star moves towards its goal
with head bowed in surrender to a law.

Sabzah ber deen-e-namoo roeyadah ast;

payimaal az terk-e-aan gardeidah ast.

[Sabzah oggney kay qanoon ki pabundi kartey hoay ogta hai;

aur jabb oss qanoon ko chhorr deyta hai tuo pamaal ho jaata hai.]
171

The grass springs up in obedience to the law of growth:

When it abandons that, it is trodden underfoot.

Lalah paihum sokhtan qanoon-e-oo;

ber jehud andar rug-e-oo khoon-e-oo.

[Gul-e-lalah ka qanoon yeh hai

keh woh hamaishah jalta rehta hai;

oss ki ruggon kay andar oss ka khoon bharrakta hai.]
To burn unceasingly is the law of the tulip.
And so the blood leaps in its veins.

Qatrah-ha daryast az aein-e-wasl;

zarrah-ha sehrast az aein-e-wasl.

[Wasl kay qanoon ki pabundi kartey hoay

qatray darya aur zarrey sehra bun jaatey hein.]
Drops of water become a sea by the law of union;
and grains of sand become a Sahara.

Baatin-e-her shaey z-aeinay qawi;

tou chera ghafil azein samaan

ravi.

[Her shaey ki haqiqi pokhtagi aein sey hai;

172

tou kiyuon iss samaan sey bey khabar jaa raha hai.]
Since Law makes everything strong within;
why dost thou neglect this source of strength?

Baz ay azad-e-dastoor-e-qadim;

zeenat-e-paa
kon hamaan zinjir-e-seim.

[Ay poraney aein (Shariat) sey azad shakhs;

apney aap ko issi naqraeyi zinjir ka bapund bana.]
O thou that art emancipated from the old custom;
adorn thy feet once more with the same fine silver chain!

Shikwah sunj sakhti-e-aein mashau;
az hudood-e-Mustafa (S.A.W.)
bairoon marau.

) (
[Qanoon ki sakhti ki shikayat nah kar;

Janaab Rasool-e-Pak (S.A.W.) ki hudood sey bahar nah jaa.]

Do not complain of the hardness of the Law.
Do not transgress the statutes of Muhammad!
STAGE TWO: SELF CONTROL

Marhalah-e-duom
Zabt-e-nafs

[Doosra marhalah: Zabt-e-nafas.]

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Nafs-e-tou misl-e-shotar khod-perwer ast;

khod parast-o-khod sawar-o-khod sar ast.

[Teyra nafs oont ki tarah apni perwarish mein laga rehta hai;
saath he woh khud prast, khud sawar aur sarkash hai.]
Thy soul cares only for itself, like the camel:
It is self-conceited, self-governed, and self-willed.

Mard shau aawar zamaam-e-oo bakaff;

ta shavi gauhar agar baashi khazaf.

[Tou mard bun aur oss ki baag dour sanbhaal;

ta-keh agar tou kankar bhi hai tuo gauhar bun jaaey.]
Be a man, get its halter into thine hand;
that thou mayst become a pearl albeit thou art a potter's vessel.

Her keh ber khod neist farmanish rawaan;
shawud farman pazir az deigaraan.
mi

[Jo apney oopar hokam naheen chalata;

ossey doosaron ki hokam bardari karna parrti hai.]

He that does not command himself,
becomes a receiver of commands from others.

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Tarah-e-taamir-e-tou az gill raikhtand;
ba mohabat khouf ra aamaikhtand.

[Teyri taamir matti sey ki gaeyi hai;
aur teyrey andar mohabat aur khouf
ki aamaizash rakhhi gaeyi hai.]
When they moulded thee of clay;
love and fear were mingled in thy making:

Khouf-e-dunya, khouf-e-oqba, khouf-e-jan;

khouf-e-alaam zamin-o-asman.

[Dunya ka khouf, aakhrat ka khouf, jan ka khouf,

zamin-o-asman kay masaib ka khouf.]
Fear of this world and of the world to come,

fear of death; fear of all the pains of earth and heaven.

Hobb-e-maal-o-doulat-o-hobb-e-watan;
hobb-e-khwaish-o-aqraba-o-hobb-e-zun.

[Doosri taraf maal-o-doulat ki mohabat, watan ki mohabat,

khwaish-o-aqraba ki mohabat, aurat ki mohabat.]
Love of riches and power, love of country;
love of self and kindred and wife.
175



Imtizaaj-e-maa-o-tein tun perwar ast;
koshtah-e-fohsha halaak-e-monkar ast.

[Pani aur matti kay imtizaaj sey badan ki perwarish hai;

aur pher yeh badan bey hayaeyi
aur napasandeidah kaamon ka shikar ho.]
Man, in whom clay is mixed with water, is fond of ease;
devoted to wickedness and enamoured of evil.

Ta assaey la ilah daari badast;
her talism-e-khouf ra khwahi shikast.

[Jabb takk apney haath mein la ilah ka assa rakhhey ga

tuo her qisam kay khouf kay jaadoo ko torr dey ga.]
So long as thou holdst the staff of There is no god but He;
thou wilt break every spell of fear.

Her keh Haq baashad cho jan andar tunash;

kham nagardad paish-e-baatil gardanash.

[Jiss kay andar Haq Taala jan ki tarah basa hoa hai;
oss ki gardan baatil kay aagey naheen jhokti.]
One to whom God is as the soul in his body,
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his neck is not bowed before vanity.

Khouf ra dar seinah-e-oo raah neist;

khatrash
maroob-e-ghair Allah neist.

[Aisay shakhs kay seinay mein khouf ki gunjaish naheen;

oss ka dil kabhi ghair Allah sey maroob naheen hota.]
Fear finds no way into his bosom, heart is afraid of none but Allah.

Her keh dar aqlim-e-la abad shoud;
farigh az bund-e-zun-o-aulaad shoud.

[Jo koeyi Towhid ki walayat mein abad hota hai

woh zun-o-aulaad kay bandhan sey azad ho jaata hai.]
Whoso dwells in the world of Negation;
is freed from the bonds of wife and child.

Mi konad az masawa qataa-e-nazar;
mi nehud saatoor
ber kalq-e-pisar.

[Aisa shakhs ghair Allah sey la-taaloq ho jaata hai;

pher woh baitay ki gardin per bhi chhori rakhh deyta hai.]
He withdraws his gaze from all except God;
and lays the knife to the throat of his son.
177



Ba yakkey misl-e-hajoom-e-lashkar ast;

jan bachashm-e-oo z-baad arzaan-ter ast.

[Eik Allah Taala kay saath hona yuon hai

jaisey kaseer lashkar saath ho;

oss ki nazar mein jan hawa sey bhi arzan hoti hai.]
Though single, he is like a host in onset:
Life is cheaper in his eyes than wind.

La ilah baashad sadaf gauhar namaz;
qalb-e-Muslim ra Hajj-e-asghar namaz.

[Kalimah tayyabah sadaf hai aur namaz oss ka gauhar;

Momin kay qalb kay leay namaz Hajj-e-Asghar ki manind hai.]
The profession of Faith is the shell, and prayer is the pearl within it:
The Moslems heart deems prayer a lesser pilgrimage.

Dar kaff-e-Muslim misal-e-khunjar ast;
qaatil-e-fahsha-o-baghi-o-munker
ast.

[Namaz Musliman kay haath mein khanjar ki manind hai;

yeh bey hayaeyi, sarkashi aur napasandeidah kaamon
ko khatam kar deyti hai.]
178

In the Muslim's hand prayer is like a dagger;

killing sin and forwardness and wrong.

Rozah ber joa-o-uttash shabkhoon zanad;
Khaibar-e-tun perwarey ra bashiknad.

[Rozah bhook aur piyas per shabkhoon maarta hai;

aur tun-perwari kay qilah ko torr deyta hai.]
Fasting makes an assault upon hunger and thirst;
and breaches the citadel of sensuality.

Mominan ra fitrat afroz ast Hajj;

) (

hijrat aamoz-o-watan sozst Hajj.

[Hajj ehal-e-aimaan kay qalb ko

(tajaliyat-e-zaat sey) munawwar kar deyta hai;

Hajj hijrat ka sabaq deyta hai
aur watan ki mohabat jala deyta hai.]
The pilgrimage enlightens the soul of the Faithful:
It teaches separation from one's home
and destroys attachment to one's native land.

Taatey sarmaya-e-jamiatey;

rabt-e-auraaq-e-kitab-e-millatey.

179

[Farmanbardari jamiat ka sarmayah hai;

iss sey Millat ki kitab kay auraaq marboot hotay hein.]

It is an act of devotion in which all feel themselves to be one;
it binds together the leaves of the book of religion.

Hobb-e-doulat ra fana saazad zakaat;

hum masawat aashna saazad

zakaat.

[Zakat doulat ki mohabat khatam karti hai;

neez masawat sey aashna karti hai.]

Almsgiving causes love of riches to pass away

and makes equality familiar;

Dil z-hatta tunfeqoo mohkam konad;

(
)

( -

zar fazaeyd olfat-e-zar kum konad.

[(Quran-e-Pak ka irshaad hai keh)

tum oss waqt takk naiki hasil naheen kar saktey

jabb takk tum zakat nah duo;
zakat iss hokam per amal kay zariay
dil ki taqwiyat ka bais bunti hai.
(Zakat sey rizq barrhta hai

180

aur maal ki mohabat kum hoti hai Hadis Sharif.)]

It fortifies the heart with righteousness;
it increases wealth and diminishes fondness for wealth.

Ein hamah asbaab-e-istikaam-e-tost;

pokhtah-e-mohkam
agar Islam-e-tost.

[Yeh sabb tumhaari shakhsiyat ko

mostahkam karney kay zaraay hein;

agar teyra Islam mohkam hai
tuo teyri shakhsiyat bhi pokhtah hai.]
All this is a means of strengthening thee:
Thou art impregnable, if thy Islam be strong.

' '

Ehal-e-qowwat shau z-wird-e-ya Qawi;

ta sawar-e-ashtar-e-khaki shawi.

[Ya qawi kay wird sey sahib-e-qowwat bun;

ta-keh apney khaki badan kay oont per sawari kar sakkey.]
Draw might from the litany O Almighty One!
That thou mayst ride the camel of thy body.
STAGE THREE: DIVINE VICEGERENCY

Marhalah Soum Niyabat-e-Elahi

181

[Marhalah-e-Soum Niyabat-e-Elahi]

Gar shotarbaani jahanbaani koni;
zaib-e-sar taj-e-Sulaimani
koni.

[Agar tou shotarban hai apney nafs per qaboo rakhhta hai
tuo jahan per bhi hakoomat karey ga;
padshahat ka taj teyrey sar ki zeenat bunay ga.]
If thou canst rule thy camel, thou wilt rule the world;
and wear on thine head the crown of Solomon.

Ta jahan baashad jahan-ara shavi;
tajdar-e-molk-e-la yublaa
shavi.

[Jabb takk yeh dunya baqi hai tou bhi oss ki zeenat rehey ga;
tou aisi sultanat ka tajdar bunay ga
jo kabhi khatam nah honay waali hai.]
Thou wilt be the glory of the world whilst the world lasts;
and thou wilt reign in the kingdom incorruptible.

Naib-e-Haq dar jahan boodan khosh ast;

ber anasar hukmaran boodan khosh ast.

182

[Dunya mein Allah Taala ka naib hona

aur anasar-e-fitrat per hokamrani karna kaya khoob hai.]
Tis sweet to be God's vicegerent in the world;
and exercise sway over the elements.

Naib-e-Haq humcho jan-e-alam ast;

()
husti-e-oo zill-e-Ism-e-Azam ast.

[Naib-e-Haq oss kainat ki jan ki manind hai,

oss ka wujood dunya mein Allah Taala ka sayah hai

(Oss kay andar Allah Taala ki sifaat monaks hoti hein).]
God's vicegerent is as the soul of the universe;
his being is the shadow of the Greatest Name.

Az rumuz-e-jozv-o-koll aagah bood;
dar jahan qaim ba-amar-Allah bood.

[Woh jozv-o-koll kay jomlah rumuz sey aagahi rakhhta hai;

woh dunya mein Allah Taala kay hokam sey qaim hai.]
He knows the mysteries of part and whole;
he executes the command of Allah in the world.

Khaimah choon dar wosaat-e-alam zanad;

183

ein basaat-e-kohnah ra berhum zanad.

[Jabb wosaat-e-kainat mein apna khaimah gaarrta hai;

tuo oss bisaat-e-kohnah ko derhum berhum kar deyta hai.]
When he pitches his tent in the wide world;
he rolls up this ancient carpet.

Fitratash maamoor-o-mi khwahad namood;
alamey
deigar biyarad dar wujood.

)
(

[Oss ki fitrat (niay afkaar sey) maamoor hoti hai
aur apna azahar chahti hai;
chonanchih woh niya jahan wujood mein ley aata hai.]
His genius abounds with life and desires to manifest itself:
He will bring another world into existence.

Sadd jahan misl-e-jahan-e-jozv-o-koll;
roeyad az kisht-e-khayal-e-oo cho gul.

[Oss kay afkaar ki khheiti sey iss jahan-e-jozv-o-koll ki tarah kay

ainkarron jahan phhoolon ki manind phhoottay hein.]
A hundred worlds like this world of parts and wholes;
spring up, like roses, from the seed of his imagination.

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Pokhtah saazad fitrat-e-her khaam ra;
az Haram bairoon konad asnaam ra.

( )

[Woh her khaam ki shakhsiyat ko pokhtah kar deyta hai

(her qalb kay) Haram sey bott baahar nikaal phheinkta hai.]
He makes every raw nature ripe;
he puts the idols out of the sanctuary.

Naghmah zaa taar-e-dil az mizraab-e-oo;

beher Haq
khwab-e-oo.
bidaari-e-oo

[Oss ki mizraab sey

dillon ki taaron sey naghmay phhoottay hein;

oss ka sona jaagna sabb Allah Taala kay leay hai.]
Heart-strings give forth music at his touch;
he wakes and sleeps for God alone.

Shaib ra aamozad aahung-e-shabab;
mi dehud her cheez ra rung-e-shabab.

[Woh borrhapay ko jawani ka andaaz seikhhata hai;

her cheez ko jawani kay rung mein rung deyta hai.]
He teaches age the melody of youth;
185

and endows every thing with the radiance of youth.

Noa-e-insan ra bashir-o-hum nazir;

hum sepahi hum sepahgar hum amir.

[Woh noa-e-insan kay leay bashir bhi hai aur nazir bhi

(achhay aamal aur achhi jaza ki khoshkabari deyta hai

aur boray aamal ki saza sey drata hai);
woh sepahi bhi hai, fouj ko tarteeb deynay wala bhi hai
aur sepah-salar bhi.]
To the human race he brings both a glad message and a warning;
he comes both as a soldier and as a marshal and prince.

(
)

Modaey ilm-al-asmaa stey; sirr-e-sobhan-alzi isra stey.

[Woh Quran Pak ki oss ayah-e-pak ka modaa hai keh

Allah Taala ney Adam ko tamaam ashiya kay naam seikhha diay;
woh asrar kay bhaid ka razdaan hai
(dunvi aur roohani aloom sey aasha hota hai(.]
He is the final cause of God taught Adam the names of all things;
he is the inmost sense of Glory to Him

186

that transported His servant by night.

Az asaa dast-e-safaidash mohkam ast;

(
)

qodrat-e-kamil ba-ilmash twaam ast.

[Oss ka safaid haath asaa sey mazboot hai

(Hazrat Mosa kay yadd-e-baiza aur asaa ki taraf asharah hai)

ossey poora ilm aur poora ikhtiyar hasil hota hai.]
His white hand is strengthened by the staff;
his knowledge is twined with the power of a perfect man.

Choon anaa geerad badast aan shehsawar;

taiz-ter gardad samand-e-rozgar.

[Jabb woh shahsawar apney haath mein baag thhaamta hai

tuo zamaney kay ghhorrey ki raftar aur taiz ho jaati hai.]
When that bold cavalier seizes the reins;
the steed of Time gallops faster.

Khoshk saazad haibat-e-oo Neil ra;

(
)
mi bord az Misar Israel ra.

187

[Oss ki haibat sey darya khoshk ho jaata hai;

aur woh Bani Israel ko Misar sey nikaal ley jaata hai
(ghulamon ko azadi ki doulat sey hum-kinar karta hai).]
His awful mien makes the Red Sea dry;
he leads lsrael out of Egypt.

Az Qom-e-oo khaizad andar gor-e-tun;

mordah jan-ha choon sanobar dar chaman.

[Oss kay Qom kehney sey mordah janein qabar kay andar sey
iss tarah othh khharri hoti hein
jiss tarah bagh kay andar sey sanobar.]
At his cry, Arise, the dead spirits;
rise in their bodily tomb, like pines in the field.

Zaat-e-oo toujeeh-e-zaat-e-alam ast;
az jalal-e-oo nijaat-e-alam

ast.

(
)

[Oss ki shakhsiyat jahan ki shakhsiyat ki toujeeh hai

(Sufiah insaan ko alam-e-asghar kehtey hein);
oss kay jalal-o-azmat per jahan ki azmat mouqoof hai.]
His person is an atonement for all the world;
by his grandeur the world is saved.

188



Zarrah khurshid aashna az sayah-ush;
qimat-e-husti
graan az mayah-ush.

[Oss kay zir-e-sayah reh kar

zarrah khurshid ki azmat paa leyta hai;

oss ki qowwat sey zindagi ki qimat barrh jaati hai.]
His protecting shadow makes the mote familiar with the sun;
his rich substance makes precious all that exists.

Zindagi bakhshad z-eijaz-e-amal;

mi konad tajdid-e-andaaz amal.

[Woh apney zor-e-amal kay eijaz sey

dunya ko naeyi zindagi ataa karta hai;

woh amal kay niay taur tariqay eijaad karta hai.]
He bestows life by his miraculous actions;
he renovates old ways of life.

Jalwah-ha khaizad z-naqsh-e-paaey oo;
sadd Kalim
awaraheyi Sinai-e-oo,

[Oss kay naqoosh-e-paa sey kaeyi jalway othhtey hein;

sainkarron Kalim oss kay Toor kay moshtaq hotay hein.]
189

Splendid visions rise from the print of his foot;

many a Moses is entranced by his Sinai.

Zindagi ra mi konad tafseer-e-nau;

mi dehud ein khwab ra taamir-e-nau.

[Woh zindagi ki naeyi tafsir karta hai;

woh oss khwab ko naeyi taabir ataa karta hai.]

He gives a new explanation of Life;
a new interpretation of this dream.

Hustani maknoon oo raaz-e-hayat;
nagjmah-e-nashonidaheyi saaz-e-hayat.

(
)

[Oss ki poshidah husti raz-e-hayat hai

(oss kay zariay raz-e-hayat waa hota hai);
woh saaz-e-hayat ka un-sona naghmah hai.]
His hidden life is being Lifes mystery;
the unheard music of Lifes harp.

Tabaa-e-mazmoon bund fitrat khoon shawud;

ta duo biat zaat-e-oo mouzoon shawud.

[Fitrat ki mazmoon-nigaar tabiyat barri jan-gosal mehnat karti hai

190

tabb kaheen jaa kar naib-e-Haq ki shakhsiyat kay

duo bait mouzon hotay hein.]
Nature travels in blood for generations
to compose the harmony of his personality.

Mosht-e-khak-e-ma sar-e-gardoon raseed;
z-ein
ghobar aan shehsawar

ayad padeed.

[Hamari mosht-e-khak perishani kay alam mein
asman takk jaa pohnchi hai,
ummeid hai keh abb iss ghobar sey woh shahsawar zahir ho-ga.]
Our handful of earth has reach the zenith;
for that champion will come forth from this dust!

Khoftah dar khakistar-e-imroz-e-ma;

shoalah-e-fardaey alam soz-e-ma.

[Hamaray aaj ki raakhh mein aisa shoalah soya parra hai

jo mostaqbil qarib mein hamari dunya mein
tappash-o-hararat paida kar dey ga.]
There sleeps amidst the ashes, of our To-day;
the flame of a world-consuming morrow.

Ghonchah-e-ma gulistan dar daaman ast;
chashm-e-ma az sobh-e-farda roshan ast.
191

[Hamaay ghonchay kay daaman mein gulistan chhopa hoa hai;

hamari aankhh aaney waali sobh (kay noor) sey roshan hai.]
Our bed enfolds a garden of roses;
our eyes are bright with to-morrow's dawn.

Ay sawar-e-ashhab-e-douraan biya;

( )

(

)
ay frogh-e-deidah-e-imkaan biya.

