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Ghubaar-e kaarvaaN maa’loom hoti hai-jafar ali KhaaN asar lakhnavi
For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/10/mjaKhal-Ghubaar-e-kaarvaaN-maaloom-hoti-hai-audio.mp3
Recitation
غبارِ کارواں معلوم ہوتی ہے ۔ مرزا جعفر علی خاں اثرؔ لکھنوی
۱
حیات اِک موجِ بحرِ بے کراں معلوم ہوتی ہے
جبھی تو نامُکمّل داستاں معلوم ہوتی ہے
۲
ادھر پیمانے چھلکیں اور اُدھر ساغر ستاروں کے
ابھی تو رات اے ساقی جواں معلوم ہوتی ہے
۳
یہ کیسا تفرقہ ڈالا نگاہِ فتنہ ساماں نے
تمنّا سے تمنّا بدگماں معلوم ہوتی ہے
۴
بہار آئی اور ایسی رنگ میں ڈوبی ہوئی آئی
کہ موجِِ بوئے گُل بھی پرفشاں معلوم ہوتی ہے
۵
معاذ اللہ وہ محرومیوں کی یاس انگیزی
محبت جب متاعِ رائگاں معلوم ہوتی ہے
۶
کچھ اس سے کر لے اندازہ مرے حالِ پریشاں کا
کہ پُرسِش تیری پُرسِش بھی گراں معلوم ہوتی ہے
۷
فنا کہتے ہیں جس کو وہ نگاہِ ذوق پیما میں
صدائے بازگشتِ کُن فکاں معلوم ہوتی ہے
۸
بھری برسات میں ہمدم یہ لہراتی ہوئی بجلی
مری آنکھوں میں شاخِِ آشیاں معلوم ہوتی ہے
۹
لگا لایا ہے تو مجکو کہاں اے عشقِ شوریدہ
کہ منزل بھی غبارِ کارواں معلوم ہوتی ہے
۱۰
گیا وہ بھی جو تھا اِک مشغلہ شبہائے ہجراں کا
کہ دل پر بند اب راہِ فغاں معلوم ہوتی ہے
۱۱
اثرؔ سے دُور دَورِ شادمانی ہے کہ سعی اُس کی
ابھی وابستۂ سود و زیاں معلوم ہوتی ہے
ग़ुबार-ए कारवाँ मालूम होती है – मिर्ज़ा जाफ़र अली ख़ाँ असर लखनवी
१
हयात एक मौज-ए बहर-ए बेकराँ मालूम होती है
जभी तो नामुकम्मल दास्ताँ मालूम होती है
२
इधर पैमाने छलकें और उधर सागर सितारों के
अभी तो रात अए साक़ी जवाँ मालूम होती है
३
ये कैसा तफ़्रक़ा डाला निगाह-ए फ़ित्ना-सामाँ ने
तमन्ना से तमन्ना बदगुमाँ मालूम होती है
४
बहार आई और ऐसी रंग में डूबी हुई आई
के मौज-ए बू-ए गुल भी परफ़शाँ मालूम होती है
५
म’आज़-अल्लाह वो महरूमियों की यास-अंगेज़ी
मोहब्बत जब मता-ए रा’एगाँ मालूम होती है
६
कुछ इस से कर ले अंदाज़ा मेरे हाल-ए परेशाँ का
के पुर्सिश तेरी पुर्सिश भी गराँ मालूम होती है
७
फ़ना कहते हैं जिस को वो निगाह-ए ज़ौक़-पैमा में
सदा-ए बाज़गश्त कुन-फ़कां मालूम होती है
८
भरी बरसात में हमदम ये लहराती हुई बिजली
मेरी आँखों में शाख़-ए आशियाँ मालूम होती है
९
लगा लाया है तू मुझको कहाँ अए इश्क़-ए शोरीदा
के मंज़िल भी ग़ुबार-ए कारवाँ मालूम होती है
१०
गया वो भी जो था एक मश्ग़ला शब-हा-ए हिज्राँ का
के दिल पर बंद अब राह-ए फ़ोगाँ मालूम होती है
११
असर से दूर दौर-ए शादमानी है के स’ई उस की
अभी वाबस्ता-ए सूद-ओ-ज़ियाँ मालूम होती है
Click here for background and on any passage for word meanings and explanatory discussion. mirza jaafar ali KhaaN asar lakhnavi (1885-1967). Classical education at home until the age of 11, then formal schooling and college to BA. Indulged in MA and LLB but did not finish. Served in the British government as Deputy Collector (1909), Executive Officer and Collector until 1940. Resigned from service. Several collections of his Ghazal and nazm including descriptions of nature in kashmir where he served in the cabinet and also as acting prime minister (until 1945) to the maharaja. He also did a versified translation of the bhagwad-giita. This Ghazal is linked to ham-radeef Ghazaliyaat on the Refrain Index page.
