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Ghazal-KhwaaN rahe haiN ham-kaanti mohan soz
For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/07/kms-Ghazal-KhwaaN-rahe-haiN-ham-audio.mp3
Recitation
غزل خواں رہے ہیں ہم ۔ کانتی موہن سوزؔ
۱
خود اپنی جستُجُو میں پریشاں رہے ہیں ہم
ہر انجمن میں زُود ہراساں رہے ہیں ہم
۲
ہر جوہری کا شوق تھا پتّھر بٹورنا
بدقسمتی سے لعلِ بدخشاں رہے ہیں ہم
۳
یاروں نے سنگسار کیا کہہ کے ہم کو قیس
ہرچند عاشقی سے گریزاں رہے ہیں ہم
۴
دنیا میں پتّھروں کی کمی تھی نہ پھول کی
ہر سنگ زن کے پیش گُل افشاں رہے ہیں ہم
۵
خلقِ خدا میں جیت گئے شیطنت پسند
اپنا تھا یہ قصور کہ انساں رہے ہیں ہم
۶
ہم کو سمجھ کے داغ زمانہ مٹائے کیوں
اُس کے ہر ایک زخم کا درماں رہے ہیں ہم
۷
دامن تھا تار تار گریباں تھا چاک چاک
اپنا ہی دل تھا پھر بھی غزل خواں رہے ہیں ہم
۸
اوروں کا وہ نہ حال ہو جو سوزؔ کا ہوا
یہ بات سوچ سوچ کے لرزاں رہے ہیں ہم
ग़ज़ल ख़्वाँ रहे हैं हम – कान्ती मोहन सोज़
१
ख़ुद अपनी जस्तुजू में परेशाँ रहे हैं हम
हर अंजुमन में ज़ूद-हिरासाँ रहे हैं हम
२
हर जौहरी का शौक़ था पत्थर बटोरना
बद-क़िस्मती से लाल-ए बदख़्शाँ रहे हैं हम
३
यारों ने संगसार किया कह के हम को क़ैस
हरचंद आशेक़ी से गुरेज़ाँ रहे हैं हम
४
दुनिया में पत्थरों की कमी थी न फूल की
हर संग-ज़न के पेश गुल-अफ़्शाँ रहे हैं हम
५
ख़ल्क़-ए ख़ुदा में जीत गये शैतनत-पसंद
अपना था ये क़ुसूर के इंसाँ रहे हैं हम
६
हम को समझ के दाग़ ज़माना मिटाए क्यूँ
उस के हर एक ज़ख़्म का दरमाँ रहे हैं हम
७
दामन था तार-तार, गरेबाँ था चाक-चाक
अपना ही दिल था फिर भी ग़ज़ल-ख़्वाँ रहे हैं हम
८
औरों का वो न हाल हो जो सोज़ का हुआ
ये बात सोच सोच के लर्ज़ाँ रहे हैं हम
Click here for background and on any passage for word meanings and explanatory discussion. soz-kanti mohan (1935-xxxx), muraadabad and dehli. His life is illustrative of prevailing bigotry and the pull of urdu. His father went to school only up to 4th grade but read a lot – urdu, faarsi, hindi and sanskrit. His father wanted him to learn faarsi and urdu; was staunchly against communalism but the son joined RSS before 6th grade and was dead set against urdu. Never learnt urdu script. However his diction and pronunciation of urdu was strictly enforced by his urdu loving father. He got a PhD in hindi but his father was unhappy and considered him uneducated. During his PhD, he taught at a college, befriended a couple of urdu teachers, his love of urdu language surfaced, he got disillusioned with RSS and left the saNgh. First memory of poetic composition 1948 with many nazm on gandhi. Read classical shu’araa in naagiri script. BA in muradabad, MA and PhD in dehli. Joined the communist party (marxist) in 1964. Dedicates his book to ranadive, calling him ‘the greatest advocate of the democratic rights of urdu language’. He had published writings, which he classifies as urdu, in hindi magazines where it was largely ignored. Finally, his friends persuaded him to compile his Ghazal which he got published in urdu script, in 1990, even if he himself could not read or write it.
