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aagahi ke baab meN-ravi sinha ravi
For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/08/ravis-aagahi-ke-baab-meN-audio.mp3
Recitation
آگہی کے باب میں – روی سنہا رویؔ
۱
بات تھی کچھ اور جب آیا کئے تھے خواب میں
کیا لطافت رہ گئی ہے اب ادب آداب میں
۲
ایک سورج جل رہا تھا جل رہے ہیں سو چراغ
کیا تجلّی ڈھونڈیے داغی کسی مہتاب میں
۳
چشم سے داخل مگر اِدراک کا پردہ ہے دور
روشنی الجھی ہوئی ہے ذہن کے اسباب میں
۴
بیکراں پھیلا ہوا ہے یہ سمندر کس لئے
ڈوب جانا ہے اگر بازیچۂ پایاب میں
۵
دھند میں اوہام کا چہرہ دکھے تو پوچھنا
راہ روکے کیوں کھڑا ہے آگہی کے باب میں
۶
یوں تو دنیا میں رہے باقاعدہ ہم بھی شریک
زندگی گزری مگر اک جستجو نایاب میں
आगही के बाब में – रवि सिन्हा रवि
१
बात थी कुछ और जब आया किये थे ख़्वाब में
क्या लताफ़त रह गई है अब अदब-आदाब में
२
एक सूरज जल रहा था जल रहे हैं सौ चराग़
क्या तजल्ली ढूँडिये दाग़ी किसी महताब में
३
चश्म से दाख़िल मगर इद्राक का पर्दा है दूर
रौशनी उलझी हुई है ज़हन के अस्बाब में
४
बेकराँ फैला हुआ है ये समन्दर किस लिये
डूब जाना है अगर बाज़ीचा-ए पायाब में
५
धुन्ध में औहाम का चेहरा दिखे तो पूछना
राह रोके क्यूँ खढा है आगही के बाब में
६
यूँ तो दुनिया में रहे बा-क़ा’एदा हम भी शरीक
ज़िन्दगी गुज़री मगर एक जुस्तजू नायाब में
Click here for background and on any passage for word meanings and explanatory discussion. ravi sinha ravi (1952-living) bihar, UP and dehli, physicist, writer, educationist and an activist-scholar associated with progressive and emancipatory movements for nearly four decades. PhD in theoretical physics, MIT. Worked in research and teaching institutions in Maryland, USA and later ahmedabad, gujarat, before resigning from his job to devote himself full time to writing, organizing and theorizing. He is the principal author of the book, Globalization of Capital, co-founder of the hindi journal, sandhan, and one of the founding members of the New Socialist Initiative – an informal group of intellectuals and activists. . Came to urdu late in life (at 65) to start on a new unexpected and challenging venture …
iss umr-e-Ghazal kii mahfil meN ek der se pahuNche shaa’er ko
maqte ki ghaRii aate-aate kahne ka saliiqaa aa jaa’e
His Ghazal maintain a progressive and enlightened outlook. This Ghazal is linked to Ghalib naqsh-e qadam – ‘saaqi ne kuchh mila na diya ho sharaab meN’, only because of the radeef/qaafiya.
1
baat thii kuchh aur jab aaya kiye the Khwaab meN
kya lataafat1 rah ga’ii hai ab adab-aadaab2 meN 1.elegance, delicacy, pleasantness 2.respect and traditions
Who or what was it that kept appearing his dream. This has to be surmised from the context of the remaining Ghazal. These were aspirations of the future that kept appearing in the seeker’s dreams. Here ‘baat kuchh aur thi’ means conditions/behaviour used to be different. The poet recalls a time when things were different, perhaps more pure or full of promise with dreams of progress and better times. Now, however, the refinement and grace (lataafat) that once characterized culture, manners, or interactions (adab-aadaab) seem to have faded. This could also be a reflection of changing communal relations in India.