1
hayaat1 ek mauj2-e bahr3-e bekaraaN4 maa’loom hoti hai
jabhi to na-mukammal5 daastaaN6 maa’loom hoti hai 1.life 2.wave 3.ocean 4.boundless 5.incomplete 6.story
The universe is like a boundless ocean. Life seems like a wave in this boundless ocean; it keeps going towards the unknown; that’s why the story of life always feels incomplete. Because of its unending, uncertain nature, our personal narrative never feels fully written or resolved.
2
idhar paimaane1 chhalkeN2 aur udhar saaGhar3 sitaaaroN ke
abhi to raat aye saaqi javaaN4 maa’loom hoti hai 1.goblets 2.spill, overflow 3.cups 4.young
This is probably just a description of a joyous night at the tavern without any deep meaning associated with it. The idhar and udhar are probably the earth and the sky. Here on earth, in the tavern, overflowing cups of wine are being served. Mirroring this revelry cups of starlight overflow up there and the night is still young.
3
ye kaisaa tafraqaa1 Daalaa nigaah2-e fitna-saamaaN3 ne
tamannaa4 se tamannaa badgumaaN5 maa’loom hoti hai 1.difference, conflict 2.glance 3.mischief creating 4.desire 5.suspicious
It is almost certain that the ‘nigaah-e fitna-saamaaN‘ is the glance of the beloved. It has created a difference/conflict between desire and yearning. This will take a little going out on the limb to unravel. In urdu poetic tradition the poet prides himself on being a ‘true’ lover differentiating between ishq and havas. Thus, rivals have havas. But here the beloved has cast such a mischievous glance that it has created a doubt/badgumaani in the heart of the lover. He is beginning to doubt the purity of his own love. Is it mixed with any component of lust?
4
bahaar aai aur aisi raNg meN Doobi hui aai
keh mauj1-e buu2-e gul3 bhi par-fishaaN4 maa’loom hoti hai 1.wave, gust 2.fragrance 3.rose 4.wings fluttering, flying
Spring arrived, so drenched in color; that even the waves of the fragrance of the rose seem to have the ability to fly on their own wings.
5
m’aaz-allah1 vo mehroomiyoN2 ki yaas-aNgezi3
mohabbat jab mataa’4-e raa’egaaN5 maa’loom hoti hai 1.god forbid 2.deprivation 3.increasing yearning 4.possession, wealth 5.useless, fruitless
The lover has been deprived of any reciprocity or good grace from the beloved. This has increased the intensity of his yearning, so much so that (god forbid) even love feels like a wasted possession – a uselss/fruitless endeavour.
6
kuchh iss se kar le andaaza1 mere haal2-e pareshaaN3 ka
ke pursish4, teri pursish bhi giraaN5 maa’loom hoti hai 1.estimate, guess 2.condition, state 3.distress 4.inquiry/asking about well being 5.burdensome
Just see what state my distress has reduced me to; the emotional pain is so intense that (perhaps he is on his last breath) that even if you (beloved) inquire after my well being it feels burdensome.
7
fanaa1 kahte haiN jis ko vo nigaah2-e zauq-paimaa3 meN
sadaa4-e baazgasht5-e kun-fakaaN6 maa’loom hoti hai 1.annihilation, non-being 2.glance, gaze 3.taking the measure of taste/desire 4.sound 5.returning, echo 6.come into being, be (as in god said let there be … )
Here nigaah-e zauq-paimaa is the discerning eye; the eye that can take the measure of desire/happiness. sadaa-e baazgasht is the returning sound, the echo of something – of what? Of the sound of creation – kun-fakaaN (kun-fayakun) – as when god commanded things to come into being. Thus, to the discerning eye, annihiliation (of the self/ego) sounds like the returning sound of creation i.e., fanaa leads to merger with the divine spirit and a new immortal life.
