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muNh choom kar shamshiir ka-munshi Khairaati laal shagufta lakhnavi
For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/05/mKhlsh-muNh-choom-kar-shamshiir-ka-audio.mp3
Recitation
مُنھ چُوم کر شمشیر کا ۔ مُنشی خیراتی لعل شگفتہؔ لکھنوی
۱
بخت ہے بیدار جیسے کاوشِ تقدیر کا
حوصلہ ہے خوابِ غفلت میں میری تدبیر کا
۲
حسرتیں روتی ہیں مِل مِل کر گلے ہنگامِ قتل
زخم ہنستے ہیں میرے مُنھ چوم کر شمشیر کا
۳
بارِ احسانِ وصالِ یار کے الطاف سے
سر جھکا رہتا ہے اپنی آہِ بے تاثیر کا
۴
خانۂ زنداں میں اپنے دل کے بہلانے کو میں
نالہ بن جاتا ہوں اکثر حلقۂ زنجیر کا
۵
سر جھکایا ضعف نے ایسا اسیری میں مرا
طوقِ گردن بن گیا حلقہ مری زنجیر کا
۶
او کمان ابرو تری تیر افگنی کے لطف سے
ہے دہانِ زخم میں مسکن زبانِ تیر کا
۷
بے تامل تن سے سر کٹوا دیا جُنبِش ںہ کی
کیا ادب تھا شمعِ بزمِ دوست کو گُلگیر کا
۸
تیرے رخ کے سامنے شرما کے او شعلہ مِزاج
رکھ لیا ہے مُنھ پہ دامن شمع نے گُلگیر کا
۹
اے خیالِ ابروئے قاتل ترے الطاف سے
محملِ دل میں ہے مسکن لیلیِ شمشیر کا
۱۰
روز سرگوشی کیا کرتا ہے اُس سے شکلِ زُلف
بے تکلف غل ہمارے نالۂ شبگیر کا
۱۱
صاف باطِن سے نہیں ہوتا ہے کارِ ظاہری
ڈھونڈھنا تقسیر ہے بے جرم کی تقسیر کا
۱۲
عشق نے اک آئینہ رو کے کیا ہے دل میں گھر
بن گیا ہوں آئینہ آئینۂ تصویر کا
۱۳
عشقِ گیسو کا تسلسُل چھوڑ دوں میں کس طرح
توڑنا آساں نہیں ہے رشتۂ زنجیر کا
۱۴
آرزو سے مجھ کو دیکھیں ساکنِ ارض و سما
حسن بن جاؤں اگر اُس ماہ کی تصویر کا
۱۵
اے شگفتہؔ سر جھکا کر دل کے آئینے میں دیکھ
تو اگر مُشتاق ہے اُس یار کی تصویر کا
मुँह चूम कर शमशीर का – मुंशी ख़ैराती लाल शगुफ़्ता लखनवी
१
बख़्त है बेदार जैसे कोशिश-ए तक़्दीर का
हौसला है ख़्वाब-ए ग़फ़्लत में मेरी तद्बीर का
२
हसरतें रोती हैं मिल मिल कर गले हंगाम-ए क़त्ल
ज़ख़्म हँसते हैं मेरे मुँह चूम कर शमशीर का
३
बार-ए एहसान-ए विसाल-ए यार के अल्ताफ़ से
सर झुका रहता है अपनी आह-ए बे-तासीर का
४
ख़ाना-ए ज़िंदाँ में अपने दिल के बहलाने को मैं
नाला बन जाता हूँ अक्सर हल्क़ा-ए ज़ंजीर का
५
सर झुकाया ज़ो’फ़ ने ऐसा असीरी में मेरा
तौक़-ए गर्दन बन गया हल्क़ा मेरी ज़ंजीर का
६
ओ कमान-अब्रू! तेरी तीर-अफ़्गनी के लुत्फ़ से
है दहान-ए ज़ख़्म में मस्कन ज़बान-ए तीर का
७
बे-तामुल तन से सर कटवा दिया, जुम्बिश न की
क्या अदब था शम’अ-ए बज़्म-ए दोस्त को गुल्गीर का
८
तेरे रुख़ के सामने शरमा के ओ शो’ला-मिज़ाज
रख लिया है मुँह पे दामन शम’अ ने गुल्गीर का
९
अए ख़याल-ए अब्रू-ए क़ातिल! तेरे अल्ताफ़ से
महमिल-ए दिल में है मस्कन लैली-ए शमशीर का
१०
रोज़ सरगोशी किया करता है उस से शकल-ए ज़ुल्फ़
बे-तकल्लुफ़ ग़ुल हमारे नाला-ए शबगीर का
११
साफ़ बातिन से नहीं होता है कार-ए ज़ाहेरी
ढूँढना तक़्सीर है बे-जुर्म की तक़्सीर का
१२
इश्क़ ने एक आईना-रू के किया है दिल में घर
बन गया हूँ आईना आईना-ए तस्वीर का
१३
इश्क़-ए गेसू का तसलसुल छोढ दूँ मैं किस तरह
तोढना आसां नहीं है रिश्ता-ए ज़ंजीर का
१४
आर्ज़ू से मुझ को देखें साकिन-ए अर्ज़-ओ-समा
हुस्न बन जाऊँ अगर उस माह की तस्वीर का
१५
अए शगुफ़्ता! सर झुका कर दिल के आईने में देख
तू अगर मुश्ताक़ है उस यार की तस्वीर का
Click here for background and on any passage for word meanings and explanatory discussion. munshi Khairaati lal shagufta lakhnavi (xxxx-1898). There is not a single word about him in his diivaan other than that a collection of Ghazal of several of his shaagird was published under the title naGhma-e jaaN-faza. This Ghazal is linked to ‘shooKhi-e tahriir ka’ under Ghalib naqsh-e qadam on the Theme Index page.
