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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/2025/06/pjs-rutba-meri-taqsiir-ka-audio.mp3
Recitation
رتبہ میری تقصیر کا ۔ پنڈت جیمنی سرشارؔ
۱
دیکھتا ہوں رنگ اپنی گردشِ تقدیر کا
آنکھ رکھتا ہے ہر اِک حلقہ مری زنجیر کا
۲
کیا کہوں کتنا زمانے کی نگاہوں میں بلند
ہو گیا تعزیر سے رتبہ مری تقصیر کا
۳
بڑھتے بڑھتے یہ شبِ تارِ الم کی تیرگی
دھار لے گی روپ آخر صبح پُر تنویر کا
۴
میری خاموشی سے تم سمجھے ہو میں خاموش ہوں
درحقیقت یہ بھی اک اسلوب ہے تقریر کا
۵
اس طرح سے ڈالتے ہیں روئے زیبا پر نقاب
ہر طرف شہرا ہے تیرے حسنِ عالمگیر کا
۶
شرم کی جا ہے خُلوص و مہر و اُلفت کے لیے
بول بالا ہو جہاں میں خنجر و شمشیر کا
۷
کس میں ہِمّت تھی کہ یوں دامن تمہارا تھام لے
دیکھتے ہو حوصلہ خارِ گریباں گیر کا
اے خرد مندو یہی ہیں آپ کی آزادیاں
ہے جنوں پابند اب بھی آہنی زنجیر کا
۹
تم نے معمارو جسے تخریب کا بخشا ہے نام
ہم سمجھتے ہیں اسی کو سلسلہ تعمیر کا
۱۰
اس کی بھی سرشارؔ کچھ تدبیر ہونی چاہیے
راستہ تقدیر نے روکا اگر تدبیر کا
रुत्बा मेरी तक़्सीर का – पंडित जैमनी सरशार
१
२
३
४
५
६
७
८
९
१०
Click here for background and on any passage for word meanings and explanatory discussion. jaimini sarshaar (1905-1984). Born and raised in rural muzaffar gaRh. He worked as editor of various magazines, but it is not clear if he had any college education, job or lands. He migrated to sonipat, punjab in the middle 1940s. shaagird of tilok chand mahroom. Started composing in 1920, his urge to compose triggered by the jaaliaaNvala baaGh massacre. He wrote patriotic and national nazm with a strong dose of communal harmony. His Ghazal and nazm were published in local magazines, and eventually took the shape of four collections. This Ghazal in the style of Ghalib’s ‘shooKhi-e tahriir ka’ is linked to Ghalib naqsh-e qadam.
jaimini sarshaar (1905-1984). Born and raised in rural muzaffar gaRh. He worked as editor of various magazines, but it is not clear if he had any college education, job or lands. He migrated to sonipat, punjab in the middle 1940s. shaagird of tilok chand mahroom. Started composing in 1920, his urge to compose triggered by the jaaliaaNvala baaGh massacre. He wrote patriotic and national nazm with a strong dose of communal harmony. His Ghazal and nazm were published in local magazines, and eventually took the shape of four collections. This Ghazal in the style of Ghalib’s ‘shooKhi-e tahriir ka’ is linked to Ghalib naqsh-e qadam.
1.colour, style, character, shenanigans 2.rotation, turn 3.fate 4.circle, link
The poet/lover has been chained because of his madness and intense passion. Each link of his chain is like an eye which can see. What it sees is the gardish-e taqdiir – the twists and turns of his fate. The implication is that each twist offers a worse deal. He is totally helpless. Alternatively, this is not about mad passionate love like majnuN but about life itself. The poet is chained to life, is helpless against fate and the eyes in his chain watch each turn of fate.
1.world 2.eyes 3.elevated, respected 4.punishment, reprimand 5.status 6.offense, guilt
How can I describe how much in the eyes of the world the status of my offense has been elevated because of the reprimand that I have received. Who has reprimanded him and why should this reprimand elevate the status/respect of the offense. It could be the beloved. Normally, she ignores offenses with disdain. But punishment shows that she has noticed and is interested. It is this that elevates the status of his offense.
1.night 2.dark 3.sorrow 4.darkness 5.assume, take on 6.shape, form, nature 7.finally 8.light-filled, bright
It is the night of separation, so it is sorrowful. It is dark and its darkness is increasing i.e., the intensity of sorrow keeps increasing. But the poet/lover is hopeful that finally this dark night will end and take on the form of the bright dawn. If this were interpreted in a progressive spirit the darkness here could represent not separation from the beloved but the darkness of injustice or ignorance.