8
bhari barsaat meN hamdam1 ye lehraati2 hui bijli3
meri aaNkhoN meN shaaKh4-e aashiyaaN5 maa’loom hoti hai 1.companion, friend 2.swinging, swaying, dancing 3.lightning 4.branch 5.nest
In urdu poetic tradition the poet often portrays himself as a bird … sometimes as caged. Such is the case here. Also, bhari barsaat – steady rainfall – is a sign of spring. That is the time the bird would most intensely miss its home, aashiyaaN, and its freedom. In this rain, lightning flashes across the sky and makes forks like a branch. To the captive bird even the pattern of lightning strikes looks like a branch on which he used to have his nest. It is also noteworthy that traditionally lightning and nest are oppressor and oppressed with lightning strikes burning up the nest. But here the forlorn bird is so homesick that even lightning feels like a refuge. Consider this she’r of sikandar ali vajd-
kaTe haiN din balaa’oN ke sahaare jin asiiroN ke
unheN bijli bhi shaaKh-e aashiyaaN maaloom hoti hai
9
laga laaya hai tu mujh ko kahaaN aye ishq-e shoriida1
keh manzil2 bhi Ghubaar3-e kaarvaaN4 maa’loom hoti hai 1.maddening, full of frenzy, tempestuous 2.destination 3.dust 4.travel party
The travel party has left, leaving the poet/lover/seeker behind. All he can see in the far distance is the dust of the caravan. The frenzy of love has brought him to a place where the destination is fogged by the dust of the caravan i.e., his is a never-ending search.
10
gayaa vo bhi jo tha ek mashGhala1 shab’haa2-e hijraaN3 ka
keh dil par band4 ab raah5-e fuGhaaN6 maa’loom hoti hai 1.pastime 2.nights 3.separation (from the beloved) 4.blocked, forbidden 5.path 6.lament
During the long nights of separation the distraught lover used to lament and wail all night long. That probably gave him a modicum of relief. But now even that path is closed. It is not stated why this is so … either the heart has gone so numb that he no longer gets any relief from lamentation or the beloved has forbidden it.
11
asar1 se duur daur2-e shaadmaani3 hai keh sa’ii4 uss ki
abhi vaabasta5-e suud-o-ziyaaN6 maa’loom hoti hai 1.pen-name, taKhallus 2.times, period, age 3.joy, celebration 4.effort, striving 5.associated with 6.gain and loss
The lover/seeker is supposed to strive towards his goal in the spirit of pure effort without any ulterior motive of gain or loss. But it seems that the time of celebration/joy still seems distant from the poet asar. This is probably because his desire is still not pure, it is adulterated with selfish motives.
mirza jaafar ali KhaaN asar lakhnavi (1885-1967). Classical education at home until the age of 11, then formal schooling and college to BA. Indulged in MA and LLB but did not finish. Served in the British government as Deputy Collector (1909), Executive Officer and Collector until 1940. Resigned from service. Several collections of his Ghazal and nazm including descriptions of nature in kashmir where he served in the cabinet and also as acting prime minister (until 1945) to the maharaja. He also did a versified translation of the bhagwad-giita. This Ghazal is linked to ham-radeef Ghazaliyaat on the Refrain Index page.
1
hayaat1 ek mauj2-e bahr3-e bekaraaN4 maa’loom hoti hai
jabhi to na-mukammal5 daastaaN6 maa’loom hoti hai
1.life 2.wave 3.ocean 4.boundless 5.incomplete 6.story
The universe is like a boundless ocean. Life seems like a wave in this boundless ocean; it keeps going towards the unknown; that’s why the story of life always feels incomplete. Because of its unending, uncertain nature, our personal narrative never feels fully written or resolved.
2
idhar paimaane1 chhalkeN2 aur udhar saaGhar3 sitaaaroN ke
abhi to raat aye saaqi javaaN4 maa’loom hoti hai
1.goblets 2.spill, overflow 3.cups 4.young
This is probably just a description of a joyous night at the tavern without any deep meaning associated with it. The idhar and udhar are probably the earth and the sky. Here on earth, in the tavern, overflowing cups of wine are being served. Mirroring this revelry cups of starlight overflow up there and the night is still young.
3
ye kaisaa tafraqaa1 Daalaa nigaah2-e fitna-saamaaN3 ne
tamannaa4 se tamannaa badgumaaN5 maa’loom hoti hai
1.difference, conflict 2.glance 3.mischief creating 4.desire 5.suspicious
It is almost certain that the ‘nigaah-e fitna-saamaaN‘ is the glance of the beloved. It has created a difference/conflict between desire and yearning. This will take a little going out on the limb to unravel. In urdu poetic tradition the poet prides himself on being a ‘true’ lover differentiating between ishq and havas. Thus, rivals have havas. But here the beloved has cast such a mischievous glance that it has created a doubt/badgumaani in the heart of the lover. He is beginning to doubt the purity of his own love. Is it mixed with any component of lust?
