Iqbal's Mathnawi Asrar-i-Khudi, English Transliteration,translation and Commentary with original Persian Text

بسم اللہ الرّحمن الرّحیم

نَحۡمَدُہٗ وَ نُصَلِّی عَلیٰ رَسُوۡلِہِ الۡکَرِیۡمِ

Iqbal’s Asrar-i-Khudi

English Transliteration ,Translation and Commentary with original Persian Text

by

[Justice ® Dr. Munir Ahmad Mughal]

اسرار خودی

Secrets of the Self

تمہید

Preliminary

نیست در خشک وتر بیشۂ من کوتاھی

چوب ھر نخل کہ منبر نشود دار کنم

(نظیری نیشاپوری)

There is no littleness in the dry or wet of my forest. I make a plank of gallows of the wood of any tree which is not fit to become a high chair.

[Naziri Nishapuri].

Commentary:

Iqbal has quoted this couplet of Naziri Nishapuri at the top his Mathnawi Asrar-i-Khudi to make it very clear in the very beginning that the theme of this poetical composition is to demonstrate that nothing in this world of which a human being is also a part is futile. There is a use of it, provided that the user has awareness and skill.

The Creator of Universe is Allah Almighty and all His works are meaningful, purposeful and useful. The things declared rotten are used as fertilizers by those who know their worth. He has created everything Himself and no other being can add to or extinguish out of any such thing. Even the weight and number of each item is fixed and remains as such. The physical or chemical changes are also according to the plan and scheme of Allah Almighty. Man on this earth is the crown creation for whom the whole universe has been made subservient and the potential to govern has been kept inherent in every human being.

The Holy Qur’an mentions the dialogue that had taken place between God and Angels and the supremacy of man was demonstrated there in the Eternal and got practically admitted by the angels. The Holy Qur’an says:

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ

(2:30)

وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ

(2:31)

قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ

(2:32)

قَالَ يَا آدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ (2:33)

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ (2:34)

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

(2:35)

فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ (

فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

(2:37)

قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

(2:38)

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

(2:39)

[Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."‎ (2:30)

And He taught Adam the names of all things; then He placed them before the angels, and said: "Tell me the names of these if ye are right."‎ (2:31)

They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom."‎ (2:32)

He said: "O Adam! Tell them their names." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?"‎ (2:33)

And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith.‎ (2:34)

We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression."‎ (2:35)

Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time."‎ (2:36)

Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful.‎ (2:37)

We said: "Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.‎ (2:38)

"But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein."‎ (2:39)].

What is Tamhid (تمہید)?

Tamhid is an Arabic word. It is verbal noun 2 of مہد which means spreading equally (a bed); arranging, disposing, adjusting; pleading an excuse; accepting an apology. Its plural is تمہیدات . It is literary tradition in Persian and Urdu poetry that the poet mentions the objectives and reasons for writing the Mathnawi. Here Iqbal has adopted a new manner of telling the purpose of his writing this Mathnawi. The poem has been started by mentioning the dawn, the reason being that the message conveyed by it is new and based on such realities of life that are often ignored by the people.

راہ شب چوں مہر عالمتاب زد

گریۂ من بر رخ ِ گُل آب زد

Rah-i-shab chun Mehr-i-`alamtab zad

Girya-i-man bar rukh-i-gul ab zad

1. When the sun that brightens the world had covered his way of the night, my weeping instilled a drop on the face of flower.

اشکِ من از چشمِ نرگس خواب شُست

سبزہ از ھنگامہ ام بیدار رُست

Ashk-i-man az chashm-i-nargis Khawab shust

Sabzah az hangamah am baydar rust

2. My tear washed the dream from the eye of the Narcissus. The greenery became awake by my noise.

باغباں زور کلامم آزمود

مصرعے کارید و شمشیرےدرود

Baghban zor-i-kalamam azmud

Misra`ay karid-o-shamshiray darud

3. The gardener tested the force of my speech. He cut a branch and made it a sword.

در چمن جز دانۂ اشکم نکشت

تارافغانم بپود باغ رشت

Dar chaman juz dana-i- ashkam nah kisht

Tar-i-afghanam ba paud-i- bagh rusht

4. In the garden he did not sow even a single seed of my tear. He spanned the fibre of my cries to a plant of the garden.