1.in reality 2.way, method, style 3.speech, speaking
You think that because I am silent, I am not saying anything. But the poet claims that he is saying something that silence is another way of speaking.
1.way, style 2.face 3.adorned, beautiful 4.veil 5.direction 6.fame 7.beauty 8.world conquering
She covers her adorned face in such a way that the fame of her world conquering beauty spreads in every direction. The implication is that the face is only tastefully covered and displays enough of beauty to cause it to become famous.
1.shame 2.place, occasion, reason 3.selflessness, regard for others 4.kindness 5.love 6.fame, reputation 7.world 8.sword
It is an occasion of shame for the qualities of selflessness, kindness, and love that in the world there is such a high reputation of the sword and dagger.
1.courage 2.hem of the garment 3.daaman thaamna is an expression meaning ‘to stop someone, to appeal’ 4.daring 5.thorn 6.holding collar, demanding justice
The beloved is walking in the garden and the hem of her garment gets snagged by thorn. Who else could have had the courage to stop you. Do you see the daring of the thorn that it demands your attention/justice. Perhaps this implies that there is as much inherent beauty in the thorn as in the rose and it feels that it has been neglected and is therefore demanding justice.
1.wise, rational, materialist 2.freedoms 3.madness, passion 4.bound 5.iron, steel
This is a traditional comparison between material knowledge/rationality and spiritual love/passion. O wise ones is this what you call freedom! Passion/love is bound/circumscribed in an iron chain. This could be about rigid rationality or societal conventions that prescribe strict limits to passion/love.
1.architects, builders 2.destruction 3.granted, given 4.series, continuation 5.building, creating
O architects, that which you call destruction, we know to be a step in the series of construction/building. In this she’r the me’maar is similar to the Khiradmand in the previous she’r. This could be a declaration of defiance … the poet/revolutionary wants to keep building upon the ruins made by the powerful. It could also be a sufiyaana sentiment with taKhriib symbolizing death and taa’miir symbolizing rejuventation or immortality.
1.pen-name 2.plan of action, remedy, counter 3.fate
This is the classic competition between taqdiir and tadbiir – fate and intent. Thus, O sarshaar, if fate blocks the path of intent, then there ought to be a counter plan ready.
The post rutba meri taqsiir ka-panDit jaimini sarshaar appeared first on UrduShahkar.
For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
https://urdushahkar.org/wp-content/uploads/2025/06/pjs-rutba-meri-taqsiir-ka-audio.mp3
Recitation
رتبہ میری تقصیر کا ۔ پنڈت جیمنی سرشارؔ
۱
دیکھتا ہوں رنگ اپنی گردشِ تقدیر کا
آنکھ رکھتا ہے ہر اِک حلقہ مری زنجیر کا
۲
کیا کہوں کتنا زمانے کی نگاہوں میں بلند
ہو گیا تعزیر سے رتبہ مری تقصیر کا
۳
بڑھتے بڑھتے یہ شبِ تارِ الم کی تیرگی
دھار لے گی روپ آخر صبح پُر تنویر کا
۴
میری خاموشی سے تم سمجھے ہو میں خاموش ہوں
درحقیقت یہ بھی اک اسلوب ہے تقریر کا
۵
اس طرح سے ڈالتے ہیں روئے زیبا پر نقاب
ہر طرف شہرا ہے تیرے حسنِ عالمگیر کا
۶
شرم کی جا ہے خُلوص و مہر و اُلفت کے لیے
بول بالا ہو جہاں میں خنجر و شمشیر کا
۷
کس میں ہِمّت تھی کہ یوں دامن تمہارا تھام لے
دیکھتے ہو حوصلہ خارِ گریباں گیر کا
اے خرد مندو یہی ہیں آپ کی آزادیاں
ہے جنوں پابند اب بھی آہنی زنجیر کا
۹
تم نے معمارو جسے تخریب کا بخشا ہے نام
ہم سمجھتے ہیں اسی کو سلسلہ تعمیر کا
۱۰
اس کی بھی سرشارؔ کچھ تدبیر ہونی چاہیے
راستہ تقدیر نے روکا اگر تدبیر کا
रुत्बा मेरी तक़्सीर का – पंडित जैमनी सरशार
१
२
३
४
५
६
७
८
९
१०
Click here for background and on any passage for word meanings and explanatory discussion. jaimini sarshaar (1905-1984). Born and raised in rural muzaffar gaRh. He worked as editor of various magazines, but it is not clear if he had any college education, job or lands. He migrated to sonipat, punjab in the middle 1940s. shaagird of tilok chand mahroom. Started composing in 1920, his urge to compose triggered by the jaaliaaNvala baaGh massacre. He wrote patriotic and national nazm with a strong dose of communal harmony. His Ghazal and nazm were published in local magazines, and eventually took the shape of four collections. This Ghazal in the style of Ghalib’s ‘shooKhi-e tahriir ka’ is linked to Ghalib naqsh-e qadam.