1
baKht1 hai bedaar2 jaise kaavish3-e taqdiir4 ka
hausla5 hai Khwaab6-e Ghaflat7 meN meri tadbiir8 ka 1.luck 2.awake, active 3.effort 4.fate 5.courage 6.sleep 7.heedlessness 8.plan, will
This is a classical struggle between taqdiir- fate and tadbiir plan. The baKht luck of the kaavish-e taqdiir the effort of destiny is bedaar active. In the meantime, the hausla courage of his tadbiir plan is in heedless sleep Khwaab-e Ghaflat i.e., taqdiir is winning.
2
hasrateN1 roti haiN mil mil kar gal’e haNgaam2-e qatl3
zaKhm4 haNste haiN mere muNh choom5 kar shamshiir6 ka 1.unfulfilled desires 2.at the time of 3.killing, slaughter 4.wounds 5.kiss 6.sword
At the moment of his metaphorical slaughter (hangaam-e qatl), his unfulfilled desires gather, embrace each other and weep, while his wounds smile, as they kiss the blade (shamshiir) that took a cut and made the wound in the first place. This inversion – smiling wounds and weeping desires – conveys how suffering has become an honour while desires remain unfulfilled even up to death.
3
baar1-e ehsaan2-e visaal3-e yaar4 ke altaaf5 se
sar jhuka rahta hai apni aah6-e be-taasiir7 ka 1.burden 2.obligation 3.union 4.beloved 5.favours 6.sigh 7.ineffective
This appears to be an unconventional situation. The lover has achieved visaal union with the beloved. He bears a heavy burden of the obligation of the favours altaaf of the beloved. His aah which is normally ineffective be-taasiir is crestfallen because it has nothing to do. Even the rare favour of union (visaal-e yaar) humbles him – instead of pride, it makes him reflect on the past futility of his sighs (aah-e be-taasiir). The contrast of gaining closeness but remembering his earlier helplessness deepens the pain.
4
Khaana-e-zindaaN1 meN apne dil ke bahlaane2 ko maiN
naala3 ban jaata huN aksar4 halqa5-e zanjiir6 ka 1.prison-house, prison-cell 2.soothe 3.wail, lament 4.often 5.circle, link 6.chain
The lover, a madman, is in chains in a prison cell. He is distraught and to soothe himself he often turns his lament into the jingle of the links of his chain – making music out of the chains that bind him.
5
sar jhukaaya zo’f1 ne aisaa asiiri2 meN mera
tauq3-e gardan4 ban gaya halqa5 meri zanjiir6 ka 1.weakness 2.captivity, imprisonment 3.shackles, iron collar 4.neck 5.circle, link 6.chain
The lover, a madman, is in chains and in prison. He has chains on his feet and an iron collar around his neck. He has become so weak that he is all bent. So much that his neck collar tauq-e gardan has become one with the links on leg chains.
6
o kamaan-abroo1! teri tiir-afgani2 ke lutf3 se
hai dahaan4-e zaKhm5 meN maskan6 zabaan-e tiir ka 1.arched brow 2.arrow shooting, archery 3.favours 4.mouth 5.wound 6.home
The beloved has arched brows (this could be just a description of her beauty or a sign of her annoyance that she has arched her eyebrows even more). In either case, the arched brow is like a bow from which arrows are shot. The arrow is her glance. It is a favour of this archery that the tongue of the arrow has made a home in the mouth of the wound.
7
be-taammul1 tan2 se sar kaTva diya, junbish3 na kii
kya adab4 tha sham’a5-e bazm6-e dost7 ko gulgiir8 ka 1.without hesitation 2.body 3.movement 4.respect, regard 5.candle 6.gathering 7.beloved 8.candle wick trimmer and flame snuffer
A gulgiir is a classical tool – a scissors with a long handle and the cutting end shaped both to snip the burnt-out wick and when turned over to make a cup over the flame to snuff it out. Thus, the candle in the beloved’s gathering without hesitation, let its head be cut, not even flinching, such was its regard (adab) for the gulgiir. Here the lover is symbolized by the candle willing to sacrifice itself at the hands of the beloved. The gulgiir symbolizes the beloved’s sword.
8
tere ruKh1 ke saamne sharma ke o sh’ola-mizaaj2
rakh liya hai muNh pe daaman3 sham’a4 ne gulgiir5 ka 1.face 2.flamed tempered, flame natured 3.hem of the garment 4.candle 5.candle wick snipper and flame snuffer
The beloved is referred to as flame-natured sho’la mizaaj used here to mean bright faced. The beloved has such a radiant face that the candle (sham’a), known for its own brilliance, hides its face in shame. It uses the hem of its garment as a veil – a gulgiir used as a cup to snuff out the flame.
9
aye Khayaal1-e abruu2-e qaatil3! tere altaaf4 se
mahmil5-e dil meN hai maskan6 laili7-e shamshiir8 ka 1.thought, memory 2.eyebrow 3.killer 4.favours 5.camel carriage 6.home 7.laili-lailaa is used here as symbolic of the beloved 8.sword
He is using mahmil as a metaphor for sheath of the sword and in turn shamshiir-sword is for the eyebrow. The memories of the eyebrow (killer eyebrows like the sword) ride in his heart. Thus the heart has become the seat of this shamshiir-eyebrow which is which is also his laila-beloved. This appears to be a intrically woven path to say that the memories of the beloved have made a home in his heart.