ذرّہ ام مہرِ منیر آنِ من است

صد سحر اندر گریبانِ من است

Zarra am mehr-i- munir an-i-man ast

Sad sahar andar grayban man ast.

5. I am a particle. The bright sun is my honour. A hundred mornings are inside my collar.

خاک من روشن تر از جام جم است

محرم از نازاد ہائے عالم است

Khak-i-man raushn tar az jam-i-Jam ast

Mahram az nazadaha'i `alam ast

6. My earth is brighter than the monitoring screen of (the TV of ) Jamshed (the King of Iran); it is keeping with it the secrets of many things that have not as yet appeared in the world.

فکرم آں آھو سر فتراک بست

کو ھنوز از نیستی بیروں نجست

Fikram an ahu sar-i- fitrak bast

keh hunuz az naysti bayrun na jast.

7. My thought has tied with the saddle strap that deer who has not as yet jumped out of non-existence.

سبزہ نا روئیدہ زیب گلشنم

گل بشاخ اندر نہاں در دامنم

Sabza na ro'idah zayb-i-gulshanam

gul bshakh andar nihan dar damanam.

8. The grass who has not yet grown is the adornment of my garden; the flower that is yet hidden inside the branch is hidden in my lap.

محفل رامش گری برھم زدم

زخمہ بر تار رگِ عالم زدم

Mahfil ramash gari barham zadam

zakhma-i- bar tar-i- rag `alam zadam.

9. I have dispersed the assembly of music and song and have put my finger on the string of the jugular vein of the world.

بسکہ عُود فطرتم نادر نواست

ھم نشیں از نغمہ ام نا آشناست

Baskeh `ud-i-fitratam nadir nawast

Hmanshin az naghma-am na ashnast

10. Often the harp of my nature is of rare voice and my companion is unacquainted of my song.

درجہاں خورشیدِ نو زائیدہ ام

رسم و آئینِ فلک نا دیدہ ام

Dar jahan khrushid-i-nau za'idah am

rasm-o-a'in-i-falak na didah am.

11. In the world I have given birth to a new sun; I have not looked to the tradition and the law of the heaven.

رم ندیدہ انجم از تابم ھنوز

ھست ناآشفتہ سیمابم ھنوز

ram na didah anjum az tabam hunuz

hast na ashuftah simabam hunuz.

12. The star has not yet seen my rising brightness; my mercury is yet unexcited.

بحر از رقص ِضیایم بے نصیب

کوہ از رنگ ِ حنایم بے نصیب

bahr is raqs-i-zia'am bay nasib

koh is rang hinayambay nasib.

13. The sea is deprived of the dancing of my light; the mountain is deprived of the colour of my henna.

خوگر من نیست چشم ھست و بود

لرزہ بر تن خیزم از بیم نمود

Khugar-i-man nist chshm hast-o-but

Larzah bar tan khayzam az bim-o-namud.

14. It is not my habit to have an eye of the present and the past; I am shaken apprehensive of appearance.

بامم از خاور رسید وشب شکست

شبنم ِ نَو بَر گل عالم نشست

Bamam az khawar rasid-o-shab shikast

shabnnam-i-nau bar gul-i-alam nishast.

15. My morning has reached the orient and has broken the (sheet of darkness of the ) night ; the new dew drop has taken its seat on the flower of the world.

انتظار صبح خیزاں می کشم

اے خوشا زرترشتیانِ آتشم

Intizar-i-subh khazan mi kasham

aya khuhsha! zartashtiyan Atisham.

16. I am awaiting those who get up early in the morning. How fortunate are the people, who are coming attracted towards the fire lit by me like those people who are the fire-worshipper and go to the fireplace early in the morning.

نغمہ ام از زخمہ بے پرواستم

من نوائے شاعر ِ فرداستم

Naghma amaz zakhma bay parwastam

Man nawa-i-sha'ir-i- fardastm.

17. I am such a song that needs no stroke; I am the voice of the poet of tomorrow.

عَصۡر ِ مَنۡ دانِندۂ ِ اَسۡرَار نیست

یُوسُف ِمَنۡ بہرِ اِیں بازار نیست

`Asr-i-man daninda-i- asrar nays

Yusuf-i- man behri In Bazar nayst.

18. My era is unaware of the secrets; my Yusuf is not for sale in this market.

نا امید ستم ز ِ یاران ِ قدیم

طُورِ ِمن سوزد کہ می آید کلیم

Na umidast zi yaran-i qadim

Tur-i-man sozad ko mi ayad kalim.

