UrduShahkar

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

https://urdushahkar.org/wp-content/uploads/2025/08/GPsh-jo-kahiiN-mazaar-hota-audio.mp3

Recitation

جو  کہیں  مزار  ہوتا  ۔  جارج  پیِش  شورؔ

۱

میرے  مرنے  پر  بھی  راضی  جو  وہ  ایک  بار  ہوتا

تو  ہزار  بار  میں  پھر  معِ  جاں  نثار  ہوتا

۲

کہیں  کس  سے  بعد  مُردن  کہ  صبا  نے  خاک  اُڑا  دی

وہ  کبھی  اُدھر  تو  آتا  جو  کہیں  مزار  ہوتا

۳

مرا  بختِ  بد  تو  دیکھو  ہوا  رنجِ  یار  اپنا

کوئی  رازدار  ہوتا  کوئی  دوست  دار  ہوتا

۴

جو  وہ  دل  سے  مانگتے  تو  میں  یہ  جاں  بھی  دل  سے  دیتا

کہ  عذاب  سے  ہی  چھٹتا  انہیں  اعتبار  ہوتا

۵

مرا  دل  ٹھکانے  مر  کر  تو  لگا  ہوا  یہ  بہتر

اگر  اور  بر  میں  رہتا  تو  یہ  بے  قرار  ہوتا

۶

شبِ  ہِجر  میں  نہ  جیتا  نہ  خجِل  میں  اس  سے  رہتا

مری  جانِ  سخت  پر  گر  مرا  اختیار  ہوتا

۷

مجھے  بے  کلی  ہے  ہر  دم  بہ  طُفیلِ  ہجرِ  گُل  رُو

نہ  تو  گل  بدن  پہ  مرتا  نہ  یہ  دل  پہ  خار  ہوتا

۸

تیری  چشم  جس  نے  دیکھی  ہوا  مست  اور  بے  خود

مرے  ہوش  کیا  نہ  جاتے  جو  نہ  بادہ  خوار  ہوتا

۹

ترے  جھوٹے  وعدوں  پر  ہی  یہ  تمام  عمر  کاٹی

میں  خوشی  سے  مر  ہی  جاتا  کہ  جو  تو  دوچار  ہوتا

۱۰

یہ  بڑھی  ہوئی  سفاہت  یہ  بتوں  کی  شورؔ  چاہت

تجھے  کہتے  سب  کرسچن  جو  خدا  یار  ہوتا

जो कहीं मज़ार होता – जॉर्ज पेइश शोर

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मेरे मरने पर भी राज़ी जो वो एक बार होता

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कहें किस से बाद-ए मुर्दन के सबा ने ख़ाक उढा दी

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मेरा बख़्त-ए बद तो देखो हुआ रंज-ए यार अपना

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तेरी चश्म जिसने देखी, हुआ मस्त और बेख़ुद

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Click here for background and on any passage for word meanings and explanatory discussion. George Puech shor (1823-1894). aligaRh, meeraTh and dehli. French and German descent from both grandfathers. Received education in urdu and faarsi at the insistence of his father. Six collections of Ghazal and a diary describing the events of 1857. He was well known in poetic circles including Ghalib, daaGh and tufta. Ghalib’s Ghazal – keh visaal-e yaar hota is dated 1847. George Puech would have been 24 at that time and it is possible that this Ghazal was read at the same mushaa’era, but more likely that it was composed in the style of Ghalib later.

George Puech shor (1823-1894). aligaRh, meeraTh and dehli.  French and German descent from both grandfathers.  Received education in urdu and faarsi at the insistence of his father.  Six collections of Ghazal and a diary describing the events of 1857.  He was well known in poetic circles including Ghalib, daaGh and tufta.  Ghalib’s Ghazal – keh visaal-e yaar hota is dated 1847.  George Puech would have been 24 at that time and it is possible that this Ghazal was read at the same mushaa’era, but more likely that it was composed in the style of Ghalib later.