10
roz sargoshi1 kiya karta hai us se shakl2-e zulf3
be-takalluf4 Ghul5 hamaare naala6-e shabgiir7 ka 1.whisper 2.in the shape of, similar to 3.curls 4.informal, familiar 6.lament 7.late-night
The distraught lover laments every night late into the night. His laments reach the beloved’s abode and the sound of his late-night laments have become such a regular feature that they whisper to the beloved just like her hair – perhaps the nearness of her locks to her ears.
11
saaf-baatin1 se nahiiN hota hai kaar-e-zaahiri2
DhoonDhna taqsiir3 hai be-jurm4 ki taqsiir3 ka 1.clear conscience 2.insincere/showy actions 3.error 4.innocent, blameless
If the conscience is clear then no insincere actions can be performed . Under such conditions searching for the error of the blameless is like trying to invent something to blame them and is in itself a transgression.
12
ishq ne ek aaina-ruu1 ke kiya hai dil meN ghar
ban gaya huN aaina aaina-e tasviir ka 1.mirror-faced, bright faced
A shining faced beloved has made a home in the lover’s heart. Now he himself has become a mirror, reflecting the image of that image (tasviir ka aaina). This could apply both to the mystical and romantic beloved.
13
ishq-e gesu1 ka tasalsul2 chhoR duN maiN kis tarah
toRna aasaaN nahiN hai rishta3-e zanjiir ka 1.hair, curls 2.continuity 3.relationship, bond
How can the lover abandon the continuity of love for her tresses (gesu)? It’s not easy to break the chain’s bond, either helpless or willing to remain captive.
14
aarzu1 se mujh ko dekheN saakin2-e arz-o-samaa3
husn4 ban jaauN agar us maah5 ki tasviir ka 1.longing 2.dwellers 3.heaven and earth 4.beauty, qualities 5.moon, beloved
This is about the mystical beloved. If I become/acquire the attributes/qualities of the maah – the divine beloved, then the dwellers of heaven and earth will gaze at me with longing.
15
aye shagufta1! sar jhuka kar dil ke aaine meN dekh
tu agar mushtaaq2 hai uss yaar3 ki tasviir ka 1.pen-name 2.desirous, longing 3.beloved
This could be about the mystic or the romantic beloved. Both make their home in the heart of the lover. Thus, O shagufta! bow your head and look into the mirror of your heart, if you long for the image of the beloved i.e., turn inward to look into your heart to find mystic knowledge/love.
munshi Khairaati lal shagufta lakhnavi (xxxx-1898). There is not a single word about him in his diivaan other than that a collection of Ghazal of several of his shaagird was published under the title naGhma-e jaaN-faza. This Ghazal is linked to ‘shooKhi-e tahriir ka’ under Ghalib naqsh-e qadam on the Theme Index page.
1
baKht1 hai bedaar2 jaise kaavish3-e taqdiir4 ka
hausla5 hai Khwaab6-e Ghaflat7 meN meri tadbiir8 ka
1.luck 2.awake, active 3.effort 4.fate 5.courage 6.sleep 7.heedlessness 8.plan, will
This is a classical struggle between taqdiir- fate and tadbiir plan. The baKht luck of the kaavish-e taqdiir the effort of destiny is bedaar active. In the meantime, the hausla courage of his tadbiir plan is in heedless sleep Khwaab-e Ghaflat i.e., taqdiir is winning.
2
hasrateN1 roti haiN mil mil kar gal’e haNgaam2-e qatl3
zaKhm4 haNste haiN mere muNh choom5 kar shamshiir6 ka
1.unfulfilled desires 2.at the time of 3.killing, slaughter 4.wounds 5.kiss 6.sword
At the moment of his metaphorical slaughter (hangaam-e qatl), his unfulfilled desires gather, embrace each other and weep, while his wounds smile, as they kiss the blade (shamshiir) that took a cut and made the wound in the first place. This inversion – smiling wounds and weeping desires – conveys how suffering has become an honour while desires remain unfulfilled even up to death.
3
baar1-e ehsaan2-e visaal3-e yaar4 ke altaaf5 se
sar jhuka rahta hai apni aah6-e be-taasiir7 ka
1.burden 2.obligation 3.union 4.beloved 5.favours 6.sigh 7.ineffective
This appears to be an unconventional situation. The lover has achieved visaal union with the beloved. He bears a heavy burden of the obligation of the favours altaaf of the beloved. His aah which is normally ineffective be-taasiir is crestfallen because it has nothing to do. Even the rare favour of union (visaal-e yaar) humbles him – instead of pride, it makes him reflect on the past futility of his sighs (aah-e be-taasiir). The contrast of gaining closeness but remembering his earlier helplessness deepens the pain.
4
Khaana-e-zindaaN1 meN apne dil ke bahlaane2 ko maiN
naala3 ban jaata huN aksar4 halqa5-e zanjiir6 ka
1.prison-house, prison-cell 2.soothe 3.wail, lament 4.often 5.circle, link 6.chain
The lover, a madman, is in chains in a prison cell. He is distraught and to soothe himself he often turns his lament into the jingle of the links of his chain – making music out of the chains that bind him.