19. I have lost all hopes from the old friends; My Tur is burning (with fire) as if a speaker is coming for it as well.

قلزم ِ یاراں چوں شبنم بےخروش

شبنم ِ من مِثل ِ یَم طُوفاں بدوش

Qulzam yaran chun shabnam bay kharosh

Shabnam-i-man mitthl-i-yam Tufan badosh

20. The Pacific of the friends is without any excitement like the dew drops; my dew is like the ocean carrying typhoon.

نغمۂ ِ من از جہان ِ دیگر است

این جرس را کاروانِ دیگر است

Naghma-i-man az jahan-i-digar ast

"in jaras" ra karwan-i digar ast.

21. My song is from a different world; there is some other caravan for which this bell (is ringing).

ای بسا شاعر کہ بعد از مرگ زاد

چشم خود بر بست و چشم ما کشاد

Ay basa sha`r ke ba`d az marg zad

Chashm-i- Khud bar bst-o-Chashm-i-ma kushad.

22. O many a poet was born after death; who closed his own eyes and opened our eyes.

رخت باز از نیستی بیروں کشید

چوں گل از خاک مزار خود دمید

Rakht baz az naysti bayrun kashid

chun gul az khak-i-mazar-i-khud damid

23. Then he brought out his horse out of the non-existence, like the flower that grows out of the earth of the grave.

کارواں ھا گر چہ زیں صحرا گذشت

مثلِ گام ِ ناقہ کم غوغا گذشت

karwana ha gar cheh zin sahra guzasht

mithl-i-gam-i- naqah kam ghogha guzasht

24. Though many caravans have passed through this desert but they have passed making little noise like the footstep of the she camel.

عاشقم فریاد ایمان ِ من است

شور حشر از پیش خیزان ِ من است

Ashiqam faryad 'iman-i-man ast

shor-i-hashr az paysh khayzan-i-man ast

25. I am a lover and complaint is my belief; there is a noise of resurrection of those who have got up before me.

نغمہ ام زاندازۂ تار است بیش

من نترسم از شکست ِ عود خویش

naghma am zi andaza-i- tar ast baysh

msn na tarsam az shikast-i-`ud-i-khawaysh

26. I am a song much more than the assessment of the string (of the musical instrument); I am not afraid of the breaking of my own harp.

قطرہ از سیلاب من بیگانہ بہ

قلزم از آشوب او دیوانہ بہ

qatrah az saylab-i-man bayganah beh

qulzam az ashob-i-'u diwanah beh

27. The drop remaining unaware of my flood is better; the Pacific remaining unmindful of its boiling up is better.

در نمی گنجد بجو عُمّان ِ من

بحر ھا باید پئے طوفان ِ من

dar nami ganjad bi ju `umman-i-ma

bahr ha bayad pa'aytufan-i- ma

28. My coast finds no scope inside a brook; for my typhoons many oceans are required.

غنچہ کز بالیدگی گلشن نشد

در خور ِ ابر ِ بہار ِ من نشد

ghunchah kaz balidgi gulshan na shud

dar khur-i-abr-i-bahar-i-man na shud

29. A bud that did not grow and become a garden is not worthy of the cloud of my spring (season).

برقہا خوابیدہ در جان ِ من است

کوہ وصحرا بابِ جولان ِ من است

barqha khawabidah dar jan-i-man ast

koh-o-shara bab-i-kulan-i-man ast

30. Many a thunder is asleep within my soul; mountain and desert are the gates of my walking park.

پنجہ کن با بحرم ار صحراستی

برق ِمن در گیر اگر سیناستی

panjah kun ba bahram ar sahrasti

barq-i-man dar gir agar sinasti

31. If you are a desert absorb and seep my ocean; if you are the MountSina then catch my lightning.

چشمۂ حیواں براتم کردہ اند

محرم ِ راز ِ حیاتم کردہ اند

32. The Divine workers have written in my lot the spring of life; they have declared me the keeper of the secrets of my life.

ذَرَّہ از سوز ِ نوایم زندہ گشت

پر کشود و کرمک تابندہ گشت

33. A particle by the burning of my voice became alive; opened wings, and became a fire fly.

ھیچکس رازے کہ من گویم نگفت

ھمچو فکر ِمن دُر ِمعنی نہ سفت

34. None has disclosed the secret that I have told; nor any one could drill pearl of meaning like my thinking.

سِرِّ عیشِ جاوداں خواہی بیا

ھم زمیں ھم آسماں خواہی بیا

35. If you wish to know the secret of a permanent life, come forward; if you wish also to have an earth and a heaven, do come.

