For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.

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Recitation

دشنۂ  پِنہاں  لئے  ہوئے  ۔  سادھو  رام  آرزوؔ  سہارنپوری

۱

کیف  و  صد  اِنبساط  کا  ساماں  لئے  ہوئے

خود  زندگی  ہے  میکدۂ  جاں  لئے  ہوئے

۲

حسنِ  تمامِ  عالمِ  اِمکاں  لئے  ہوئے

دل  ہے  کسی  کا  گوشۂ  داماں  لئے  ہوئے

۳

طے  کر  رہا  ہوں  عشق  کی  منزل  کشاں  کشاں

حسنِ  نزاکتِ  غمِ  جاناں  لئے  ہوئے

۴

اِس  عشقِ  سادہ  لوح  کو  اب  تک  نہیں  خبر

وہ  بھی  ہیں  اِک  لطیف  سا  ارماں  لئے  ہوئے

۵

ہر  منزل  و  مقام  سے  گزرے  ہیں  اہلِ  عشق

دامن  میں  حادثات  کے  طوفاں  لئے  ہوئے

۶

جو  حسن  سے  بلند  ہے  جو  عشق  سے  لطیف

ایسی  بھی  ایک  چیز  ہے  اِنساں  لئے  ہوئے

۷

معصوم  ہے  وہ  حسن  مگر  پھر  بھی  آرزوؔ

ایک  اِک  ادا  ہے  دشنۂ  پِنہاں  لئے  ہوئے

दश्ना-ए पिनहाँ लिये हुए – साधु राम आरज़ू सहरनपुरी

१

कैफ़ ओ सद इंबेसात का सामां लिये हुए

ख़ुद ज़िंदगी है मैकदा-ए जाँ लिये हुए

२

हुस्न-ए तमाम-ए आलम-ए इम्काँ लिये हुए

दिल है किसी का गोशा-ए दामाँ लिये हुए

३

तय कर रहा हूँ इश्क़ की मंज़िल कशाँ-कशाँ

हुस्न-ए नज़ाकत-ए ग़म-ए जानाँ लिये हुए

४

इस इश्क़-ए सादा-लौह को अब तक नहीं ख़बर

वो भी हैं एक लतीफ़-सा अर्माँ लिये हुए

५

हर मंज़िल-ओ-मक़ाम से गुज़रे हैं अहल-ए इश्क़

दामन में हादसात के तूफ़ाँ लिये हुए

६

जो हुस्न से बुलंद है जो इश्क़ से लतीफ़

ऐसी भी एक चीज़ है इंसाँ लिये हुए

७

मासूम है वो हुस्न मगर फिर भी आरज़ू

एक एक अदा है दश्ना-ए पिनहाँ लिये हुए

Click here for background and on any passage for word meanings and explanatory discussion. saadhu ram aarzu saharanpuri (1901-1983) saharanpur and kolkata. He was a shaagird of faani badayuni. There are at least two collections of Ghazal and nazm. There is precious little by way of biographical information but it seems that he was associated with teaching (perhaps urdu) in some college in kolkata. This is one of two Ghazal in the same zamiin, both linked to Ghalib naqsh-e qadam.

Here ishq is used to mean the lover, in this case the poet/lover, and vo is used to mean the beloved. He is so naïve and simple-minded that he is not even aware that the beloved too carries a subtle, refined desire in her heart i.e., she reciprocates his love in subtle ways. Is it a stretch to consider the beloved to be the divine.

saadhu ram aarzu saharanpuri (1901-1983) saharanpur and kolkata.  He was a shaagird of faani badayuni.  There are at least two collections of Ghazal and nazm.  There is precious little by way of biographical information but it seems that he was associated with teaching (perhaps urdu) in some college in kolkata.  This is one of two Ghazal in the same zamiin, both linked to Ghalib naqsh-e qadam.

1.state of joy, intoxication, ecstasy 2.a hundred delights 3.provisions 4.tavern 5.life, soul

This couplet suggests that life itself is a tavern, or a source of spiritual intoxication. It’s a journey filled with every possible kind of joy and happiness, as if life itself holds all the provisions for a hundred different delights.

1.complete/perfect beauty 2.world of 3.possibilities 4.corner 5.hem of the garment

Here ‘husn-e tamaam’ can either be perfect beauty attributed to the divine or an exaggerated description of the beloved.  gosha-e daamaaaN lena or pakaRnaa – implies holding the hem of someone’s garment as an appeal or protest, demanding justice.  Thus, the heart carries in itself an image of husn-e tamaam and a vision of a world of possibilities.  But these possibilities have not materialized for him and he has not realized the husn-e tamaam – has not been able to achieve union with it (as a sufi mystic would want to).  So, in protest it is holding the corner of the hem of their garment.

1.to travel, to cross, to cover a distance 2.destination 3.pulled and stretched, with difficulty 4.beauty 5.grace 6.sorrow 7.beloved

The poet describes the journey of love as difficult and challenging, something he is being dragged through. However, he is doing so while carrying the ‘delicate beauty of the pain of love for the beloved.’ This paradoxical statement suggests that even the pain and sorrow associated with love are beautiful and graceful, and it’s this delicate pain that propels the lover forward on their difficult journey.

1.simple-minded, naive 2.awareness, knowledge 3.delicate, subtle 4.desire, wish

Here ishq is used to mean the lover, in this case the poet/lover, and vo is used to mean the beloved.  He is so naïve and simple-minded that he is not even aware that the beloved too carries a subtle, refined desire in her heart i.e., she reciprocates his love in subtle ways.  Is it a stretch to consider the beloved to be the divine.

1.destination 2.stage/position along the journey 3.passed through 4.people of love, lovers 5.hem of the garment 6.calamities, misfortunes 7.storm, tempest

The journey of love is not easy.  In every stage of the destination that lovers pass through, they carry a storm of calamities with them (in their lap) i.e., there are trials to be faced at every stage of the journey.

1.beauty 2.elevated, superior 3.delicate, subtle 4.thing 5.human

Says the poet – the human being or the human condition carries something (mysterious) that is ‘higher than/superior to beauty’ and ‘more delicate/fragile than love.’  Quite what this mysterious quality is, the poet leaves for us to figure out.  It may be an intense desire to merge with the divine, the constant search … it is the reader’s choice.

1.innocent, guileless 2.beauty, beloved 3.pen-name, taKhallus, also desire, wish 4.gesture, style 5.dagger 6.hidden, concealed

The beloved is guileless.  She does not mean to cause any harm.  Yet every gesture, every mannerism is like a ‘hidden dagger’ that cuts the heart. In much the same way an aarzu might seem innocent and harmless but every one drags you into materialism like a subtle knife cutting your soul off the divine beloved.

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