5
sar jhukaaya zo’f1 ne aisaa asiiri2 meN mera
tauq3-e gardan4 ban gaya halqa5 meri zanjiir6 ka
1.weakness 2.captivity, imprisonment 3.shackles, iron collar 4.neck 5.circle, link 6.chain
The lover, a madman, is in chains and in prison. He has chains on his feet and an iron collar around his neck. He has become so weak that he is all bent. So much that his neck collar tauq-e gardan has become one with the links on leg chains.
6
o kamaan-abroo1! teri tiir-afgani2 ke lutf3 se
hai dahaan4-e zaKhm5 meN maskan6 zabaan-e tiir ka
1.arched brow 2.arrow shooting, archery 3.favours 4.mouth 5.wound 6.home
The beloved has arched brows (this could be just a description of her beauty or a sign of her annoyance that she has arched her eyebrows even more). In either case, the arched brow is like a bow from which arrows are shot. The arrow is her glance. It is a favour of this archery that the tongue of the arrow has made a home in the mouth of the wound.
7
be-taammul1 tan2 se sar kaTva diya, junbish3 na kii
kya adab4 tha sham’a5-e bazm6-e dost7 ko gulgiir8 ka
1.without hesitation 2.body 3.movement 4.respect, regard 5.candle 6.gathering 7.beloved 8.candle wick trimmer and flame snuffer
A gulgiir is a classical tool – a scissors with a long handle and the cutting end shaped both to snip the burnt-out wick and when turned over to make a cup over the flame to snuff it out. Thus, the candle in the beloved’s gathering without hesitation, let its head be cut, not even flinching, such was its regard (adab) for the gulgiir. Here the lover is symbolized by the candle willing to sacrifice itself at the hands of the beloved. The gulgiir symbolizes the beloved’s sword.
8
tere ruKh1 ke saamne sharma ke o sh’ola-mizaaj2
rakh liya hai muNh pe daaman3 sham’a4 ne gulgiir5 ka
1.face 2.flamed tempered, flame natured 3.hem of the garment 4.candle 5.candle wick snipper and flame snuffer
The beloved is referred to as flame-natured sho’la mizaaj used here to mean bright faced. The beloved has such a radiant face that the candle (sham’a), known for its own brilliance, hides its face in shame. It uses the hem of its garment as a veil – a gulgiir used as a cup to snuff out the flame.
9
aye Khayaal1-e abruu2-e qaatil3! tere altaaf4 se
mahmil5-e dil meN hai maskan6 laili7-e shamshiir8 ka
1.thought, memory 2.eyebrow 3.killer 4.favours 5.camel carriage 6.home 7.laili-lailaa is used here as symbolic of the beloved 8.sword
He is using mahmil as a metaphor for sheath of the sword and in turn shamshiir-sword is for the eyebrow. The memories of the eyebrow (killer eyebrows like the sword) ride in his heart. Thus the heart has become the seat of this shamshiir-eyebrow which is which is also his laila-beloved. This appears to be a intrically woven path to say that the memories of the beloved have made a home in his heart.
10
roz sargoshi1 kiya karta hai us se shakl2-e zulf3
be-takalluf4 Ghul5 hamaare naala6-e shabgiir7 ka
1.whisper 2.in the shape of, similar to 3.curls 4.informal, familiar 6.lament 7.late-night
The distraught lover laments every night late into the night. His laments reach the beloved’s abode and the sound of his late-night laments have become such a regular feature that they whisper to the beloved just like her hair – perhaps the nearness of her locks to her ears.
11
saaf-baatin1 se nahiiN hota hai kaar-e-zaahiri2
DhoonDhna taqsiir3 hai be-jurm4 ki taqsiir3 ka
1.clear conscience 2.insincere/showy actions 3.error 4.innocent, blameless
If the conscience is clear then no insincere actions can be performed . Under such conditions searching for the error of the blameless is like trying to invent something to blame them and is in itself a transgression.
12
ishq ne ek aaina-ruu1 ke kiya hai dil meN ghar
ban gaya huN aaina aaina-e tasviir ka
1.mirror-faced, bright faced
A shining faced beloved has made a home in the lover’s heart. Now he himself has become a mirror, reflecting the image of that image (tasviir ka aaina). This could apply both to the mystical and romantic beloved.
13
ishq-e gesu1 ka tasalsul2 chhoR duN maiN kis tarah
toRna aasaaN nahiN hai rishta3-e zanjiir ka
1.hair, curls 2.continuity 3.relationship, bond
How can the lover abandon the continuity of love for her tresses (gesu)? It’s not easy to break the chain’s bond, either helpless or willing to remain captive.
14
aarzu1 se mujh ko dekheN saakin2-e arz-o-samaa3
husn4 ban jaauN agar us maah5 ki tasviir ka
1.longing 2.dwellers 3.heaven and earth 4.beauty, qualities 5.moon, beloved
This is about the mystical beloved. If I become/acquire the attributes/qualities of the maah – the divine beloved, then the dwellers of heaven and earth will gaze at me with longing.
15
aye shagufta1! sar jhuka kar dil ke aaine meN dekh
tu agar mushtaaq2 hai uss yaar3 ki tasviir ka
1.pen-name 2.desirous, longing 3.beloved
This could be about the mystic or the romantic beloved. Both make their home in the heart of the lover. Thus, O shagufta! bow your head and look into the mirror of your heart, if you long for the image of the beloved i.e., turn inward to look into your heart to find mystic knowledge/love.