It seems the following Qur'anic supplication was in view of the poet while composing this verse:

"Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!"‎ (2:201)

پیر ِ گردُوں با مَن اِیں اَسۡرَار گفت

از ندیماں راز ھا نتواں نہفت

36. The old sky has told me these secrets that secrets cannot be concealed from those who are confidant.

In the above 36 verses Iqbal has pointed out that my poetry is a message. It has a purpose. It is meaningful. The age in which he is speaking is the age wherein the people are not mindful of what is being said to them. They are not vigilant. They are not active. The message he is giving is all full of conviction and requiring action with full vigour. Thus his age was such who was lacking capability to understand the realities of life. The old friends were unable to assess the real value and depth of his utterances. This is not new. Even in the past there had been poets who conveyed their message but their people did not pay heed to it. They died and after their death whatever was said by them proved the need of the time. Thus they became again alive by their most useful words. Iqbal says perhaps his lot is also of such poets.

In other words there is warning to the people that they should not waste time and avail the good advices given by the poet. His objective is not singing of songs. He is longing the welfare of his people. He is pointing out the defect, deficiencies, lackings, lethargic attitudes, vested interests, injustices, oppressions and suggesting the way of setting the things right, making the record correct, undoing all mischief, paying the human rights, maintaining respect and dignity of mankind, and becoming conscious that there is accountability. The poet has kept his direction always towards the Qiblah like the needle of the compass and all his message is in accordance with the Holy Qur’an and Sunnah of the Messenger of Allah (صَلَّی اللہُ عَلیۡہِ وَ آ لِہٖ وَسَلَّم).

ADDRESS TO THE SERVER

ساقیا برخیز و مے در جام کن

محو از دل کاوش ایام کن

Saqiya barkhayz-o-may dar jam kun

Mahw az dil kawash-i-ayyam kun

37.O the server of the drink! Get up and pour the drink into my goblet and cause the removal of all pain and grief from my heart.

شعلہ آبے کہ اصلش زمزم است

گر گدا باشد پرستارش جم است

Shu`la abay ko aslash zamzam ast

gar gada bashad parastarash jam ast

38.I require such moving flame and liquid fire whose origin is the Zamzam (the fountain of sacred water that gushed out near the gate of Baytullah Sharif by the striking of the heels of Hadrat Isma`il (علیہ السلام) during his infancy when his father Hadrat Ibrahim (علیہ السلام) had left him and his mother HadratHajirah (علیہا السلام) in the barren valley of Makkah under the command of Allah Almighty and it has become a living miracle that the said Zamzam well still exists and millions of people drink and use its water. It is that valuable thing which if obtained by a totally wretched and destitute person he would gain the rank of King Jamshayd.

می کند اندیشہ را ہشیار تر

دیدۂ بیدار را بیدار تر

mikunad andaysha ra hushyar tar

dida-i-baydar ra baydar tar

39.The said drink of Zamzam is not such that renders a person senseless and makes him devoid of all his reason and thinking faculties. Rather it creates in these human faculties more capability and sharpness. It makes the awoken eyes more awoken.

I`tibar-i-koh bakhshad kah ra

quwwat-i-shayran dehad rubah ra

اعتبار کوہ بخشد کاہ را

قوت شیراں دہد روباہ را

40.It grants the dignity of a mountain to the straw of grass and generates the power of a lion in a fox.

خاک را اوج ثریا می دہد

قطرہ را پہنائے دریا میدہد

Khak ra auj-i-thurayya midehad

Qatrah ra pehna-i-darya midehad

41.It takes the particle of earth to the heights of Pleiades and creates the vastness of ocean in a drop of water.

خامشی را شورش محشر کند

پائے کبک از خون باز احمر کند

khamushi ra shorash-i-Mahshar kunad

pa-i-kubak az khun-i-baz ahmar kunad

42.It is such a drink that where there is death silence it creates the noise of Resurrection. By its intake the red-legged partridge feels in itself the force to fight with a falcon.