[(Ay naib-e-Haq) ay zamaney kay ghhorrey kay sawar;

tou imkaan ki aankhh ka noor hai
(tojh sey amal kay niay niay imkanat paida hotay hein).]
Appear, O rider of Destiny! Appear,
O light of the dark realm of Change!

Rounaq-e-hungamah-e-eijaad shau;
dar swaad-e-deidah-ha
abad shau.

[Iss hungama-e-moujoodat ki rounaq bun;
tou iss dunya ki aankhh ka noor hai,
hamari aankhhon mein bus jaa.]
Illumine the scene of existence;
Dwell in the blackness of our eyes!

192



Shorish-e-aqwaam ra khamosh kon;

naghmah-e-khod ra bahisht gosh kon.

[Aqwaam-e-dunya ney jo shorish bapa kar rakhhi hai

ossey aa-kar khamosh kar dey;

aisa naghmah sona jo kaanon kay leay lotf-o-rahat bunnay.]

Silence the noise of the nations;
imparadise our ears with thy music!

Khaiz-o-qanoon-e-akhowat saaz deh;

jaam-e-sehbaey mohabat baz deh.

[Othh aur duobarah aisa qanoon la jo akhowwat saaz ho;

aisa jaam jiss kay andar mohabat ki sharab ho.]
Arise and tune the harp of brotherhood;
give us back the cup of the wine of love!

Baz dar alam biyar ayyam-e-solah;
jungjoyaan
ra badeh paigham-e-solah.

[Dunya mein eik bar pher aman-o-amaan qaim kar

aur jungjoon ko pher solah ka paigham dey.]
Bring once more days of peace to the world;
193

give a message of peace to them that seek battle!

Noa-e-insan mazraa-o-tou hasilay;

carvaan-e-zindagi ra manzilay.

[Noa-e-insan khheiti hai aur tou oss ka hasil;

tou he carvaan-e-zindagi ki manzil-o-maqsood hai.]
Mankind are the cornfield and thou the harvest;
thou art the goal of Life's caravan.

Raikht az jor-e-khazan burg-e-shajar;
choon baharan
ber riaz-e-ma gozar.

[Hamarey shajar-e-millat kay pattay

khazan kay jor-o-zolm sey gir chokay hein;

hamarey bagh per mousam-e-bahaar ki manind aa.]
The leaves are scattered by Autumn's fury:
Oh, do thou pass over our gardens as the Spring!

Sajdah-haey tiflak-o-berna-o-pir;

az jabin-e-sharmsaar-e-ma bagir.

[Hamarey bachay, jawan aur boorrhey

194

jo ghair Allah kay saamney sar basajood hein;

onn ki sharmsar paishaniyuon ko iss sey nijaat dila.]
Receive from our downcast brows;
the homage of little children and of young men and old!

Az wujood-e-tou sar-afrazaim-e-ma;
pas basoz-e-ein jahan saazaim-e-ma.

[Hum iss jahan kay soz mein iss tarah jall rehey hein;

ta-keh teyrey aaney sey hum izzat-o-azmat sey sarfraz ho jaein.]

It is to thee that we owe our dignity;
and silently undergo the pains of life.

THE INNER MEANING OF THE NAMES OF ALI

Dar sharah-e-asrar-e-ismaaey Ali Murtaza.

) (

[Hazrat Ali Murtaza (R.A.) kay ismaa kay asrar ki sharah]

Setting forth the inner meaning of the names of Ali

Muslim-e-awwal sheh-e-mardan Ali;
ishq ra sarmayah-e-aiman
Ali.

195

) (

( '

- '
)

[Sabb sey pehlay aiman qabool karney waaley,

bahadaron kay sardar Syedana Ali Murtaza (R.A.)

aap (R.A.) ishq kay leay aiman ka sarmayah thhey
(Quran Pak kay motabiq woh jo aiman waaley hein
onn ki Allah Taala sey mohabat shadid hai Surah Baqrah).]
Ali is the first Muslim and the King of men;
in Love's eyes Ali is the treasure of the Faith.

Az walaey doodmanash zindah-um;
dar jahan misl-e-gohar tabindah-um.

[Mien onn kay khandan ki mohabat sey zindah hon

aur dunya mein moti ki tarah chamak raha hon.]
Devotion to his family inspires me with life;
so that I am as a shining pearl.

Nargisam waraftaeyi nizarah-um;

(
)

dar khiyabanash cho boo aawarah-um.

[Mien nargis hon (onn kay) nazarey mein sarmust hon;

196

mien onn kay bagh mein khoshboo ki tarah pher raha hon.]
Like the narcissus, I am enraptured with gazing:
Like perfume, I am straying through his pleasure garden.

Zamzam aar joshad z-khak-e-mun azost;

maey agar raizad z-taak-e-mun azost.

[Agar meyri khak sey Zamzam ka chashmah obal raha hai

tuo yeh onn ki wajah sey hai;
agar meyrey angoor sey sharab tapak rehi hai
tuo yeh onnhi ki badoulat hai.]
If holy water gushes from my earth, he is the source;
if wine pours from my grapes, he is the cause.

Khakam-o-az mehar-e-oo aeinah-um;
mi-tawaan deidan nawa dar seinah-um.

[Agarchih mien khak hon

magar onn ki mohabat sey aeinah bun gaya hon;

meyra seinah itna shaffaf hai
keh oss kay andar naghmay ko deikhha jaa sakta hai.]
I am dust, but his sun hath made me as a mirror:
Song can be seen in my breast.

Az rokh-e-oo faal-e-paighambar grift;
197

) ( ) (

Millat-e-Haq az shakohash fur grift.

)[Janaab Rasool-e-Akram (S.A.W.) Hazrat Ali (R.A.

;kay chehrah sey faal leytey thhey
]onn kay shakoh sey Millat-e-Islamiyah ney izzat paeyi.
;From Ali's face the Prophet drew many a fair omen
by his majesty the true religion is glorified.

;Qowwat-e-Deen-e-Mobin farmoodah-ush
kainat aein pazir az doodah-ush.

(
)

[Hazoor-e-Akram (S.A.W.) ney onnhein

;Deen-e-mobin ki qowwat farmayah hai

]onn kay khandan sey kainat ko qanoon mila hai.
His commandments are the strength of Islam:
All things pay allegiance to his House.

;Morsil-e-Haq kard naamash Bu Turab

) (

) ( (

) (

)
Haq Yadallah khwanad dar Umm-al-Kitab.

198

[Allah Taala kay Nabi (S.A.W.) ney

onnhein Abu Turab ka laqab diya;
Allah Taala ney Quran Pak mein onnhein Yadallah kaha hai.
(Biat-e-Rizwan kay moqaa per sahaabah kraam (R.A.) ney
Hazoor-e-Akram (S.A.W.) kay dast-e-mobarak per biat ki,
Allah Taala ney farmaya keh onn kay haath per
Allah Taala ka haath hai.)]
The Apostle of God gave him the name Bu Turab;
God in the Koran called him the Hand of Allah.

Her keh danaey ramoz zindagist;

sirr-e-ismaey Ali daanad keh

cheist.

) (

[Jo shakhs zindagi kay asrar jaanta hai,

ossey maaloom hai keh Hazrat Ali (R.A.)

kay asmaa ka raaz kaya hai.]
Every one that is acquainted with Life's mysteries;
knows what is the inner meaning of the names of Ali.

Khak-e-tareekay keh naam-e-oo tun ast;

aql az bidaad-e-oo dar shaiwan ast.

[Yeh tareek khak jiss ka naam badan hai;

jiss kay zolm sey aql aah-o-faryaad karti hai.]

The dark clay, whose name is the body
- our reason is ever bemoaning its iniquity.
199



Fikr-e-gardoon-rus zamin paima azo;
chashm kor-o-gosh nashinwa azo.

[Issi ki wajah sey asman ki bolandi takk

pohnchaney wala hamara fikr zamin naapney lagta hai,

oss ki aankhh andhi ho jaati hai aur kaan beharey.]
On account of it our sky-reaching thought plods over the earth;
it makes our eyes blind and our ears deaf.

Az hawus taigh-e-duo ruo daarad badast;
rehrawan ra dil barein rehzun shikast.

[Yeh fikr hawus kay sabab

haath mein duo dhaari talwar rakhhta hai

aur oss rehzun ki wajah sey mosafiron kay dil
tokarrey tokarrey ho jaatey hein.]
It hath in its hand a two-edged sword of lust:
Travelers' hearts are broken by this brigand.

Sher-e-Haq ein khak ra taskhir kard;
ein gill-e-tareek ra ikseer kard.

) (

) (
200

[Sher-e-Khuda Syedana Ali (R.A.) ney

iss khak ko maskhar kar liya
aur (badan ki) tareek matti ko ikseer bana liya.]
Ali, the Lion of God, subdued the body's clay;
and transmuted this dark earth to gold.

Murtaza kaz taigh-e-oo Haq roshan ast;

Bu Turab az fateh-e-aqleem-e-tun ast.

) (

[Murtaza (R.A.) jinn ki talwar sey

sachaeyi dunya mein roshan hoeyi;

onnhon ney badan ki walayat per fatah paaney
kay bais Bu-Turab ka laqab paya.]
Murtaza, by whose sword the splendour of Truth was revealed;
is named Bu Turab from his conquest of the body.

Mard-e-kishwar gir az karrari ast;

)(
goharash ra aabroo khodaari ast.

[Karrari khuddari hai aur khuddari he sey

mard kay gauhar (asliyat) ki aabroo hai.]
Man wins territory by prowess in battle;
but his brightest jewel is mastery of himself.

201

Her keh dar aafaq gardad Bu Turab;

baz gardaanad z-Maghrib aaftab.

[Kainat mein jo bhi Bu-Turab bun jaata hai;

woh aaftab ko Maghrib sey louta leyta hai.]

Whosoever in the world becomes a Bu Turab;

turns back the sun from the west.

Her keh zein ber markab-e-tun tung bust;

choon nagin ber khaatim-e-doulat nashist.

[Jo shakhs bhi badan kay ghhorrey per zein kass leyta hai,
woh sultanat ki anghoothhi mein
naginay ka darjah hasil kar leyta hai.]
Whosoever saddles tightly the seed of the body;
sits like the bezel on the seal of sovereignty:

Zir-e-paash einja shakoh-e-Khyber ast;

dast-e-oo aanja qaseem-e-Kausar ast.

[Iss dunya mein fateh-e-Khybar ki shan-o-shakoh
oss kay paaon kay neichay hoti hai
aur wahan oss ka haath Aab-e-Kausar taqsim karta hai.]
Here the might of Khyber is under his feet;
and hereafter his hand will distribute the water of Kauthar.

202



Az khod aagahey Yadd-Allahi konad;

az Yadd-Allahi shehanshahi konad.

[Woh khod agahi kay zariay

Allah Taala ka haath bun jaata hai

aur Allah Taala ka haath bun kar
dunya per hakoomat karta hai.]
Through self-knowledge, he acts as God's Hand;
and in virtue of being God's Hand he reigns over all.

Zaat-e-oo darwazaheyi shehar-e-aloom;
zir-e-farmaanash
Hijaz-o-Chein-o-Rum.

[Oss ki zaat shehar-e-aloom ka darwazah ho jaati hai;

Hijaz, Chein aur Rum sabb
oss kay zir-e-farman hotay hein.]
His person is the gate of the city of the sciences:
Arabia, China, and Greece are subject to him.

Hokmaran bayad shodan ber khak-e-khwaish;
taa maey roshan khori az taak-e-khwaish.

[Tojhey apney badan ki khak per hokamran hona chahiay

203

ta-keh tou apney angoor sey maey-e-naab pei sakkay.]

If thou wouldst drink clear wine from thine own grapes;
thou must needs wield authority over thine own earth.

Khak gashtan mazhab pervangi ast;

) (
khak ra abb shau keh ein mardangi ast.

[Khak ho jana perwaney ka mazhab hai

aur khak ka baap (Abu Turab) bun keh yehi mardangi hai.]
To become earth is the creed of a moth:
Be a conqueror of earth; that alone is worthy of a man.

Sung shau ay humcho gul-e-nazok badan;
taa shaway buniyad-e-diwar-e-chaman.

[Ay woh shakhs jo phhool ki manind nazok badan hai,

tou pathhar bun ta-keh diwar-e-chaman ki bonyaad bun sakkey.]
Thou art soft as a rose. Become hard as a stone;
that thou mayst be the foundation of the wall of the garden!

Az gill-e-khod Adamey taamir kon;
Adamey ra alamey taamir kon.

[Apni matti sey niya insan taamir kar

204

aur pher insanon kay leay niya jahan taamir kar.]

Build thy clay into a Man! Build thy Man into a World!

Gar bana saazi neh diwar-o-daray;
az khak-e-tou bundad deigarey.
khoshk

) (
[Agar tou apni khak sey diwar-o-dar

ki boniyad nah rakhhey ga tuo koeyi aur

teyri matti sey eint bana kar ossey
(apni amarat mein) istimal kar ley ga.]
Unless from thine own earth
thou build thine own wall or door;
someone else will make bricks of thine earth.

Ay z-jor-e-charakh-e-nahinjar tung;

jaam-e-tou fariyadi bidaad-e-sung.

[Tou jo kajj-ruo asman sey tung hai;

teyra jaam pathhar ki ziyadati sey faryaadi hai.]

O thou who complainest of the cruelty of Heaven;
thou whose glass cries out against the injustice of the stone.

Nalah-o-faryaad-o-maatam taa koja?
Seinah koubi-haey
paihum taa koja?

205

[Kabb takk tou nalah-o-faryaad, seinah koubi

aur maatam mein laga rehey ga.]
How long this wailing and crying and lamentation?
How long this perpetual beating of thy breast?

Dar amal poshidah mazmoon-e-hayat;
lazzat-e-takhliq-e-qanoon-e-hayat.

[Zindagi ki haqiqat amal mein poshidah hai;

lotf-e-takhliq he qanoon-e-hayat hai.]
The pith of Life is contained in action;
to delight in creation is the law of Life.

Khaiz-o-khallaq jahan-e-tazah shau;
shoalah dar ber kon Kalil (A.S.) aawazah shau.

) (
[Othh aur eik niay jahan ka khallaq bun;

aag mein baithh aur Ibrahim (A.S.) ki sei shohrat paa.]

Arise and create a new world!
Wrap thyself in flames, be an Abraham!

Ba jahan-e-namasaid saakhtan;
hust dar maidan seper andaakhtan.

206

[Namowafiq dunya kay saath mowafiqat paida karna,

maidan-e-jung mein hathhiyar daal deyna hai.]
To comply with this world
which does not favour thy purposes;
is to fling away thy buckler on the field of battle.

Mard-e-khod-daarey keh baashad pokhtah kaar;

ba mizaaj-e-oo basaazad rozgar.

[Woh khoddar jawanmard jo amal mein pokhtah ho;

zamanah oss kay mizaaj kay saath
khod mowafiqat paida kar leyta hai.]

The man of strong character who is master of himself;

will find Fortune complaisant.

Gar nasaazad ba mizaaj-e-oo jahan;

mi shawud jung aazma ba asman.

[Agar dunya oss kay mizaaj kay saathh mowafiqat nah karey
tuo woh asman kay saathh jung aazma hota hai.]
If the world does not comply with his humour;
he will try the hazard of war with Heaven.

Ber konad boniyad-e-moujoodat ra;
mi dehud tarkeeb-e-nau zarrat ra.
207

[Woh kainat ki boniyad khhod daalta hai
aur zarrat ko naeyi tarteeb dey kar
onn sey niya jahan paida karta hai.]
He will dig up the foundations of the universe;
and cast its atoms into a new mould.

Gardish-e-ayam ra berhum zanad;
charkh-e-neilifaam ra berhum zanad.

[Woh neilay asman aur ayyam ki gardish ko
olat palat kar deyta hai.]
He will subvert the course of Time
and wreck the azure firmament.

Mi konad az qowwat khod aashkar;

) (
rozgar-e-nau keh baashad saazgar.

[Woh apni qowwat sey aisa niya zamanah wujood mein laata hai
jo oss (kay afkaar) sey motabiqat rakhhta ho.]
By his own strength he will produce
a new world which will do his pleasure.

Dar jahan natawaan agar mardanah zeist;
208

humcho mardan jan-sapordan zindageist.

[Agar dunya mein mardanah-war

zindagi basar karna momkin nah ho tuo

mardon ki tarah jan dey deyna he zindagi hai.]
If one cannot live in the world as beseems a man,
then it is better to die like the brave.

Aazmayad sahib-e-qalb-e-salim;

zor-e-khod ra
az mohimaat-e-azim.

[Qalb-e-salim rakhhney wala shakhs azim karnamon sey

apni qowwat ki aazmaish karta hai.]
He that hath a sound heart will prove
his strength by great enterprises.

Ishq ba-dashwar warzeedan khoshst;

) (

choon Khalil (A.S.) az shoalah gulchidan khoshst.

[Moshkilat he sey ishq karna achha hai;

Khalilullah (A.S.) ki tarah shoalay sey
phhool chonana he achha lagta hai.]
'Tis sweet to use love in hard tasks and,

like Abraham, to gather roses from flames.

209



Momkinat-e-qowwat-e-mardan-e-kaar;
gardad az moshkil pasandi aashkar.

[Woh loug jo mard-e-maidan hein

onn ki qowwat kay dairah-e-momkinat ka andazah

moshkil pasandi he sey saamney aata hai.]
The potentialities of men of action;
are displayed in willing acceptance of what is difficult.

Harbah-e-duon himmataan kein ast-o-bus;

zindagi ra ein yakk aein ast-o-bus.

[Pust himmat lougon ka hathhiyar sirf keinah hai;

onn ki zindagi ka sirf yehi eik dastoor hai.]
Mean spirits have no weapon but resentment. Life has only one law.

Zindagani qowwat paidastey; asal-e-oo az zouq-e-isteelastey.

( )

[Zindagi zahir qowwat hai aur iss ki haqiqat

(moshkilat per) qaboo paaney ka lotf hai.]
Life is power made manifestl
and its mainspring is the desire for victory.

210




Ofav-e-bijaa sardi-e-khoon-e-hayat;

saktaheyi dar bait-e-mouzoon hayat.

[Ofav-e-bijaa zahir karta hai keh

zindagi ka khoon sard ho choka hai;

yeh tarz-e-amal zindagi kay
mouzon shear mein saktah ki manind hai.]
Mercy out of season is a chilling of Life's blood;
a break in the rhythm of Life's music.

Her keh dar qaar-e-mazillat maandah ast;
natawaani ra qinaat khwandah ast.

[Zillat ki geharaeyi mein parra hoa insan

apni natawani ko qanaat ka naam deyta hai.]

Whoever is sunk in the depths of ignominy;
calls his weakness contentment.

Natwaaney zindagi ra rehzun ast;
batanash az khouf-e-drogh aabustan
ast.

(
)

211

[Halankeh natawani zindagi kay leay rahzun hai

(woh zindagi ki poonji loot leyti hai).
Natawani kay batan sey jhoot aur khouf paida hotay hein
(kumzor adami dar kay maarey jhoot bolta hai).]
Weakness is the plunderer of Life;
its womb is teeming with fears and lies.

Az mokaaram androon-e-oo tehi ast;
sherash az beher zamanam
farbehi ast.

[Oss ka androon aala akhlaqi iqdaar sey khali hota hai;

oss ka doodh boraiyuon ko mota karta hai.]
Its soul is empty of virtues; vices fatten on its milk.

Hoshiar ay sahib-e-aql-e-salim;

dar kamin-ha
mi nashinad ein ghanim.

[Ay aql-e-salim rakhhney waaley shakhs! Khabar-dar reh

yeh doshman her waqt teyri ghhaat mein hai.]
O man of sound judgment, beware!
This spoiler is lurking in ambush.

Gar khirdmandi fraib-e-oo makhor;
missl-e-hur ba her zaman rungash
digar.

212


) (

[Agar tou aqlmand hai tuo oss ka fraib nah khha,

yeh (kumzori) her lehzah girgit ki tarah rung badalti hai.]

Be not its dupe, if thou art wise:
Chameleon-like, it changes colour every moment.

Shakal-e-oo ehal-e-nazar nashinakhtand;
pardah-ha ber rooey oo andakhtand.

[Ehal-e-nazar bhi iss ki surat naheen pehchantay

balkeh who iss kay chehray per
kaeyi parday daal deytey hein.]
Even by keen observers its form is not discerned:
Veils are thrown over its face.

Gah oo ra reham-o-narmi pardah-dar;
gah mi poshad ridaaey
inkisar.

[Kabhi reham aur narmi natawani ka pardah-dar hoti hai

aur kabhi yeh inkisar ki chadar oorrh leyti hai.]
Now it is muffled in pity and gentleness;
now it wears the cloak of humility.