2
ek suuraj jal rahaa tha jal rahe haiN sau1 charaaGh2
kya tajallii3 DhuuNDhiye daaGhii4 kisii mahtaab5 meN 1.hundred 2.lamps 3.brilliance 4.stained, blemished 5.moon
I interpret this in a highly political sense. ‘suuraj’ used as a symbol of light, knowledge and justice. Because of this one source (either a guiding principle e.g., social justice or a leader) a hundred lamps were lit i.e., knowledge and values spread. Now things have changed. The suuraj is gone and is replaced by a moon that is a faint reflection of the sun’s brilliance and that too blemished. How can you look for brilliance here.
3
chashm1 se daaKhil2 magar idraak3 kaa pardaa hai duur
raushnii uljhii4 huii hai zahn5 ke asbaab6 meN 1.eye 2.enter 3.wisdom, insight 4.tangled 5.mind, intellect 6.means, capabilities
Light/sight enters the eyes but insight understanding is behind a veil, far away i.e., we see but we don’t understand the true meaning of what we see. Light is tangled up in the capabilities of the mind … in biases, thoughts and emotions.
4
bekaraaN1 phailaa huaa hai ye samandar kis liye
Duub jaanaa hai agar baaziicha2-e paayaab3 meN 1.expanse, boundless 2.playground 3.shallow, ankle deep
There is a boundless ocean (of knowledge) before us, but we spend our life in, drown ourselves in the shallow playground of trivia, superstition and bias. Of what use is the boundless ocean if we don’t dive into it.
5
dhuNdh1 meN auhaam2 ka chehraa3 dikhe to puuchhnaa
raah4 roke kyuuN khaRaa hai aagahii5 ke baab6 meN 1.fog, confusion 2.superstitions 3.face 4.path 5.knowledge, wisdom 6.domain, realm
In the fog/confusion of ignorance if you see the face of superstitions, ask him, why it is standing in the path, blocking the way of progress in the realm of knowledge.
6
yuN to duniyaa meN rahe baa-qaa’edaa1 ham bhii shariik2
zindagii guzrii3 magar ek justujuu4 naayaab5 meN 1.in a principled way, in full measure 2.participate 3.passed 4.search 5.unique, unachievable
We too participated in life on this earth in full measure but our life was spent in a unique search – a constant search for knowledge and understanding, even if unachievable.
ravi sinha ravi (1952-living) bihar, UP and dehli, physicist, writer, educationist and an activist-scholar associated with progressive and emancipatory movements for nearly four decades. PhD in theoretical physics, MIT. Worked in research and teaching institutions in Maryland, USA and later ahmedabad, gujarat, before resigning from his job to devote himself full time to writing, organizing and theorizing. He is the principal author of the book, Globalization of Capital, co-founder of the hindi journal, sandhan, and one of the founding members of the New Socialist Initiative – an informal group of intellectuals and activists. . Came to urdu late in life (at 65) to start on a new unexpected and challenging venture …
iss umr-e-Ghazal kii mahfil meN ek der se pahuNche shaa’er ko
maqte ki ghaRii aate-aate kahne ka saliiqaa aa jaa’e
His Ghazal maintain a progressive and enlightened outlook. This Ghazal is linked to Ghalib naqsh-e qadam – ‘saaqi ne kuchh mila na diya ho sharaab meN’, only because of the radeef/qaafiya.
1
baat thii kuchh aur jab aaya kiye the Khwaab meN
kya lataafat1 rah ga’ii hai ab adab-aadaab2 meN
1.elegance, delicacy, pleasantness 2.respect and traditions
Who or what was it that kept appearing his dream. This has to be surmised from the context of the remaining Ghazal. These were aspirations of the future that kept appearing in the seeker’s dreams. Here ‘baat kuchh aur thi’ means conditions/behaviour used to be different. The poet recalls a time when things were different, perhaps more pure or full of promise with dreams of progress and better times. Now, however, the refinement and grace (lataafat) that once characterized culture, manners, or interactions (adab-aadaab) seem to have faded. This could also be a reflection of changing communal relations in India.
2
ek suuraj jal rahaa tha jal rahe haiN sau1 charaaGh2
kya tajallii3 DhuuNDhiye daaGhii4 kisii mahtaab5 meN
1.hundred 2.lamps 3.brilliance 4.stained, blemished 5.moon
I interpret this in a highly political sense. ‘suuraj’ used as a symbol of light, knowledge and justice. Because of this one source (either a guiding principle e.g., social justice or a leader) a hundred lamps were lit i.e., knowledge and values spread. Now things have changed. The suuraj is gone and is replaced by a moon that is a faint reflection of the sun’s brilliance and that too blemished. How can you look for brilliance here.