خیزو در جامم شراب ناز ریز

بر شب اندیشہ ام مہتاب ریز

Khayz-o-dar jamam sharab-i-nab rayz

Bar shab-i-andaysha 'am mahtab rayz

43.O the server! Get up and put the pure drink into my goblet; and spread the moonlight on my thought, that is, enlighten it (with the pure light).

تا سوئے منزل کشم آوارہ را

ذوق بیتابی دہم نظارہ را

Ta su-i-manzil kashan awarah ra

Zoq-i-baytabi deham nazzarah ra

44.So that I may lead the misled and aimless strugglers towards the real goal; and i may make their struggle result oriented and I may create in their eyes a taste of restlessness, ever working and remaining ever in pursuit of the truth.

گرم رو از جستجو ئے نو شوم

روشناس آرزوئے نو شوم

Garm rau az justju--nau shawam

rushanas-i-arzu-i- nau shawam

45.So that I may selflessly step forward in the new search anxiously eager to find it and I may get introduction of the new longing.

چشم اھل ذوق را مردم شوم

چون صدا در گوش عالم گم شوم

46.So that I may become the pupil of the eye of the people of taste and so that I may become lost in the ears of the world like a sound.

قیمت جنس سخن بالا کنم

آب چشم خویش در کالا کنم

47.So that I may add the value of the verse and poetry and also include in them the pearls of my tears.

باز بر خوانم ز فیض پیر روم

دفتر سر بستہ اسرار علوم

baz br khawanam zi fauz-i-pir-i-rum

daftar-i-sarbastah asrar-i-`ulum

48.O the Server! Please be kind to me so that by the blessings of my spiritual teacher Hadrat Maulana Jalaluddin Rumi(رحمۃ اللہ علیہ )I may be able to make the world hear the same poetry which is full of many and multiple sciences and cognitions.

جان اُو از شُعلہ ہا سرمایہ دار

من فروغ یک نفس مثل شرار

jan-i-'u az shu`la ha sarmayah dar

man farogh-i-yak nafas mithl-i-sharar

49.Pir-i-Rum [Hadrat Maulana Jalaluddin Rumi(رحمۃ اللہ علیہ )]was carrying within himself a treasure of flames. What is my status? It is no more than a spark of fire (having insignificant ignition with reference to time, space, velocity, dimension, etc.) and that’s all.

شمع سوزاں تاخت بر پروانہ ام

بادہ شبخوں ریخت بر پیمانہ ام

sham`-i-sozan takht bar parwanah am

badah shabkhun raykht bar paymanah am

50.The burning candle has attacked my insect and the drink has attacked my goblet.

پیر رومی خاک را اکسیر کرد

از غبارم جلوہ ھا تعمیر کرد

pir-i-rumi khak ra aksir kard

az ghubaram jalwah ha ta`mir kard.

51.The leading spiritual teacher of the Rum rendered my dust into alchemy and created many and multiple emanations.

ذرہ از خاک بیاباں رخت بست

تا شعاع آفتاب آرد بدست

Zarrah az khak-i-biyaban rakht bast

Ta shu`a`-i-aftab arad badast

52. A particle out of the dust of the desert proceeded (to have something) and only after such striving he got a sunray in his hand

موجم ودر بحر او منزل کنم

تا در تابندۂ حاصل کنم

Maujam-o-dar bahr-i-'u manzil kunam

Ta dur-i-tabinda-`ay hasil kunam

53.I am a wave and living in the ocean of Pir-i-Rum(رحمۃ اللہ علیہ) with the hope that I may be successful and fortunate to have a bright and sparkling pearl.

من کہ مستی ھا ز صھبانش کنم

زندگانی از نفس ہایش کنم

man keh masti ha zi sahbanash kunam

zindagani az nafas hayash kunam

54.I am ever intoxicated by the effect of the drink of Pir-i-Rum (رحمۃ اللہ علیہ) and I am gaining life by the recitation of the verses of Pir-i-Rum (رحمۃ اللہ علیہ) .

Address of Pir-i-Rum (رحمۃ اللہ علیہ )

شب دل من مائل فریاد بود

خامشی از یاربم آباد بود

Shab dil-i-man ma'il-i-faryad bud

khamushi az Ya Rabam abad bud

55.Last night my heart was bent upon complaint. Silence has turned into a noise due to my hue and cries. All were asleep and only my tongue was proclaiming: O my Lord! O my Lord!