Gah oo mastoor dar majboori ast;
gah penhaan dar teh-e-maazoori ast.
213

()
[Kabhi woh majboori kay parday mein chhopi hoti hai
aur kabhi maazoori ki teh mein
(kumzor loug majboori aur maazoori ka bahanah banatey hein).]
Some times it is disguised as compulsion; sometimes as excusability.

Chehrah dar shakal tun aasani namood;
rabood.
dil z-dast-e-sahib-e-qowwat

[Kabhi yeh apney aap ko tun aasani ki surat mein zahir karti hai
aur iss tarah sahib-e-qowwat shakhs ko
bey himmat bana deyti hai.]
It appears in the shape of self-indulgence;
and robs the strong man's heart of courage.

Ba tawanaeyi sidaqat tawaam ast;
gar khod aaghi humein jaam-e-Jam ast;

[Qowwat aur sachaeyi duo jorrwan bachay hein;
agar tou apni qowwaton sey aagah hai
tuo yehi teyrey leay jaam-e-Jam hai.]
Strength is the twin of Truth; if thou knowest thyself,
strength is the Truth-revealing glass.

214

Zindagi kisht ast-o-hasil qowwatst;

(
)
sharah-e-ramz-e-haq-o-baatil qowwatst.

[Zindagi khheit hai aur iss ka hasil qowwat hai,

haq-o-baatil kay raaz ki wazahat qowwat he mein poshidah hai

(haq ho ya baatil qowwat he sey phhailtay hein).]
Life is the seed, and power the crop:
Power explains the mystery of truth and falsehood.

Modaeyi gar mayah-dar az qowwat ast;

dawa-e-oo bey niaz az hujjat ast.

[Agar daawa-dar kay paas qowwat hai

tuo oss kay daaway ko kissi dalil ki haajat naheen.]

A claimant, if he be possessed of power,
meeds no argument for his claim.

Baatil az qowwat pazirad shan-e-Haq;

khwaish ra Haq danad az batlaan-e-Haq.

[Qowwat he sey baatil haq ki shaan ikhtiyar kar leyta hai

aur haq ko jhotla kay apney aap ko haq samajhnay lagta hai.]
Falsehood derives from power the authority of truth;
215

and by falsifying truth deems itself true.

Az kon-e-oo zehar kausar mi-shawud;

khaiz ra goeyd sharey, shar mi-shawud.

[Baatil kay paas qowwat ho tuo

woh zehar ko kausar bana kar paish karta hai;

woh khair ko shar keh kar ossey shar bana deyta hai.]
Its creative word transforms poison into nectar;
it says to good, Thou art bad and Good becomes Evil.

Ay z-adaab-e-amanat bikhabar;

az duo alam-e-khwaish ra behtar shomar.

) (

[Ay insan! Tojhey jo amanat ataa hoeyi

tou oss (ki zomahdari) kay adaab sey bey khabar hai.
Tojhey chahiay keh apney aap ko
duonon jahanon sey behtar samajhey.]
O thou that art heedless of the trust committed to thee;
esteem thyself superior to both worlds!

Az rumuz-e-zindagi aagah shau;
zalim-o-jaahil z-ghair Allah shau.

216

(
72 )
[Zindagi kay asrar sey aagahi hasil kar;
Allah Taala kay alawah
her shaey sey zaalim-o-jaahil ho jaa
(Surah al-Ahzaab ki ayah 72 ki tarf asharah hai).]
Gain knowledge of Life's mysteries!
Be a tyrant! Ignore all except God!

Chash-o-gosh-o-labb kosha ay hoshmund;
gar na-beini raah-e-Haq ber mun bakhund.

[Ay aqlmand! Apni aankhh, kaan aur labb khholay rakhh;

agar tojhey pher bhi Allah Taala ka raastah nazar nah aaey
tuo bishak meyri hansi orrana.]
O man of understanding, open thine eyes, ears, and lips!
If then thou seest not the Way of Truth, laugh at me!

217

STORY OF A YOUNG MAN OF MERV WHO

COMPLAINED THAT HE WAS OPPRESSED BY HIS
ENEMIES

Hikayat-e-naujawaney az Merv keh paish-e-Hazrat Ali
Hajwiri (R.A.) aamadah az sitam-e-aada faryaad kard.

) (

[Merv kay eik naujawan ki hikayat jiss ney Syed Ali Hajwiri (R.A.) ki
khidmat mein hazir ho kar apney doshmanon kay zolm ki faryaad ki.]

Story of a young man of Merv who came to the saint Ali Hajwiri (god have
mercy on him) and complained that he was oppressed by his enemies

Syed Hajwir makhdoom-e-umam;

) (

()
marqad-e-oo Pir-e-Sanjar ra Haram.

[Syed Ali Hajwiri (R.A.) jo quomon kay makhdoom hein,

jinn ka marqad Khwajah Moeenuddin Chishti (R.A.)
kay leay Haram ki manind hai
(onnhon ney yahan chillah kashi ki thhi).]
The saint of Hajwir was venerated by the peoples;
and Pir-i-Sanjar visited his tomb as a pilgrim.

Bund-haey kohsar aasan gasaikht;
218

dar zamin-e-Hind tokham-e-sajdah

raikht.

[Jo paharron ki rokawatein

aasani sey torr kar Hind mein pohnchay

aur yahan ki sar zamin mein sajday ka beij boya.]
With ease he broke down the mountain barriers;
and sowed the seed of Islam in India.

Ehad-e-Farooq az jamalash tazah shoud;
Haq z-harf-e-oo boland aawazah shoud.

( )

) (

[Onn ki roohaniyat sey yahan (Islam phhaila)

aur Farooq-e-Azam (R.A.) ka ehad tazah ho gaya;
onn ki tabligh sey Deen-e-Haq ka bol bala hoa.]
The age of Omar was restored by his godliness;
the fame of the Truth was exalted by his words,

Pasban-e-izzat-e-Ummal Kitab;
az nigahash khamah-e-baatil kharab.

[Aap Quran-e-Pak ki izzat kay nigahban thhey;

aap ki nigah sey Hind kay andar baatil ki barbadi hoeyi.]
He was a guardian of the honour of the Koran.
219

The house of Falsehood fell in ruins at his gaze.

Khak-e-Punjab az dum-e-oo zindah gasht;

sobh-e-ma az mehar-e-oo tabindah gasht.

[Punjab ki sarzamin onn kay

dum qadam sey zindah ho gaeyi;

onn kay aaftab ney hamari sobh roshan kar di.]
The dust of the Punjab was brought to life by his breath;
our dawn was made splendid by his sun.

Ashiq-o-hum qasid-e-tayyar ishq;
az jabeinash aashkar asrar-e-ishq,

[Woh khod ishq mein sarshar thhey

aur ishq kay taiz raftar payamber bhi thhey;

onn ki roshan paishani sey ishq kay bhaid aashkar hoay.]
He was a lover, and withal, a courier of Love:
The secrets of Love shone forth from his brow.

Dastaney az kamalash sar konam;

gulshinay dar ghonchaeyi mozmer konam.

[Mien aap kay kamal ki eik dastan biyan karta hon;

220

meyri yeh koshish ghonchay kay andar

poora bagh samaitney kay matradif hai.]
I will tell a story of his perfection;
and enclose a whole rose-bed in a single bud.

Naujawaney qaamtash bala cho sarou;
warid Lahore shoud az shehar-e-Merv.

) (
[Shehar Merv (Turkistan) sey eik naujawan

jo saroo ki manind boland qaamat thha Lahore aya.]

A young man, cypress-tall,
came from the town of Merv to Lahore.

Raft paish-e-Syed wala janaab;
taa robayad zolmatash ra aaftab.

) (

) (
[Woh boland martabat Syed Hajwiri (R.A.)
ki khidmat mein hazir hoa
ta-keh onn ka aaftab oss kay (dil mein)
tareeki ko door kar dey.]
He went to see the venerable saint;
that the sun might dispel his darkness.

Goft mehsoor-e-saff-e-aadaastam;
darmiyan-e-sung-ha minastam.

221

[Woh kehney laga mien doshmanon ki
saffon mein ghhera hoa hon;
meyri missal wohi hai jo pathharon kay darmiyan mina ki.]
I am hammed in, he said, by foes;
I am as a glass in the midst of stones.

Ba mun aamoz ay sheh-e-gardoon makan;
zindagi kardan miyan-e-doshmanan.

[Ay bolandi mein asman ka rotbah rakhhney waaley Syed;

mojhey doshmanon kay darmiyan
zindagi basar karney ka tariqah seikhhiay.]
Do thou teach me, O sire of heavenly rank;
How to lead my life amongst enemies!

Pir-e-danaey keh dar zaatash jamal;

(
)

bustah-e-paiman-e-mohabat ba jalal.

[Woh pir-e-dana jiss ki zaat mein jamal ney jalal

kay saath paiman-e-mohabat baandh rakhha thha
(yaani jamal-o-jalal yakja they).]
The wise Director, in whose nature
Love had allied beauty with majesty.

222



Goft ay namehram az raaz-e-hayat;

ghafil az anjaam-o-aghaaz-e-hayat.

[Onnhon ney farmaya! Ay raaz-e-hayat sey nawaqif naujawan

tou zindagi kay anjaam aur aghaaz sey ghafil hai.]
Answered: Thou art unread in Life's lore;
careless of its end and its beginning.

Farigh az andaishah-e-aghyaar shau;
qowwat-e-khwabidaeyi bidaar shau.

[Tou doshmanon ka khouf apney dil sey nikaal dey;

teyrey andar eik qowwat-e-khwabidah moujood hai, ossey bidaar kar.]
Be without fear of others! Thou art a sleeping force: awake!

Sung choon ber khod gomaan-e-shishah kard;

shishah gardeid-o-shikastan paishah kard.

[Jabb pathar apney aap ko shishah samajhney lagta hai

tuo woh shishah he bun jaata hai
aur shishay ki tarah tootney lagta hai.]
When the stone thought itself to be glass;
it became glass and got into the way of breaking.
223



Natwaan khod ra agar rehro shamord;

naqd-e-jan-e-khwaish ba rehzun sapord.

[Jabb mosafir apney aap ko kumzor samajhta hai

tuo woh apni jan ki naqdi bhi rahzun kay sapord kar deyta hai.]
If the traveller thinks himself weak;
he delivers his soul unto the brigand.

Ta koja khod ra shomari maa-o-tein;
az gill-e-khod shoalah-e-Toor
aafrin.

) (

[Tou apney aap ko kabb takk pani

aur matti (ka potla) samajhta rehey ga;

tojhey chahiay keh apney andar sey shoalah-e-Toor paida karey.]
How long wilt thou regard thyself as water and clay?
Create from thy clay a flaming Sinai!

Ba azizaan sargardan boodan chira;
shikwah sunj
doshminan boodan chira.

( )

[(Doshman teyrey aziz hein) apney azizon sey narazgi kiyuon;

doshmanon ki shikayat karney ka kaya faidah hota hai.]
Why be angry with mighty men? Why complain of enemies?
224



Raast mi goeym adov hum yar-e-tost;
husti-e-oo rounaq-e-bazaar-e-tost.

) (

[Mien such kehta hon doshaman bhi teyra dost hai;

ossi ki wajah sey (teyri zindagi) kay bazaar mein rounaq hai.]
I will declare the truth: thine enemy is thy friend;
his existence crowns thee with glory.

Her keh danaey moqamat-e-khudi ast;
fazal-e-Haq daanad agar doshman qawi ast.

[Jo koeyi khod kay darjaat sey waqif hai;
agar oss ka doshman qawi hai tuo
woh ossey Allah Taala ka fazal samajhta hai.]
Whosoever knows the states of the self;
considers a powerful enemy to be a blessing from God.

Kisht-e-insan ra adov baashad sahaab;

momkinatash ra ber angaizad z-khwab.

[Doshman insan ki khheiti kay leay barish ki misl hai;
kiyuonkeh woh oss kay andar kay
khofiyah imkanat ko neind sey bidaar karta hai.]
225

To the seed of Man the enemy is as a rain-cloud:

He awakens its potentialities.

Sung-e-reh aabust agar himmat qawist;
jaadah cheist?
sial ra pust-o-boland

[Agar insan ba-himmat ho tuo raastay ki

rokawat pani ki manind beh jaati hai;
jaisey sailab kay saamney pusti aur bolandi ki koeyi hasiyat naheen.]
If thy spirit be strong, the stones in thy way are as water:
What wrecks the torrent of the ups and downs of the road?

Sung-e-reh gardad fasaan-e-taigh-e-azm;

qataa-e-manzil imtihaan-e-taigh-e-azm.

[Azm ki talwar kay leay sung-e-rah saan ka kaam deyta hai;

manzil takk pohnchna taigh-e-azm ka imtihan hai.]
The sword of resolution is whetted by the stones in the way;
and put to proof by traversing stage after stage.

Misl-e-haiwan khordan, asoodan chasood;

gar bakhod mohkam nah naey boodan chasood.

[Haiwan ki manind khhana aur aaram karna kaya maani;

226

agar tou apney andar pokhtah naheen

tuo zindagi ka kaya faifdah.]
What is the use of eating and sleeping like a beast?
What is the use of being, unless thou have strength in thyself?

Khwaish ra choon az khudi mohkam koni;
tou agar khwahi
jahan berhum koni.

[Jabb tou khudi sey apney aap ko mostahkam kar ley ga;
tuo pher agar chahey tuo jahan ko bhi berhum kar sakkey ga.]
When thou mak'st thyself strong with self;
thou wilt destroy the world at thy pleasure.

Gar fana khwahi bakhod azad shau;

gar
baqa khwahi bakhod abad shau.
[Agar tojhey mitt jana pasand hai

tuo apni khudi sey bey taaloq ho jaa

aur agar zindagi chahta hai tuo apni khudi ki taamir kar.]
If thou wouldst pass away, become free of self;
if thou wouldst live, become full of self!

Cheist mardan az khudi ghafil shodan;
tou chih pindaari fraq-e-jan-o-tun.

227

[Marna kaya hai? Apni khudi sey ghafil ho jana;

tou kaya jaaney ken jan aur badan ka fraq kaya hai;
mout sirf fraq-e-jan-o-tun ka naam naheen.]
What is death? To become oblivious to self.
Why imagine that it is the parting of soul and body?

Dar khudi kon surat-e-Yousuf moqam;
az aseeri taa shehanshahi kharam.

) (
[Yousuf (A.S.) ki tarah khod shanas ho;

ta-keh tou aseeri sey shehanshahi takk pohnchay.]

Abide in self, like Joseph! Advance from captivity to empire!

Az khudi andaish-o-mard-e-kaar shau;

mard-e-Haq hamil-e-asrar shau.

[Khudi sey agah ho kar bahimmat bun jaa;

mard-e-Haq aur haamil-e-asrar ho jaa.]
Think of self and be a man of action!
Be a man of God, bear mysteries within!

Sharah-e-raaz az dastaan-ha mi konam;

ghonchah az zor-e-nafas wa mi konam.

228

[Mien hikayaton kay zariay

zindagi kay raaz ki wazahat karta hon;
aur apney klaam kay zor sey
doosaron ka ghonchah-e-dil khhilata hon.]
I will explain the matter by means of stories;
I will open the bud by the power of my breath.

Khosh-ter aan baashad keh sar-e-dilbaraan;
goftah ayad dar hadis-e-deigraan.

[Dilbaron ka raaz doosaron ki kahaniyuon mein

biyan kiya jaaey tuo ziyadah dilroba ho jaata hai.]
Tis better that a lover's secret;

should be told by the lips of others.

THE BIRD THAT WAS FAINT WITH THIRST

Hikayat-e-taeray keh az tishangi

bitaab bood.

[Parinday ki kahani jo piyas sey bitaab thha.]

Story of the bird that was faint with thirst

Taerey az tishangi bitaab bood;

dar tun-e-oo dum misal-e-mouj-e-dood.

[Eik parindah piyas sey bey taab thha;

229

saans oss kay seinay mein

dhhoin ki lehar bun gaeyi thhi.]
A bird was faint with thirst;
the breath in his body was heaving
like waves of smoke.

Raizahey almas dar gulzar deid;

tishangi-e-nazaraheyi aab deid.

[Oss ney bagh mein almas ka tokrra deikhha;

piyas kay bais ossey woh pani nazar aaya.]
He saw a diamond in the garden:
Thirst created a vision of water.

Az fraib-e-raizaheyi khurshid taab;

morgh-e-nadaan sung ra pindasht aab.

[Dhhoop sey chamaktey hoay tokrray sey fraib khha kar

bey samajh parinday ney pathhar ko pani samajh liya.]
Deceived by the sun bright stone;
the foolish bird fancied that it was water.

Mayah andoz num az gauhar nashod;
zud baro-e-manqar-o-kaamash
tar nashod.

230

[Oss ney oss per chounch maari

magar oss ka halaq tar nah hoa;
woh gauhar sey numi hasil nah kar saka.]
He got no moisture from the gem:
He pecked it with his beak, but it did not wet his palate.

Goft almas ay griftar-e-hawus;

taiz ber mun kardah manqar-e-hawus.

[Almas ney kaha! Ay hawus mein griftar parinday;

tou ney mojh per apni chounch maari hai.]
O thrall of vain desire, said the diamond;
thou hast sharpened thy greedy beak on me.

Qatrah-e-aabey naim saqi naim;
mun braey
deigraan baqi

naim.

[Mien pani ka qatrah naheen, nah mien saqi hon;

mien doosaron kay leay zindah naheen hon.]
But I am not a dew drop, I give no drink;
I do not live for the sake of others.

Qasd-e-aazaram koni diwanaheyi;
az hayat-e-khod numa beganaheyi.
231

[Tou diwanah hai jo tou ney mojhey
dokhh deyney ka qasad kiya hai;
tou aisi zindagi sey bey khabar hai
jo qowwat ka azhar karti hai.]
Wouldst thou hurt me? Thou art mad!
A life that reveals the self is strange to thee.

Aab-e-mun manqar-e-morghaan bashiknad;
Adami ra gauhar-e-jan
bashiknad.

[Meyri aab-o-taab parindon ki chounch torr deyti hai;

balkeh woh tuo Adami ki jan ka gauhar bhi khatam kar deyti hai.]
My water will shiver the beaks of birds;
and break the jewel of mans life.

Taer az almas kaam-e-dil nayaaft;
rooey
khwaish az raizaheyi tabindah taaft.

[Parinday kay dil ki khwahish almas sey poori nah hoeyi;

oss ney chamkilay tokrray sey apna rokh phair liya.]
The bird won not his heart's wish from the diamond;
and turned away from the sparkling stone.

232

Hasrat andar seinah-ush abad gasht;

dar gulloey oo nawa faryaad gasht.

[Oss kay seinay mein hasrat abad ho gaeyi;

oss ki nawa oss kay gallay mein faryaad bun gaeyi.]

Disappointment swelled in his breast;
the song in his throat became a wail.

Qatraheyi shabnam sar-e-shakh-e-gulley;
taaft misl-e-ashk-e-chashm

bulbuley.

[Shakh-e-gul per shabnam ka eik qatrah

bulbul kay aansoo ki tarah chamak raha thha.]

Upon a rose-twig a drop of dew;
gleamed like the tear in a nightingale's eye:

Taab-e-oo mehv-e-sapaas-e-aaftab;
larzah
ber tun az haraas-e-aaftab.

[Jiss ki chamak aaftab ki marhoon-e-mannat thhi;

jo aaftab kay khouf sey kanp raha thha.]
All its glitter was owing to the sun;
it was trembling in fear of the sun.

Kaukab-e-rum khooey gardoon zaadaheyi;
233

yakk dum az zouq-e-namood istaadaheyi.

[Goya woh asman ka aisa sitarah thha

jo her dum harkat mein rehta hai

magar eik lamhay kay leay azhaar-e-wujood

kay shouq mein thhehar gaya thha.]
A restless sky born star that had stopped
for a moment, from desire to be seen

Sadd fraib az ghonchah-o-gul khordaheyi;
behraheyi az zindagi na-bordaheyi.

[Oss qatrah-e-shabnam ney kaliyuon aur phhoolon sey
sainkarron fraib khhaey thhey
magar woh zindagi sey kochh paa nah saka thha.]
Oft deceived by bud and flower; it had gained nothing from Life.

Misl-e-ashk ashiq-e-dildadaheyi;

zeb-e-mozzgani chakeid aamadaheyi.

[Ashiq-e-dildaadah kay oss aansoo ki manind

jo tapkaney per aamadah palkon ki zeenat bana ho.]

There it hung, ready to drop; like a tear
on the eyelashes of a lover who hath lost his heart.