The post muNh choom kar shamshiir ka-munshi Khairaati laal shagufta lakhnavi 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/2025/05/mKhlsh-muNh-choom-kar-shamshiir-ka-audio.mp3
Recitation
مُنھ چُوم کر شمشیر کا ۔ مُنشی خیراتی لعل شگفتہؔ لکھنوی
۱
بخت ہے بیدار جیسے کاوشِ تقدیر کا
حوصلہ ہے خوابِ غفلت میں میری تدبیر کا
۲
حسرتیں روتی ہیں مِل مِل کر گلے ہنگامِ قتل
زخم ہنستے ہیں میرے مُنھ چوم کر شمشیر کا
۳
بارِ احسانِ وصالِ یار کے الطاف سے
سر جھکا رہتا ہے اپنی آہِ بے تاثیر کا
۴
خانۂ زنداں میں اپنے دل کے بہلانے کو میں
نالہ بن جاتا ہوں اکثر حلقۂ زنجیر کا
۵
سر جھکایا ضعف نے ایسا اسیری میں مرا
طوقِ گردن بن گیا حلقہ مری زنجیر کا
۶
او کمان ابرو تری تیر افگنی کے لطف سے
ہے دہانِ زخم میں مسکن زبانِ تیر کا
۷
بے تامل تن سے سر کٹوا دیا جُنبِش ںہ کی
کیا ادب تھا شمعِ بزمِ دوست کو گُلگیر کا
۸
تیرے رخ کے سامنے شرما کے او شعلہ مِزاج
رکھ لیا ہے مُنھ پہ دامن شمع نے گُلگیر کا
۹
اے خیالِ ابروئے قاتل ترے الطاف سے
محملِ دل میں ہے مسکن لیلیِ شمشیر کا
۱۰
روز سرگوشی کیا کرتا ہے اُس سے شکلِ زُلف
بے تکلف غل ہمارے نالۂ شبگیر کا
۱۱
صاف باطِن سے نہیں ہوتا ہے کارِ ظاہری
ڈھونڈھنا تقسیر ہے بے جرم کی تقسیر کا
۱۲
عشق نے اک آئینہ رو کے کیا ہے دل میں گھر
بن گیا ہوں آئینہ آئینۂ تصویر کا
۱۳
عشقِ گیسو کا تسلسُل چھوڑ دوں میں کس طرح
توڑنا آساں نہیں ہے رشتۂ زنجیر کا
۱۴
آرزو سے مجھ کو دیکھیں ساکنِ ارض و سما
حسن بن جاؤں اگر اُس ماہ کی تصویر کا
۱۵
اے شگفتہؔ سر جھکا کر دل کے آئینے میں دیکھ
تو اگر مُشتاق ہے اُس یار کی تصویر کا
मुँह चूम कर शमशीर का – मुंशी ख़ैराती लाल शगुफ़्ता लखनवी
१
बख़्त है बेदार जैसे कोशिश-ए तक़्दीर का
हौसला है ख़्वाब-ए ग़फ़्लत में मेरी तद्बीर का
२
हसरतें रोती हैं मिल मिल कर गले हंगाम-ए क़त्ल
ज़ख़्म हँसते हैं मेरे मुँह चूम कर शमशीर का
३
बार-ए एहसान-ए विसाल-ए यार के अल्ताफ़ से
सर झुका रहता है अपनी आह-ए बे-तासीर का
४
ख़ाना-ए ज़िंदाँ में अपने दिल के बहलाने को मैं
नाला बन जाता हूँ अक्सर हल्क़ा-ए ज़ंजीर का
५
सर झुकाया ज़ो’फ़ ने ऐसा असीरी में मेरा
तौक़-ए गर्दन बन गया हल्क़ा मेरी ज़ंजीर का
६
ओ कमान-अब्रू! तेरी तीर-अफ़्गनी के लुत्फ़ से
है दहान-ए ज़ख़्म में मस्कन ज़बान-ए तीर का
७
बे-तामुल तन से सर कटवा दिया, जुम्बिश न की
क्या अदब था शम’अ-ए बज़्म-ए दोस्त को गुल्गीर का
८
तेरे रुख़ के सामने शरमा के ओ शो’ला-मिज़ाज
रख लिया है मुँह पे दामन शम’अ ने गुल्गीर का
९
अए ख़याल-ए अब्रू-ए क़ातिल! तेरे अल्ताफ़ से
महमिल-ए दिल में है मस्कन लैली-ए शमशीर का
१०
रोज़ सरगोशी किया करता है उस से शकल-ए ज़ुल्फ़
बे-तकल्लुफ़ ग़ुल हमारे नाला-ए शबगीर का
११
साफ़ बातिन से नहीं होता है कार-ए ज़ाहेरी
ढूँढना तक़्सीर है बे-जुर्म की तक़्सीर का
१२
इश्क़ ने एक आईना-रू के किया है दिल में घर
बन गया हूँ आईना आईना-ए तस्वीर का
१३
इश्क़-ए गेसू का तसलसुल छोढ दूँ मैं किस तरह
तोढना आसां नहीं है रिश्ता-ए ज़ंजीर का
१४
आर्ज़ू से मुझ को देखें साकिन-ए अर्ज़-ओ-समा
हुस्न बन जाऊँ अगर उस माह की तस्वीर का
१५
अए शगुफ़्ता! सर झुका कर दिल के आईने में देख
तू अगर मुश्ताक़ है उस यार की तस्वीर का
Click here for background and on any passage for word meanings and explanatory discussion. munshi Khairaati lal shagufta lakhnavi (xxxx-1898). There is not a single word about him in his diivaan other than that a collection of Ghazal of several of his shaagird was published under the title naGhma-e jaaN-faza. This Ghazal is linked to ‘shooKhi-e tahriir ka’ under Ghalib naqsh-e qadam on the Theme Index page.