1.willing, agreeable 2.along with 3.life, soul 4.to sacrifice (used idiomatically)

If the beloved had been willing even once to let me die for her, I would have gladly sacrificed myself a thousand times along with life and soul in hand.  The use of marne par bhi raazi implies that she did not agree even to this.  The phrase ma’-e jaaN intensifies this surrender. It’s not just dying — it’s dying willingly, joyously, again and again, for the beloved.  This trope of the lover begging for death at the beloved’s feet recurs often in classical urdu poetry but here, the tragedy is doubled: even this wish is unmet. The beloved’s indifference denies the lover even his romantic ideal of a noble death.

1.to say, to speak 2.after death 3.the breeze 4.dust i.e. disintegrated remains 5.grave

It is customary for the beloved to visit the dying lover on his death bed and/or visit his grave.  But here it seems that the lover has been denied even that customary visit.  The sh’er begins with a rhetorical cry: To whom should I even say (kaheN kis se) what happened after my death? The sabaa (breeze) has scattered the dust (Khaak uRaa dii) of the poet’s remains, making any remembrance impossible.  The second misra delivers the emotional punch: the beloved might have passed by that way… if only there had been a mazaar.  Said Ghalib …

1.misfortune, bad fate 2.grief, sorrow 3.beloved 4.confidant 5.friendly, affectionate

Look at my misfortune, the only friend/constant companion I have is the sorrow caused by the beloved’s cruelty (ranj-e yaar).  He laments … if only I had a friend, a confidant, or someone to mediate or soften the beloved’s wrath.

1.from the bottom of the heart, sincerely 2.torment, suffering 3.trust, faith

If she had truly asked from the heart, I would’ve gladly given my life, and in doing so, I’d be free from this torment, and she would be reassured; she would trust that I was a sincere lover.

1.place – Thikaane lagnaa to be settled in the right place 2.better 3.body 4.restless, agitated

The poet states only death could calm his heart; make it settle down; and that is good.  If it had remained in the body for longer, it would have continued to be agitated.  While living, his heart remained in turmoil, but once free from the body (bar), it finally found rest.  This is a strong echo of classical sufi themes too; the heart finding peace only after worldly attachments are dissolved.

1.night of 2.separation 3.lived through 4.ashamed, embarrassed 5.difficult to kill, thick skinned 6.control, power

The supreme achievement for a classical lover is to die of the pain of love.  But he seems to have lived through the night of separation as a result of which he is embarrassed before the beloved; his love is not sincere enough.  This could not have happened if only he had control over his own life.

1.restlessness, unease 2.every moment 3.because of, owing to 4.separation 5.rose-faced (beloved) 6.rose-bodied (beloved) 7.thorn

The poet/lover is restless every moment; all due to separation from the rose-faced and rose bodied beloved.  But for the fact that he ‘dies’ for her he would not have suffered the pricks of a thorn in his heart.  The juxtaposition of the thorm with the rose as a necessary companion is noteworthy.

1.eye 2.intoxicated 3.beside oneself, stunned 4.senses, awareness 5.wine-drinker

Even a glance at the beloved’s eyes is enough to make someone intoxicated and lose self-control; so would the poet not have lost his senses (hosh) even if he had not been a wine-drinker?  Don’t blame me for drinking, getting intoxicated and losing my senses.  This would have happened anyway with a single glance at the beloved.

1.false 2.promises 3.entire 4.life 5.spent 6.come face to face, eyes meet

The poet/lover spent his entire life on the false promises of the beloved.  Would I not have died of joy, if ever I had come face to face with her!  Said Ghalib …

1.stupidity, foolishness 2.idols, metaphorically – unfeeling beloved 3.pen-name 4.desire, love 5.Christian 6.beloved of, lover of

This advancing stupidity (safaahat is perhaps used to mean senility) and love of idols (butoN ki chaahat), O shor!  Everyone would have called you a good Christian if you had shown the same love for god.