234



Morgh-e-mozter zir-e-shakh-e-gul raseid;

(
)

dar dehaanash qatrah-e-shabnam chakeid.

[Bey qarar parindah phhool ki shakh kay neichay pohncha

(oss qatray ki taraf deikhha)
tuo shabnam ka qatrah oss kay monh mein tapak parra.]
The sorely distressed bird hopped under the rose-bush;
the dewdrop trickled into his mouth.

Ay keh mi khwahi z-doshman jan beri.
az tou prastam qatraheyi
ya gauhari?

[Ay woh shakhs jo doshman sey jan bachana chahta hai;

mien tojh sey poochhta hon
keh tou qatrah-e-shabnam hai yaa almas.]
O thou that wouldst deliver thy soul from enemies.
I ask thee Art thou a drop of water or a gem?

Choon z-soz-e-tishangi taer godaakht;

az hayat-e-deigray sarmayah saakht.

235

[Jabb piyas ki shiddat sey parinah murnay kay qarib hoa

tuo oss ney doosaray ki zindagi ko
apna sarmayah-e-hayat banaya.]
When the bird melted in the fire of thirst;
it appropriated the life of another.

Qatrah-e-sakht andaam-o-gauhar khoo nabood;

raizah-e-almas
bood-o-oo
nabood.

[Qatrah-e-shabnam mein sakhti nah thhi

aur nah woh gauhar ki fitrat rakhhta thha;

albattah almas kay tokrrey mein yeh baat thhi.]
The drop was not solid and gem-like;
the diamond had a being, the drop had none.

Ghafil az hifz-e-khudi yakk dum mashau;
raizah-e-almas
shau shabnam mashau.

[Tou apni khudi sey eik lamah kay leay bhi ghafil nah ho;
almas ka tokrra bun shabnam ka tokrra nah bun.]
Never for an instant neglect self-preservation:
Be a diamond, not a dewdrop!

Pokhtah fitrat surat-e-kohsar baash;
haamil-e-sadd abr darya bar baash.
236

[Kohsar ki manind pokhtah fitrat bun;

tojh mein kaeyi aisey abr perwarish paein

jinn kay barsaney sey darya bhar jaein.]
Be massive in nature, like mountains;
and bear on thy crest a hundred clouds laden with floods of rain!

Khwaish ra daryaab az eijaab-e-khwaish;

seim shau az bustan-e-semaab-e-khwaish.

[Apni khudi mostakam kar kay apna aap paa ley;

apney seimaab ko bustah kar kay chandi bana ley.]
Save thyself by affirmation of self;
compress thy quick silver into silver ore!

Naghmaheyi paida kon az taar-e-khudi;
aashkara saaz-e-asrar-e-khudi.

( )

[Khudi kay tar sey naghmah paida kar
aur (apni himmat aazmaiyuon sey)
khudi kay asrar doosaron per aashkar kar.]
Produce a melody from the string of self;
make manifest the secrets of self!

237

STORY OF THE DIAMOND AND THE COAL

Hikayat-e-almaas-o-zaghal.

[Almas aur koelay ki haqayat.]

Story of the diamond and the coal

Az haqiqat baz bakoshaeym darey;
ba tou mi goeym hadis-e-deigarey.

[Mien eik bar pher haqiqat ka darwazah khholta hon;

tumhein eik aur kahani sonata hon.]
238

Now I will open one more gate of Truth;

I will tell thee another tale.

Goft baa almas dar maadan, zaghal;

ay amin-e-jalwah-haey lazawal.

[Kaan mein koelay ney almas sey kaha;

tou lazawal jalwon ko apney andar smaitey hoay hai.]

The coal in the mine said to the diamond;
O thou entrusted with splendours eve lasting.

Humdum-o-hust-o-bood-e-ma yakkeist;

dar jahan asal-e-wujood-e-ma yakkeist.

[Hum akathhay rehtey hein aur

hamari zindagi bhi eik jaisi hai;

dunya mein hamarey wujood ki asal bhi eik hai.]
We are comrades, and our being is one;
the source of our existence is the same.

Mun bakaan meerum z-darad-e-nakasi;

tou sar-e-taj-e-shehanshahaan rasi.

[Mien kaan kay andar he bey basi kay alam mein mur jaata hon;
239

aur tou padshahon kay taj takk ja pohnchta hai.]

Yet while I die here in the anguish of worthlessness;
thou art set on the crowns of emperors.

Qadr-e-mun az bad gilli kumter z-khak;
az jamal-e-tou dil-e-aeinah chaak.

[Budsurati kay bais mein khak sey bhi kumtar hon;

teyrey hosn sey aeinay ka dil bhi tokrray tokrray ho jaata hai.]
My stuff is so vile that I am valued less than earth;
whereas the mirror's heart is rent by thy beauty.

Roshan az tareeki-e-mun majmar ast;
pas kamal-e-joharam

khakister ast.

)(

[Meyri tareeki sey angithhi roshan hoti hai;

meyrey johar ka kamal (bus) rakhh hai.]
My darkness illumines the chafing dish;
then my substance is incinerated at last.

Pusht-e-paa her kas mera ber sar zanad;
ber mataa-e-hustaim akhgar zanad.

[Her shakhs meyrey sar per paaon rakhhta hai;

240

her shakhs meyri mataa-e-hayat ko

chingari daal kar jala deyta hai.]
Every one puts the sole of his foot on my head;
and covers my stock of existence with ashes.

Ber sar-o-saaman-e-mun bayad gareist;

burg-o-saaz-e-hustaim daani keh cheist?

[Meyri halat aisi hai jiss per roya jaaey;

kaya tou ney kabhi ghuor kiya keh meyrey wujood ki

haqiqat ko jala deyta hai.]
My fate must needs be deplored;
dost thou know what is the gist of my being?

Moujah-e-doodey bahum paiwastaheyi;

mayah-dar yakk sharar-e-jastaheyi.

[Mien dhhoonay ki eik lehar hon

jiss kay ajza aapas mein paiwastah hein

aur jiss ka sarmayah eik orrti hoeyi chingari hai.]
It is a condensed wavelet of smoke;
endowed with a single spark.

Misl-e-anjam rooey tou hum khooey tou;
jalwah-ha khaizad z-her pehloey tou.
241

[Teyra chehrah aur teyrey khasail sitaron jaisey hein;

teyrey her pehloo sey jalway othhtay hein.]
Both in feature and nature thou art star-like;
splendours rise from every side of thee.

Gaah noor-e-deidah-e-Qaiser shavi;

gaah zaib dastah-e-khanjar shavi.

[Kabhi tou padshah ki aankhh ka noor bun jaata hai

aur kabhi khanjar kay dastey ki zaibaish.]
Now thou become'st the light of a monarch's eye;
now thou adornest the haft of a dagger.

Goft almas ay rafiq-e-noktah bein;

teerah khak az pokhtagi

gardad nagin.

! )

[Almas ney kaha ay noktah-bein sathhi! (baat yeh hai keh)

Tareek matti pokhtagi sey naginah bun jaati hai.]
O sagacious friend! said the diamond;
Dark earth, when hardened, becomes in dignity as a bezel.

Ta beh pairamoon-e-khod dar jung shoud;
242

pokhtah
az paikaar misl-e-sung shoud.

[Jabb woh matti apney ird-gird sey motsaadam hoti hai

tuo oss jung sey pathhar ki manind pokhtah ho jaati hai.]
Having been at strife with its environment;
it is ripened by the struggle and grows hard like a stone.

Paikram az pokhtagi zou-noor shoud;
seinah-um az jalwah-ha maamoor shoud.

[Meyra wujood bhi pokhtagi sey he noorani ho gaya hai;

aur meyra seinah jalwon sey maamoor ho gaya hai.]
'Tis this ripeness that has endowed my form with light;
and filled my bosom with radiance.

Khwar gashti az wujood-e-khaam-e-khwaish;

sokhti az narmi andaam-e-khwaish.

[Tou apney khaam wujood kay bais zalil-o-khwar hoa hai;

aur apney badan ki narmi kay sabab jalta hai.]
Because thy being is immature, thou hast become abased;
because thy body is soft, thou art burnt.

Farigh az khouf-o-ghum-o-wuswaas almas baash;
243

pokhtah misl-e-sung shau almas

baash.

( )

[Khouf-o-ghum aur wuswaas sey faarigh ho jaa;

pathhar ki manind pokhtah ho kar almas bun jaa
(khouf, hazn aur wuswaas insan ko kumzor banatey hein).]
Be void of fear, grief, and anxiety;
be hard as a stone, be a diamond!

Mi shawud azooey duo alam mostanir;
her keh baashad sakht kosh-o-sakhtgir.

[Jo koeyi sakht-kosh aur sakht-gir hota hai

oss sey duonon jahan roshan ho jaatey hein.]
Whosoever strives hard and grips tight;
the two worlds are illumined by him.

Mosht-e-khakey asal-e-sung Aswud ast;

koo sar az jaib-e-Haram bairoon zadd ast.

[Sung-e-Aswud jiss ney Baitullah Sharif ki

jaib sey bahar sar nikala hoa hai,
oss ki asal bhi eik mosht-e-khak hai.]

A little earth is the origin of the Black Stone;

which puts forth its head in the Kabah:
244



Rotbah-ush az Toor bala-ter shoud ast;
bosah gaah aswud-o-ahmer shoud ast.

[Oss ka martabah Toor sey bhi barrh kar ho gaya hai;

sabb kalay goray insan ossey bosah deytey hein.]
Its rank is higher than Sinai;
it is kissed by the swarthy and the fair.

Dar salabat aabrooey zindagi ast;
natwaani, naakisey napokhtagi ast.

[Zindagi ki aabroo pokhtagi aur mohkami sey hai;

kumzori aur bey chargi na-pokhtagi he ka naam hai.]
In solidity consists the glory of Life;
weakness is worthlessness and immaturity.

245

STORY OF THE SHAYKH AND THE BRAHMIN,

FOLLOWED BY A CONVERSATION BETWEEN
GANGES AND HIMALAYA

Hikayat-e-Shaikh-o-Brahmin-o-mokalmah Gang-o-Himalah dar
maani einkeh tasalsol-e-hayat-e-Milliah az mohkam griftan

rawayat-e-mokhsosah Milliah mi baashad.

[Shaikh-o-Brahmin ki hikayat aur Ganga-o-Hamalah ka mokalmah

iss matlab ki wazahat kay leay keh millat ki zindagi kay tasalsol ka
dar-o-madar apni makhsoos rawayat sey jammay rehney mein hai.]
246

Story of the Shaykh and the Brahmin, followed by a conversation between

Ganges and Himalaya to the effect that the continuation of social life
depends on firm attachment to the characteristic traditions of the community

Dar Benares Brahmanday mohtram;
sar frau andar yum-e-bood-o-adum.

[Benares mein eik moazzaz Brahmin

husti-o-neisti kay samandar mein ghotah-zun thha.]

At Benares lived a venerable Brahmin,
whose head was deep in the ocean of Being and Not-being.

Behrah-e-waafir z-hikmat daashtey;
ba Khoda joeyaan aradat
daashtey.

[Oss kay pass falsafay ka khasah zakhirah thha;

aur woh Allah waalon sey bhi aradat rakhhta thha.]
He had a large knowledge of philosophy,
but was well-disposed to the seekers after God.

Zehun-e-oo geera-o-nodrat kosh bood;

ba Suriya aql-e-oo humdosh bood.

[Oss ka zehan wosaat pazir aur jiddat traaz thha;

247

oss ki aql-e-rasa Suriyah takk pohnchti thhi.]

His mind was eager to explore new problems,
his intellect moved on a level with the Pleiades.

Ashiyanash surat-e-anqa boland;

mehar-o-meh ber shoalah-e-fikrash sapund.

[Oss ka ashiyanah anqa ki manind boland thha;

oss kay shoalah-e-fikr per mehar-o-maah
hermal ki manind jaltay aur tarraptey thhey.]
His nest was as high as that of the Anka;

sun and moon were cast, like rue, on the flame of his thought.

Moddatey minaey oo dar khoon nashist;

saqi-e-hikmat bajaamash maey nabust.

[Oss ki minaey zehan moddat takk khoon mein doobi rahi

magar saqi-e-hikmat ney oss kay jaam mein sharab nah daali.]
For a long time he laboured and sweated,
but philosophy brought no wine to his cup.

Dar riaz-e-ilm-o-daanish daam cheid;
taer-e-maani nadeid.
chashm-e-daamash

) (

248

[Oss ney (moddat takk) ilm-o-hikmat

kay bagh mein daam bichhaey rakhha
magar oss kay jaal kay halqay ki aankhh ney
koeyi taer-e-maani nah deikhha.]
Although he set many a snare in the gardens of learning,
his snares never caught a glimpse of the Ideal bird;

Nakhon-e-fikrash bakhoon aaloodah manad;

) (

oqdah-e-bood-o-adum nakashoodah manad.

[Oss kay fikr ka nakhon

(apna zahan kuraid kuraid kar) khoon aaloodah ho gaya

magar husti-o-neisti ka oqdah hall nah hoa.]
And notwithstanding that the nails of his thought
were dabbled with blood,
the knot of Being and Not-being remained untied.

Aah ber labb-e-shahid-hermaan-e-oo;

chehrah ghumaaz-e-dil-e-hairan-e-oo.

[Oss kay labbon per aah rehti

jo oss ki mayuosi ki gawahi dey rehi thhi;

oss kay dil ki perishani oss kay chehray sey ayan thhi.]
The sighs on his lips bore witness to his despair,
his countenance told tales of his distraction.

249



Raft rozay nizd-e-Shaikh-e-kamilay;
aankeh andar pervardey
dilley.

[Eik dinn woh kissi sahib-e-dil shaikh-e-kamil
ki khidmat mein hazir hoa.]
One day he visited an excellent Shaykh,
a man who bad in his breast a heart of gold.

Gosh ber goftar-e-aan farzanah daad;

(

)

ber labb-e-khod mehar-e-khamoshi nehaad.

[Wahan (pohnch kar) oss ney apney labbon per

mohar-e-khamoshi laga lei;

aur oss dana shaikh ki baatein ghor sey sonnaney laga

(faiz-e-nazar kay leay zabt-e-sakhon chahiay).]
The Brahmin laid the seal of silence on his lips
and lent his ear to the Sage's discourse.

Goft Shaikh ay taaif-e-charkh-e-boland;

andakey ehad-e-wafa ba khak bund.

[Shaikh ney kaha keh ay boland asman kay tawaaf karney waaley
khak kay sathh bhi thhorra saa ehad-e-wafa wabastah kar.]
Then said the Shaykh: O wanderer in the lofty sky!
250

Pledge thyself to be true, for a little, to the earth;

Ta shoudi awarah-e-sehra-o-dasht;

fikr-e-bibaak-e-tou az gardoon gozasht.

[Chonkeh tou (khod) sehraon aur junglon mein

awarah gardi karta hai

iss leay bey qiad fikr bhi asman ki hudood phhlang gaya hai.]
Thou hast lost thy way in wildernesses of speculation;
thy fearless thought hath passed beyond Heaven.

Ba zamin dar saaz ay gardoon naward
dar talash-e-gauhar-e-anjam magard.

[Ay asman per phernay waaley

zamin kay saath mowafiqat ikhtiyar kar;

sitaron kay motiyuon ki talash mein nah pher.]
Be reconciled with earth, O sky-traveller!
Do not wander in quest of the essence of the stars!

Mun nagoeym az bottan bizaar shau;

kafiri shaistah-e-zonnar shau.

[Mien yeh naheen kehta keh botton sey bizaar ho jaa;

251

choonkeh tou kafir hai iss leay

apney aap ko Zonnar kay qabil tuo bana.]
I do not bid thee abandon thine idols. Art thou an unbeliever?
Then be worthy of the badge of unbelief!

Ay amanatdar-e-tehzeeb-e-kohan;
mazun.
posht-e-paa ber maslik-e-aaba

[Ay qadim tehzeeb kay amanat-dar

apney aba-o-ijdaad kay maslik ko thhokra nah dey.]

O inheritor of ancient culture;
turn not thy back on the path thy fathers trod;

Gar z-jamiat hayat-e-millat ast;
kofar hum sarmayah-e-jamiat ast.

[Agar quom ki zindagi itihad sey hai

tuo kofar bhi itihad ki boniyad bun sakta hai.]

If a people's life is derived from unity;
unbelief too is source of unity.

Tou keh dar kafiri kamil naheyi;

dar khor touf-e-harim-e-dil naheyi.

[Tou jo apney kofar mein bhi kamil naheen hai;

tou iss qabil naheen keh harim-e-dil ka tawaf kar sakkey.]

252

Thou that art not even a perfect infidel,

art unfit to worship at the shrine of the spirit.

Mandahaim az jaadah-e-taslim-e-door;

door.
tou az Azar mun z-Ibrahim

( -
)

[Hum duonon taslim-o-raza kay rastay sey door parrey hoay hein
tou Azar sey door hai mien Ibrahim sey door hon
(wafadari bashart-e-ostawari asal aiman hai Ghalib).]
We both are far astray from the road of devotion:
Thou art far from Azar, and I from Abraham.

Qias-e-ma souda-e-mehmal nashoud;
dar janoon-e-ashiqi
kamil nashoud.

) (

[Hamara Qias mehmal (Laila) ka soudaeyi nah bun saka;

woh ashiqi kay janoon mein kamil nah hoa.]
Our Majnun hath not fallen into melancholy for his Layla's sake:
He hath not become perfect in the madness of love.

Mord choon shamaa-e-khudi andar wujood
az khayal-e-asman paima
chih sood.

253

[Jabb, khudi ki shamaa badan kay andar bojh choki ho;

tuo afkaar-e-falak paima sey kaya hasil.]
When the lamp of self expires,
what is the use of heaven surveying imagination?

Aab zadd dar daaman-e-kohsar chung;

goft rozay ba Himalah Rud-e-Ganga.

[Daryaey Ganga ney daaman-e-koh per qabzah jamaya;

tuo oss ney eik roz Hamalah sey kaha.]
Once on a time, laying hold of the skirt of the mountain;
Ganges said to Himalaya:

Ay z-sobh-e-aafrinash yakh badosh;
paikrat az rud-ha zonnar posh.

[Roz-e-takhliq-e-kainat sey tou barf-posh hai;
kaeyi nadiyan zonnar ki manind
teyrey badan sey lipti hoeyi hein.]
O thou mantled in snow since the morn of creation,
thou whose form is girdled with streams.

Haq tera baa asman humraz saakht;

paat
mehroom-khraam-e-naaz
saakht.

254

[Allah Taala ney tojhey asmanon ki bolandi ataa farmaeyi;

magar teyrey paaon ko khraam-e-naz sey mehroom rakhha.]
God made thee a partner in the secrets of heaven;
but deprived thy foot of graceful gait.

Taaqat-e-raftar az paaut rabood;

ein waqar-o-riffaat-o-tamkeen chih sood.

[Jabb teyrey paaon mein chalney ki taaqat he nah chhorri;

tuo iss waqar, bolandi aur tamkanat ka kaya faidah.]
He took away from thee the power to walk:
What avails this sublimity and stateliness?

Zindgaani az kharam-e-pehum ast;

burg-o-saaz-e-husti-e-mouj az rum ast.

[Zindagi mosalsal chalney ka naam hai;

mouj kay wujood ka saaz-o-saaman harkat hai.]
Life springs from perpetual movement:
Motion constitutes the wave's whole existence.

Koh choon ein taanah az darya shoneid;

hum cho behar-e-aatish az kein ber dameid.

255

[Paharr ney darya sey jabb yeh taanah sona

tuo woh ghossay kay maarey
aag kay samandar ki tarah bharrak othha.]
When the mountain heard this taunt from the river,
he puffed angrily like a sea of fire.

Goft ay penhaey tou aeinah-um;

choon sadd darya droon-e-seinah-um.

[Oss nay kaha keh teyri wosaat

aeinay ki manind meyri jalwah-gah hai;

teyrey jaisay sainkarron darya meyrey andar moujood hein.]
And answered: Thy wide waters are my looking-glass;
within my bosom are a hundred rivers like thee.

Ein kharam naaz saaman-e-fanast;

her keh az khod raft shayan-e-fanast.

[Teyra yeh khraam-e-naz teyrey leay fana ka saaman hai;

jo koeyi bhi apney aap ko chhorr deyta hai ossey mout aa-jati hai.]
This graceful gait of thine is an instrument of death:
Whoso goeth from self is meet to die.

Az moqam-e-khod nadaari aaghi;
256

ber ziyan-e-khwaish naazi ablahi.

[Tou apney moqam sey aagah naheen,

tou biwaqoof hai jo apney noqsaan per fakhar karti hai.]