1
Khud1 apni justujuu2 meN pareshaaN3 rahe haiN ham
har anjuman4 meN zuud5-hiraasaaN6 rahe haiN ham 1.oneself 2.searching, seeking, understanding 3.disturbed, scattered, restless 4.gathering, society 5.quicly, easily 6.frightened, alarmed
Who is the ham – ‘we’ in this Ghazal; it could be (a)the poet referring to himself in the first person plural (b)poets as a class/group or (c)the downtrodden masses. Thus, we are restless in seeking our own identity, our own place in this life; every gathering is quick to make us anxious – suggesting alienation or a deep inner conflict.
2
har jauhari1 kaa shauq2 thaa patthar baTornaa3
bad-qismati4 se l’aal5-e badaKhshaaN6 rahe haiN ham 1.jeweler 2.passion, interest 3.to collect 4.misfortune 5.ruby 6.region in iran famous for its rubies
Every jeweler was obsessed with collecting ordinary stones, and in our misfortune, we happened to be rare gems (rubies from badaKhshan). A commentary on a society that fails to recognize true value, especially in people (poets) or ideas.
3
yaaroN ne saNg-saar1 kiyaa kah2 ke ham ko qais3
harchand4 aa’shiqi se gurezaaN5 rahe haiN ham 1.stoned, threw rocks 2.calling 3.majnun, mad lover 4.even though 5.fleeing, avoiding
Friends stoned us, accusing us of being like qais (mad with love), even though we were always avoiding (romantic) love. Perhaps the poet is making a distinction between romantic love and love for the people, for the downtrodden. But the powers that be in society accuse us (poets) of being romantic lovers and cast aspersions at us.
4
duniyaa meN pattharoN ki kami1 thi na phuul ki
har saNg-zan2 ke pesh3 gul-afshaaN4 rahe haiN ham 1.shortage 2.rock-thrower 3.in front of 4.scattering flowers
There was no shortage of either rocks or flowers in this world. But in front of every stone-thrower, we offered flowers. A powerful image of non-violence, compassion, and dignity in the face of aggression.
5
Khalq1-e Khuda meN jiit2 ga’e shaitanat3 pasand4
apnaa thaa ye qusuur5 keh insaaN rahe haiN ham 1.creation, world 2.won 3.satan, evil/deceit 4.like, favour, adopt 5.fault
Those who favoured wickedness won in this creation of god. It is our fault that we remained human. A biting critique of a world that rewards evil and punishes humanity.
6
ham ko samajh1 ke daaGh2 zamaana3 miTaa’e4 kyuN
uss ke har ek zaKhm5 kaa darmaaN6 rahe haiN ham 1.understanding, presuming 2.stain, scar 3.times, world 4.to erase 5.wound 6.healing, remedy
Why should the world erase us thinking we’re just stains on the time? We’ve been the remedy for every one of its wounds. A plea not to discard the poet or revolutionary; he’s not the problem but part of the healing.
7
daaman1 thaa taar-taar2, garebaaN3 thaa chaak-chaak4
apnaa hi dil thaa phir bhi Ghazal-KhwaaN5 rahe haiN ham 1.hem of the garment/robe 2.shredded to threads 3.collar/shirt-front 4.ripped apart 5.Ghazal singer/reciter
The shredded hem and torn collar are standard symbols of distress. The poet’s distress could have been brought on by the injustice that he observed around him. It could also torn clothes reflecting his own lack of means – with no rewards for his work. But his heart still summoned up the fortitude to continue singing/reading/writing Ghazal.
8
auroN1 kaa voh na haal2 ho jo soz3 kaa hu’aa
ye baat soch soch ke larzaaN4 rahe haiN ham 1.others 2.condition 3.poet’s pen name 4.trembling
May others not suffer what happened to soz (the poet). The mere thought of it keeps us trembling. A gesture of empathy, warning, and humility, acknowledging deep suffering but hoping it isn’t repeated.
soz-kanti mohan (1935-xxxx), muraadabad and dehli. His life is illustrative of prevailing bigotry and the pull of urdu. His father went to school only up to 4th grade but read a lot – urdu, faarsi, hindi and sanskrit. His father wanted him to learn faarsi and urdu; was staunchly against communalism but the son joined RSS before 6th grade and was dead set against urdu. Never learnt urdu script. However his diction and pronunciation of urdu was strictly enforced by his urdu loving father. He got a PhD in hindi but his father was unhappy and considered him uneducated. During his PhD, he taught at a college, befriended a couple of urdu teachers, his love of urdu language surfaced, he got disillusioned with RSS and left the saNgh. First memory of poetic composition 1948 with many nazm on gandhi. Read classical shu’araa in naagiri script. BA in muradabad, MA and PhD in dehli. Joined the communist party (marxist) in 1964. Dedicates his book to ranadive, calling him ‘the greatest advocate of the democratic rights of urdu language’. He had published writings, which he classifies as urdu, in hindi magazines where it was largely ignored. Finally, his friends persuaded him to compile his Ghazal which he got published in urdu script, in 1990, even if he himself could not read or write it.