jaimini sarshaar (1905-1984). Born and raised in rural muzaffar gaRh. He worked as editor of various magazines, but it is not clear if he had any college education, job or lands. He migrated to sonipat, punjab in the middle 1940s. shaagird of tilok chand mahroom. Started composing in 1920, his urge to compose triggered by the jaaliaaNvala baaGh massacre. He wrote patriotic and national nazm with a strong dose of communal harmony. His Ghazal and nazm were published in local magazines, and eventually took the shape of four collections. This Ghazal in the style of Ghalib’s ‘shooKhi-e tahriir ka’ is linked to Ghalib naqsh-e qadam.
1.colour, style, character, shenanigans 2.rotation, turn 3.fate 4.circle, link
The poet/lover has been chained because of his madness and intense passion. Each link of his chain is like an eye which can see. What it sees is the gardish-e taqdiir – the twists and turns of his fate. The implication is that each twist offers a worse deal. He is totally helpless. Alternatively, this is not about mad passionate love like majnuN but about life itself. The poet is chained to life, is helpless against fate and the eyes in his chain watch each turn of fate.
1.world 2.eyes 3.elevated, respected 4.punishment, reprimand 5.status 6.offense, guilt
How can I describe how much in the eyes of the world the status of my offense has been elevated because of the reprimand that I have received. Who has reprimanded him and why should this reprimand elevate the status/respect of the offense. It could be the beloved. Normally, she ignores offenses with disdain. But punishment shows that she has noticed and is interested. It is this that elevates the status of his offense.
1.night 2.dark 3.sorrow 4.darkness 5.assume, take on 6.shape, form, nature 7.finally 8.light-filled, bright
It is the night of separation, so it is sorrowful. It is dark and its darkness is increasing i.e., the intensity of sorrow keeps increasing. But the poet/lover is hopeful that finally this dark night will end and take on the form of the bright dawn. If this were interpreted in a progressive spirit the darkness here could represent not separation from the beloved but the darkness of injustice or ignorance.
1.in reality 2.way, method, style 3.speech, speaking
You think that because I am silent, I am not saying anything. But the poet claims that he is saying something that silence is another way of speaking.
1.way, style 2.face 3.adorned, beautiful 4.veil 5.direction 6.fame 7.beauty 8.world conquering
She covers her adorned face in such a way that the fame of her world conquering beauty spreads in every direction. The implication is that the face is only tastefully covered and displays enough of beauty to cause it to become famous.
1.shame 2.place, occasion, reason 3.selflessness, regard for others 4.kindness 5.love 6.fame, reputation 7.world 8.sword
It is an occasion of shame for the qualities of selflessness, kindness, and love that in the world there is such a high reputation of the sword and dagger.
1.courage 2.hem of the garment 3.daaman thaamna is an expression meaning ‘to stop someone, to appeal’ 4.daring 5.thorn 6.holding collar, demanding justice
The beloved is walking in the garden and the hem of her garment gets snagged by thorn. Who else could have had the courage to stop you. Do you see the daring of the thorn that it demands your attention/justice. Perhaps this implies that there is as much inherent beauty in the thorn as in the rose and it feels that it has been neglected and is therefore demanding justice.
1.wise, rational, materialist 2.freedoms 3.madness, passion 4.bound 5.iron, steel
This is a traditional comparison between material knowledge/rationality and spiritual love/passion. O wise ones is this what you call freedom! Passion/love is bound/circumscribed in an iron chain. This could be about rigid rationality or societal conventions that prescribe strict limits to passion/love.
1.architects, builders 2.destruction 3.granted, given 4.series, continuation 5.building, creating
O architects, that which you call destruction, we know to be a step in the series of construction/building. In this she’r the me’maar is similar to the Khiradmand in the previous she’r. This could be a declaration of defiance … the poet/revolutionary wants to keep building upon the ruins made by the powerful. It could also be a sufiyaana sentiment with taKhriib symbolizing death and taa’miir symbolizing rejuventation or immortality.
1.pen-name 2.plan of action, remedy, counter 3.fate
This is the classic competition between taqdiir and tadbiir – fate and intent. Thus, O sarshaar, if fate blocks the path of intent, then there ought to be a counter plan ready.
The post rutba meri taqsiir ka-panDit jaimini sarshaar appeared first on UrduShahkar.