Thou hast no knowledge of thine own case,
thou exultest in thy misfortune: thou art a fool!

Ay z-batan-e-charkh-e-gardaan zaadaheyi;
az tou behtar sahil-e-aftaadaheyi.

[Tou jo asman kay batan sey paida hoti hai;

tojh sey woh sahil behtar hai jo apni jagah per qaim hai.]
O born of the womb of the revolving sky,
a fallen-in bank is better than thou!

Husti-e-khod nazar qolzam saakhti;
paish-e-rehzun naqd-e-jan andaakhti.

[Tou ney apni husti samandar ki nazar kar di hai

aur apni jan ka sarmayah khod he rehzun ko paish kar diya hai.]
Thou hast made thine existence an offering to the ocean,
thou hast thrown the rich purse of thy life to the highway man.

Humcho gul dar gulistan khod-daar shau;
257

(
(
beher nashar-e-boo pey gulchin marou.

[Bagh mein phhool ki tarah khoddar reh;

apni khoshboo phhailaney kay leay gulchin kay peichhay nah bhaag.
(Naheen yeh shan-e-khoddari chaman sey torr kar
tojh ko, koeyi dastar mein rakhh ley koeyi zeb-e-gullo kar ley).]
Be self-contained like the rose in the garden;
do not go to the florist in order to spread thy perfume!

Zindagi ber jaaey khod baalidan ast;
gul cheidan ast.

az khayaban-e-khudi

[Zindagi yeh hai keh apni jagah per reh kar
nashv-o-numa hasil ki jaaey
aur khudi kay khiyaban sey phhool chonein jaein.]
To live is to grow in thyself
and gather roses from thine own flower-bed.

Qiran-ha bagozasht-o-mun paa dar gillam;

tou gomaan daari keh door az manilam.

[Saddiyan gozar gaein aur mien

eik jagah paaon jamaey khharra hon;

258

tou samajhti hai keh mien manzil sey door parra hon.]
Ages have gone by and my foot is fast in earth:
Dost thou fancy that I am far from my goal?

Hustaim baaleid-o-ta gardoon raseid;
zir-e-damanam Suriya
aarmeid.

[Meyri husti ney itni nashz-o-numa paeyi hai
keh mien asman takk pohnch gaya;
aur Suriya bhi meyrey daaman kay neichay
araam paa rehi hai.]
My being grew and reached the sky,
the Pleiades sank to rest under my skirts;

Husti-e-tou bey nishan dar qolzam ast;
zarvah-e-mun
sajdahgah-e-anjam ast.

[Teyri husti samandar mein jaa kar
bey nishan ho jaati hai
aur meyri choti per sitaray bhi sajdah kartey hein.]
Thy being vanishes in the ocean,
but on my crest the stars bow their heads.

Chashm-e-mun beinaey asrar-e-falak;
ashna gosham z-pervaaz-e-malak.
259

[Meyri aankhh asman kay raaz deikhhti hai

aur meyrey kaan farishton ki perzaaz sey aashna hein.]
Mine eye sees the mysteries of heaven,
mine ear is familiar with angels wings.

Taa z-soz-e-saai-e-pehum sokhtam;

laal-o-almas-o-gauhar andokhtam.

[Choonkeh mien koshish-e-pehum kay soz sey jall raha hon;

iss leay mien ney apney andar laal,
almas aur gauhar smait leay hein.]
Since I glowed with the heat of unceasing toil,
I amassed rubies, diamonds, and other gems.

Dar droonam sung-e-andar sung naar;

aab ra ber naar-e-mun nabood gozaar.

[Meyrey andar pathhar hein aur pathharon kay andar aag hai;
meyri aag takk pani ki rasaeyi naheen.]
I am stone within, and in the stone is fire:
Water cannot pass over my fire!

Qatraheyi? Khod ra bapaaey khod maraiz;
260

dar talatam kosh-o-baa qolzam sataiz.

[Agar tou qatrah hai tuo tou

apney aap ko apney paaon mein gira,

motlatim ho aur samandar sey larr jaa.]
Art thou a drop of water? Do not break at thine own feet,
but endeavour to surge and wrestle with the sea.

Aab-e-gauhar khwah-o-gauhar raiz shau;

beher gosh shahiday aawaizah shau.

[Gauhar ki aab-o-taab ka khwahan ho;

aur gauhar ka tokrra bun kar
kissi mehboobah ka awaizah ho jaa.]

Desire the water of a jewel, become a jewel!

Be an ear-drop, adorn a beauty!

Ya khod afaza shau sobak raftar shau;

abr-e-barq andaaz-o-darya baar shau.

[Ya bijli bananey giraney wala

aur darya per barsaney wala badal bun kar

khod afza aur sobak raftar ho jaa.]
Oh, expand thyself! Move swiftly!
Be a cloud that shoots lightning and sheds a flood of rain!
261



Az tou qolzam gadyah-e-toofan konad;
shikwah-ha az tungi-e-damaan
konad.

[Ta-keh samandar bhi apni tungi-e-daaman ka gillah karey

aur tojh sey toofan ki bheek maangay.]
Let the ocean sue for thy storms as a beggar;
let it complain of the straitness of its skirts.

Kum-ter az moujey shomaarad khaish ra;
paish-e-paaey tou gozarad khwaish ra.

[Samandar apney aap ko mouj sey kum-ter samjhey

aur khod teyrey paaon mein daal dey.]
Let it deem itself less than
a wave and glide along at thy feet!

262

THE PURPOSE OF THE MUSLIMS LIFE

IS TO EXALT THE WORD OF ALLAH,
AND THAT THE JIHADIF PROMPTED BY LANDHUNGER,
IS UNLAWFUL IN THE RELIGION OF ISLAM

Dar biyan-e-einkeh maqsad-e-hayat-e-Musilm, aalaey Kalimah-tu-Allah
ast-o-jihad, agar moharrik aan joa-al-arz baashad dar mazhib-e-Islam
haraam ast.

[Iss matlab ki wazahat kay leay keh Musliman ki zindagi ka maqsad aala-eKalimatullah hai aur agar jehad ka moharrik molk fatah karna ho tuo aisi
jung mazhab mein haraam hai.]

263

Showing that the purpose of the Muslim's life is to exalt the word of Allah,
and that the jihad (war against unbelievers), if it be prompted by landhunger, is unlawful in the religion of Islam

Qalb ra az Sighatullah rung deh;

ishq ra namoos-o-naam-o-nung deh.

[Apney dil ko Allah Taala kay rung mein rung dey;

aur iss tarah apney ishq ko
nung-o-namoos-o-pehchan ataa kar.]
Imbue thine heart with the tincture of Allah,
give honour and glory to Love!

Tabaa-e-Muslim az mohabat qaaher ast;
Muslim
aar ashiq nabaashad kafir ast.

(2- 165 -

[Musliman ki fitrat mein ishq-e-Elahi sey qaaheri paida hoti hai,

agar Musliman ashiq naheen tuo woh kafir hai
(aur woh aiman waaley onn ki mohabat
Allah Taala kay leay bohat shadid hai Quran, 165:2).]
The Muslim's nature prevails by means of love:
The Muslim, if he be not loving, is an infidel.

264

Taaba-e-Haq deidnash na-deidnash;

khordnash, naushidnash, khwabidnash.

[Oss ka deikhhna nah deikhhna, khhana peina, sona

sabb Allah Taala kay hokam kay tehut hota hai.]
Upon God depends his seeing and not-seeing,
his eating, drinking, and sleeping.

Dar razaish marzi-e-Haq gom shawud;
ein sakhon
kay baawar mardam shawud.

(8-17 )

[Pher Allah Taala ki raza oss ki raza mein gom ho jaati hai;
loug iss baat ko kaisay baawar karein gay Quran 17:8.]
In his will that which God wills becomes lost
How small a man believe this saying?

Khaimah dar maidan-e-illallah zaddst;

)(

dar jahan shahid alannaas aamadst.

[Woh illallah kay maidan mein khaimah-zun hai;

aur woh dunya mein lougon per shahid (haq) hai.]
He encamps in the field of There is no god but Allah;
in the world he is a witness to mankind.

265

Shahid-e-haalish Nabi-e-ins-o-jaan;
shahidey sadiq tarin shahidaan.

) (

[Aur oss kay haal kay shahid

Janaab Rasool-e-Pak (S.A.W.) hein;

jo sabb shahidon sey sadiq tarin ho.]
His high estate is attested by the Prophet
who was sent to men and Jinn The most truthful of witnesses.

Qaal ra bagozar-o-baab-e-haal zann;

) (

noor-e-Haq ber Zolmat-e-aamaal zann.

[Qaal ko chhorr aur haal

(rouhani kaifiyat) ka darwazah khhatkhhata

aur iss tarah aamal ki tareeki per
Allah Taala ko noor bakhhair.]
Leave words and seek that spiritual state,
shed the light of God o'er the darkness of thy deeds!

Dar qabaey Khosrovi dervaish zei;

deidah-e-bidaar-o-Khoda andaish zei.

[Pher tou padshahi kay libaas mein bhi dervaish rehey ga;
teyri aankhh bidaar aur teyri soch mein Allah Taala ka rung ho ga.]
Albeit clad in kingly robe, live as a dervish,
266

live wakeful and meditating on God!

Qorb-e-Haq az her amal maqsood dar;
ta z-tou gardad jalalash aashkar.

[Haq Taala kay qorb ko apney her amal ka maqsood bana;

ta-keh tojh sey Oss ka jalal zahir ho.]
Whatever thou dost,
let it be thine aim therein to draw nigh to God;
that his glory may be made manifest by thee.

Solah, shar gardad cho maqsood ast ghair;
gar Khoda
baashad gharz-e-jung ast khair.

[Agar maqsood ghair Allah ho tuo solah bhi shar bun jaati hai;
agar maqsood Allah Taala ho tuo jung bhi khair ho jaati hai.]
Peace becomes an evil, if its object be aught else;
war is good if its object is God.

Gar nagardad Haq z-taigh-e-ma boland;

jung baashad quom ra na-arjumand.

[Agar hamari talwar sey kalimah-e-Haq boland nah ho

tuo aisi jung hamari quom kay leay
267

namobarak saabit hoti hai.]

If God be not exalted by our swords,
war dishonours the people.

Hazrat sheikh Mian Mir (R.A.) wali;

) (

her khafi az noor-e-jan-e-oo jali.

[Hazrat Mianmir (R.A.) wali jinn ki

jan kay noor sey rouhaniyat ka her raaz ayan hai.]

The holy Shaykh Miyan Mir Wali,
by the light of whose soul every hidden thing was revealed.

Ber tariq-e-Mustafa (S.A.W.) mohkam paaey;
ra naey.
naghmah-e-ishq-o-mohabat

) (

[Jo Hazoor-e-Akram (S.A.W.) kay

tariqay per mazbooti sey qaim thhey,

jinn ki jan sey ishq-o-mohabat kay naghmay phhoot-tey thhey.]
His feet were firmly planted on the path of Muhammad;
He was a flute for the impassioned music of love.

Turbatash aiman-e-khak-e-shehar-e-ma;

mishaal-e-noor-e-hidayat beher-e-ma.

268

[Onn ka mazar hamarey shehar ki matti kay leay

aiman ka darjah rakhhta hai;
woh hamarey leay noor-e-hidayat ki mashaal hein.]
His tomb keeps our city safe from harm
and causes the beams of true religion to shine on us.

Ber dar-e-oo jobbah farsa asman;

) (
az moridaanish sheh-e-Hindustan.

[Asman bhi onn kay darwazey per sar jhokata hai;

Hindustan ka badshah (Shahjahan)
onn kay moridon mein sey thha.]
Heaven stooped its brow to his threshold;
the Emperor of India was one of his disciples.

Shah-e-tokham hirus dar dil kaashtey;

)(



qasad-e-taskhir-e-momalik daashtey.

[Padshah ney apney dil mein

hirus ka beij boya aur (Deccan) kay

baaz momaalik fatah karney ka iradah kiya.]
Now, this monarch had sown the seed of ambition
in his heart and was resolved on conquest.

Az hawus aatish bajaan afrokhtey;
269

' '

('
'

(


taigh ra hul mun mazid aamokhtey.

[Hawus ney oss kay andar aag laga di;

aur oss ney apni talwar ko
hal-mun-mazid ka sabaq parrhaya
(hal-mun-mazid kay lafzi maani hein
keh kaya kochh aur ziyadah hai.
Quran-e-Pak mein arshaad hai keh
dozakh yeh kehey gi)]

The flames of vain desire were alight in him,

he was teaching his sword to ask, Is there any more?

Dar Deccan hungamah-ha basiyar bood;

lashkarash dar arsah-e-paikar bood.

[Oss waqt Deccan mein barra hungamah barpa thha;

padshah ka lashkar wahan larraeyi mein masroof thha.]
In the Deccan was a great noise of war,
his army stood on the battle field.

Raft paish-e-shaikh-e-gardoon payaheyi;
taa bageerad az dua sarmayaheyi.

270

[Woh Shaikh-e-aali martabah ki khidmat mein hazir hoa

ta-keh onn sey dua ki darkhwast karey.]
He went to the Shaykh of heaven-high dignity;
that he might receive his blessing:

Muslim az dunya sooey Haq rum konad;

az dua tadbir ra mohkam konad.

[Musliman dunya sey Allah Taala ki taraf bhaagta hai;

woh apni tadbir ko dua sey mostahkam karta hai.]
The Muslim turns from this world to God
and strengthens policy with prayer.

Shaikh az goftaar-e-sheh khaamosh maanid;

) (

(
)
bazm-e-dervaishaan sarapa gosh maanid.

[Hazrat Mian Mir (R.A.) padshah ki baat sonn kar khamosh rehey;
ird-gird baithhey hoay dervaish bhi sarapa intizar thhey
(keh badshah ko kaya jawab milta hai).]
The Shaykh made no answer to the Emperor's speech,
the assembly of dervishes was all ears.

Ta muriday sikkah-e-seimin badast;
271

labb kashood-o-mohar-e-khaamoshi shikast.

[Yahan takk keh eik murid chaandi ka sikkah
haath mein leay aagay barrha
aur mohar-e-khamoshi torr kar yuon goya hoa.]
Until a disciple, in his hand a silver coin,
opened his lips and broke the silence.

Goft ein nazar-e-haqir az mun pazir;
ay z-Haq awargaan ra dastgir;

[Oss ney kaha keh ay Shaikh

aap Haq kay motlashiyuon ki dastgiri farmatey hein;

mojh sey yeh haqir nazranah qabool farmaiay.]
Saying, Accept this poor offering from me,
O guide of them that have lost the way to God!

Ghotah-ha zadd dar khooey mehnat-e-tunam;
ra daamanam.
zadd dirhemay
taa girah

(
)

[Meyrey badan ney mehnat kay pasinay mein kaeyi ghotay lagaey;
tabb kaheen jaa kar mien ney
yeh dirhem apney daaman kay palloo mein bandha
(yeh dirhem meyrey garrhey pasinay ki kamaeyi hai).]
272

My limbs were bathed in sweat of labour,

before I put away a dirhem in my skirt.

Goft sheikh ein zar haq-e-sultan-e-mast;

aankeh dar perhun-e-shahi gadast.

[Shaikh ney kaha! Iss sikkay per hamarey sultan ka haq hai;
woh padshah kay libaas mein gada hai.]
The Shaykh said: This money ought to be given to our Sultan;
who is a beggar wearing the raiment of a king.

Hokamran-e-mehar-o-mah-o-anjam ast;
shah-e-ma moflis tarin mardam ast.

[Agarchih woh chand, sooraj aur sitaron per hokmraan hai

magar woh sabb sey ziyadah moflis hai.]
Though he holds sway over sun, moon and stars,
our Emperor is the most penniless of mankind.

Deidah ber khwan-e-ajanab dokht ast;
aatish-e-joash
jahaney sokht ast.

[Oss ney ghairon kay dastarkhwan per
apni nazarein jama rakhhi hein;
273

oss ki joal-arz ki aag ney eik jahan

ko jala kar raakhh kar diya hai.]
His eye is fixed on the table of strangers,
the fire of his hunger hath consumed a whole world.

Qeyhat-o-taoon tabia shamshir-oo

alamey veranah az taamir-e-oo.

[Qeyhat aur taoon oss ki talwar kay peichhay peichhay chaltay hein;
oss ki taamir ney eik jahan ko veraan kar diya hai.]
His sword is followed by famine and plague,
his building lays wide land waste.

Khalq dar faryaad az nadaraish;

az tehi dasti zaeef aazaraish.

[Loug oss ki nadaari oss ki tehi dasti;

aur oss kay kamzoron ko dokhh deyney sey nalan hein.]

The folk are crying out because of his indigence,
his empty handedness causes him to plunder the weak.

Sitwatash ehal-e-jahan ra doshman ast;
noa-e-insan
carvaan, oo rehzun ast.

274

[Oss ki shan-o-shaukat awam ki doshman hai;

noa-e-insan carvaan hai aur woh rehzun.]
His power is an enemy to all:
Humankind are the caravan and he the brigand.

Az khayal-e-khod fraib-o-fikr-e-khaam;

naam.
mi konad taraaj ra taskhir

[Woh apni khod fraibi aur kum fehami

ki wajah sey loot-mar ko fatah kehta hai.]

In his self-delusion and ignorance
he calls pillage by the name of empire.

Askar-e-shahi-o-afwaaj-e-ghanim;

her duo az shamshir joa-e-oo duo neim.

[Shahi lashkar aur doshmanon ki foujein

oss ki hirus ki talwar sey duo tokkrrey hein.]
Both the royal troops and those of the enemy
are cloven in twain by the sword of his hunger.

Aatish-e-jan-e-gada joa-e-godast;
joa-e-sultan
molk-o-millat ra fanast.

[Faqir ki bhook sirf oss ki jan kay leay aag bunti hai;
275

padshah ki bhook molk-o-millat ko fana kar deyti hai.]

The beggar's hunger consumes his own soul,
but the Sultan's hunger destroys state and religion.

Her keh khanjar beher ghair Allah kasheid;

taigh-e-oo dar seinah-e-oo aarmeid.

[Jiss ney bhi ghair Allah kay leay talwar brahnah ki

oss ki shamshir ossi kay seinah mein paiwast hoeyi.]
Whoso shall draw the sword for anything except Allah,
his sword is sheathed in his own breast.

PRECEPTS WRITTEN FOR THE MUSLIMS OF INDIA

BY MIR NAJAT NAKSHBAND

Andar z-Mir Najat Naqshband al-maaroof beh Babaey Sehraeyi
276

keh braaey Musilmanan-e-Hindustan

raqam farmoodah ast.

[Mir Najat Naqshband al-maaroof beh Babaey Sehraeyi ki nasihat

jo onhon ney Mosilmanan-e-Hind kay leay raqam farmaeyi.]
Precepts written for the Muslims of India by Mir Najat Nakshband,
who is generally known as Baba Sahrai.

Ay keh misl-e-gul az gill baleidaheyi;

tou hum az batan-e-khudi zaidaheyi.

[Ay woh skakhs jo tou phhool ki manind
matti sey nikla aur barrha hai
dar haqiqat tou bhi khudi kay batan sey paida hoa hai.]
O thou that hast grown from earth, like a rose,
thou too art born of the womb of self!

Az khudi magozar baqa anjaam baash;

qatraheyi mi baash-o-behar aasham baash.

[Khudi ko nah chhorr baqaey dawam paa ley,

bey-shak tou qatrah hai laikan aisa qatrah bun

jo apney andar samandar ko sama ley.]
Do not abandon self! Persist therein!
Be a drop of water and drink up the ocean.

277



Tou keh az noor-e-khudi tabindaheyi;

gar khudi mohkam koni paindaheyi.

[Teyri chamak noor-e-khudi sey hai;

tou agar apni khudi ko mohkam bana ley ga

tuo paidaar ho jaaey ga.]
Glowing with the light of self as thou art,
make self strong, and thou wilt endure.

Sood dar jaib-e-humein saudaastey;
khwajgi az hifz-e-ein kalastey.

[Issi sauday ki jaib mein nafaa hai;

aur issi saaman ki hifazat sey aaqaeyi milti hai.]

Thou gett'st profit from the trade,
thou gain'st riches by preserving this commodity.

Husti-o-az neisti tarsidaheyi;

ay sarat gardam ghalat fehmedaheyi.

[Tou moujood hai laikan fana sey darta hai;

mien teyrey qorban jaon
tou ney (zindagi ko) ghalat samjha hai.]

278

Thou art being, and art thou afraid of not-being?

Dear friend, thy understanding is at fault.

Choon khabar daram z-saaz-e-zindagi;
ba tou goeym cheist raaz-e-zindagi.