1
Khud1 apni justujuu2 meN pareshaaN3 rahe haiN ham
har anjuman4 meN zuud5-hiraasaaN6 rahe haiN ham
1.oneself 2.searching, seeking, understanding 3.disturbed, scattered, restless 4.gathering, society 5.quicly, easily 6.frightened, alarmed
Who is the ham – ‘we’ in this Ghazal; it could be (a)the poet referring to himself in the first person plural (b)poets as a class/group or (c)the downtrodden masses. Thus, we are restless in seeking our own identity, our own place in this life; every gathering is quick to make us anxious – suggesting alienation or a deep inner conflict.
2
har jauhari1 kaa shauq2 thaa patthar baTornaa3
bad-qismati4 se l’aal5-e badaKhshaaN6 rahe haiN ham
1.jeweler 2.passion, interest 3.to collect 4.misfortune 5.ruby 6.region in iran famous for its rubies
Every jeweler was obsessed with collecting ordinary stones, and in our misfortune, we happened to be rare gems (rubies from badaKhshan). A commentary on a society that fails to recognize true value, especially in people (poets) or ideas.
3
yaaroN ne saNg-saar1 kiyaa kah2 ke ham ko qais3
harchand4 aa’shiqi se gurezaaN5 rahe haiN ham
1.stoned, threw rocks 2.calling 3.majnun, mad lover 4.even though 5.fleeing, avoiding
Friends stoned us, accusing us of being like qais (mad with love), even though we were always avoiding (romantic) love. Perhaps the poet is making a distinction between romantic love and love for the people, for the downtrodden. But the powers that be in society accuse us (poets) of being romantic lovers and cast aspersions at us.
4
duniyaa meN pattharoN ki kami1 thi na phuul ki
har saNg-zan2 ke pesh3 gul-afshaaN4 rahe haiN ham
1.shortage 2.rock-thrower 3.in front of 4.scattering flowers
There was no shortage of either rocks or flowers in this world. But in front of every stone-thrower, we offered flowers. A powerful image of non-violence, compassion, and dignity in the face of aggression.
5
Khalq1-e Khuda meN jiit2 ga’e shaitanat3 pasand4
apnaa thaa ye qusuur5 keh insaaN rahe haiN ham
1.creation, world 2.won 3.satan, evil/deceit 4.like, favour, adopt 5.fault
Those who favoured wickedness won in this creation of god. It is our fault that we remained human. A biting critique of a world that rewards evil and punishes humanity.
6
ham ko samajh1 ke daaGh2 zamaana3 miTaa’e4 kyuN
uss ke har ek zaKhm5 kaa darmaaN6 rahe haiN ham
1.understanding, presuming 2.stain, scar 3.times, world 4.to erase 5.wound 6.healing, remedy
Why should the world erase us thinking we’re just stains on the time? We’ve been the remedy for every one of its wounds. A plea not to discard the poet or revolutionary; he’s not the problem but part of the healing.
7
daaman1 thaa taar-taar2, garebaaN3 thaa chaak-chaak4
apnaa hi dil thaa phir bhi Ghazal-KhwaaN5 rahe haiN ham
1.hem of the garment/robe 2.shredded to threads 3.collar/shirt-front 4.ripped apart 5.Ghazal singer/reciter
The shredded hem and torn collar are standard symbols of distress. The poet’s distress could have been brought on by the injustice that he observed around him. It could also torn clothes reflecting his own lack of means – with no rewards for his work. But his heart still summoned up the fortitude to continue singing/reading/writing Ghazal.
8
auroN1 kaa voh na haal2 ho jo soz3 kaa hu’aa
ye baat soch soch ke larzaaN4 rahe haiN ham
1.others 2.condition 3.poet’s pen name 4.trembling
May others not suffer what happened to soz (the poet). The mere thought of it keeps us trembling. A gesture of empathy, warning, and humility, acknowledging deep suffering but hoping it isn’t repeated.