3
chashm1 se daaKhil2 magar idraak3 kaa pardaa hai duur
raushnii uljhii4 huii hai zahn5 ke asbaab6 meN
1.eye 2.enter 3.wisdom, insight 4.tangled 5.mind, intellect 6.means, capabilities
Light/sight enters the eyes but insight understanding is behind a veil, far away i.e., we see but we don’t understand the true meaning of what we see. Light is tangled up in the capabilities of the mind … in biases, thoughts and emotions.
4
bekaraaN1 phailaa huaa hai ye samandar kis liye
Duub jaanaa hai agar baaziicha2-e paayaab3 meN
1.expanse, boundless 2.playground 3.shallow, ankle deep
There is a boundless ocean (of knowledge) before us, but we spend our life in, drown ourselves in the shallow playground of trivia, superstition and bias. Of what use is the boundless ocean if we don’t dive into it.
5
dhuNdh1 meN auhaam2 ka chehraa3 dikhe to puuchhnaa
raah4 roke kyuuN khaRaa hai aagahii5 ke baab6 meN
1.fog, confusion 2.superstitions 3.face 4.path 5.knowledge, wisdom 6.domain, realm
In the fog/confusion of ignorance if you see the face of superstitions, ask him, why it is standing in the path, blocking the way of progress in the realm of knowledge.
6
yuN to duniyaa meN rahe baa-qaa’edaa1 ham bhii shariik2
zindagii guzrii3 magar ek justujuu4 naayaab5 meN
1.in a principled way, in full measure 2.participate 3.passed 4.search 5.unique, unachievable
We too participated in life on this earth in full measure but our life was spent in a unique search – a constant search for knowledge and understanding, even if unachievable.
The post aagahi ke baab meN-ravi sinha ravi appeared first on UrduShahkar.
View all episodes
By For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/08/ravis-aagahi-ke-baab-meN-audio.mp3
Recitation
آگہی کے باب میں – روی سنہا رویؔ
۱
بات تھی کچھ اور جب آیا کئے تھے خواب میں
کیا لطافت رہ گئی ہے اب ادب آداب میں
۲
ایک سورج جل رہا تھا جل رہے ہیں سو چراغ
کیا تجلّی ڈھونڈیے داغی کسی مہتاب میں
۳
چشم سے داخل مگر اِدراک کا پردہ ہے دور
روشنی الجھی ہوئی ہے ذہن کے اسباب میں
۴
بیکراں پھیلا ہوا ہے یہ سمندر کس لئے
ڈوب جانا ہے اگر بازیچۂ پایاب میں
۵
دھند میں اوہام کا چہرہ دکھے تو پوچھنا
راہ روکے کیوں کھڑا ہے آگہی کے باب میں
۶
یوں تو دنیا میں رہے باقاعدہ ہم بھی شریک
زندگی گزری مگر اک جستجو نایاب میں
आगही के बाब में – रवि सिन्हा रवि
१
बात थी कुछ और जब आया किये थे ख़्वाब में
क्या लताफ़त रह गई है अब अदब-आदाब में
२
एक सूरज जल रहा था जल रहे हैं सौ चराग़
क्या तजल्ली ढूँडिये दाग़ी किसी महताब में
३
चश्म से दाख़िल मगर इद्राक का पर्दा है दूर
रौशनी उलझी हुई है ज़हन के अस्बाब में
४
बेकराँ फैला हुआ है ये समन्दर किस लिये
डूब जाना है अगर बाज़ीचा-ए पायाब में
५
धुन्ध में औहाम का चेहरा दिखे तो पूछना
राह रोके क्यूँ खढा है आगही के बाब में
६
यूँ तो दुनिया में रहे बा-क़ा’एदा हम भी शरीक
ज़िन्दगी गुज़री मगर एक जुस्तजू नायाब में
Click here for background and on any passage for word meanings and explanatory discussion. ravi sinha ravi (1952-living) bihar, UP and dehli, physicist, writer, educationist and an activist-scholar associated with progressive and emancipatory movements for nearly four decades. PhD in theoretical physics, MIT. Worked in research and teaching institutions in Maryland, USA and later ahmedabad, gujarat, before resigning from his job to devote himself full time to writing, organizing and theorizing. He is the principal author of the book, Globalization of Capital, co-founder of the hindi journal, sandhan, and one of the founding members of the New Socialist Initiative – an informal group of intellectuals and activists. . Came to urdu late in life (at 65) to start on a new unexpected and challenging venture …
iss umr-e-Ghazal kii mahfil meN ek der se pahuNche shaa’er ko
maqte ki ghaRii aate-aate kahne ka saliiqaa aa jaa’e
His Ghazal maintain a progressive and enlightened outlook. This Ghazal is linked to Ghalib naqsh-e qadam – ‘saaqi ne kuchh mila na diya ho sharaab meN’, only because of the radeef/qaafiya.