The post jo kahiiN mazaar hota-George Puech Jr. shor 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/2025/08/mKhm-maujuud-Khuda-hota-audio.mp3

Recitation

موجود  خدا  ہوتا  ۔  مومن  خاں  مومنؔ

۱

ہم  جان  فِدا  کرتے،  گر  وعدہ  وفا  ہوتا

۲

اس  حُسن  پہ  خلوت  میں  جو  حال  کیا  کم  تھا

۳

ایک  ایک  ادا  سو  سو  دیتی  ہے  جواب  اُس  کی

کیوںکر  لبِ  قاصد  سے  پیغام  ادا  ہوتا

اچھی  ہے  وفا  مجھ  سے  جلتے  ہیں  جلیں  دشمن

تم  آج  ہُوا  سمجھو  جو  روزِ  جزا  ہوتا

۵

جنّت  کی  ہوس  واعظ  بیجا  ہے  کہ  عاشق  ہوں

ہاں  سیر  میں  جی  لگتا،  گر  دِل  نہ  لگا  ہوتا

اس  تلخیِ  حسرت  پر  کیا  چاشنیِ  اُلفت

کب  ہم  کو  فلک  دیتا،  گر  غم  میں  مزا  ہوتا

۷

تھے  کوسنے  یا  گالی  طعنوں  کا  جواب  آخر

لب  تک  غمِ  غیر  آتا،  گر  دل  میں  بھرا  ہوتا

۸

ہے  صلحِ  عدو  بیحظ  ہے  جنگ  غلط  فہمی

جیتا  ہے  تو  آفت  ہے،  مرتا  تو  بلا  ہوتا

۹

ہونا  تھا  وِصال  اِک  شب  قسمت  میں  بلا  سے  گر

تو  مجھ  سے  خفا  ہوتا،  میں  تجھ  سے  خفا  ہوتا

۱۰

ہے  بیخودیِ  دائم،  کیا  شکوہ  تغافل  کا

۱۱

اِس  بخت  پہ  کوشش  سے  تھکنے  کے  سوا  حاصل

گر  چارۂ  غم  کرتا  رنج  اور  سِوا  ہوتا

۱۲

اچھی  مری  بدنامی  تھی  یا  تری  رسوائی

گر  چھوڑ  نہ  دیتا  میں  پامالِ  جفا  ہوتا

۱۳

دیوانے  کے  ہاتھ  آیا  کب  بندِ  قبا  اُس  کا

ناخن  جو  نہ  بڑھ  جاتے  تو  عقدہ  یہ  وا  ہوتا

۱۴

ہم  بندگیِ  بت  سے  ہوتے  نہ  کبھی  کافر

ہر  جا  پہ  اگر  مومنؔ  موجود  خدا  ہوتا

मौजूद ख़ुदा होता – मोमिन ख़ाँ मोमिन

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Click here for background and on any passage for word meanings and explanatory discussion. momin KhaaN momin (1800-1852), was a hakim following the profession of his father and grandfather. momin received education in arabi, faarsi, urdu and in medicine, mathematics, and astrology – which must have involved some study of astronomy, which he uses in his compositions. momin composed unabashedly about romantic themes with much witticism on his taKhallus.

momin KhaaN momin (1800-1852), was a hakim following the profession of his father and grandfather.  momin received education in arabi, faarsi, urdu and in medicine, mathematics, and astrology – which must have involved some study of astronomy, which he uses in his compositions.  momin composed unabashedly about romantic themes with much witticism on his taKhallus.

1.sacrifice, devotional offering 2.if 3.promise 4.fulfillment 5.destiny

Here ‘vaada‘ is the beloved’s promise to come.  The poet/lover is dying due to the sorrow of separation.  If she had kept her promise, he would have died of joy.  Thus, death was written in his fate, what difference would the beloved’s coming have made.  Reminds me of Ghalib …

1.beauty, beloved 2.solitude, private meeting 3.state (emotional or physical) 4.who knows 5.if 6.place

‘gar tuu meri jaa hota‘ means if you had been in my place. Who is the ‘you’. It could be the rival. Thus, whatever I did in privacy with the beloved was too little. I restrained myself. You (O rival) are a lecher. Just imagine what you would have done.  This is a derisive reflection on the rival’s self-restraint; his is not pure love; it is lechery.

1.every 2.gesture, charm 3.hundreds 4.reply, response 5.how 6.lips 7.messenger 8.message 9.paid, delivered

The poet/lover has sent a letter via messenger and is expecting a reply also via messenger, but is doubtful that the ‘real’ reply can be conveyed.  Every single gesture of the beloved conveys hundreds of meanings.  So how could a mere messenger’s lips carry her message accurately?