1
baKht1 hai bedaar2 jaise kaavish3-e taqdiir4 ka
hausla5 hai Khwaab6-e Ghaflat7 meN meri tadbiir8 ka 1.luck 2.awake, active 3.effort 4.fate 5.courage 6.sleep 7.heedlessness 8.plan, will
This is a classical struggle between taqdiir- fate and tadbiir plan. The baKht luck of the kaavish-e taqdiir the effort of destiny is bedaar active. In the meantime, the hausla courage of his tadbiir plan is in heedless sleep Khwaab-e Ghaflat i.e., taqdiir is winning.
2
hasrateN1 roti haiN mil mil kar gal’e haNgaam2-e qatl3
zaKhm4 haNste haiN mere muNh choom5 kar shamshiir6 ka 1.unfulfilled desires 2.at the time of 3.killing, slaughter 4.wounds 5.kiss 6.sword
At the moment of his metaphorical slaughter (hangaam-e qatl), his unfulfilled desires gather, embrace each other and weep, while his wounds smile, as they kiss the blade (shamshiir) that took a cut and made the wound in the first place. This inversion – smiling wounds and weeping desires – conveys how suffering has become an honour while desires remain unfulfilled even up to death.
3
baar1-e ehsaan2-e visaal3-e yaar4 ke altaaf5 se
sar jhuka rahta hai apni aah6-e be-taasiir7 ka 1.burden 2.obligation 3.union 4.beloved 5.favours 6.sigh 7.ineffective
This appears to be an unconventional situation. The lover has achieved visaal union with the beloved. He bears a heavy burden of the obligation of the favours altaaf of the beloved. His aah which is normally ineffective be-taasiir is crestfallen because it has nothing to do. Even the rare favour of union (visaal-e yaar) humbles him – instead of pride, it makes him reflect on the past futility of his sighs (aah-e be-taasiir). The contrast of gaining closeness but remembering his earlier helplessness deepens the pain.
4
Khaana-e-zindaaN1 meN apne dil ke bahlaane2 ko maiN
naala3 ban jaata huN aksar4 halqa5-e zanjiir6 ka 1.prison-house, prison-cell 2.soothe 3.wail, lament 4.often 5.circle, link 6.chain
The lover, a madman, is in chains in a prison cell. He is distraught and to soothe himself he often turns his lament into the jingle of the links of his chain – making music out of the chains that bind him.
5
sar jhukaaya zo’f1 ne aisaa asiiri2 meN mera
tauq3-e gardan4 ban gaya halqa5 meri zanjiir6 ka 1.weakness 2.captivity, imprisonment 3.shackles, iron collar 4.neck 5.circle, link 6.chain
The lover, a madman, is in chains and in prison. He has chains on his feet and an iron collar around his neck. He has become so weak that he is all bent. So much that his neck collar tauq-e gardan has become one with the links on leg chains.
6
o kamaan-abroo1! teri tiir-afgani2 ke lutf3 se
hai dahaan4-e zaKhm5 meN maskan6 zabaan-e tiir ka 1.arched brow 2.arrow shooting, archery 3.favours 4.mouth 5.wound 6.home
The beloved has arched brows (this could be just a description of her beauty or a sign of her annoyance that she has arched her eyebrows even more). In either case, the arched brow is like a bow from which arrows are shot. The arrow is her glance. It is a favour of this archery that the tongue of the arrow has made a home in the mouth of the wound.
7
be-taammul1 tan2 se sar kaTva diya, junbish3 na kii
kya adab4 tha sham’a5-e bazm6-e dost7 ko gulgiir8 ka 1.without hesitation 2.body 3.movement 4.respect, regard 5.candle 6.gathering 7.beloved 8.candle wick trimmer and flame snuffer
A gulgiir is a classical tool – a scissors with a long handle and the cutting end shaped both to snip the burnt-out wick and when turned over to make a cup over the flame to snuff it out. Thus, the candle in the beloved’s gathering without hesitation, let its head be cut, not even flinching, such was its regard (adab) for the gulgiir. Here the lover is symbolized by the candle willing to sacrifice itself at the hands of the beloved. The gulgiir symbolizes the beloved’s sword.
8
tere ruKh1 ke saamne sharma ke o sh’ola-mizaaj2
rakh liya hai muNh pe daaman3 sham’a4 ne gulgiir5 ka 1.face 2.flamed tempered, flame natured 3.hem of the garment 4.candle 5.candle wick snipper and flame snuffer
The beloved is referred to as flame-natured sho’la mizaaj used here to mean bright faced. The beloved has such a radiant face that the candle (sham’a), known for its own brilliance, hides its face in shame. It uses the hem of its garment as a veil – a gulgiir used as a cup to snuff out the flame.
9
aye Khayaal1-e abruu2-e qaatil3! tere altaaf4 se
mahmil5-e dil meN hai maskan6 laili7-e shamshiir8 ka 1.thought, memory 2.eyebrow 3.killer 4.favours 5.camel carriage 6.home 7.laili-lailaa is used here as symbolic of the beloved 8.sword
He is using mahmil as a metaphor for sheath of the sword and in turn shamshiir-sword is for the eyebrow. The memories of the eyebrow (killer eyebrows like the sword) ride in his heart. Thus the heart has become the seat of this shamshiir-eyebrow which is which is also his laila-beloved. This appears to be a intrically woven path to say that the memories of the beloved have made a home in his heart.