شکوہ آشوب غم دوراں بدم

از تہی پیمانگی نالاں بدم

Shikwah ashob-i-gham-i-dauran budam

Az tahi paymangi nalan budam

56.I had made a bundle of complaints against the deplorable conditions of the prevailing circumstances in the world. I was weeping a lot over the loss and being deprived of all such things that were needed and most required for the recoupment of good and healthy conditions of the time.

ایں قدر نظارہ ام بیتاب شد

بال وپر بشکست و آخر خواب شد

In qadar nazzara 'am baytab shud

Bal-o-par bishikast-o-akhir khawab shud

57.My eyes fluttered to such an extent that their wings and feathers were all broken and the sleep dominated me.

رُوئے خُود بنَمُود پیرِ حق سرِشت

کُو بحرفِ پہلوی قُرآں نوِشت

Ru-i-khud bi namud Pir-i-Haqq sarisht

ku ba harf-i-Pahlawi Qur'an nawisht

58.In my dream the Pir-i-Rum (رحمۃ اللہ علیہ)visited me. His nature was all true. It was the same pious elder who had interpreted the realities of theHoly Qur’anin Persian.

گفت اے دیوانہ ارباب عشق

جرعہ گیر از شراب ناز عشق

Guft ay diwana-i-arbab-i-`ishq

jur`ah gir az zharab-i-naz-i-`ishq

59.He said to me: O fan of the lovers! You too have a draught of the pure drink of love.

بر جگر ہنگامہ محشر بزن

شیشہ بر سر دیدہ بر نشتر بزن

bar jigar hangama-i-Mahshar bi zan

shishah bar sar didah bar nishtar bi zan.

60. And create a noise of Resurrection in your liver. Strike the container on your own head and tear the eyes with the blade. [Leave the lazy and luxurious life and enter into a life full of labour and toil.]

خندہ را سرمایۂ صد نالہ ساز

اشک خونین را جگر پر کالہ ساز

Khandah ra sarmaya-i-sad nalah saz

Ashk-i-Khunin ra jigar par kalah saz

61.Consider laugh capital of a hundred complaints. Your blood tears must be so reddish as if those are directly coming out of the pieces of your liver.

تا بکے چوں غنچہ می باشی خموش

نکہت خود را چو گل ارزاں فروش

Ta ba kay chun ghunchah mi bashi khamosh

Nikhat-i khud ra ch gul arzan farosh

62.Till what time you will sit silent like a bud? Spread your fragrance on all sides like flower.

63.Like the seed of wild rue there is also a noise existing in your wallet provided that you put all your belongings to the fire.

چوں جرس آخر ز ہر جزو بدن

نالہ خاموش را بیروں فگن

Chun jaras akhir ze har juzw-i-badan

nala-i-khamosh ra bayrun figan

64.In your body in every limb there are silent complaints, make them to come out like the voice of the call bell.

آتش استی بزم عالم بر فروز

دیگراں را ھم ز سوز خو بسوز

Atish asti bazm-i-`alam bar faroz

digaran ra ham zi soz-i-Khu bi soz

65.You are a fire. Lit the assembly of the whole era. The burning in which you are burning yourself, make others also to burn and turn in to ashes.

فاش گو اسرار پیر مے فروش

موج مے شو کسوت مینا بپوش

Fash go asrar-i-Pir-i-may frosh

Mauj-i-may shau kiswat-i-mina bi posh

66.Make fully manifest the secrets of the tavern keeper. Be a wave of drink and wear the dress of a glass.

سنگ شو آئینہ اندیشہ را

بر سر بازار بشکن شیشہ را

Sang shau A'ina-i-andaysha ra

Bar sar-i-bazar bishikan shishah ra

67.Your intellect is confused in profit and loss. Fall on its glass becoming a stone and break it into pieces. Do not keep concealed the secrets; rather make them open before all.

از نیستان ہمچو نے پیغام دہ

قیس را از قوم حے پیغام دہ

Az naystan hamchu nay paygham deh

Qays ra az qaum-i-Hay pagham deh

68.Your status is that of a flute. It is necessary for you to inform of your naystan to all. A lover is always in need of the message of the beloved. You send a message Love and Kindness to Qays from the tribe of Layla.