1.fidelity, loyalty 2.to burn (with envy) 3.rival 4.day 5.judgment

There seems to be an implied background.  The poet/lover is trying to persuade the beloved to declare her loyalty to him.  She is hesitant, because of what the rivals might feel.  The poet/lover says … fidelity towards me is good, if they burn with envy, let them burn; just think of it as that which is going to happen on the day of judgment is happening today i.e., the rivals are going to burn in hell anyway, what is the harm if they burn with envy now.

1.paradise 2.desire, lust 3.preacher 4.inappropriate, misplaced 5.strolling, enjoyment 6.life, heart 7.interested in, enjoyed 8.heart already given/lost

O preacher, my desire for paradise is misplaced because I am a lover.  Yes, I might have enjoyed a stroll in heaven, if I hadn’t already given/lost my heart here.  There is an interesting play on ‘jii lagna’ and ‘dil lagaana’.

1.bitterness 2.longing 3.sweetness 4.love 5.heavens, fate

falak – fate, destiny is always cruel.  It would never have granted the poet/lover the pain/sorrow of love, if it had been enjoyable.  The lover hurts with longing-unfulfilled desires.  On the bitterness of this longing there is no sweet coating of love.  Had there been any, why would fate have granted it to him.

1.curses 2.taunt 3.reply, answer 4.after all 5.lips 6.sorrow, pain 7.other, rival 8.if

The poet/lover taunts the beloved about her partiality towards the rival and she curses and abuses him.  He seems to draw comfort from this … after all, this is what is to be expected from taunts.  If she had had any soft spot for the rival, then that would have come out rather than the curse/abuse.  Thus, he consoles himself that she is not thinking of the rival.

1.peace 2.enemy, rival 3.tasteless, devoid of pleasure 4.misunderstanding, unwise 5.lives 6.disaster 7.calamity

Peace with the rival is dull/tasteless; quarrelling with him is unwise/useless; if he wins, it’s a disaster; if he dies, it’s a calamity.

1.union 2.night 3.misfortune 4.if 5.annoyed, displeased

I should have had at least one night of union written in my fate even if we were both annoyed with each other.  Reminds of Ghalib …

1.unconsciousness, trance, disconnection 2.constant 3.complaint 4.indifference, neglect 5.how, why

I am perpetually in a trance, lost in myself (perhaps the result of the intensity of his passion); why complain of the beloved’s indifference?  When I wasn’t even mine, how could the beloved have been mine?

1.fate 2.effort 3.getting tired 4.except for 5.gain, received 6.if 7.remedy 8.sorrow 9.pain 10.excess, even more

On top of this ill fate, what is the use of making any effort; all you get for it is exhaustion.

1.disrepute, infamy 2.disgrace 3.if 4.leave, quit 5.trampled 6.cruelty

The lover has quit/walked away from the relationship.  This has caused him disrepute, because this is not what lovers are supposed to do.  But he had not walked away he would have been trampled under the cruelty of the beloved and that would have caused her disgrace.  Which is better – my disrepute or your disgrace?  He asks.  Implied is a justification for his walking away.

1.ties 2.garment, robe 3.knot, mystery 4.untie, unravel, solve

The lover has gone mad.  He has acquired that classical look … long, dusty hair, torn clothes and long nails.  Because of his madness the beloved shuns him even more and he has no access to the knots/ties of her robe.  If his nails had not grown so long, the she might not have considered him so mad and then the mystery would have been solved.  What is the mystery … whether he will be able to untie the knots of her robe or not.  But the interesting word play is that uqda can mean both the knot and the mystery.

1.worship 2.idol, beloved 3.non-believer 4.everywhere 5.pen name 6.present

It is commonly said that god is present everywhere and in everything.  If this were so, then the lover would not/should not have been called a non-believer because of worshipping ‘that idol’ i.e., the beloved but with a word play on idol.   But momin has been accused of being a non-believer (this is also a word play, because momin implies a believer) so god must not be everywhere!

