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Recitation

شعلۂ  سینا  کہیں  جسے  ۔  سادھو  رام  آرزوؔ  سہارنپوری

۱

اب  دل  کہاں  کہ  جانِ  تمنّا  کہیں  جسے

دنیائے  حسن  عرشِ  تجلّیٰ  کہیں  جسے

۲

اللہ!  کس  نے  عشق  کی  قسمت  میں  لکھ  دیا

وہ  جورِ  برملا  کہ  تمنّا  کہیں  جسے

۳

کیفیّتِ  حجاب  نظر  کے  سوا  ہے  کیا

فطرت  کی  اصطلاح  میں  جلوہ  کہیں  جسے

۴

دریائے  عینِ  ذات  ہے  قطرے  پہ  منحصر

قطرے  میں  وہ  کشش  ہے  کہ  دریا  کہیں  جسے

۵

ساقی  کی  ہر  نگاہ  وہ  پیغمبرِ  نشاط

عیشِ  تمام،  جنّتِ  مینا  کہیں  جسے

۶

رعنائیِ  خیال  ہے  ہر  جزوِ  آب  و  گل

بھولا  ہوا  سا  خواب  ہے  دنیا  کہیں  جسے

۷

دامانِ  عشق  میں  ہے  ازل  ہی  سے  آرزوؔ

وہ  برقِ  ناز  شعلۂ  سینا  کہیں  جسے

शोला-ए सीना कहें जिसे – साधु राम आर्ज़ू सहारनपुरी

१

अब दिल कहाँ के जान-ए तमन्ना कहें जिसे

दुनिया-ए हुस्न अर्श-ए तजल्ली कहें जिसे

२

अल्लाह! किस ने इश्क़ की क़िस्मत में लिख दिया

वो जौर-ए बरमला के तमन्ना कहें जिसे

३

कैफ़िय्यत-ए हिजाब-ए नज़र के सिवा है क्या

फ़ितरत की इस्तेलाह में जलवा कहें जिसे

४

दर्या-ए अईन-ए ज़ात है क़त्रे पे मन्हसर

क़तरे में वो कशिश है के दर्या कहें जिसे

५

साक़ी की हर निगाह वो पैग़म्बर-ए निशात

ऐश-ए तमाम, जन्नत-ए मीना कहें जिसे

६

रानाई-ए ख़याल है हर जुज़्व-ए आब ओ गिल

भूला हुआ सा ख़्वाब है दुनिया कहें जिसे

७

दामान-ए इश्क़ में है अज़ल ही से आर्ज़ू

वो बर्क़-ए नाज़ शोला-ए सीना कहें जिसे

Click here for background and on any passage for word meanings and explanatory discussion. saadhu ram aarzu saharanpuri (1901-1983) saharanpur and kolkata. He was a shaagird of faani badayuni. There are at least two collections of Ghazal and nazm. There is precious little by way of biographical information but it seems that he was associated with teaching (perhaps urdu) in some college in kolkata. This Ghazal is linked to Ghalib naqsh-e qadam, ‘tujh sa kaheN jise’.

saadhu ram aarzu saharanpuri (1901-1983) saharanpur and kolkata.  He was a shaagird of faani badayuni.  There are at least two collections of Ghazal and nazm.  There is precious little by way of biographical information but it seems that he was associated with teaching (perhaps urdu) in some college in kolkata.  This Ghazal is linked to Ghalib naqsh-e qadam, ‘tujh sa kaheN jise’.

1.life/soul of desire 2.beauty 3.sky, heaven, divine throne 4.brilliance, glory

Where is the heart now, which we may call the soul of desire.  Where is that world of beauty now, that we might consider the throne of glory.  The implication is that things have changed, and we don’t have the old values.

1.tyranny 2.openly, publicly 3.desire

The poet implies that desire is tyranny that is openly and boldly visited upon the poet/lover and that this tyranny is written in the fate of the lover.  He cannot escape it.  Oh god! who has written this my fate, the poet/lover exclaims.

1.condition 2.veil 3.sight 4.except for 5.nature 6.terminology 7.splendour, glory

In the terminology of nature, that which is called splendour/glory is nothing except for the condition of veiled sight i.e., our inability to see, because of the veil that we have over our eyes.  It requires a discerning eye to perceive the divine.

1.ocean 2.essence 3.being 4.drop 5.dependent 6.attraction

The essence of the existence/being of the ocean is dependent on the drop.  There is such attraction in the drop that it can be called the ocean.  Says Ghalib …

1.glance 2.messenger 3.joy, cheer 4.pleasure, luxury 5.complete, perfect 6.wine

Here, saaqi could symbolize the divine or someone who calls you towards the divine.  Every glance of the saaqi/cupbearer is a message of happiness/love.  It can be called the ultimate pleasure, the paradise of wine (mystic wine of love).

1.elegance 2.thought, imagination 3.constituent, element 4.water and clay 5.forgotten 6.dream

It is said that the divine made humans out of water and clay and blew its breath into it to give it a soul and bring it to life.  Every element of this combination represents the elegance of divine conception.  That which we called the (material) world is but a passing dream.  The reality is the divine conception.

1.hem of the garment 2.beginning of time 3.pen-name of the poet 4.lightning 5.grace, elegance, pride 5.flame 7.Sinai, mount tuur

To have something collected/held in the daaman/hem of the garment, means to possess it.  Thus, O aarzu, ‘it’ was in the possession of ishq/love from the beginning of time.  What the ‘it’ is, is explained in the second misra.  It has reference to the story of moosa/Moses who is said to have gone up mount tuur and asked to see god.  He heard a voice that said that he could not, but he insisted and saw a flash of lightning and fainted.  This flash of lightning in the second misra is called ‘barq-e naaz – flash of grace’ and – sho’la-e siina – the flame of mount tuur in sanai.  This is considered to be a manifestation of divine glory.  Thus, the manifestation of divine glory was in the possession of love from the beginning of time.

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