نالہ را انداز نو ایجاد کن

بزم را از ھائے ھو آباد کن

Nalah ra andaz-i-nay ijad kun

bazm ra az ha-i-hu abad kun

69. Create a new style in your sighs and calls. Warm the assembly by your hues and cries.

خیز و جان نو بدہ ہر زِندہ را

از قُمِ خُود زِندہ تر کُن زِندہ را

Khayz-o-jan-i-nau badeh har zindah ra

AZ qum-i-khud zindah tar kun zindah ra

70. Get up and infuse a new spirit in every old and rotten body and grant new life to the dead by proclaiming:Qumbi ’iznillah/قُمۡ بِاِذۡنِ اللہِ(Get up by the leave of Allah).

خیز وپا بر جادۃٔ دیگر بنہ

جوش سودائے کہن از سر بنہ

Khayz-o-pa bar jada-i- digar bi neh

jopsh soda-i-kuhan az sr bi neh

71. Get up and step on a new Path. Abide by the new school of thought. The insanity that you have allowed to prevail upon you till now remove it and say good bye to your old insane attachments.

آشنائے لذت گفتار شو

اے درائے کارواں بیدار شو

Ashna-i-lazzat-i-guftar shau

Ay dara-i-karawan baydar show

72. Why are you sitting silent? There is much taste in expression and conveying the message further.

زین سخن آتش بہ پیراھن شدم

مثل نے ہنگامہ آبستن شدم

Zon Sakhun atish bah payrahan shudam

mith-i-nay hnagamah abastan shudam.

73.Have a taste of it. You have the status of a bell in a caravan. Your function and duty is to remain awake and make others to awake.

IMPACT OF THE ADDRESS OF PIR-I-RUM(رحمۃ اللہ علیہ) ON IQBAL

چوں نوا از تار خود برخاستم

جنتے از بہر گوش آراستم

chun nawa az tar-i-khud bar khawstam

Jannatay az behr-i-gosh arastam.

74.These full of stress advices of the Pir-i-Rum(رحمۃ اللہ علیہ) made me perturbed to a degree unbearable and I became full with songs like a flute.

بر گرفتم پردہ از رازخودی

وا نمودم سر اعجاز خودی

bar gariftam pardah az raz-i-khudi

wa namudam sirr-i-i`jaz-i-khudi

75.I rose up from the string of my musical instrument like a melodious tone and adorned a Paradise for the whole world. [The sound that came out was so sweet and attractive that the hearing faculty of every person, who had the chance to hear it, felt itself as being actually in the spring season in theParadise.]

بود نقش ھستیم انگارۃٔ

نا قبولے نا کسے ناکارۂ

Bud naqsh-i-hastiyam angarah'ay

na qabulay na kasay na karah 'ay

76.I lifted the veil from the secret of the self and described its miracles openly.

OBJECTIVE OF THE SECRETS OF THE SELF

عشق سوھان زد مرا آدم شدم

عالم کیف وکم عالم شدم

`Ishq suhanzad mara Adam shudam

`alim-i-kayf-o-kamay `alam shudam

77.My existence was an incomplete print which was like an outline sketch with no painting. Neither there was any to accept it nor it had any quality nor was it of any use to anyone.

حرکتِ اعصابِ گردُوں دِیدہ ام

در رگِ مہ گردشِ خُوں دِیدہ ام

Harkat-i- a`sab-i-gardun didah am

dar rag-i-mah gardish-i-Khun didah am

78.I was rubbed by the sand iron of love and I got the form of a human being and along with that I was made aware of all the things and their states.

بہر انسان چشم من شبہا گریست

تا دریدم پردۂ اسرار زیست

Behr-i-insan chashm-i-man shabha gurist

Ta dridam parda-i- asrar-i- zist

79.My high and subtle vision increased to such an extent that I visioned the muscles of the heavens and the circulation of blood in the arteries and veins of the moon. [In other words I thoroughly examined and scrutinized the remotest bodies of the universe].

از درون کارگاہ ممکنات

بر کشیدم سر تقویم حیات

Az durun-i-kargah-i- mumkinat

bar kashidam sirr-i-taqwim-i-hayat

80. I consumed my nights weeping in grief of the mankind. At last the nature incised the membrane that was covering the secrets of life and I got the secret of establishment and solidarity of life in the factory of possible.

من کہ این شب را چو مہ آراستم

گرد پائے ملت بیضاستم

man keh 'in shab ra chu mah arastam

gard-i-pa-i-millat-i-Baydastam

81 .I decorated the life in its darkness as the moon provides moonlight in the dark night. It is made clear that I am no more than the dust of the Millat-i-Bayda(Muslim ’Ummah).