The post maujuud Khuda hota-momin KhaaN momin 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/2025/07/GPsh-iss-ke-javaab-meN-audio.mp3

Recitation

اُس  کے  جواب  میں  ۔  جارج  پیِش  شورؔ

۱

ہونے  دے  مست  اور  بھی  زاہد  شراب  میں

عرصہ  بہت  ابھی  تو  ہے  روزِ  حِساب  میں

۲

توبہ  شکستہ  پھر  ہوئی  شوقِ  شراب  میں

دل  مانتا  نہیں  ہے  شبِ  ماہ  تاب  میں

۳

غیروں  کی  چاٹ  کے  لیے  ہوتا  ہے  سوختہ

اُلفت  کا  جو  مزہ  ہے  تو  کچھ  ہے  کباب  میں

۴

پیغام  قتل  یا  کہ  ہے  تقدیر  کا  لکھا

خنجر  جو  اُس  نے  بھیجا  ہے  خط  کے  جواب  میں

۵

پُرسِش  جو  بُت  پرستی  کی  ہویگی  حشر  میں

ہم  بھی  دکھائیں  گے  تجھے  روزِ  حِساب  میں

۶

اِک  جرعہ  میں  ہی  رنگ  بدلتی  ہے  مہ  جبیں

قدرت  خدا  کی  دیکھتا  ہوں  میں  شراب  میں

۷

ہوں  محو  ایسا  دیدۂ  میگوں  کے  عشق  میں

پیمانہ  دیکھتا  ہوں  میں  ہر  روز  خواب  میں

۸

میں  نے  سوال  بوسہ  کا  ایک  اُن  سے  جب  کیا

منہ  کو  بنا  کے  بولے  وہ  اِس  کے  جواب  میں

۹

چھوٹا  سا  منہ  ہے  اور  یہ  بڑی  بات  تجکو  اب

زیبا  نہیں  ہے  کرنی  ہماری  جناب  میں

۱۰

بہتر  تھی  ایسی  ہستی  سے  وہ  نیستی  ہمیں

پچھتائے  آ  کے  شورؔ  ہیں  دیرِ  خراب  میں

उस के जवाब में – जॉर्ज पेइश शोर

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Click here for background and on any passage for word meanings and explanatory discussion. George Puech shor (1823-1894). aligaRh, meeraTh and dehli. French and German descent from both grandfathers. Received education in urdu and faarsi at the insistence of his father. Six collections of Ghazal and a diary describing the events of 1857. He was well known in poetic circles including Ghalib, daaGh and tufta. This Ghazal modeled after Ghalib’s saaqi ne kuchh mila na diya ho sharaab meN is linked to Ghalib naqsh-e qadam.

George Puech shor (1823-1894). aligaRh, meeraTh and dehli.  French and German descent from both grandfathers.  Received education in urdu and faarsi at the insistence of his father.  Six collections of Ghazal and a diary describing the events of 1857.  He was well known in poetic circles including Ghalib, daaGh and tufta.  This Ghazal modeled after Ghalib’s saaqi ne kuchh mila na diya ho sharaab meN is linked to Ghalib naqsh-e qadam.

1.intoxicated 2.pious, observant, abstemious 3.time, duration 4.day of 5.reckoning, judgment

The poet tells the religious ascetic/moralist not to forbid/prevent him from getting drunk; there is still time before divine reckoning arrives. A subtle satire on outward piety and fear-based morality.

1.repentence, vow of abstinence 2.broken 3.desire, wish 4.night of 5.full/bright moon

The poet/wine-lover has resolved to give up wine but then it is the full moon night and he is tempted.  In the beauty of a moonlit night, the speaker’s heart refuses to obey or remain repentant. The desire for wine and pleasure overpowers the intention of restraint and the promise is broken.  Said Ghalib …

1.others 2.licking, taste 3.burnt 4.love 5.taste

Lesser people burn themselves in cheap desires (serving or flattering others), but true passion, true love, is what gives meaning even to suffering.  The kabaab is held up as an example; it burns itslef to become tasteful to others.

1.message 2.killing 3.fate 4.dagger, knife 5.reply

The beloved has replied to the lover’s letter not with words, but a dagger, either a metaphor for cruel rejection (reflecting his ill fate), or a literal threat to kill.  The many humorous formulations for Khat ke javaab meN in Ghalib naqsh-e qadam are amusing.

1.questioning, inquiry 2.idol-worship 3.day of judgment 4.the day of reckoning

The scenario is that it is the day of judgment and the poet is being questioned about his but-parastii (punishable with hell, at least in islamic tradition) as a part of the judgment of what he should receive – heaven or hell.  If they question him, he will point to the beloved … the implication being that she is so irresistably beautiful that no one can resist worshipping her, therefore he expects to be rewarded for his but-parastii.