The post Ghazal-KhwaaN rahe haiN ham-kaanti mohan soz appeared first on UrduShahkar.
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For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/07/kms-Ghazal-KhwaaN-rahe-haiN-ham-audio.mp3
Recitation
غزل خواں رہے ہیں ہم ۔ کانتی موہن سوزؔ
۱
خود اپنی جستُجُو میں پریشاں رہے ہیں ہم
ہر انجمن میں زُود ہراساں رہے ہیں ہم
۲
ہر جوہری کا شوق تھا پتّھر بٹورنا
بدقسمتی سے لعلِ بدخشاں رہے ہیں ہم
۳
یاروں نے سنگسار کیا کہہ کے ہم کو قیس
ہرچند عاشقی سے گریزاں رہے ہیں ہم
۴
دنیا میں پتّھروں کی کمی تھی نہ پھول کی
ہر سنگ زن کے پیش گُل افشاں رہے ہیں ہم
۵
خلقِ خدا میں جیت گئے شیطنت پسند
اپنا تھا یہ قصور کہ انساں رہے ہیں ہم
۶
ہم کو سمجھ کے داغ زمانہ مٹائے کیوں
اُس کے ہر ایک زخم کا درماں رہے ہیں ہم
۷
دامن تھا تار تار گریباں تھا چاک چاک
اپنا ہی دل تھا پھر بھی غزل خواں رہے ہیں ہم
۸
اوروں کا وہ نہ حال ہو جو سوزؔ کا ہوا
یہ بات سوچ سوچ کے لرزاں رہے ہیں ہم
ग़ज़ल ख़्वाँ रहे हैं हम – कान्ती मोहन सोज़
१
ख़ुद अपनी जस्तुजू में परेशाँ रहे हैं हम
हर अंजुमन में ज़ूद-हिरासाँ रहे हैं हम
२
हर जौहरी का शौक़ था पत्थर बटोरना
बद-क़िस्मती से लाल-ए बदख़्शाँ रहे हैं हम
३
यारों ने संगसार किया कह के हम को क़ैस
हरचंद आशेक़ी से गुरेज़ाँ रहे हैं हम
४
दुनिया में पत्थरों की कमी थी न फूल की
हर संग-ज़न के पेश गुल-अफ़्शाँ रहे हैं हम
५
ख़ल्क़-ए ख़ुदा में जीत गये शैतनत-पसंद
अपना था ये क़ुसूर के इंसाँ रहे हैं हम
६
हम को समझ के दाग़ ज़माना मिटाए क्यूँ
उस के हर एक ज़ख़्म का दरमाँ रहे हैं हम
७
दामन था तार-तार, गरेबाँ था चाक-चाक
अपना ही दिल था फिर भी ग़ज़ल-ख़्वाँ रहे हैं हम
८
औरों का वो न हाल हो जो सोज़ का हुआ
ये बात सोच सोच के लर्ज़ाँ रहे हैं हम
Click here for background and on any passage for word meanings and explanatory discussion. soz-kanti mohan (1935-xxxx), muraadabad and dehli. His life is illustrative of prevailing bigotry and the pull of urdu. His father went to school only up to 4th grade but read a lot – urdu, faarsi, hindi and sanskrit. His father wanted him to learn faarsi and urdu; was staunchly against communalism but the son joined RSS before 6th grade and was dead set against urdu. Never learnt urdu script. However his diction and pronunciation of urdu was strictly enforced by his urdu loving father. He got a PhD in hindi but his father was unhappy and considered him uneducated. During his PhD, he taught at a college, befriended a couple of urdu teachers, his love of urdu language surfaced, he got disillusioned with RSS and left the saNgh. First memory of poetic composition 1948 with many nazm on gandhi. Read classical shu’araa in naagiri script. BA in muradabad, MA and PhD in dehli. Joined the communist party (marxist) in 1964. Dedicates his book to ranadive, calling him ‘the greatest advocate of the democratic rights of urdu language’. He had published writings, which he classifies as urdu, in hindi magazines where it was largely ignored. Finally, his friends persuaded him to compile his Ghazal which he got published in urdu script, in 1990, even if he himself could not read or write it.