1
baat thii kuchh aur jab aaya kiye the Khwaab meN
kya lataafat1 rah ga’ii hai ab adab-aadaab2 meN 1.elegance, delicacy, pleasantness 2.respect and traditions
Who or what was it that kept appearing his dream. This has to be surmised from the context of the remaining Ghazal. These were aspirations of the future that kept appearing in the seeker’s dreams. Here ‘baat kuchh aur thi’ means conditions/behaviour used to be different. The poet recalls a time when things were different, perhaps more pure or full of promise with dreams of progress and better times. Now, however, the refinement and grace (lataafat) that once characterized culture, manners, or interactions (adab-aadaab) seem to have faded. This could also be a reflection of changing communal relations in India.
2
ek suuraj jal rahaa tha jal rahe haiN sau1 charaaGh2
kya tajallii3 DhuuNDhiye daaGhii4 kisii mahtaab5 meN 1.hundred 2.lamps 3.brilliance 4.stained, blemished 5.moon
I interpret this in a highly political sense. ‘suuraj’ used as a symbol of light, knowledge and justice. Because of this one source (either a guiding principle e.g., social justice or a leader) a hundred lamps were lit i.e., knowledge and values spread. Now things have changed. The suuraj is gone and is replaced by a moon that is a faint reflection of the sun’s brilliance and that too blemished. How can you look for brilliance here.
3
chashm1 se daaKhil2 magar idraak3 kaa pardaa hai duur
raushnii uljhii4 huii hai zahn5 ke asbaab6 meN 1.eye 2.enter 3.wisdom, insight 4.tangled 5.mind, intellect 6.means, capabilities
Light/sight enters the eyes but insight understanding is behind a veil, far away i.e., we see but we don’t understand the true meaning of what we see. Light is tangled up in the capabilities of the mind … in biases, thoughts and emotions.
4
bekaraaN1 phailaa huaa hai ye samandar kis liye
Duub jaanaa hai agar baaziicha2-e paayaab3 meN 1.expanse, boundless 2.playground 3.shallow, ankle deep
There is a boundless ocean (of knowledge) before us, but we spend our life in, drown ourselves in the shallow playground of trivia, superstition and bias. Of what use is the boundless ocean if we don’t dive into it.
5
dhuNdh1 meN auhaam2 ka chehraa3 dikhe to puuchhnaa
raah4 roke kyuuN khaRaa hai aagahii5 ke baab6 meN 1.fog, confusion 2.superstitions 3.face 4.path 5.knowledge, wisdom 6.domain, realm
In the fog/confusion of ignorance if you see the face of superstitions, ask him, why it is standing in the path, blocking the way of progress in the realm of knowledge.