1.sip 2.change, mood, expression 3.moon-faced, beloved 4.power, miracle

The lover has persuaded the beloved to try some wine.  Just one sip of wine alters the beloved’s mood or appearance, suggesting intoxication reveals true nature or makes her more amenable to his advances. The poet sees divine magic at play within wine, reversing the beloved’s self-righteous aloofness.

1.absorbed, engrossed 2.eye 3.wine-coloured, intoxicating 4.passionate love 5.goblet 6.every day

So deeply engrossed is the poet in the gaze of the beloved’s intoxicating eyes that every day, in dreams, he sees only the wine goblet – the symbol of his obsession.

1.question, demand 2.kiss 3.making a face, dismissively 4.answer

This and the next she’r are marked as a qita.  They should be read together as completing a thought.  Neither of them stands on its own.  Thus, when the lover asked for a kiss, the beloved a made a face – dismissive or annoyed and said this in answer … what did she say … continues in the next she’r.

1.chhoTa muNh baRi baat – and expression meaning talking big, rising above the station in life 2.appropriate, befitting 3.(respected/elevated) presence

You are not great, but you talk big.  Such talk is not appropriate in my presence.

1.better 2.existence 3.non-existence, annihilation 4.regret 5.pen-name 6.temple, idol house 7.ruined

Mystical/sufiyaana convention says that the human spirit was one with the divine until it came into this world.  Its ultimate goal is fanaa annihilation/non-existence/losing identity and merging with the divine.  The poet regrets having come to the da’er-e Kharaab by which he might simply mean this world or more playfully – this house of idols – the place of the beloved because all it does is cause him ruinous sorrow.  Said Ghalib …

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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/2025/07/mKhm-koii-to-suKhandaaN-hoga-audio.mp3