1
Khud1 apni justujuu2 meN pareshaaN3 rahe haiN ham
har anjuman4 meN zuud5-hiraasaaN6 rahe haiN ham 1.oneself 2.searching, seeking, understanding 3.disturbed, scattered, restless 4.gathering, society 5.quicly, easily 6.frightened, alarmed
Who is the ham – ‘we’ in this Ghazal; it could be (a)the poet referring to himself in the first person plural (b)poets as a class/group or (c)the downtrodden masses. Thus, we are restless in seeking our own identity, our own place in this life; every gathering is quick to make us anxious – suggesting alienation or a deep inner conflict.
2
har jauhari1 kaa shauq2 thaa patthar baTornaa3
bad-qismati4 se l’aal5-e badaKhshaaN6 rahe haiN ham 1.jeweler 2.passion, interest 3.to collect 4.misfortune 5.ruby 6.region in iran famous for its rubies
Every jeweler was obsessed with collecting ordinary stones, and in our misfortune, we happened to be rare gems (rubies from badaKhshan). A commentary on a society that fails to recognize true value, especially in people (poets) or ideas.
3
yaaroN ne saNg-saar1 kiyaa kah2 ke ham ko qais3
harchand4 aa’shiqi se gurezaaN5 rahe haiN ham 1.stoned, threw rocks 2.calling 3.majnun, mad lover 4.even though 5.fleeing, avoiding
Friends stoned us, accusing us of being like qais (mad with love), even though we were always avoiding (romantic) love. Perhaps the poet is making a distinction between romantic love and love for the people, for the downtrodden. But the powers that be in society accuse us (poets) of being romantic lovers and cast aspersions at us.
4
duniyaa meN pattharoN ki kami1 thi na phuul ki
har saNg-zan2 ke pesh3 gul-afshaaN4 rahe haiN ham 1.shortage 2.rock-thrower 3.in front of 4.scattering flowers
There was no shortage of either rocks or flowers in this world. But in front of every stone-thrower, we offered flowers. A powerful image of non-violence, compassion, and dignity in the face of aggression.
5
Khalq1-e Khuda meN jiit2 ga’e shaitanat3 pasand4
apnaa thaa ye qusuur5 keh insaaN rahe haiN ham 1.creation, world 2.won 3.satan, evil/deceit 4.like, favour, adopt 5.fault
Those who favoured wickedness won in this creation of god. It is our fault that we remained human. A biting critique of a world that rewards evil and punishes humanity.
6
ham ko samajh1 ke daaGh2 zamaana3 miTaa’e4 kyuN
uss ke har ek zaKhm5 kaa darmaaN6 rahe haiN ham 1.understanding, presuming 2.stain, scar 3.times, world 4.to erase 5.wound 6.healing, remedy
Why should the world erase us thinking we’re just stains on the time? We’ve been the remedy for every one of its wounds. A plea not to discard the poet or revolutionary; he’s not the problem but part of the healing.
7
daaman1 thaa taar-taar2, garebaaN3 thaa chaak-chaak4
apnaa hi dil thaa phir bhi Ghazal-KhwaaN5 rahe haiN ham 1.hem of the garment/robe 2.shredded to threads 3.collar/shirt-front 4.ripped apart 5.Ghazal singer/reciter
The shredded hem and torn collar are standard symbols of distress. The poet’s distress could have been brought on by the injustice that he observed around him. It could also torn clothes reflecting his own lack of means – with no rewards for his work. But his heart still summoned up the fortitude to continue singing/reading/writing Ghazal.
8
auroN1 kaa voh na haal2 ho jo soz3 kaa hu’aa
ye baat soch soch ke larzaaN4 rahe haiN ham 1.others 2.condition 3.poet’s pen name 4.trembling
May others not suffer what happened to soz (the poet). The mere thought of it keeps us trembling. A gesture of empathy, warning, and humility, acknowledging deep suffering but hoping it isn’t repeated.
soz-kanti mohan (1935-xxxx), muraadabad and dehli. His life is illustrative of prevailing bigotry and the pull of urdu. His father went to school only up to 4th grade but read a lot – urdu, faarsi, hindi and sanskrit. His father wanted him to learn faarsi and urdu; was staunchly against communalism but the son joined RSS before 6th grade and was dead set against urdu. Never learnt urdu script. However his diction and pronunciation of urdu was strictly enforced by his urdu loving father. He got a PhD in hindi but his father was unhappy and considered him uneducated. During his PhD, he taught at a college, befriended a couple of urdu teachers, his love of urdu language surfaced, he got disillusioned with RSS and left the saNgh. First memory of poetic composition 1948 with many nazm on gandhi. Read classical shu’araa in naagiri script. BA in muradabad, MA and PhD in dehli. Joined the communist party (marxist) in 1964. Dedicates his book to ranadive, calling him ‘the greatest advocate of the democratic rights of urdu language’. He had published writings, which he classifies as urdu, in hindi magazines where it was largely ignored. Finally, his friends persuaded him to compile his Ghazal which he got published in urdu script, in 1990, even if he himself could not read or write it.