[Choonkeh mien reh-o-rasm-e-zindagi sey aagah hon;

iss leay tojhey batata hon keh zindagi ka raaz kaya hai.]
Since I am acquainted with the harmony of Life,
I will tell thee what is the secret of Life.

Ghotah dar khod surat-e-gauhar zaddan;

(
)
pas z-khalwat gah-e-khod sar ber zaddan.

[(Zindagi ka raz yeh hai keh)

pehlay moti ki manind apney andar ghotah-zun ho

pher apni khalwat-gah sey sar bahar nikaal
(apney mun mein doob kar paa jaa soragh-e-zindagi).]
To sink into thyself like the pearl,
then to emerge from thine inward solitude.

Zir-e-khakistar sharar andokhtan;
shoalah gardeidan nazar-ha sokhtan.

279

[Pehlay raakhh kay neichay apney shararon ko jamaa kar

aur pher shoalah bun kar nazaron ko kheerah kar dey.]
To collect sparks beneath the ashes,
and become a flame and dazzle men's eyes.

Khanah soz mehnat-e-chall salah shau;

)(

touf-e-khod kon shoalah-e-jawalah shau.

[Chalees salah (tawil) riyazat ka ghhar jalaney wala bun

yaani lambi mehnat chhorr
aur apna tawaf kar kay shoalah-e-jawalah bun jaa.]
Go, burn the house of forty years' tribulation,
move round thyself! Be a circling flame!

Zindagi az touf-e-deigar rastan ast;

) (

( )
khwaish ra Bait-al-Haram danistan ast.

[Zindagi doosaron ka tawaf karney sey najat paaney

aur apney aap ko

Baitul Haraam (Kaabahtullah) samajhney ka naam hai

(apni shakhsiyat ko itna paidaar kar leyna
keh doosarey tumhara tawaf karein).]
What is Life but to be freed from moving round others;
280

and to regard thyself as the Holy Temple?

Per zann-o-az jaz-e-khak azad baash;

) (
humcho taer aiman az aftaad baash.

[Per khhol aur zamin ki kashash sey azad ho jaa;

parinday ki manind (bolandi per orr) aur
girnay ka khayal apney dil sey nikaal dey.]

Beat thy wings and escape from the attraction of Earth:

Like birds, be safe from falling.

Tou agar taer neheyi ay hoshmand;

ber sar-e-ghaar aashiyan-e-khod

mabund.

! ) (
) (

[Ay samajhdar shakhs! Agar tou parindah naheen (orr naheen sakta)
pher bhi ghaar kay monh per aashianah nah bana
(vernah oss kay andar gir jaaey ga).]
Unless thou art a bird, thou wilt do wisely;
not to build thy nest on the top of a cave.

Ay keh baashi dar pey kasb-e-aloom;

) (

ba tou mi goeym payam-e-Pir-e-Rum.

[Tou jo ilm hasil karney laga hoa hai;

281

mien tojhey pir Rumi (R.A.) ka paigham sonata hon.]

O thou that seekest to acquire knowledge,
I say o'er to thee the message of the Sage of Rum:

Ilm ra ber tun zanni maarey bood;

'

ilm ra ber dil zanni yaarey bood.

[Agar tou ilm sey dunvi monafaa

hasil karney ki khwahish rakhhey ga;

tuo woh teyrey leay saanp saabit ho ga;
laikan agar tou ilm sey dil ki doulat hasil karey ga
tuo woh teyra dost saabit ho ga.]
Knowledge, if it lie on thy skin, is a snake;
knowledge, if thou take it to heart, is a friend.

Aaghi az qissah aakhwand-e-Rum;

) (

aankeh daad andar Halb dars-e-aloom.

[Kaya tou ostaad Rumi (R.A.) ka waqiah jaanta hai;

woh jo Shaam kay shehar Halab mien parrhaya kartey thhey.]
Hast thou heard how the Master of Rum;
gave lectures on philosophy at Aleppo?

282

Paaey dar zinjir-e-taujihaat-e-aql;

kishtaish
toofani-e-zolmaat-e-aql.

) (

[Onn kay paaon mein aqli dalil ki zinjeer parri hoeyi thhi;

onn ki kashti (dil) aql kay andhairon mein thhapairry khha rehi thhi.]
Fast in the bonds of intellectual proofs,
drifting o'er the dark and stormy sea of understanding;

Musa beganah-e-Senai-e-ishq;

bey khabar az ishq-o-az saudaey ishq;

[Woh Musa thhey, magar (ishq kay) Toor-e-Sina sey bey khabar,
nah onnhein ishq ki khabar thhi, nah saudaey ishq ki.]
A Moses unillumined by Love's Sinai,
ignorant of Love and of Love's passion.

Az tashkak goft-o-az ishraaq goft;
gauhar taabindah soft.
waz hokam-e-sadd

' '
[Woh tashkak aur ishraaq ki baatein kartey hoay
falsafah kay chamakdar moti protay.]
He discoursed on Scepticism and Neoplatonism
and strung many a brilliant pearl of metaphysics.

Oqdah-haey quol-e-mashaein kashood;
283

noor-e-fikrash her khafi ra wa-namood.

[Woh mashain kay aqwal ki gothhiyan soljhatey;

onn kay fikr ki roshni her poshidah noktah waazih kar deyti.]
He unravelled the problems of the Peripatetics,
the light of his thought made clear whatever was obscure.

Gard-o-paishash bood anbaar-e-kotab;

ber labb-e-oo sharah-e-asrar-e-kotab.

[Onn kay ird-gird kitabon ka anbaar laga rehta;

onn ki zoban kitabon kay asrar ki wazahat mein masroof rehti.]

Heaps of books lay around and in front of him;
and on his lips was the key to all their mysteries.

Pir Tabraizi z-arshaad-e-kamal;

jost rah-e-maktab-e-Mulla
Jalal.

( ) ( )

) (

[Shaikh Kamal Junaidi (R.A.) kay arshaad per Shams Tabraizi (R.A.)
Rumi (R.A.) kay maktab ki taraf rawanah hoay.]
Shams-i-Tabriz, directed by Kamal,
sought his way to the college of Jalauddin Rumi

Goft ein ghogha-o-qeel-o-qaal cheist?
284

Ein qiyas-o-vehum-o-istadlal cheist?

[Aur wahan jaa kar Maulana sey kaha:

Yeh shor-o-ghogha-o-qeel-o-qaal,
qiyas-o-vehum-o-istadlal kaya hai?]

And cried out, What is all this noise and babble?

What are all these syllogisms and judgments and demonstrations?

Moulvi farmood nadaan labb babund;

: ) (

ber moqalaat-e-khirdmandaan makhund.

[Rumi (R.A.) ney kaha: Biwaqoof zoban bund rakhh,

falsafiyuon kay moqalat ka mazaq nah orra.]
Peace, O fool! exclaimed the Maulvi,
Do not laugh at the doctrines of the sages.

Paaey khwaish az maktabam bairoon gozaar;
qeel-o-qaal ast ein tera baa oey chih kaar.

) (
[Meyrey maktab sey bahar nikal jaa;

yeh (falsafiyuon kay) maqalat hein teyra inn sey kaya taaloq.]
Get thee out of my college! This is argument and discussion;
what hast thou to do with it?

285

Qaal ma az fehum-e-tou bala-ter ast;

shishah-e-idraak ra roshan-gar
ast.

[Hamari goftgoo teyri samajh sey bala-ter hai;

iss goftgoo sey zehun ka shishah roshan hota hai.]
My discourse is beyond thy understanding.
It brightens the glass of perception!

Soz-e-shams az goftah-e-Mulla fazood;

aatishey az jan-e-Tabraizi
kashood.

) ( ) (

[Rumi (R.A.) ki goftgoo ney

Shams (R.A.) kay soz mein azafah kiya

aur onn kay andar ki aag bharrak othhi.]
These words increased the anger of Shams-i-Tabriz
and caused a fire to burst forth from his soul.

Ber zamin barq nigah-e-oo fataad;
khak az soz-e-dum-e-oo shoalah zaad.

) ( ) (

) (
[Onn ki barq-e-nigah Rumi (R.A.) (kay dil) per giri

aur oss kay soz sey Rumi (R.A.) ki khak kay andar shoalah nikla.]
The lightning of his look fell on the earth;
and the glow of his breath made the dust spring into flames.

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Aatish-e-dil khirman-e-idraak sokht;
daftar-e-aan falsafi ra pak sokht.

)
(

) (
[Tabraiz (R.A.) kay dil ki aag ney

idraak ka khirman bhasam kar diya;

shoalah paida hoa aur falsafi (Rumi R.A.) ki
khak ko jala kar raakhh kar diya.]
The spiritual fire burned the intellectual stack
and clean consumed the library of the philosopher.

Moulvi beganah az eijaz-e-ishq;

(
)

nashanas naghmah-haey saaz-e-ishq.

[Moulvi (jo oss waqt) eijaz-e-ishq sey bey khabar thha

aur saz-e-ishq kay naghmon ko naheen pehchanta thha.]
The Maulvi, being a stranger to Love's miracles
and unversed in Love's harmonies;

Goft ein aatish chisaan afrokhti;
daftar-e-arbab-e-hikmat
sokhti.

:
[Oss ney kaha: Tou ney yeh aag kaisey jalaeyi

jiss ney ehal-falsafah ka daftar raakhh kar diya?]

Cried: How didst thou kindle this fire,
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which hath burned the books of the philosophers?

Goft Shaikh ay Muslim-e-zonnar dar;

:
zouq-o-haal ast ein tera baa oey chih kaar.
[Shaikh ney kaha: Ay Muslim-e-zonnardar

yeh zouq-o-haal hai, teyra iss sey kaya kaam.]

The Shaykh answered, O unbelieving Muslim,
this is vision and ecstasy: what hast thou to do with it?

Haal-e-ma az fikr-e-tou bala-ter ast;

) (

shoalah-e-ma kimiyaey Ahmar ast.

[Hamari kaifiyat teyri samajh sey bala-ter hai

(hamarey ishq ka) shoalah

kimiyaey Ahmar hai jo tanbay ko sona bana deyti hai.]

My state is beyond thy thought;
my flame is the Alchemist's elixir.

Saakhti az barf-e-hikmat saaz-o-burg;

az sahaab-e-fikr-e-tou baarad tagrug,

[Tou ney falsafah ki barf ko apna sarmayah bana rakhha hai;

teyrey fikr kay baadal sey sirf aulay he barsatey hein.]
Thou hast drawn thy substance from the snow of philosophy;
288

the cloud of thy thought sheds nothing but hailstones.

Aatishey afroz az khashaak-e-khwaish;
shoalaheyi taamir kon az khak-e-khwaish.

[Apney khas-o-khashaak sey aag roshan kar;
apni matti ko shoalah bana.]
Kindle a fire in thy rubble; foster a flame in thy earth!

Ilm-e-Muslim-e-kamil az soz-e-dil ast;

maani-e-Islam terk-e-Aafil ast.

[Musliman ka ilm soz-e-dil sey kamil hota hai;

Islam kay maani yeh hein

keh ghroob honay waali cheez ko chhorr diya jaaey.]

The Muslim's knowledge is perfected by spiritual fervour;
the meaning of Islam is Renounce what shall pass away.

Choon az bund-e-aafil Ibrahim (A.S.) rust;
darmiyan-e-shoalah-ha neko nishast.

) (

[Jabb Ibrahim (A.S.) ney ghroob honay waalon ki qiad sey azadi paeyi
tuo pher aag kay shoalay mein baithh kar bhi mehfooz rehey.]
When Abraham escaped from the bondage of that which sets,
289

()
he sat unhurt in the midst of flames.

(Yahan sey Iqbal dour-e-hazir kay Musliman sey khitab farmatey hein.)

Ilm-e-Haq ra dar qafa andaakhti;

beher naaney naqd-e-Deen

dar baakhti.

[Tou ney haqiqi ilm ko pas-e-posht daal diya;
eik roti kay ewaz doulat-e-Deen ganwa di.]
Thou hast cast knowledge of God behind thee;
and squandered thy religion for the sake of a loaf.

Garm-ro dar jostjooey sormaheyi;

waaqif az chashm-e-siyah khod naheyi.

[Tojhey apni chashm-e-siyah ki khabar naheen iss leay

sormay ki jostjoo mein sar garam hai.]
Thou art hot in pursuit of antimony;
thou art unaware of the blackness of thine own eye.

Aab-e-haiwan az dum-e-khanjar talab;
az dehaan-e-azzdaha Kausar talab.

[Khanjar ki dhaar sey aab-e-hayat ka khwahan ho;
azzdahay kay monh sey aab-e-Kausar talab kar.]
Seek the Fountain of Life from the sword's edge;

290

and the River of Paradise from the dragons mouth.

Sung-e-Aswad az dar bottkhanah khwah;

) (
naafah-e-moshk az sug-e-dewanah khwah

[Bottkhaney kay darwazey peh Hajr-e-Aswad talash kar;

baaulay kottay kay (monh ki jhaag) mein
moshk-e-naafah doondh ley.]

Demand the Black Stone from the door of the house of idols;
and the musk-deer's bladder from a mad dog.

Soz-e-ishq az daanish-e-hazir majooey;
kaif-e-Haq az jaam-e-ein kafir majooey.

[Magar Danish-e-hazir sey soz-e-ishq ki tawaqo nah rakhh;

iss kafir kay jaam mein
sharab-e-Haqqani ki kaifiyat talash nah kar.]
But do not seek the glow of Love from the knowledge of today;
do not seek the nature of Truth from this infidel's cup!

Moddatey mehav-e-tug-o-duo boodah-um;

razdaan-e-daanish-e-nau boodah-um.

291

[Mien eik moddat takk saai-o-koshish mein laga raha;

dour-e-jadid kay aloom ka razdan hoa.]
Long have I been running to and fro;
learning the secrets of the New Knowledge:

Baghbanaan imtihanam kardah-und;

mehram-e-ein gulistanam kardah-und.

[Professaron ney meyrey imtihan ley kar

mojhey iss gulistan ka mehram banaya.]
Its gardeners have put me to the trial;

and have made me intimate with their roses.

Gulistaney lalahzar ibbratey;

) (

choon gul-e-kaghaz sarab-e-nikahtey.

[Magar mien ney iss gulistan (aloom-e-Maghrib)

ko ibbrat ka lalahzar paya;
yeh kaghazi phhool ki khoshboo ka sorab hai
yaani khoshboo sey khali hai.]

Roses! Tulips, rather, that warn one not to smell them

Like paper roses, a mirage of perfume.

Taa z-bund-e-eim gulistan rastah-um;

aashiyan ber shakh-e-Touba bustah-um.

292

[Bana berin mien ney iss gulistan kay bandhan sey

apney aap ko chhorraya hai
aur shakh-e-Touba per apna aashiyanah banaya hai.]
Since this garden ceased to enthrall me,
I have nested on the Paradisal tree.

Daanish-e-hazir hijab-e-akbar ast;
bott parast-o-bott
farosh-o-bottgar ast.

[Jadid aloom hijab-e-akbar hein;

yeh ghalat nazriyat kay bott bana kar

onnhein poojtay hein aur frokht kartey hein.]
Modern knowledge is the greatest blind
Idol-worshipping, idol-selling, idol making!

Paa bazindaan-e-mazaher bustaheyi;
az hudood-e-hiss baroon na jostaheyi.

[Innhon ney mazaher-e-fitrat kay qiadkhaney mein
anpey aap ko qiad kar rakhha hai;
yeh hawaas-e-zahiri ki hudood sey bahar naheen nikaltay.]
Shackled in the prison of phenomena;
it has not overleaped the limits of the sensible.

293

Dar seraat-e-zindagi az paa fataad;

ber golloey khwaishtan khanjar nehaad.

(
)

[Danish-e-hazir zindagi ki rah mein aajiz aa-kar giri parri hai;

iss ney khod he apni gardan per khanjar rakhha hoa hai
(tumhari tehzeeb apney khanjar sey
aap he khod-koshi karey gi).]
It has fallen down in crossing the bridge of Life;
it has laid the knife to its own throat.

Aatishey daarad misal-e-lalah sard;

shoalaheyi daarad misal-e-zzalah sard.

[Iss ki aag lalah ki manind

aur iss ka shoalah zzalah ki manind sard hai.]

Its fire is cold as the flame of the tulip;
its flames are frozen like hail.

Fitratash az soz-e-ishq azad manad;
dar jahan jostjoo nashaad manad.

[Iss ki fitrat soz-e-ishq sey tehi daaman hai;

iss leay yeh jahan-e-jostjoo mein namorad hai.]

294

Its nature remains untouched by the glow of Love,

it is ever engaged in joyless search.

Ishq-e-Aflatoon illat-haey aql;

beh shawud az nishtarash saudaey aql.

[Aql ki bimariyuon ka moalij sirf ishq hai;

aql ka janoon ishq kay nishtar he sey shafa paata hai.]

Love is the Plato that heals the sicknesses of the mind.
The mind's melancholy is cured by its lancet.

Jomlah alam saajid-o-masjood ishq;

Somnaat-e-aql ra Mehmood ishq.

[Saari dunya ishq kay saamney sar basajood hai;

ishq he aql kay Somnaat ko botton sey pak karta hai.]

The whole world bows in adoration to Love.
Love is the Mahmud that conquers the Somnath of intellect.

Ein maey deirinah dar minash neist;
shor-e-Ya Rabb, qismat-e-shab-hash neist.

[Magar danish-e-hazir ki mina mein ishq ki sharab naheen hai;

Ya-Rabb keh kar nalah-o-faryaad karna
295

oss ki raaton mein naheen.]

Modern science lacks this old wine in its cup.
Its nights are not loud with passionate prayer.

Qimat-e-shamshad-e-khod nashanaakhti;
ra boland
andaakhti.

saroo-e-deigar

) (

) (
[Tou ney apney shamshad

(Islami taalimat) ki qimat nah pehchani;

doosaron kay saroo (maghrabi taalimat)
ko boland darjah diya.]
Thou hast misprized thine own cypress
and deemed tall the cypress of others.

Misl-e-naey khod ra z-khod kardi tehi;
ber nawaey deigraan dil mi nahi.

[Bansari ki manind tou ney apney aap ko
apney aap sey khaali kar diya
aur doosaron ki aawaz sey dil lagaya.]
Like the reed, thou hast emptied thyself of self
and given thine heart to the music of others.

Ay gadaey raizaheyi az khwan-e-ghair;
jins-e-khod mi joeyi az dokaan-e-ghair.
296

(
)
[Ay ghairon kay dastarkhwan kay raizon kay gada!

Apna saaman doosaron ki duokan sey kharidta hai.

(Asharah iss taraf hai keh Maghrabi ulema ney
hamarey he aloom sey faiz hasil kiya.)]
O thou that begg'st morsels from an other's table;
wilt thou seek thine own kind in another's shop?

Bazm-e-Muslim az chiragh-e-ghair sokht;

Masjid-e-oo az sharar-e-Deir sokht.

[Musliman ki majlis ghair kay chiragh sey jall gaeyi;

goya Masjid ko Deir kay sharar ney jala diya.]
The Muslim's assembly-place is
burned up by the lamps of strangers;
his mosque is consumed by the sparks of monasticism.

Az sawad-e-Kaabah choon aahoo rameid;

navok-e-siyyad pehloaish dareid.

[Jabb aahoo nawaah-e-Kaabah sey bhaga;

tuo siyyad kay teer ney oss ka pehloo phharr diya.]
When the deer fled from the sacred territory of Makkah,

297

the hunter's arrow pierced her side.

Shoud parishan burg-e-gul choon booay khwaish;

ay z-khod rum kardah baz-aa sooey khwaish.

[Phhool ki patti apni khashboo ki tarah

khod bhi montashir ho gaeyi.

Ay apney aap sey bhaagney waaley apni taraf waapas aa.]

The leaves of the rose are scattered like its scent:
O thou that has fled from the self, come back to it!

Ay amin-e-hikmat-e-Umm-ul-Kitab;

wahadat gomgashtah-e-khod bazyaab.

[Quran-e-Pak ki hikmat kay amanatdar,

apni gom-shodah wahdat ko duobarah paaney ki koshish kar.]

O trustee of the wisdom of the Quran, find the lost unity again!

Ma keh darbaan-e-hisaar-e-millataim;

kafir az terk-e-shaar millataim.

[Hum jo Millat kay qilah kay darbaan hein,

hum ney Millat ka shaar terk kar kay kafiri ikhtiyar kar li hai.]
We, who keep the gate of the citadel of Islam;
298

have become unbelievers by neglecting the watchword of Islam.

Saqi-e-deirinah ra saaghar shikast;
bazm-e-rindaan-e-Hijazi ber shikast.