ملتے در باغ و راغ آوازہ اش

آتش دلھا سرود تازہ اش

millatay dar bagh-o-ragh awazah ash

atish-i-dilha surud-i- tazah ash

82. Which Millat?The same Millat the echo of whose name and fame is heard at high pitch in jungles and gardens and whose fresh songs are causing warmth to the hearts.

ذرہ کشت و آفتاب انبار کرد

خرمن از صد رومی و عطار کرد

Zarrah kisht-o-aftab anbar kard

Khirman az sad Rumi-o-Attar kard.

83. The same Millat, that sowed a particle and got a sun. The same Millat, whose heap is full of hundreds of Rumis and `Attars.

84.I am a warm sigh and on account of my splendour and brightness I reach up to the heaven. Undoubtedly I am a smoke and a sigh could be termed a smoke alone but my origin and descent is fire.

85. My pen on the basis of height of thinking made open the secrets of the nine curtains. [In the terminology of literature the nine curtains refer to the nine heavens].

86.The purpose of this lifting of the veil is to give a drop an access to the ocean and to give a particle of sand to extend and become a desert.

WHAT IS THE PURPOSE OF COMPOSING OF THIS MATHNAWI?

87. It must remain clear in the mind that the real purpose of composing this Mathnawi (Asrar-i-Khudi)is not to show my own poetical perfections. I do not want to carve idols and make them decoration pieces and thus inviting towards idol-worship.

ھندیم از پارسی بعگانہ ام

ماہ نو باشم تہی پیمانہ ام

Hindi am Parsi

88. I am a resident of India and Persian is not my mother tongue. Hence my example is like a crescent whose bowl is vacant.

حسن انداز بیان از من مجو

خوانسار و اصفہان از من مجو

Husn-i-andaz-i-bayan az man maju

Khawansar-o- Isfahan az man maju

89. [O my addressee!] Do not expect from me any beauty of style in my expression. I cannot bear these excellences that could be presented by the poets of Khawansar and Isfahan Persian language. [Khawansar and Isfahan are two famous places in Iran where many poets were born. Here they have been mentioned only as an example. Other places ofIranhave also given birth to poets of great repute and those should also be considered as included in this example.]

گر چہ ہندی در عذوبت شکر است

طرز گفتار دری شیریں تر است

gar cheh Hindi dar `uzubat shakkar ast

tarz-i-guftar-i-dari shirin tar ast

90. Though Urdu is like sugar in sweetness but in the Persian way of expression there exists more sweetness than Urdu.

فِکر من از جلوہ اش مَسۡحُور گشت

خامۂ من شاخِ نخلِ طُور گشت

Fikr-i-man az jalwah ash mashur gasht

khama-i-man shakh-i-nakhl-i-Tur gasht

91. On my thinking the emanations of Persian had their effect and due to this emanation my pen became a branch of the tree of Tur.

پارسی از رفعت اندیشہ ام

در خورد با فطرت اندیشہ ام

parsi az rif`at andayshah am

dar khurad ba fitrat andaysha am

92.My thoughts are much sublime and the Persian language has much propriety with them.

خردۂ بر مینا مگیر اے ھوشمند

دل بذوق خردۂ مینا بہ بند

Khurda bar mina magir ay hoshmand

dil bazauq-i-Khurda-i-mina bi band

93. O the sane addressee! Do not criticize the flask I have liked for my drink; rather attachyour heart with the taste of the drink.

[Here Allamah Iqbal is putting forward two arguments in support of adopting Persian as vehicle of his message. One argument is that Persian is sweeter in tone than the Urdu language. The second argument is that for presentation of sublime thoughts in a good manner Persian language is more appropriate. It is so because as against Urdu language there is much scope of eloquence and brevity in the Persian language. However, there was also a specific reason for doing so and that was that this Mathnawi was not for the Muslims of this Indo-Pak subcontinent rather it was for the whole world of Islam or for the whole mankind on this globe. And it was an admitted fact that Persian was spoken and understood in the Muslim world much more than Urdu. In this way, Allamah Iqbal could convey his message and thought to greater parts of the Muslim world.

A recent international survey shows how vast is the impact of Arabic, Persian, Urdu, Turkish, English, Indonesian. Malaysian, French, German, Russian, Spanish languages.