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rutba meri taqsiir ka-panDit jaimini sarshaar


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

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Recitation

  • اُردو
  • देवनागरी
  • Roman
  • Notes
  • 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

    ۸

    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


    देखता हूं रंग अपनी गर्दिश-ए तक़्दीर का
    आंख रखता है हर एक हल्क़ा मेरी ज़ंजीर का


    क्या कहूं कितना ज़माने की निगाहों में बुलंद
    हो गया ता’ज़ीर से रुत्बा मेरी तक़्सीर का


    बढ़ते बढ़ते ये शब-ए तार-ए अलम की तीरगी
    धार लेगी रूप आख़ेर सुबह-ए पुर तन्‍वीर का


    मेरी ख़ामोशी से तुम समझे हो मैं ख़ामोश हूं
    दर-हक़ीक़त ये भी एक उस्लूब है तक़्रीर का


    इस तरह से डालते हैं रू-ए ज़ेबा पर नक़ाब
    हर तरफ़ शोहरा है तेरे हुस्न-ए आलम-गीर का


    शर्म की जा है ख़ुलूस-ओ-महर-ओ-उल्फ़त के लिए
    बोल-बाला हो जहां में ख़ंजर-ओ-शम्शीर का


    किस में हिम्मत थी कि यूं दामन तुम्हारा थाम ले
    देखते हो हौसला ख़ार-ए गरेबां-गीर का


    अए ख़िरदमंदो यही हैं आप की आज़ादियां
    है जुनूं पाबंद अब भी आहनी ज़ंजीर का


    तुमने मे’मारो जिसे तख़्रीब का बख़्शा है नाम
    हम समझते हैं उसी को सिलसिला ता’मीर का

    १०

    उसकी भी सरशार कुछ तद्बीर होनी चाहिए
    रास्ता तक़्दीर ने रोका अगर तद्बीर का

     

    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.

    1
    dekhta huN raNg1 apni gardish2-e taqdiir3 ka
    aaNkh rakhta hai har ek halqa4 meri zanjiir ka     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.
    2
    kya kahuN kitna zamaane1 ki nigaahoN2 meN buland3
    ho gaya taa’ziir4 se rutba5 meri taqsiir6 ka     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.
    3
    baRhte baRhte ye shab1-e taar2-e alam3 ki tiiragi4
    dhaar5 le gi roop6 aaKhir7 sub’h-e pur-tanviir8 ka     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.
    4
    meri Khaamoshi se tum samjhe ho maiN Khaamosh huN
    dar-haqiiqat1 ye bhi ek usloob2 hai taqriir3 ka    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.
    5
    iss tarah1 se Daalte haiN ruu2-e zeba3 par naqaab4
    har taraf5 shohra6 hai tere husn7-e aalamgiir8 ka     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.
    6
    sharm1 ki jaa2 hai Khuloos3-o-mehr4-o-ulfat5 ke liye
    bol-baala6 ho jahaaN7 meN Khanjar-o-shamshiir8 ka     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.
    7
    kis meN himmat1 thi ki yuN daaman2 tumhaara thaam3 le
    dekhte ho hausla4 Khaar5-e garebaaN-giir6 ka     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.
    8
    aye Khiradmando1 yahi haiN aap ki aazadiyaaN2
    hai junuuN3 paaband4 ab bhi aahani5 zanjiir ka     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.
    9
    tum ne me’maaro1 jise taKhriib2 ka baKhsha3 hai naam
    hum samajhte haiN usii ko silsila4 taa’miir5 ka     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.
    10
    uss ki bhi sarshaar1 kuchh tadbiir2 honi chaahiye
    raasta taqdiir3 ne roka agar tadbiir2 ka     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.

    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
    dekhta huN raNg1 apni gardish2-e taqdiir3 ka
    aaNkh rakhta hai har ek halqa4 meri zanjiir ka

    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.

    2
    kya kahuN kitna zamaane1 ki nigaahoN2 meN buland3
    ho gaya taa’ziir4 se rutba5 meri taqsiir6 ka

    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.

    3
    baRhte baRhte ye shab1-e taar2-e alam3 ki tiiragi4
    dhaar5 le gi roop6 aaKhir7 sub’h-e pur-tanviir8 ka

    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.

    4
    meri Khaamoshi se tum samjhe ho maiN Khaamosh huN
    dar-haqiiqat1 ye bhi ek usloob2 hai taqriir3 ka

    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.

    5
    iss tarah1 se Daalte haiN ruu2-e zeba3 par naqaab4
    har taraf5 shohra6 hai tere husn7-e aalamgiir8 ka

    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.

    6
    sharm1 ki jaa2 hai Khuloos3-o-mehr4-o-ulfat5 ke liye
    bol-baala6 ho jahaaN7 meN Khanjar-o-shamshiir8 ka

    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.

    7
    kis meN himmat1 thi ki yuN daaman2 tumhaara thaam3 le
    dekhte ho hausla4 Khaar5-e garebaaN-giir6 ka

    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.

    8
    aye Khiradmando1 yahi haiN aap ki aazadiyaaN2
    hai junuuN3 paaband4 ab bhi aahani5 zanjiir ka

    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.

    9
    tum ne me’maaro1 jise taKhriib2 ka baKhsha3 hai naam
    hum samajhte haiN usii ko silsila4 taa’miir5 ka

    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.

    10
    uss ki bhi sarshaar1 kuchh tadbiir2 honi chaahiye
    raasta taqdiir3 ne roka agar tadbiir2 ka

    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.

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