4
bahaar aai aur aisi raNg meN Doobi hui aai
keh mauj1-e buu2-e gul3 bhi par-fishaaN4 maa’loom hoti hai
1.wave, gust 2.fragrance 3.rose 4.wings fluttering, flying
Spring arrived, so drenched in color; that even the waves of the fragrance of the rose seem to have the ability to fly on their own wings.
5
m’aaz-allah1 vo mehroomiyoN2 ki yaas-aNgezi3
mohabbat jab mataa’4-e raa’egaaN5 maa’loom hoti hai
1.god forbid 2.deprivation 3.increasing yearning 4.possession, wealth 5.useless, fruitless
The lover has been deprived of any reciprocity or good grace from the beloved. This has increased the intensity of his yearning, so much so that (god forbid) even love feels like a wasted possession – a uselss/fruitless endeavour.
6
kuchh iss se kar le andaaza1 mere haal2-e pareshaaN3 ka
ke pursish4, teri pursish bhi giraaN5 maa’loom hoti hai
1.estimate, guess 2.condition, state 3.distress 4.inquiry/asking about well being 5.burdensome
Just see what state my distress has reduced me to; the emotional pain is so intense that (perhaps he is on his last breath) that even if you (beloved) inquire after my well being it feels burdensome.
7
fanaa1 kahte haiN jis ko vo nigaah2-e zauq-paimaa3 meN
sadaa4-e baazgasht5-e kun-fakaaN6 maa’loom hoti hai
1.annihilation, non-being 2.glance, gaze 3.taking the measure of taste/desire 4.sound 5.returning, echo 6.come into being, be (as in god said let there be … )
Here nigaah-e zauq-paimaa is the discerning eye; the eye that can take the measure of desire/happiness. sadaa-e baazgasht is the returning sound, the echo of something – of what? Of the sound of creation – kun-fakaaN (kun-fayakun) – as when god commanded things to come into being. Thus, to the discerning eye, annihiliation (of the self/ego) sounds like the returning sound of creation i.e., fanaa leads to merger with the divine spirit and a new immortal life.
8
bhari barsaat meN hamdam1 ye lehraati2 hui bijli3
meri aaNkhoN meN shaaKh4-e aashiyaaN5 maa’loom hoti hai
1.companion, friend 2.swinging, swaying, dancing 3.lightning 4.branch 5.nest
In urdu poetic tradition the poet often portrays himself as a bird … sometimes as caged. Such is the case here. Also, bhari barsaat – steady rainfall – is a sign of spring. That is the time the bird would most intensely miss its home, aashiyaaN, and its freedom. In this rain, lightning flashes across the sky and makes forks like a branch. To the captive bird even the pattern of lightning strikes looks like a branch on which he used to have his nest. It is also noteworthy that traditionally lightning and nest are oppressor and oppressed with lightning strikes burning up the nest. But here the forlorn bird is so homesick that even lightning feels like a refuge. Consider this she’r of sikandar ali vajd-
kaTe haiN din balaa’oN ke sahaare jin asiiroN ke
unheN bijli bhi shaaKh-e aashiyaaN maaloom hoti hai
9
laga laaya hai tu mujh ko kahaaN aye ishq-e shoriida1
keh manzil2 bhi Ghubaar3-e kaarvaaN4 maa’loom hoti hai
1.maddening, full of frenzy, tempestuous 2.destination 3.dust 4.travel party
The travel party has left, leaving the poet/lover/seeker behind. All he can see in the far distance is the dust of the caravan. The frenzy of love has brought him to a place where the destination is fogged by the dust of the caravan i.e., his is a never-ending search.
10
gayaa vo bhi jo tha ek mashGhala1 shab’haa2-e hijraaN3 ka
keh dil par band4 ab raah5-e fuGhaaN6 maa’loom hoti hai
1.pastime 2.nights 3.separation (from the beloved) 4.blocked, forbidden 5.path 6.lament
During the long nights of separation the distraught lover used to lament and wail all night long. That probably gave him a modicum of relief. But now even that path is closed. It is not stated why this is so … either the heart has gone so numb that he no longer gets any relief from lamentation or the beloved has forbidden it.
11
asar1 se duur daur2-e shaadmaani3 hai keh sa’ii4 uss ki
abhi vaabasta5-e suud-o-ziyaaN6 maa’loom hoti hai
1.pen-name, taKhallus 2.times, period, age 3.joy, celebration 4.effort, striving 5.associated with 6.gain and loss
The lover/seeker is supposed to strive towards his goal in the spirit of pure effort without any ulterior motive of gain or loss. But it seems that the time of celebration/joy still seems distant from the poet asar. This is probably because his desire is still not pure, it is adulterated with selfish motives.