10
roz sargoshi1 kiya karta hai us se shakl2-e zulf3
be-takalluf4 Ghul5 hamaare naala6-e shabgiir7 ka 1.whisper 2.in the shape of, similar to 3.curls 4.informal, familiar 6.lament 7.late-night
The distraught lover laments every night late into the night. His laments reach the beloved’s abode and the sound of his late-night laments have become such a regular feature that they whisper to the beloved just like her hair – perhaps the nearness of her locks to her ears.
11
saaf-baatin1 se nahiiN hota hai kaar-e-zaahiri2
DhoonDhna taqsiir3 hai be-jurm4 ki taqsiir3 ka 1.clear conscience 2.insincere/showy actions 3.error 4.innocent, blameless
If the conscience is clear then no insincere actions can be performed . Under such conditions searching for the error of the blameless is like trying to invent something to blame them and is in itself a transgression.
12
ishq ne ek aaina-ruu1 ke kiya hai dil meN ghar
ban gaya huN aaina aaina-e tasviir ka 1.mirror-faced, bright faced
A shining faced beloved has made a home in the lover’s heart. Now he himself has become a mirror, reflecting the image of that image (tasviir ka aaina). This could apply both to the mystical and romantic beloved.
13
ishq-e gesu1 ka tasalsul2 chhoR duN maiN kis tarah
toRna aasaaN nahiN hai rishta3-e zanjiir ka 1.hair, curls 2.continuity 3.relationship, bond
How can the lover abandon the continuity of love for her tresses (gesu)? It’s not easy to break the chain’s bond, either helpless or willing to remain captive.
14
aarzu1 se mujh ko dekheN saakin2-e arz-o-samaa3
husn4 ban jaauN agar us maah5 ki tasviir ka 1.longing 2.dwellers 3.heaven and earth 4.beauty, qualities 5.moon, beloved
This is about the mystical beloved. If I become/acquire the attributes/qualities of the maah – the divine beloved, then the dwellers of heaven and earth will gaze at me with longing.
15
aye shagufta1! sar jhuka kar dil ke aaine meN dekh
tu agar mushtaaq2 hai uss yaar3 ki tasviir ka 1.pen-name 2.desirous, longing 3.beloved
This could be about the mystic or the romantic beloved. Both make their home in the heart of the lover. Thus, O shagufta! bow your head and look into the mirror of your heart, if you long for the image of the beloved i.e., turn inward to look into your heart to find mystic knowledge/love.
munshi Khairaati lal shagufta lakhnavi (xxxx-1898). There is not a single word about him in his diivaan other than that a collection of Ghazal of several of his shaagird was published under the title naGhma-e jaaN-faza. This Ghazal is linked to ‘shooKhi-e tahriir ka’ under Ghalib naqsh-e qadam on the Theme Index page.
1
baKht1 hai bedaar2 jaise kaavish3-e taqdiir4 ka
hausla5 hai Khwaab6-e Ghaflat7 meN meri tadbiir8 ka
1.luck 2.awake, active 3.effort 4.fate 5.courage 6.sleep 7.heedlessness 8.plan, will
This is a classical struggle between taqdiir- fate and tadbiir plan. The baKht luck of the kaavish-e taqdiir the effort of destiny is bedaar active. In the meantime, the hausla courage of his tadbiir plan is in heedless sleep Khwaab-e Ghaflat i.e., taqdiir is winning.
2
hasrateN1 roti haiN mil mil kar gal’e haNgaam2-e qatl3
zaKhm4 haNste haiN mere muNh choom5 kar shamshiir6 ka
1.unfulfilled desires 2.at the time of 3.killing, slaughter 4.wounds 5.kiss 6.sword
At the moment of his metaphorical slaughter (hangaam-e qatl), his unfulfilled desires gather, embrace each other and weep, while his wounds smile, as they kiss the blade (shamshiir) that took a cut and made the wound in the first place. This inversion – smiling wounds and weeping desires – conveys how suffering has become an honour while desires remain unfulfilled even up to death.
3
baar1-e ehsaan2-e visaal3-e yaar4 ke altaaf5 se
sar jhuka rahta hai apni aah6-e be-taasiir7 ka
1.burden 2.obligation 3.union 4.beloved 5.favours 6.sigh 7.ineffective
This appears to be an unconventional situation. The lover has achieved visaal union with the beloved. He bears a heavy burden of the obligation of the favours altaaf of the beloved. His aah which is normally ineffective be-taasiir is crestfallen because it has nothing to do. Even the rare favour of union (visaal-e yaar) humbles him – instead of pride, it makes him reflect on the past futility of his sighs (aah-e be-taasiir). The contrast of gaining closeness but remembering his earlier helplessness deepens the pain.
4
Khaana-e-zindaaN1 meN apne dil ke bahlaane2 ko maiN
naala3 ban jaata huN aksar4 halqa5-e zanjiir6 ka
1.prison-house, prison-cell 2.soothe 3.wail, lament 4.often 5.circle, link 6.chain
The lover, a madman, is in chains in a prison cell. He is distraught and to soothe himself he often turns his lament into the jingle of the links of his chain – making music out of the chains that bind him.