1
Khud1 apni justujuu2 meN pareshaaN3 rahe haiN ham
har anjuman4 meN zuud5-hiraasaaN6 rahe haiN ham
1.oneself 2.searching, seeking, understanding 3.disturbed, scattered, restless 4.gathering, society 5.quicly, easily 6.frightened, alarmed
Who is the ham – ‘we’ in this Ghazal; it could be (a)the poet referring to himself in the first person plural (b)poets as a class/group or (c)the downtrodden masses. Thus, we are restless in seeking our own identity, our own place in this life; every gathering is quick to make us anxious – suggesting alienation or a deep inner conflict.
2
har jauhari1 kaa shauq2 thaa patthar baTornaa3
bad-qismati4 se l’aal5-e badaKhshaaN6 rahe haiN ham
1.jeweler 2.passion, interest 3.to collect 4.misfortune 5.ruby 6.region in iran famous for its rubies
Every jeweler was obsessed with collecting ordinary stones, and in our misfortune, we happened to be rare gems (rubies from badaKhshan). A commentary on a society that fails to recognize true value, especially in people (poets) or ideas.
3
yaaroN ne saNg-saar1 kiyaa kah2 ke ham ko qais3
harchand4 aa’shiqi se gurezaaN5 rahe haiN ham
1.stoned, threw rocks 2.calling 3.majnun, mad lover 4.even though 5.fleeing, avoiding
Friends stoned us, accusing us of being like qais (mad with love), even though we were always avoiding (romantic) love. Perhaps the poet is making a distinction between romantic love and love for the people, for the downtrodden. But the powers that be in society accuse us (poets) of being romantic lovers and cast aspersions at us.
4
duniyaa meN pattharoN ki kami1 thi na phuul ki
har saNg-zan2 ke pesh3 gul-afshaaN4 rahe haiN ham
1.shortage 2.rock-thrower 3.in front of 4.scattering flowers
There was no shortage of either rocks or flowers in this world. But in front of every stone-thrower, we offered flowers. A powerful image of non-violence, compassion, and dignity in the face of aggression.
5
Khalq1-e Khuda meN jiit2 ga’e shaitanat3 pasand4
apnaa thaa ye qusuur5 keh insaaN rahe haiN ham
1.creation, world 2.won 3.satan, evil/deceit 4.like, favour, adopt 5.fault
Those who favoured wickedness won in this creation of god. It is our fault that we remained human. A biting critique of a world that rewards evil and punishes humanity.
6
ham ko samajh1 ke daaGh2 zamaana3 miTaa’e4 kyuN
uss ke har ek zaKhm5 kaa darmaaN6 rahe haiN ham
1.understanding, presuming 2.stain, scar 3.times, world 4.to erase 5.wound 6.healing, remedy
Why should the world erase us thinking we’re just stains on the time? We’ve been the remedy for every one of its wounds. A plea not to discard the poet or revolutionary; he’s not the problem but part of the healing.
7
daaman1 thaa taar-taar2, garebaaN3 thaa chaak-chaak4
apnaa hi dil thaa phir bhi Ghazal-KhwaaN5 rahe haiN ham
1.hem of the garment/robe 2.shredded to threads 3.collar/shirt-front 4.ripped apart 5.Ghazal singer/reciter
The shredded hem and torn collar are standard symbols of distress. The poet’s distress could have been brought on by the injustice that he observed around him. It could also torn clothes reflecting his own lack of means – with no rewards for his work. But his heart still summoned up the fortitude to continue singing/reading/writing Ghazal.
8
auroN1 kaa voh na haal2 ho jo soz3 kaa hu’aa
ye baat soch soch ke larzaaN4 rahe haiN ham
1.others 2.condition 3.poet’s pen name 4.trembling
May others not suffer what happened to soz (the poet). The mere thought of it keeps us trembling. A gesture of empathy, warning, and humility, acknowledging deep suffering but hoping it isn’t repeated.
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