The post Ghubaar-e kaarvaaN maa’loom hoti hai-jafar ali KhaaN asar lakhnavi appeared first on UrduShahkar.
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By For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/10/mjaKhal-Ghubaar-e-kaarvaaN-maaloom-hoti-hai-audio.mp3
Recitation
غبارِ کارواں معلوم ہوتی ہے ۔ مرزا جعفر علی خاں اثرؔ لکھنوی
۱
حیات اِک موجِ بحرِ بے کراں معلوم ہوتی ہے
جبھی تو نامُکمّل داستاں معلوم ہوتی ہے
۲
ادھر پیمانے چھلکیں اور اُدھر ساغر ستاروں کے
ابھی تو رات اے ساقی جواں معلوم ہوتی ہے
۳
یہ کیسا تفرقہ ڈالا نگاہِ فتنہ ساماں نے
تمنّا سے تمنّا بدگماں معلوم ہوتی ہے
۴
بہار آئی اور ایسی رنگ میں ڈوبی ہوئی آئی
کہ موجِِ بوئے گُل بھی پرفشاں معلوم ہوتی ہے
۵
معاذ اللہ وہ محرومیوں کی یاس انگیزی
محبت جب متاعِ رائگاں معلوم ہوتی ہے
۶
کچھ اس سے کر لے اندازہ مرے حالِ پریشاں کا
کہ پُرسِش تیری پُرسِش بھی گراں معلوم ہوتی ہے
۷
فنا کہتے ہیں جس کو وہ نگاہِ ذوق پیما میں
صدائے بازگشتِ کُن فکاں معلوم ہوتی ہے
۸
بھری برسات میں ہمدم یہ لہراتی ہوئی بجلی
مری آنکھوں میں شاخِِ آشیاں معلوم ہوتی ہے
۹
لگا لایا ہے تو مجکو کہاں اے عشقِ شوریدہ
کہ منزل بھی غبارِ کارواں معلوم ہوتی ہے
۱۰
گیا وہ بھی جو تھا اِک مشغلہ شبہائے ہجراں کا
کہ دل پر بند اب راہِ فغاں معلوم ہوتی ہے
۱۱
اثرؔ سے دُور دَورِ شادمانی ہے کہ سعی اُس کی
ابھی وابستۂ سود و زیاں معلوم ہوتی ہے
ग़ुबार-ए कारवाँ मालूम होती है – मिर्ज़ा जाफ़र अली ख़ाँ असर लखनवी
१
हयात एक मौज-ए बहर-ए बेकराँ मालूम होती है
जभी तो नामुकम्मल दास्ताँ मालूम होती है
२
इधर पैमाने छलकें और उधर सागर सितारों के
अभी तो रात अए साक़ी जवाँ मालूम होती है
३
ये कैसा तफ़्रक़ा डाला निगाह-ए फ़ित्ना-सामाँ ने
तमन्ना से तमन्ना बदगुमाँ मालूम होती है
४
बहार आई और ऐसी रंग में डूबी हुई आई
के मौज-ए बू-ए गुल भी परफ़शाँ मालूम होती है
५
म’आज़-अल्लाह वो महरूमियों की यास-अंगेज़ी
मोहब्बत जब मता-ए रा’एगाँ मालूम होती है
६
कुछ इस से कर ले अंदाज़ा मेरे हाल-ए परेशाँ का
के पुर्सिश तेरी पुर्सिश भी गराँ मालूम होती है
७
फ़ना कहते हैं जिस को वो निगाह-ए ज़ौक़-पैमा में
सदा-ए बाज़गश्त कुन-फ़कां मालूम होती है
८
भरी बरसात में हमदम ये लहराती हुई बिजली
मेरी आँखों में शाख़-ए आशियाँ मालूम होती है
९
लगा लाया है तू मुझको कहाँ अए इश्क़-ए शोरीदा
के मंज़िल भी ग़ुबार-ए कारवाँ मालूम होती है
१०
गया वो भी जो था एक मश्ग़ला शब-हा-ए हिज्राँ का
के दिल पर बंद अब राह-ए फ़ोगाँ मालूम होती है
११
असर से दूर दौर-ए शादमानी है के स’ई उस की
अभी वाबस्ता-ए सूद-ओ-ज़ियाँ मालूम होती है
Click here for background and on any passage for word meanings and explanatory discussion. mirza jaafar ali KhaaN asar lakhnavi (1885-1967). Classical education at home until the age of 11, then formal schooling and college to BA. Indulged in MA and LLB but did not finish. Served in the British government as Deputy Collector (1909), Executive Officer and Collector until 1940. Resigned from service. Several collections of his Ghazal and nazm including descriptions of nature in kashmir where he served in the cabinet and also as acting prime minister (until 1945) to the maharaja. He also did a versified translation of the bhagwad-giita. This Ghazal is linked to ham-radeef Ghazaliyaat on the Refrain Index page.