[Poraney saqi ka piyalah toot gaya;

rindaan-e-Hijaz ki bazm derhum-berhum ho gaeyi.]

The ancient Saki's bowl is shattered;
the wine-party of the Hijaz is broken up.

Kaabah abad ast az asnaam-e-ma;
khundah-zun kofar ast ber Islam-e-ma.

( )

( )

[(Abb) Kaabah ki abadi hamarey botton sey hai,

(aaj) kofr hamarey Islam per khandah-zun hai.]
The Ka'ba is filled with our idols; infidelity mocks at our Islam.

Shaikh dar ishq-e-bottaan-e-Islam baakht;
rishtah-e-tasbih az zonnar saakht.

[Shaikh ney botton kay ishq mein Islam haar diya;

oss ney zonnar ko tasbih ka dhaaga bana liya.]
Our Shaykh hath gambled Islam away for love of idols;
and made a rosary of the zunnar.

299



Pir-ha pir az biyaz-e-moo shodand;
sakhrah-e-beher koodakan-e-koo shodand.

( )

[(Abb) bazorg sirf apney safaid baalon
ki wajah sey bazorg hein;
vernah onn kay kaam aisey hein keh
gali kay bachay bhi onn per hanstay hein.]
Our spiritual directors owe their rank to their white hairs;
and are the laughing-stock of children in the street.

Dil z-naqsh-e-la ilah beganaheyi;
az sanam-haey hawus bottkhanaheyi.

[Dil la ilah kay ishq sey khali hai

aur hawus kay botton kay bais bottkhanah bana hoa hai.]
Their hearts bear no impress of the Faith,
but house the idols of sensuality.

Mi shawud her moo-draazey khirqah posh;
aah azein saudagraan-e-Deen
frosh.

) (

[Her moo-draaz, khirqah-posh (rauhani bazorg) bana hoa hai;

300

afsos hai in Deen frosh saudagaron per.]

Every long-haired fellow wears the garb of a dervish.
Alas for these traffickers in religion!

Ba muridaan roz-o-shabb andar safar;
az zaroorat-haey millat bey khabar.

( )

[(Aaj kall kay) pir muridon kay saath safar mein rehtay hein;
woh Millat ki halaat-o-zarooriyat sey bilkol bey khabar hein.]
Day and night they are traveling about with disciples;
insensible to the great needs of Islam.

Deidah-ha bey noor misl-e-nargis-und;
seinah-ha az doulat-e-dil moflis-und.

[Onn ki aankhhein nargis ki tarah bey noor hein;

aur onn kay seinay dil ki doulat nah honay ki wajah sey
dil ki doulat sey khali hein.]
Their eyes are without light, like the narcissus;
their breasts devoid of spiritual wealth.

301

Waazan-e-hum Sufiyaan mansib prast;

eitibar-e-Millat-e-Baiza
shikast.

[Kaya Waiz aur kaya Sufi sabb jaah prast hein;

Millat-e-Baiza ka waqar khatam ho choka hai.]
Preachers and Sufis, all worship worldliness alike;
the prestige of the pure religion is ruined.

Waiz-e-ma chashm ber bottkhanah doukht;
mufti-e-Deen-e-Mobin
fatwa frokht.

[Hamarey waiz ki aankhh bottkhaney per lagi hoeyi hai;

aur hamarey moftiyan-e-Deen-e-Mobin
fatway frokht kar rehey hein.]
Our preacher fixed his eyes on the pagoda;
and the mufti of the Faith sold his verdict.

Cheist yaraan baad azein tadbir-e-ma;
rokh sooey maeykhanah daarad pir-e-ma.

[Dosto! Abb hamarey leay kaya charah kaar baqi reh gaya hai;
jabb hamarey pir ney maeykhaney ka rokh ikhtiyar kar liya hai.]
After this, O friends, what are we to do?
302

Our guide turns his face towards the wine-house.

TIME IS A SWORD

Al-Waqt Saif

[Waqt talwar hai]

303

Sabz baada khak-e-pak Shafi;

alamey sar khosh z-taak-e-Shafi.

) (

[Khoda Shafi (R.A.) ki qabar ko sarsabz rakhhey;

onn ki sharab-e-ilm sey eik dunya faizyaab hai.]
Green be the holy grave of Shafi;
whose vine hath cheered a whole world!

Fikr-e-oo kaukab z-gardoon cheidah ast;

saif-e-baraan waqt ra nameidah ast.

[Onn kay fikr ney asman sey sitarey torray hein;

onnhon ney waqt ko

saif-e-baran (kaatnay waali talwar) kaha hai.]

His thought plucked a star from heaven:
He named time a cutting sword.

Mun chih goeym sirr-e-ein shamshir cheist;

aab-e-oo sarmayah-dar az zindagist.

[Mien kaya kahon keh iss talwar ka raaz kaya hai;

iss ki aab zindagi ka sarmayah rakhhti hai.]
How shall I say what is the secret of this sword?
In its flashing edge there is life.

304



Sahibash bala-ter az ummeid-o-beim;

) (
dast-e-oo baiza-ter az dast-e-Kalim.

[Iss talwar ka maalik ummeid-o-khouf sey bala-ter hai;

oss ka haath Mosa (A.S.) kay haath sey ziyadah safaid hai.]
Its owner is exalted above hope and fear;
his hand is whiter than the hand of Moses.

Sung az yakk zarbat-e-oo ter shawud;
behar az mehroomi-e-num
ber shawud.

[Oss ki eik zarb sey pathhar pani ho jaatey hein;

aur samandar pani sey mehroom ho kar khoshki bun jaata hai.]
At one stroke thereof water gushes from the rock;
and the sea becomes land from dearth of moisture.

Dar kaff-e-Mosa (A.S.) humein shamshir bood;
kaar-e-oo
bala-ter az tadbir bood.

) (

[Mosa (A.S.) kay haath mein yehi talwar thhi,
iss leay onnhein apney kaam kay leay
tadbir ki zaroorat naheen parrti thhi.]
Moses held this sword in his hand;
305

therefore he wrought more than man may contrive.

Seinah-e-Daryaey Ahmer chaak kard;

qolzamey ra khoshk misl-e-khak kard.

[Chonanchih onnhon ney Bahirah-e-Qolzam

ka seinah chaak kar diya;
aur samandar ko matti ki manind khoshk bana diya.]
He clove the Red Sea asunder
and made its waters like dry earth.

Punjah-e-Haider (R.A.) keh Khaibar bood;
qowwat-e-oo
az humein shamshir bood.

) (

[Syedana Ali (R.A.) ka punjah jiss ney Khaibar fatah kiya;

oss ki qowwat bhi issi shamshir sey thhi.]
The arm of Ali, the conqueror of Khaibar,
drew its strength from this same sword.

Gardish-e-gardoon gardaan deidni ast;
inqilab-e-roz-o-shabb fehamidani ast.

[Asman-e-gardan ki gardish deikhhney kay qabil hai;

roz-o-shabb ka inqilab bhi samajhney kay qabil hai.]
306

The revolution of the sky is worth seeing;

the change of day and night is worth observing.

Ay aseer-e-dosh-o-farda dar niggar;

dar dil-e-khod alam-e-deigar niggar.

[Magar ay dosh-o-farda kay aseer apney dil kay andar deikhh

wahan eik aur jahan moujood hai.]
Look, O thou enthralled by Yesterday and Tomorrow;
behold another world in thine own heart!

Dar dil-e-khod tokham-e-zolmat kaashti;
waqt ra misl-e-khattey
pindaashti.

(
)

[Tou ney waqt ko (un-ginat lafzon sey bana hoa) khat samajh kar
apni matti kay andar tareeki ka beej boya hai.]
Thou hast sown the seed of darkness in the clay,
thou hast imagined Time as a line:

Baz baa paimanah-e-lail-o-nehaar;

fikr-e-tou paimood tool-e-rozgaar.

[Pher teyrey fikr ney zamaney ki tawalat

ko raat aur dinn kay paimaney sey napa hai.]

Thy thought measures length of Time
307

with the measure of night and day.

Saakhti ein rishtah ra zonnar dosh;

gashtaheyi misl-e-bottaan-e-baatil farosh.

[Tou ney raat aur dinn kay dhaagay ko

zonnar-e-dosh bana liya hai

aur botton ki manind baatil frosh bun gaya hai.]

Thou mak'st this line a girdle on thine infidel waist;
thou art an advertiser of falsehood, like idols.

Kimiya boodi-o-mosht-e-gill shoudi;
sirr-e-Haq zaodi-o-baatil
shoudi.

[Tou kimiya thha magar mothhi bhar khak ho gaya;

tou serr-e-Haq sey paida hoa thha magar baatil bun gaya thha
(sirr-e-Haq sey Allah Taala ki rooh mein sey
phhonki hoeyi rooh ki taraf asharah hai).]
Thou wert the Elixir,
and thou hast become a Peck of dust;
thou wert born the conscience of Truth,
and thou hast become a lie!

308

Muslimay? Azad ein zonnar baash;

shamaa-e-bazm-e-Millat-e-Ahrar
baash.

[Tou Muslim hai iss zonnar sey azad ho;

Millat-e-Ahrar ki bazm ki shamaa bun.]

Art thou a Muslim? Then cast off this girdle!
Be a candle to the feast of the religion of the free!

Tou keh az asal-e-zaman aageh naheyi;

az hayat-e-javidaan aageh naheyi.

[Tou waqt ki asliyat sey agah naheen;

iss leay tojhey hayat-e-javidan ki aagehi bhi hasil naheen.]

Knowing not the origin of Time,
thou art ignorant of everlasting Life.

Taa koja dar roz-o-shabb baashi aseer;

) (

rumz-e-waqt az li maa-Allah yaad gir.

[Tou kabb takk roz-o-shabb ka ghulam rehey ga;

tou waqt kay raaz ko Hazoor-e-Akram (S.A.W.) kay arshaad sey
(keh mojhey Allah Taala kay han aisa waqt mayassar hai

309

jo kissi nabi-e-morsil ya farishtah-e-moqarrib ko hasil naheen)

samajhney ki koshish kar.]
How long wilt thou be a thrall of night and day?
Learn the mystery of Time from the words
I have a time with God.

Ein-o-aan paidast az raftar-e-waqt;

zindagi sirreist az asrar-e-waqt.

[Waqiyat waqt ki raftar sey paida hotay hein;

zindagi waqt kay raazon mein sey eik raaz hai.]
Phenomena arise from the march of Time,
life is one of Time's mysteries.

Asal-e-waqt az gardish-e-khurshid neist;

waqt javid ast-o-khor javid neist.

[Waqt ki haqiqat sooraj ki gardish sey wabastah naheen;

waqt hamaishah rehney wala hai
aur sooraj hamaishah rehney wala naheen.]
The cause of Time is not the revolution of the sun;
Time is everlasting, but the sun does not last for ever.

Aish-o-ghum Aashoor-o-hum Eid ast waqt;
310

sirr-e-taab-e-mah-o-khurshid
ast waqt.

[Waqt he aish-o-ghum hai, waqt he Aashoorah aur Eid hai;

waqt he sooraj aur chaand ki roshni ka raaz hai.]
Time is joy and sorrow, festival and fast;
Time is the secret of moonlight and sunlight.

Waqt ra misl-e-makan gustardaheyi;

imtiaz-e-dosh-o-farda kardaheyi.

[Tou ney zaman ko makan ki tarah bichha diya hai;

aur mazi-o-mostaqbil ka imtiaz paida kar liya hai.]
Thou hast extended Time, like Space;
and distinguished Yesterday from Tomorrow.

Ay cho boo rum kardah az bostaan-e-khwaish;

)
saakhti az dast-e-khod zindaan-e-khwaish.

[Tou ney khoshboo ki tarah bagh sey kinarah kashi ikhtiyar kar kay
apney haathon apna qiad-khanah taamir kar liya hai
(Allah Taala ki maiyat chhorr kar
waqt ka ghulam bun gaya hai).]
Thou hast fled, like a scent, from thine own garden;
thou hast made thy prison with thine own hand.
311



Waqt-e-ma ko awwal-o-aakher nadeid;

az khiyaban-e-zamir-e-ma dameid.

[Hamara waqt jiss ki nah ibtida hai aur nah intiha;

woh hamarey zamir kay khiyaban sey phhootta hai.]
Our Time, which has neither beginning nor end;
blossoms from the flower-bed of our mind.

Zindah az irfan-e-asalash zindah-ter;

husti-e-oo az sehar taabindah-ter.

[Her zindah apney asal ki pehchan sey zindah-ter ho jaata hai;

aur oss ki husti sobh ki manind taabnak bun jaati hai.]
To know its root quickens the living with new life:
Its being is more splendid than the dawn.

Zindagi az dehar-o-dehar az zindagi ast;
la tassab-ud-dehar farman-e-Nabi ast.

) (

[Zindagi zaman sey hai aur zaman zindagi sey hai;

Hazoor (S.A.W.) ka farman hai keh zamaney ko bora nah kaho.]

Life is of Time, and Time is of Life:
Do not abuse Time! was the command of the Prophet.
312

[Translated by A.R. Nicholson]

This (following) stanza was added in a later edition of the original and
hence it is not found in Nicholsons translation. A.R. Tariqs translation
of these lines is given.

Noktaheyi mi goeymat roshan cho dar;

) (


ta-shinaasi
imtiaz-e-abd-o-hur.

[Mien tumhein eik aur noktah batata hon

jo moti ki tarah chamakdar hai;
ta-keh tojhey waqt ka ghulam

aur waqt ki (hudood-o-qayood sey azad) kay

darmiyan farq maaloom ho jaaey.]
Now I will tell you a point of wisdom as brilliant as a pearl;
that you should realize the difference
between a slave and a free man!

Abd gardad yawah dar lail-o-nehaar;

()
dar dil-e-hur yawah gardad rozgar.

[Waqt ka ghulam raat aur dinn kay chakkar mein parra rehta hai;
aur hur kay dil mein zamanah gom hota hai
(Momin ki yeh pehchan keh gom oss mein hein afaaq).]
A slave is lost in the magic of days and nights;
313

but Time, with all its expansion,

is lost in the heart of a free man!

Abd az ayam mi banad kafan;
roz-o-shabb ra mi tanad ber khwaishtan.

[Abd roz-o-shabb sey kafan bonta hai
aur apney oopar oorrh leyta hai.]
A slave weaves the shroud for himself by his times
and covers himself with the sheet of days and nights!

Mard-e-hur khod ra z-gill ber mi konad;

khwaish ra ber rozgaraan mi tanad.

[Laikan mard-e-hur apney aap ko matti sey bahar nikaalta hai

aur zamaney ko apni lapait mein ley leyta hai.]
But a free man keeps himself above the earth
and attacks the world with all his might!

Abd choon taer badaam-e-sobh-o-shaam;

lazzat-e-pervaaz ber janash haraam.

[Abd parinday ki manind

sobh-o-shaam kay daam mein griftar rehta hai;

oss ki jan per lazzat-e-perwaz haraam hai.]
314

A slave is caught in the snare of days and nights

like a bird and the pleasure of flight is forbidden to his soul!

Seinah azadah chabak nafas;
taer-e-ayyam
ra gardad qafas.

( )

[(Oss kay ber-aks) mard-e-hur ka por-azm seinah

taer-e-ayyam kay leay qafas hai.]
But the quick-breathing breast of a free man
becomes a cage for the Bird of Time!

Abd ra tehsil hasil-e-fitrat ast;
wardaat-e-jan-e-oo bey nodrat ast.

[Ghulam ki fitrat yeh hai keh woh

hasil kardah cheez ko he hasil karta hai,

oss kay andarooni moshahidaat nodrat sey khali hein.]
To a slave, Nature is a meaningless word
and there is nothing rare in the impressions of his soul!

Az graan khaizi moqam-e-oo haman;
nalah-haey sobh-o-shaam-e-oo haman.

[Woh apni tasahil-pasandi kay sabab

315

ossi moqam per rehta hai jahan thha;

oss kay sobh-o-shaam ka nalah-o-faryaad
bhi eik he lay rakhhta hai.]
Owing to his heaviness and
laziness his abode is always the same;
and the cries of his morn and eve are always the same!

Dumbadum nau aafrini kaar-e-hur;

naghmah-e-pehum tazah raizad taar-e-hur.

[Hur ka kaam her lehzah eik naeyi cheez paida karna hai;
oss kay saaz kay taar sey hamaishah
tazah naghmay phhoottey hein.]
But the attempt of a free man creates
new things every moment
and his string continuously produces new tunes!

Fitratash zehmat-kash-e-takrar neist;

jadah-e-oo halqah-e-porkar
neist.

[Oss ki fitrat takrar ki khoogar naheen;

oss ka rastah porkar ka dairah naheen.]

His nature is not obliged to any sort of repetition,
because his path is not like the circle caused by compasses!

Abd ra ayyam zinjir ast-o-bus;
316

ber labb-e-oo harf-e-taqdir ast-o-bus.

)(

[Ghulam kay leay ayyam mehaz zinjeer (-e-paa) hein;

oss kay labb per hamaishah gillah-e-taqdir rehta hai.]
To a slave Time is but a chain
and he always complains against the fate!

Himmat-e-hur ba qaza gardad mashir;
hadsaat
az dast-e-oo surat pazir.

[Azad ki himmat taqdir ki mashir bun jaati hai;
zamaney kay waqiaat oss kay haathh sey
surat ikhtiyar kartay hein.]
But the courage of a free man gives instructions to his fate
and the great revolutions of the world
are caused by his powerful hand!

Raftah-o-aindah dar moujood-e-oo;
dir-ha aasoodah andar
zood-e-oo.

[Oss ka haal mazi-o-motaqbil duonon ka aeinah hai;

oss kay fouri faisalon mein
door-rus asraat paaey jaatey hein.]
The past and the future are dissolved in his preset

and all the delayed plans are observed by his quick action!
317



Aamad az saut-o-sada pak ein sakhon;

dar numi ayad

beh idraak ein sakhon.

[Sout-o-sada meyri iss baat ki mothammil naheen ho sakti;

yeh noktah aasani sey samajh naheen aa-sakta.]
These words of mine are beyond sound, beyond discussion;
for their meaning cant be understood easily!

Goftam-o-harfam z-maani sharamsar;

)
(

shikwah-e-maani keh ba harfam chih kaar.

[Mien ney baat keh tuo di hai

magar meyrey alfaaz maani sey sharmsar hein

(poori tarah maani ko ada naheen kar sakkey)
maani ko yeh shikayat hai keh
inn alfaaz sey meyra kaya taaloq.]
Although I have expressed my views about Time
yet my shallow words are ashamed of the meaning;
and the meaning itself has a complaint:
What have I to do with the words?

Zindah maani choon beh harf aamad bamord;

318

az nafas-haey
tou naar-e-oo fasord.

[Zindah maani alfaaz mein aaey tuo onn ki mout waqia ho gaeyi;
maani ka yeh shikwah hai keh
teyri abarat sey meyri aag bojh gaeyi hai.]
In fact, a living meaning when expressed in words dies out;
your very breaths extinguish its fire!

Noktah ghaib-o-hazoor andar dil ast;

rumz-e-ayyam-o-maroor andar dil ast.

[Ghaib-o-hazoor ka noktah aur maroor-e-ayyam

ki rumz dil he mein penhan hai.]

Nevertheless, the point of Absence and Presence

is in the depth of our heart;
the mystery of Time and its motion is in the depth of our heart!

Naghmah-e-khamosh daarad saaz-e-waqt;
ghotah dar dil zun keh
beini raaz-e-waqt.

[Waqt kay saaz ka naghmah khamosh hai,

agar tou waqt ka raaz janana chahta hai
tuo apney dil kay andar ghotah laga.]
The musical instrument of Time has its own silent tunes:
Oh, dive deep into your heart
that you may realize the secret of Time!
319

[Translated by A.R. Tariq]

Yaad-e-ayyamey keh saif-e-rozgar;

bood yar.
ba tawana
dasti maa

[Eik dour thha jabb zamaney ki talwar
hamarey qawi bazoo ki rafiq thhi.]
Oh, the memory of those days when Time's sword
was allied with the strength of our hands!

Tokham-e-Deen dar kisht-e-dil-ha kashtaim;
pardah az rokhsar-e-Haq
berdashtaim.

[Hum ney dillon kay andar Deen ka beej boya;

aur haqiqat ko lougon per bey niqab kar diya.]

We sowed the seed of religion in men's hearts
and unveiled the face of Truth;

Nakhon-e-ma oqdah-e-dunya koshaad;
bakht ein khak az sajood-e-ma koshaad.

[Hamarey nakhon ney dunya kay masail ki gothhiyan soljha dein;

iss matti ki qismat hamarey sajdon sey chamak othhi.]
Our nails tore loose the knot of this world;
our bowing in prayer gave blessings to the earth.