5
sar jhukaaya zo’f1 ne aisaa asiiri2 meN mera
tauq3-e gardan4 ban gaya halqa5 meri zanjiir6 ka
1.weakness 2.captivity, imprisonment 3.shackles, iron collar 4.neck 5.circle, link 6.chain
The lover, a madman, is in chains and in prison. He has chains on his feet and an iron collar around his neck. He has become so weak that he is all bent. So much that his neck collar tauq-e gardan has become one with the links on leg chains.
6
o kamaan-abroo1! teri tiir-afgani2 ke lutf3 se
hai dahaan4-e zaKhm5 meN maskan6 zabaan-e tiir ka
1.arched brow 2.arrow shooting, archery 3.favours 4.mouth 5.wound 6.home
The beloved has arched brows (this could be just a description of her beauty or a sign of her annoyance that she has arched her eyebrows even more). In either case, the arched brow is like a bow from which arrows are shot. The arrow is her glance. It is a favour of this archery that the tongue of the arrow has made a home in the mouth of the wound.
7
be-taammul1 tan2 se sar kaTva diya, junbish3 na kii
kya adab4 tha sham’a5-e bazm6-e dost7 ko gulgiir8 ka
1.without hesitation 2.body 3.movement 4.respect, regard 5.candle 6.gathering 7.beloved 8.candle wick trimmer and flame snuffer
A gulgiir is a classical tool – a scissors with a long handle and the cutting end shaped both to snip the burnt-out wick and when turned over to make a cup over the flame to snuff it out. Thus, the candle in the beloved’s gathering without hesitation, let its head be cut, not even flinching, such was its regard (adab) for the gulgiir. Here the lover is symbolized by the candle willing to sacrifice itself at the hands of the beloved. The gulgiir symbolizes the beloved’s sword.
8
tere ruKh1 ke saamne sharma ke o sh’ola-mizaaj2
rakh liya hai muNh pe daaman3 sham’a4 ne gulgiir5 ka
1.face 2.flamed tempered, flame natured 3.hem of the garment 4.candle 5.candle wick snipper and flame snuffer
The beloved is referred to as flame-natured sho’la mizaaj used here to mean bright faced. The beloved has such a radiant face that the candle (sham’a), known for its own brilliance, hides its face in shame. It uses the hem of its garment as a veil – a gulgiir used as a cup to snuff out the flame.
9
aye Khayaal1-e abruu2-e qaatil3! tere altaaf4 se
mahmil5-e dil meN hai maskan6 laili7-e shamshiir8 ka
1.thought, memory 2.eyebrow 3.killer 4.favours 5.camel carriage 6.home 7.laili-lailaa is used here as symbolic of the beloved 8.sword
He is using mahmil as a metaphor for sheath of the sword and in turn shamshiir-sword is for the eyebrow. The memories of the eyebrow (killer eyebrows like the sword) ride in his heart. Thus the heart has become the seat of this shamshiir-eyebrow which is which is also his laila-beloved. This appears to be a intrically woven path to say that the memories of the beloved have made a home in his heart.
10
roz sargoshi1 kiya karta hai us se shakl2-e zulf3
be-takalluf4 Ghul5 hamaare naala6-e shabgiir7 ka
1.whisper 2.in the shape of, similar to 3.curls 4.informal, familiar 6.lament 7.late-night
The distraught lover laments every night late into the night. His laments reach the beloved’s abode and the sound of his late-night laments have become such a regular feature that they whisper to the beloved just like her hair – perhaps the nearness of her locks to her ears.
11
saaf-baatin1 se nahiiN hota hai kaar-e-zaahiri2
DhoonDhna taqsiir3 hai be-jurm4 ki taqsiir3 ka
1.clear conscience 2.insincere/showy actions 3.error 4.innocent, blameless
If the conscience is clear then no insincere actions can be performed . Under such conditions searching for the error of the blameless is like trying to invent something to blame them and is in itself a transgression.
12
ishq ne ek aaina-ruu1 ke kiya hai dil meN ghar
ban gaya huN aaina aaina-e tasviir ka
1.mirror-faced, bright faced
A shining faced beloved has made a home in the lover’s heart. Now he himself has become a mirror, reflecting the image of that image (tasviir ka aaina). This could apply both to the mystical and romantic beloved.
13
ishq-e gesu1 ka tasalsul2 chhoR duN maiN kis tarah
toRna aasaaN nahiN hai rishta3-e zanjiir ka
1.hair, curls 2.continuity 3.relationship, bond
How can the lover abandon the continuity of love for her tresses (gesu)? It’s not easy to break the chain’s bond, either helpless or willing to remain captive.
14
aarzu1 se mujh ko dekheN saakin2-e arz-o-samaa3
husn4 ban jaauN agar us maah5 ki tasviir ka
1.longing 2.dwellers 3.heaven and earth 4.beauty, qualities 5.moon, beloved
This is about the mystical beloved. If I become/acquire the attributes/qualities of the maah – the divine beloved, then the dwellers of heaven and earth will gaze at me with longing.
15
aye shagufta1! sar jhuka kar dil ke aaine meN dekh
tu agar mushtaaq2 hai uss yaar3 ki tasviir ka
1.pen-name 2.desirous, longing 3.beloved
This could be about the mystic or the romantic beloved. Both make their home in the heart of the lover. Thus, O shagufta! bow your head and look into the mirror of your heart, if you long for the image of the beloved i.e., turn inward to look into your heart to find mystic knowledge/love.
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