1
hayaat1 ek mauj2-e bahr3-e bekaraaN4 maa’loom hoti hai
jabhi to na-mukammal5 daastaaN6 maa’loom hoti hai 1.life 2.wave 3.ocean 4.boundless 5.incomplete 6.story
The universe is like a boundless ocean. Life seems like a wave in this boundless ocean; it keeps going towards the unknown; that’s why the story of life always feels incomplete. Because of its unending, uncertain nature, our personal narrative never feels fully written or resolved.
2
idhar paimaane1 chhalkeN2 aur udhar saaGhar3 sitaaaroN ke
abhi to raat aye saaqi javaaN4 maa’loom hoti hai 1.goblets 2.spill, overflow 3.cups 4.young
This is probably just a description of a joyous night at the tavern without any deep meaning associated with it. The idhar and udhar are probably the earth and the sky. Here on earth, in the tavern, overflowing cups of wine are being served. Mirroring this revelry cups of starlight overflow up there and the night is still young.
3
ye kaisaa tafraqaa1 Daalaa nigaah2-e fitna-saamaaN3 ne
tamannaa4 se tamannaa badgumaaN5 maa’loom hoti hai 1.difference, conflict 2.glance 3.mischief creating 4.desire 5.suspicious
It is almost certain that the ‘nigaah-e fitna-saamaaN‘ is the glance of the beloved. It has created a difference/conflict between desire and yearning. This will take a little going out on the limb to unravel. In urdu poetic tradition the poet prides himself on being a ‘true’ lover differentiating between ishq and havas. Thus, rivals have havas. But here the beloved has cast such a mischievous glance that it has created a doubt/badgumaani in the heart of the lover. He is beginning to doubt the purity of his own love. Is it mixed with any component of lust?
4
bahaar aai aur aisi raNg meN Doobi hui aai
keh mauj1-e buu2-e gul3 bhi par-fishaaN4 maa’loom hoti hai 1.wave, gust 2.fragrance 3.rose 4.wings fluttering, flying
Spring arrived, so drenched in color; that even the waves of the fragrance of the rose seem to have the ability to fly on their own wings.
5
m’aaz-allah1 vo mehroomiyoN2 ki yaas-aNgezi3
mohabbat jab mataa’4-e raa’egaaN5 maa’loom hoti hai 1.god forbid 2.deprivation 3.increasing yearning 4.possession, wealth 5.useless, fruitless
The lover has been deprived of any reciprocity or good grace from the beloved. This has increased the intensity of his yearning, so much so that (god forbid) even love feels like a wasted possession – a uselss/fruitless endeavour.
6
kuchh iss se kar le andaaza1 mere haal2-e pareshaaN3 ka
ke pursish4, teri pursish bhi giraaN5 maa’loom hoti hai 1.estimate, guess 2.condition, state 3.distress 4.inquiry/asking about well being 5.burdensome
Just see what state my distress has reduced me to; the emotional pain is so intense that (perhaps he is on his last breath) that even if you (beloved) inquire after my well being it feels burdensome.
7
fanaa1 kahte haiN jis ko vo nigaah2-e zauq-paimaa3 meN
sadaa4-e baazgasht5-e kun-fakaaN6 maa’loom hoti hai 1.annihilation, non-being 2.glance, gaze 3.taking the measure of taste/desire 4.sound 5.returning, echo 6.come into being, be (as in god said let there be … )
Here nigaah-e zauq-paimaa is the discerning eye; the eye that can take the measure of desire/happiness. sadaa-e baazgasht is the returning sound, the echo of something – of what? Of the sound of creation – kun-fakaaN (kun-fayakun) – as when god commanded things to come into being. Thus, to the discerning eye, annihiliation (of the self/ego) sounds like the returning sound of creation i.e., fanaa leads to merger with the divine spirit and a new immortal life.