320



Az kham Haq baadah-e-gulgoon zaddaim;

) (

ber kohnah maeykhanah-ha shabkhoon zaddaim.

[Hum Khom-e-Haq (Quran-e-Pak) sey

sorkh sharab peitay rehey;

aur hum ney poraney maeykhanon (nazriyat)

per shabb-khoon maarey.]
From the jar of Truth we made rosy wine gush forth,
we charged against the ancient taverns.

Ay maey deirinah dar minaey tou;
shishah-e-aab
az garmi-e-sehbaey tou.

)
(

[Ay tou (Ehal-e-Europe sey khatab)

jiss ki mina mein porani sharab hai;

agarchih tumhari sharab ki garmi sey
sorahi pighhal rehi hai.]
O thou in whose cup is old wine,
a wine so hot that the glass is well nigh turned to water;

Az gharoor-o-nakhowat-o-kibr-o-mani;

taanah ber nadaari ma mizani.

[Gharoor-o-nakhowwat, takabbar aur khod-raeyi kay sabab

321

hamari nadaari per taanah-zun hai.]

Wilt thou in thy pride and arrogance
and self-conceit; taunt us with our emptiness?

Jaam-e-ma hum zeb-e-mehfil boodah ast;
seinah-e-ma
sahib-e-dil boodah ast.

[Hamara jaam bhi kabhi zeb-e-mehfil thha;

kabhi hamarey seinay kay andar bhi dil thha.]
Our cup, too, hath graced the symposium;
our breast hath owned a spirit.

Asr-e-nau az jalwah-ha aarastah;

az ghobar-e-paaey ma berkhastah.

[Dour-e-jadid jo iss waqt jalwon sey aarastah hai;

hamarey seinay kay andar bhi dil thha.]
The new age with all its glories
hath risen from the dust of our feet.

Kisht-e-Haq sairab gasht az khoon-e-ma;
Haq
prastaan jahan-e-mamnoon-e-ma.

[Haqiqat ki khheiti hamarey khoon sey sairab hoeyi;

322

dunya bhar kay haq-prast hamarey mamnoon rehey.]

Our blood hath watered God's harvest;
all worshippers of God are our debtors.

Alam az ma sahib-e-takbir shoud;

az gill-e-ma
Kaabah-ha taamir shoud.

[Hamari wajah sey dunya kay andar takbir ki aawaz goonji;

hamari matti sey kaeyi kaabay taamir hoay.]
The takbir was our gift to the world,
Kabas were built of our clay.

Harf-e-iqra Haq ba-ma taalim kard;

rizq-e-khwaish az dast-e-ma taqsim kard.

[Haq Taala ney iqra ka lafaz humein sikhhlaya;

aur apni hidayat ka rizq
hamarey haathon sey taqsim karaya.]
By means of us God taught the Koran,
from our hand He dispensed His bounty.

Garchih raft az dast-e-ma taj-o-nagin;

ma gadayaan ra bachashm-e-kum mabein.

323

[Agarchih iss waqt hakoomat hamarey pass naheen rehi;

pher bhi hum faqiron ko haqarat ki nazar sey nah deikhh.]
Although crown and signet have passed from us,
do not look with contempt on our beggarliness!

Dar nigah-e-tou ziyaan-e-kaaraim ma;

kohnah pindaraim ma, khwaraim ma.

[Teyri nigah mein hum kaam bigarrney waaley hein;

zalil hein magar apney mazi per maghroor hein.]
In thine eyes we are good for nothing,
thinking old thoughts, despicable.

Eitibar az la ilah daaraim maa;
her duo alam ra nigah daaraim maa.

) (
[Yaad rakhh keh hum la ilah ki wajah sey gran qadar hein;
aur hum (sirf iss dunya ko naheen) balkeh
duonon jahanon ko paish-e-nazar rakhhtey hein.]
We have honour from There is no god but Allah.
We are the protectors of the universe.

Az ghum-e-imroz-o-farda rastahaim;
ba kassey ehad-e-mohabat bustahaim.

324

(
)

[Hum haal-o-mostaqbil kay ghum sey azad hein;

kiyuonkeh hum ney Hazoor-e-Akram (S.A.W.) sey

ehad-e-mohabat ostwaar kar rakhha hai.]
Freed from the vexation of to-day and tomorrow.
We have pledged ourselves to love One.

Dar dil Haq sirr-e-maknoonaim ma;

) (
waris-e-Mosa-o-Haroonaim ma.

[Hum Allah Taala kay dil ka chhopa hoa raaz hein;

hum he Mosa-o-Haroon (A.S.) kay waris hein.]
We are the conscience hidden in God's heart;
we are the heirs of Moses and Aaron,

Mehar-o-meh roshan z-taab-e-ma hanooz;

) (
barq-ha daarad sahaab-e-ma hanooz.

[Aaj bhi chaand sooraj hamari chamak sey roshan hein;

abhi takk hamarey (barsay hoay)
baadal mein bijliyan moujood hein.]
Sun and moon are still bright with our radiance;
lightning-flashes still lurk in our cloud.

325

Zaat-e-maa aeinah-e-Zaat-e-Haq ast;

husti-e-Muslim z-ayat-e-Haq ast.

[Hamara wujood Haq Taala ki Zaat ka aeinah hai;

Musliman ki zindagi Allah Taala ki ayaat mein sey eik ayat hai.]
In our essence Divinity is mirrored:
The Muslim's being is one of the signs of God.

326

INVOCATION

Dua

Ay cho jan andar wujood-e-alami;
jan-e-ma baashi-o-az ma mi rumi.

[Aap kainat mein bamanzilah jan hein;

hamari jan hotay hoay hum sey graiz kartey hein.]

O Thou that art as the soul in the body of the universe,
Thou art our soul end thou art ever fleeing from us.

Naghmah az faiz-e-tou dar ood-e-hayat;
mout dar raah-e-tou
mehsood-e-hayat.

[Zindagi ka saaz Aap kay faiz sey naghmah-zun hai;
Aap ki raah mein jo mout aaey
ossi per zindagi bhi rashk karti hai.]
Thou breathest music into Life's lute;
Life envies Death when death is for thy sake.

327

Baz taskin-e-dil nashaad shau;

baz andar
seinah-ha abad shau.

[Hamarey seinon mein pher sey abad ho kar

na-khosh dillon ki taskin ka bais buniay.]
Once more bring comfort to our sad hearts;
once more dwell in our breasts!

Baz az ma khwah nung-o-naam ra;
pokhtah-ter kon ashiqaan-e-khaam ra.

[Hum sey pher nung-o-naam ki qorbani talab kijiay

aur iss tarah hum jaisay
napokhtah ashiqon ko pokhtah-ter bana dijiay.]
Once more demand from us the sacrifice
of name and fame, strengthen our weak love.

Az moqadar shikwah-ha daaraim ma;

narkh-e-tou bala-o-nadaaraim ma.

[Humein apney moqaddar sey shikwah hai;

Aap ki qimat bohat bala hai aur hum moflis hein.]
We are oft complaining of destiny,
Thou art of great price and we have naught.

328

Az tehi-dastaan rukh-e-zeba maposh;

) (
ishq-e-Salman-o-Bilal arzaan frosh.

[Hum moflison sey apna khoobsurat chehrah nah chhopaiay;

Salman-o-Bilal (R.A.) ka ishq humein arzan farmaiay.]
Aide not thy fair face from the empty handed!
Sell cheap the love of Salman and Bilal!

Chashm-e-bikhwab-o-dil-e-bitaab deh;
baz ma ra fitrat-e-seimaab deh.

[Raaton ko bidaar rehney waali aankhh
aur bey qarar dil ataa farmaiay;
humein duobarah fitrat-e-seimaab ataa farmaiay.]
Give us the sleepless eye and the passionate heart;
give us again the nature of quick silver man.

Ayatey bamanaz ayaat-e-mobin;
taa shawud aanaq-e-aada
khazaein.

[Apni roshan ayaat mein sey koeyi ayat dikhhaiay

ta-keh doshmanon ki gardanein jhok jaein.]
Show unto us one of thy manifest signs,
that the necks of our enemies may be bowed!

329



Koh-e-aatish khaiz kon ein kaah ra;
z-aatish-e-ma soz ghair Allah ra.

[Iss tinkay ko aatish-fishan paharr bana dijiay;
aur hamari aag sey ghair Allah ko jala dijiay.]
Make this chaff a mountain crested with fire;
burn with out fire all that is not God!

Rishtah-e-wahdat cho quom az dast daad;
sadd girah
ber rooey kaar ma fataad.

[Ummat-e-Moslimah ney jabb Allah Taala sey taaloq torr liya,

tuo hamarey kaamon mein sainkarron girhein parr gaein.]
When the people of Islam let the thread of Unity go
from their hands, they fell into a hundred mazes.

Ma perishan dar jahan choon akhtaraim;

( )

humdum-o-beganah az yakkdeigraim.

[(Iss waqt) hum dunya mein sitaron ki tarah bikhhray hoay hein;
eik doosaray kay humdum bhi hein, eik doosaray sey beganah bhi.]
We are dispersed like stars in the world;
though of the same family, we are strange to one another.

330



Baz ein auraaq ra shirazah kon;
baz aein-e-mohabat tazah kon.

[Inn auraq ki duobarah shirazah bandi kar dein;

hamarey andar bahumi mohabat ka dastoor
az sar-e-nau raaij kar dein.]
Rind again these scattered leaves, revive the law of love!

Baz ma ra ber haman khidmat gomaar;

kaar-e-khod ba ashiqaan-e-khod sipaar.

[Humein pher ossi khidmat

(Ishaat-e-Isalm) per mamoor farmaiay;

apna kaam apney ashiqon kay sapord farmaiay.]
Take us back to serve thee as of old,
commit thy cause to them that love thee!

Rehrawan ra mazil-e-taslim bakhsh;

) (
qowwat-e-aiman-e-Ibrahim (A.S.) bakhsh.

[Rahrawan-e-raah-e-Haq ko raza ki manzil ataa farmaiay;

humein Hazrat Ibrahim (A.S.) kay
aiman ki qowwat ataa farmaiay.]
331

We are travellers: give us resignation as our goal!

Give us the strong faith of Abraham!

Ishq ra az shaghal-e-La aagah kon;
aashnaey rumz-e-illillah kon.

[Ishq ko la kay shaghl aur illallah ki rumz sey aagah farmaiay.]

Make us know the meaning of There is no God.
Make us acquainted with the mystery of except Allah!

Munkeh beher deigraan sozam cho shamaa;

bazm-e-khod ra giriyah aamozam cho shamaa.

) (

[Mien jo shamaa ki manind doosaron kay leay jall raha hon;

aur apni bazm ko giriyah (ehsaas-e-ziyan) sikhhata hon.]
I who burn like a candle for the sake of others;
teach myself to weep like that candle.

Ya Rabb aan ashkay keh baashad dilfroz;
bey qarar-o-mozter-o-aaram
soz.

[Ay Allah mojhey woh aansoo ataa farmaiay jo dil ko roshan

bey qarar, mozter aur bey chian rakhhein.]
O God! A tear that is heart-enkindling,

332

passionful, wrung forth by pain, peace consuming;

Kaarmash dar bagh-o-roeyad aatishey;
az qabaey lalah shaweid aatishey.

[Mien onn aansoon ko bagh mein boon aur onn sey

aisi aag paida ho jo qabaey lalah ko bhi maat kar dey.]
May I sow in the garden, and may it grow into a fire
that washes away the fire-brand from the tulip's robe!

Dil badosh-o-deidah ber fardastam;
dar miyan-e-anjaman
tunhastam.

[Meyra dil mazi mein attka hoa hai

aur meyri aankhh mashaal per markooz hai;

mien anjuman mein hotay hoay bhi tunha hon.]
My heart is with yesterday, my eye is on to-morrow:
Amidst the company I am alone.

He kassey az zann-e-khod shoud yaarey mun;
az daroon-e-mun najast asrar-e-mun.

[Her koeyi apney aap ko meyra dost gomaan karta
laikan abb koeyi bhi meyrey dil kay
333

raazon sey waaqif naheen hoa.]

Every one fancies he is my friend,
but none ever sought the secrets within my Soul.

Dar jahan Ya Rabb nadim-e-mun kojast;
nakhal-e-Sinaim Kalim-e-mun kojast.

[Ay Allah iss jahan mein meyra humdum kahan hai;

mien drakht-e-Toor hon meyra Kalim kahan hai.]
Oh, where in the wide world is my comrade?
I am the Bush of Sinai: where is my Moses?

Zalamam ber khod sitam-ha kardah-um;

shoalaheyi
ra dar baghal pervardah-um.

()

[Mien zalim hon mien ney apney oopar bohat zolm kiay hein;
(sabb sey barra zolm yeh kiya)
keh apni baghal mein khod shoalay ki perwarish ki.]
I am tyrannous, I have done many a wrong to myself,
I have nourished a flame in my bosom,

Shoalaheyi gharatgar-e-samaan-e-hosh;

aatishey afgandah dar damaan-e-hosh.

334

[Aisa shoalah jo hosh kay samaan ko
gharat kar deyta hai;
oss ney hosh kay daaman mein aag laga di hai.]
A flame that burnt to ashes the wares of understanding,
cast fire on the skirt of discretion,

Aql ra diwangi aamokhtah;
ilm ra samaan-e-husti
sokhtah.

[Oss ney aql ko diwangi seikhhaeyi hai

aur ilm ki husti ko fana kar diya hai.]
Lessened with madness the proud reason,
and inflamed the very being of knowledge:

Aftab az soz-e-oo gardoon moqam;

barq-ha andar tawaf-e-oo madaam.

[Oss kay soz sey aaftab

asman ki bolandi takk pohncha hai;

aur bijliyan hamaishah meyrey iss shoalay
kay tawaf mein rehti hein.]
Its blaze enthrones the sun in the sky
and lightnings encircle it with adoration for ever.

Humcho shabnam deidah-e-giryaan shodam;
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taa amin-e-aatish-e-penhaan shodam.

[Mien shabnam ki manind sar ta paa deidah-e-giriyan hoa

kaheen jaa kar iss aatish poshidah ka amanat-dar bana.]
Mine eye fell to weeping, like dew,
since I was entrusted with that hidden fire.

Shamaa ra soz ayaan aamokhtam;

khod nehaan az chashm-e-alam

sokhtam.

[Mien ney shamaa ko ayana jagna seikhhaya

magar khod dunya ki aankhh sey chhop kar jalta raha.]
I taught the candle to burn openly,
while I myself burned unseen by the world's eye.

Shoalah-ha aakhar z-her mooim dameid;

az rug-e-andaishah-um aatish chakeid.

[Yahan takk keh meyrey her bon-e-moo sey

shoalay phhootney lagay;

aur meyrey fikr ki rug rug sey aag tapkaney lagi.]

As last flames burst forth from every hair of me,
fire dropped from the veins of my thought:

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Andalibam az sharar-ha danah chakeid;

naghmah-e-aatish mizajay aafrid.

[Meyrey andaleeb ney aag kay shararon ko daanon ki manind

chon liya aur eik aatishin naghmah takhliq kiya.]
My nightingale picked up the grains of spark
and created a fire-tempered song.

Seinah-e-asr-e-mun az dil khaali ast;
mi tapeid majnoon keh mehmal khali ast.

[Magar iss duor kay lougon kay seinay khali hein;

majnon tarrap raha hai keh mehmal khali parra hai.]
The breast of this age is without a heart,
Majnun quivers with pain because Laila's howdah is empty.

Shamas ra tunha tapeidan sehal neist;

) (
aah yakk pervanah-e-mun ehal neist.

[Shamaa kay leay tunha jalna aasan naheen;

afsos iss baat per hai keh
meyrey perwanon mein koeyi eik bhi
(perwangi ki) ehliyat naheen rakhhta.]

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It is not easy for the candle to throb alone;

Ah is there no moth worthy of me?

Intizar ghumgosarey taa koja;

jostjooey raaz daraey taa koja.

[Mien kabb takk ghum-gosar ka intizar
aur raazdar ki jostjoo karta rahon.]
How long shall I wait for one to share my grief?
How long must I search for a confidant?

Ay z-rooyat-e-maah-o-anjam mostanir;
ra z-janam baz gir.
aatish-e-khod

[Aap kay chehrah mobarak sey

chaand aur sitarey roshani paatey hein;

meyri jan sey apni aag waapas lay lein.]
O Thou whose face lends
light to the moon and the stars,
withdraw Thy fire from the soul!

Ein amanat baazgir az seinah-um;
khar-e-johar berkash az aeinah-um.

(
)


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[Meyrey seinay sey yeh amanat waapas ley lijiay;

meyrey aeinay sey johar ka khar
(jo meyrey seinay mein khhatak raha hai) nikaal dijiay.]
Take back what Thou hast put in my breast;
remove the stabbing radiance from my mirror;

Ya mera yakk humdum-e-deirinah deh;
ishq-e-alam
soz ra aeinah deh.

[Ya mojhey aslaaf jaisa eik rafiq ataa ho;

jo meyrey ishq-e-alam soz kay leay aeinay ka kaam dey.]

Or give me one old comrade;
to be the mirror of mine all-burning love!

Mouj dar behar ast hum pehlooey mouj;
hust ba humdam tapeidan khooey mouj.

[Samandar mouj mouj kay pehloo mein hai;
mouj ki fitrat apni saathhi mouj kay saath
mill kar motlatam hona hai.]
In the sea wave tosses side by side with wave:
each hath a partner in its emotion.

Ber falak kaukab nadim-e-kaukabst;
maah-e-tabaan sar bazaanoey shabb ast.
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[Asman per sitarah sitarey ka saathhi hai;
chamaktay hoay chand ney
raat kay zanoo per sar rakhha hoa hai.]
In heaven star consorts with star,
and the bright moon lays her head on the knees of Night.

Roz pehloey shabb yalda zanad;

khwaish ra imroz ber farada zanad.

[Dinn tareek raat kay pehloo mein rehta hai;

aur aaj apney aap ko
aaney waaley kall sey paiwast rakhhta hai.]
Morning touches Night's dark side,
and To-day throws itself against Tomorrow.

Husti jooey bajooey gom shawud;

moujah-e-baadey babooay gom shawud.

[Nadi ka wujood nadi mein gom ho jaata hai;

khoshboo hawa ki mouj sey mill jaati hai.]
One river loses its being in another;
a waft of air dies in perfume.

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Hust dar ber goshah-e-veranah raqs;

mi konad diwanah
ba diwanah raqs.

[Veranay kay her goshay mein raqs nazar aata hai;

diwanah bhi diwaney kay saath raqs kar raha hai.]
There is dancing in every nook of the wilderness.
Madman dances with madman.

Garchih Tou dar zaat-e-khod yaktasti;

alamey az beher khwaish aarasti.

[Agarchih ay Allah! Aap apni zaat mein yakta hein,

pher bhi Aap ney apney leay kainat ko aarastah farmaya hai.]
Because in thine essence Thou art single,
Thou hast evolved for Thyself a, whole world,

Mun misal-e-lalah-e-sehrastam;
darmiyan mehfilay
tunhastam.

[Magar mien lalah-e-sehra ki manind
mehfil kay andar bhi tunha hon.]
I am as the tulip of the field;
in the midst of a company I am alone.

Khwaham az lotf-e-Tou yaarey humdumay;
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az rumoz-e-fitrat-e-mun
mehramay.

[Mien Aap kay karam sey

eik aisay ghum-gosar dost ka khwahan hon

jo meyri fitrat kay rumuz ka mehram ho.]
I beg of Thy grace a sympathising friend,
and adept in the mysteries of my nature,

Humdamey diwanaheyi farzanaheyi;

az khayal-e-ein-o-aan beganaheyi.

[Aisa dost jo diwanah bhi ho aur farzanah bhi;

aur dunya kay nafaa-o-zarar sey boland-ter ho.]
A friend endowed with madness and wisdom,
one that knoweth not the phantom of vain things,

Taa bajan-e-oo siparam hooey khwaish;

baz beinam dar dil-e-oo rooey khwaish.

[Ta-keh mien apna janon oss kay sapord kar don;

aur pher oss kay dil
kay aeinay mein apna chehrah deikhhon.]
That I may confide my lament to his soul
and see again my face in his heart.

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Saazam az mosht-e-gill khod paikarash;
hum sanam-e-oo ra shawam hum Azarash.

) ( ) (
[Ta-keh mien apni khak sey oss ka paikar trashon;
mien oss ka bott bhi (Ideal) banon
aur Azar (bott-traash) bhi.]
His image I will mould of mine own clay,
I will be to him both idol and worshipper.
23rd March, 2014

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