6
yuN to duniyaa meN rahe baa-qaa’edaa1 ham bhii shariik2
zindagii guzrii3 magar ek justujuu4 naayaab5 meN 1.in a principled way, in full measure 2.participate 3.passed 4.search 5.unique, unachievable
We too participated in life on this earth in full measure but our life was spent in a unique search – a constant search for knowledge and understanding, even if unachievable.
ravi sinha ravi (1952-living) bihar, UP and dehli, physicist, writer, educationist and an activist-scholar associated with progressive and emancipatory movements for nearly four decades. PhD in theoretical physics, MIT. Worked in research and teaching institutions in Maryland, USA and later ahmedabad, gujarat, before resigning from his job to devote himself full time to writing, organizing and theorizing. He is the principal author of the book, Globalization of Capital, co-founder of the hindi journal, sandhan, and one of the founding members of the New Socialist Initiative – an informal group of intellectuals and activists. . Came to urdu late in life (at 65) to start on a new unexpected and challenging venture …
iss umr-e-Ghazal kii mahfil meN ek der se pahuNche shaa’er ko
maqte ki ghaRii aate-aate kahne ka saliiqaa aa jaa’e
His Ghazal maintain a progressive and enlightened outlook. This Ghazal is linked to Ghalib naqsh-e qadam – ‘saaqi ne kuchh mila na diya ho sharaab meN’, only because of the radeef/qaafiya.
1
baat thii kuchh aur jab aaya kiye the Khwaab meN
kya lataafat1 rah ga’ii hai ab adab-aadaab2 meN
1.elegance, delicacy, pleasantness 2.respect and traditions
Who or what was it that kept appearing his dream. This has to be surmised from the context of the remaining Ghazal. These were aspirations of the future that kept appearing in the seeker’s dreams. Here ‘baat kuchh aur thi’ means conditions/behaviour used to be different. The poet recalls a time when things were different, perhaps more pure or full of promise with dreams of progress and better times. Now, however, the refinement and grace (lataafat) that once characterized culture, manners, or interactions (adab-aadaab) seem to have faded. This could also be a reflection of changing communal relations in India.
2
ek suuraj jal rahaa tha jal rahe haiN sau1 charaaGh2
kya tajallii3 DhuuNDhiye daaGhii4 kisii mahtaab5 meN
1.hundred 2.lamps 3.brilliance 4.stained, blemished 5.moon
I interpret this in a highly political sense. ‘suuraj’ used as a symbol of light, knowledge and justice. Because of this one source (either a guiding principle e.g., social justice or a leader) a hundred lamps were lit i.e., knowledge and values spread. Now things have changed. The suuraj is gone and is replaced by a moon that is a faint reflection of the sun’s brilliance and that too blemished. How can you look for brilliance here.
3
chashm1 se daaKhil2 magar idraak3 kaa pardaa hai duur
raushnii uljhii4 huii hai zahn5 ke asbaab6 meN
1.eye 2.enter 3.wisdom, insight 4.tangled 5.mind, intellect 6.means, capabilities
Light/sight enters the eyes but insight understanding is behind a veil, far away i.e., we see but we don’t understand the true meaning of what we see. Light is tangled up in the capabilities of the mind … in biases, thoughts and emotions.
4
bekaraaN1 phailaa huaa hai ye samandar kis liye
Duub jaanaa hai agar baaziicha2-e paayaab3 meN
1.expanse, boundless 2.playground 3.shallow, ankle deep
There is a boundless ocean (of knowledge) before us, but we spend our life in, drown ourselves in the shallow playground of trivia, superstition and bias. Of what use is the boundless ocean if we don’t dive into it.
5
dhuNdh1 meN auhaam2 ka chehraa3 dikhe to puuchhnaa
raah4 roke kyuuN khaRaa hai aagahii5 ke baab6 meN
1.fog, confusion 2.superstitions 3.face 4.path 5.knowledge, wisdom 6.domain, realm
In the fog/confusion of ignorance if you see the face of superstitions, ask him, why it is standing in the path, blocking the way of progress in the realm of knowledge.
6
yuN to duniyaa meN rahe baa-qaa’edaa1 ham bhii shariik2
zindagii guzrii3 magar ek justujuu4 naayaab5 meN
1.in a principled way, in full measure 2.participate 3.passed 4.search 5.unique, unachievable
We too participated in life on this earth in full measure but our life was spent in a unique search – a constant search for knowledge and understanding, even if unachievable.
The post aagahi ke baab meN-ravi sinha ravi appeared first on UrduShahkar.