8
bhari barsaat meN hamdam1 ye lehraati2 hui bijli3
meri aaNkhoN meN shaaKh4-e aashiyaaN5 maa’loom hoti hai 1.companion, friend 2.swinging, swaying, dancing 3.lightning 4.branch 5.nest
In urdu poetic tradition the poet often portrays himself as a bird … sometimes as caged. Such is the case here. Also, bhari barsaat – steady rainfall – is a sign of spring. That is the time the bird would most intensely miss its home, aashiyaaN, and its freedom. In this rain, lightning flashes across the sky and makes forks like a branch. To the captive bird even the pattern of lightning strikes looks like a branch on which he used to have his nest. It is also noteworthy that traditionally lightning and nest are oppressor and oppressed with lightning strikes burning up the nest. But here the forlorn bird is so homesick that even lightning feels like a refuge. Consider this she’r of sikandar ali vajd-
kaTe haiN din balaa’oN ke sahaare jin asiiroN ke
unheN bijli bhi shaaKh-e aashiyaaN maaloom hoti hai
9
laga laaya hai tu mujh ko kahaaN aye ishq-e shoriida1
keh manzil2 bhi Ghubaar3-e kaarvaaN4 maa’loom hoti hai 1.maddening, full of frenzy, tempestuous 2.destination 3.dust 4.travel party
The travel party has left, leaving the poet/lover/seeker behind. All he can see in the far distance is the dust of the caravan. The frenzy of love has brought him to a place where the destination is fogged by the dust of the caravan i.e., his is a never-ending search.
10
gayaa vo bhi jo tha ek mashGhala1 shab’haa2-e hijraaN3 ka
keh dil par band4 ab raah5-e fuGhaaN6 maa’loom hoti hai 1.pastime 2.nights 3.separation (from the beloved) 4.blocked, forbidden 5.path 6.lament
During the long nights of separation the distraught lover used to lament and wail all night long. That probably gave him a modicum of relief. But now even that path is closed. It is not stated why this is so … either the heart has gone so numb that he no longer gets any relief from lamentation or the beloved has forbidden it.
11
asar1 se duur daur2-e shaadmaani3 hai keh sa’ii4 uss ki
abhi vaabasta5-e suud-o-ziyaaN6 maa’loom hoti hai 1.pen-name, taKhallus 2.times, period, age 3.joy, celebration 4.effort, striving 5.associated with 6.gain and loss
The lover/seeker is supposed to strive towards his goal in the spirit of pure effort without any ulterior motive of gain or loss. But it seems that the time of celebration/joy still seems distant from the poet asar. This is probably because his desire is still not pure, it is adulterated with selfish motives.
mirza jaafar ali KhaaN asar lakhnavi (1885-1967). Classical education at home until the age of 11, then formal schooling and college to BA. Indulged in MA and LLB but did not finish. Served in the British government as Deputy Collector (1909), Executive Officer and Collector until 1940. Resigned from service. Several collections of his Ghazal and nazm including descriptions of nature in kashmir where he served in the cabinet and also as acting prime minister (until 1945) to the maharaja. He also did a versified translation of the bhagwad-giita. This Ghazal is linked to ham-radeef Ghazaliyaat on the Refrain Index page.
1
hayaat1 ek mauj2-e bahr3-e bekaraaN4 maa’loom hoti hai
jabhi to na-mukammal5 daastaaN6 maa’loom hoti hai
1.life 2.wave 3.ocean 4.boundless 5.incomplete 6.story
The universe is like a boundless ocean. Life seems like a wave in this boundless ocean; it keeps going towards the unknown; that’s why the story of life always feels incomplete. Because of its unending, uncertain nature, our personal narrative never feels fully written or resolved.
2
idhar paimaane1 chhalkeN2 aur udhar saaGhar3 sitaaaroN ke
abhi to raat aye saaqi javaaN4 maa’loom hoti hai
1.goblets 2.spill, overflow 3.cups 4.young
This is probably just a description of a joyous night at the tavern without any deep meaning associated with it. The idhar and udhar are probably the earth and the sky. Here on earth, in the tavern, overflowing cups of wine are being served. Mirroring this revelry cups of starlight overflow up there and the night is still young.
3
ye kaisaa tafraqaa1 Daalaa nigaah2-e fitna-saamaaN3 ne
tamannaa4 se tamannaa badgumaaN5 maa’loom hoti hai
1.difference, conflict 2.glance 3.mischief creating 4.desire 5.suspicious
It is almost certain that the ‘nigaah-e fitna-saamaaN‘ is the glance of the beloved. It has created a difference/conflict between desire and yearning. This will take a little going out on the limb to unravel. In urdu poetic tradition the poet prides himself on being a ‘true’ lover differentiating between ishq and havas. Thus, rivals have havas. But here the beloved has cast such a mischievous glance that it has created a doubt/badgumaani in the heart of the lover. He is beginning to doubt the purity of his own love. Is it mixed with any component of lust?
4
bahaar aai aur aisi raNg meN Doobi hui aai
keh mauj1-e buu2-e gul3 bhi par-fishaaN4 maa’loom hoti hai
1.wave, gust 2.fragrance 3.rose 4.wings fluttering, flying
Spring arrived, so drenched in color; that even the waves of the fragrance of the rose seem to have the ability to fly on their own wings.
5
m’aaz-allah1 vo mehroomiyoN2 ki yaas-aNgezi3
mohabbat jab mataa’4-e raa’egaaN5 maa’loom hoti hai
1.god forbid 2.deprivation 3.increasing yearning 4.possession, wealth 5.useless, fruitless
The lover has been deprived of any reciprocity or good grace from the beloved. This has increased the intensity of his yearning, so much so that (god forbid) even love feels like a wasted possession – a uselss/fruitless endeavour.
6
kuchh iss se kar le andaaza1 mere haal2-e pareshaaN3 ka
ke pursish4, teri pursish bhi giraaN5 maa’loom hoti hai
1.estimate, guess 2.condition, state 3.distress 4.inquiry/asking about well being 5.burdensome
Just see what state my distress has reduced me to; the emotional pain is so intense that (perhaps he is on his last breath) that even if you (beloved) inquire after my well being it feels burdensome.
7
fanaa1 kahte haiN jis ko vo nigaah2-e zauq-paimaa3 meN
sadaa4-e baazgasht5-e kun-fakaaN6 maa’loom hoti hai
1.annihilation, non-being 2.glance, gaze 3.taking the measure of taste/desire 4.sound 5.returning, echo 6.come into being, be (as in god said let there be … )
Here nigaah-e zauq-paimaa is the discerning eye; the eye that can take the measure of desire/happiness. sadaa-e baazgasht is the returning sound, the echo of something – of what? Of the sound of creation – kun-fakaaN (kun-fayakun) – as when god commanded things to come into being. Thus, to the discerning eye, annihiliation (of the self/ego) sounds like the returning sound of creation i.e., fanaa leads to merger with the divine spirit and a new immortal life.
8
bhari barsaat meN hamdam1 ye lehraati2 hui bijli3
meri aaNkhoN meN shaaKh4-e aashiyaaN5 maa’loom hoti hai
1.companion, friend 2.swinging, swaying, dancing 3.lightning 4.branch 5.nest
In urdu poetic tradition the poet often portrays himself as a bird … sometimes as caged. Such is the case here. Also, bhari barsaat – steady rainfall – is a sign of spring. That is the time the bird would most intensely miss its home, aashiyaaN, and its freedom. In this rain, lightning flashes across the sky and makes forks like a branch. To the captive bird even the pattern of lightning strikes looks like a branch on which he used to have his nest. It is also noteworthy that traditionally lightning and nest are oppressor and oppressed with lightning strikes burning up the nest. But here the forlorn bird is so homesick that even lightning feels like a refuge. Consider this she’r of sikandar ali vajd-
kaTe haiN din balaa’oN ke sahaare jin asiiroN ke
unheN bijli bhi shaaKh-e aashiyaaN maaloom hoti hai
9
laga laaya hai tu mujh ko kahaaN aye ishq-e shoriida1
keh manzil2 bhi Ghubaar3-e kaarvaaN4 maa’loom hoti hai
1.maddening, full of frenzy, tempestuous 2.destination 3.dust 4.travel party
The travel party has left, leaving the poet/lover/seeker behind. All he can see in the far distance is the dust of the caravan. The frenzy of love has brought him to a place where the destination is fogged by the dust of the caravan i.e., his is a never-ending search.
10
gayaa vo bhi jo tha ek mashGhala1 shab’haa2-e hijraaN3 ka
keh dil par band4 ab raah5-e fuGhaaN6 maa’loom hoti hai
1.pastime 2.nights 3.separation (from the beloved) 4.blocked, forbidden 5.path 6.lament
During the long nights of separation the distraught lover used to lament and wail all night long. That probably gave him a modicum of relief. But now even that path is closed. It is not stated why this is so … either the heart has gone so numb that he no longer gets any relief from lamentation or the beloved has forbidden it.
11
asar1 se duur daur2-e shaadmaani3 hai keh sa’ii4 uss ki
abhi vaabasta5-e suud-o-ziyaaN6 maa’loom hoti hai
1.pen-name, taKhallus 2.times, period, age 3.joy, celebration 4.effort, striving 5.associated with 6.gain and loss
The lover/seeker is supposed to strive towards his goal in the spirit of pure effort without any ulterior motive of gain or loss. But it seems that the time of celebration/joy still seems distant from the poet asar. This is probably because his desire is still not pure, it is adulterated with selfish motives.
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