Recitation

کوئی  تو  سخنداں  ہوگا  ۔  مومن  خاں  مومنؔ

۱

گر  وہاں  بھی  یہ  خموشی  اثر  افغاں  ہوگا

حشر  میں  کون  میرے  حال  کا  پرساں  ہوگا

۲

اُن  سے  بدخو  کا  کرم  بھی  ستمِ  جاں  ہوگا

میں  تو  میں  غیر  بھی  دل  دے  کے  پریشاں  ہوگا

۳

اور  ایسا  کوئی  کیا  بے  سر  و  ساماں  ہوگا

کہ  مجھے  زہر  بھی  دیجے  گا  تو  احساں  ہوگا

۴

محو  مجھ  سا  دمِ  نظّارۂ  جاناں  ہوگا

آئینہ  آئینہ  دیکھے  گا  تو  حیراں  ہوگا

۵

خواہشِ  مرگ  ہو  اِتنا  نہ  ستانا  ورنہ

دل  میں  پھر  تیرے  سوا  اور  بھی  ارماں  ہوگا

۶

ایسی  لذّت  خلشِ  دل  میں  کہاں  ہوتی  ہے

رہ  گیا  سینے  میں  اُس  کا  کوئی  پیکاں  ہوگا

۷

بوسہ  ہائے  لبِ  شیریں  کے  مضامیں  ہیں  نہ  کیوں

لفظ  سے  لفظ  مرے  شعر  کا  چسپاں  ہوگا

۸

کیا  سُناتے  ہو  کہ  ہے  ہِجر  میں  جینا  مشکل

تم  سے  بے  رحم  پہ  مرنے  سے  تو  آساں  ہوگا

۹

حیرتِ  حسن  نے  دیوانہ  کیا  گر  اُس  کو

دیکھنا  خانۂ  آئینہ  بھی  ویراں  ہوگا

۱۰

دیدۂ  منتظر  آتا  نہیں  شاید  تجھ  تک

کہ  مرے  خواب  کا  بھی  کوئی  نگہباں  ہوگا

۱۱

ایک  ہی  جلوۂ  مہرو  میں  ہوا  سَو  ٹکڑے

جامۂ  صبر  جسے  کہتے  ہیں  کتاں  ہوگا

۱۲

گر  یہی  گرمیِ  مضمونِ  شرر  ریز  رہی

رشتۂ  شمع  سے  شیرازۂ  دیواں  ہوگا

۱۳

کیونکہ  اُمیدِ  وفا  سے  ہو  تسلّی  دل  کو

فکر  ہے  یہ  کہ  وہ  وعدے  سے  پشیماں  ہوگا

۱۴

گر  تِرے  خنجرِ  مژگاں  نے  کیا  قتل  مجھے

غیر  کیا  کیا  ملک  الموت  کے  قرباں  ہوگا

۱۵

اپنے  انداز  کی  بھی  ایک  غزل  پڑھ  مومن

آخر  اِس  بزم  میں  کوئی  تو  سخنداں  ہوگا

कोई तो सुख़नदाँ होगा – मोमिन ख़ाँ मोमिन

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Click here for background and on any passage for word meanings and explanatory discussion. momin KhaaN momin (1800-1852), was a hakim following the profession of his father and grandfather. momin received education in arabi, faarsi, urdu and in medicine, mathematics, and astrology – which must have involved some study of astronomy, which he uses in his compositions. momin composed unabashedly about romantic themes with much witticism on his taKhallus.

momin KhaaN momin (1800-1852), was a hakim following the profession of his father and grandfather.  momin received education in arabi, faarsi, urdu and in medicine, mathematics, and astrology – which must have involved some study of astronomy, which he uses in his compositions.  momin composed unabashedly about romantic themes with much witticism on his taKhallus.

1.if 2.silence-effect, ignored, met with silence 3.a form of fuGhaaN-wailing, crying 4.day of judgement 5.condition, state 6.one who inquires about/is concerned with

Poetic tradition is the the lover’s wails are met with silence in this life, but vahaaN over there, on the day of judgement the beloved will have to answer his wails.  But the lover is apprehensive – if silence my wails have the same effect (silence/indifference) on the day of judgement, then who will be there to ask about my condition.

1.short for jaise-like, similar to 2.ill-tempered 3.kindness 4.cruelty, oppression 5.life, soul 6.other, rival 7.distressed

Even the kindness of that ill-tempered/angry beloved would feel like torment. Not just I, but even the rival would despair after giving his heart to her.

1.like, similar to 2.destitute, without means 3.if you give/grant 4.favour, obligation

Has there ever been anyone who has been a destitute wretch like me.  Even if someone gives me poison, I would have to accept it as an obligation, unable to pay for it.

1.absorbed, dazed 2.short for jaisa, like 3.moment 4.seeing 5.beloved 6.mirror 7.used here to mean the bright faced beloved 8.amazed

It will be dazed/absorbed/obsessed just like me when it sees the beloved.  Who is the

1.wish, desire 2.death 3.torment 4.otherwise 5.in addition to 6.desire

The lover does not want to entertain any desires in his heart except the desire for the beloved.  Thus, don’t torment me so much that I begin to wish for death. If that happens, my heart might entertain another desire (the desire to die).  Some might interpret ‘aur bhi armaaN’ to mean desire for another.  But that would violate all conventions of love in urdu poetry.  The ‘additional desire’ has to be the desire to die; the lover does not want to entertain even that.

1.pleasure 2.sting, burn, hurt 3.chest, heart 4.tip of the arrow, arrowhead

Normally, there would not be such pleasure in the stinging heart.  The tip of one of her arrows must still be lodged in my chest.  Ghalib too credits a half penetrated arrow with a ‘special’ pleasureable pain …

1.kisses (the ‘haa’ makes it plural) 2.lips 3.sweet 4.themes 5.word 6.stick, cling, adhere

The expression ‘lafz se lafz chaspaaN hona’ is used in a subtle double meaning.  It can mean the tight connection between words.  His she’r is so well crafted that the words stick to each other;they follow one from the other; they are coherent/connected.  Thus, this speaks to the craftsmanship of his verse.  And why wouldn’t it be so, after all their theme is the kiss of the beloved’s sweet lips; her sweetness causes ‘stickiness’.

1.separation 2.living 3.difficult 4.short for jaise, like 5.unkind 6.easier

The phrase ‘tum se be-rahm’ indicates that this is addressed to the beloved.  Why do you tell me, what is the use of telling me that living in separation will be hard?  It will be easier than the constant/slow death in love of someone as cruel as you.

1.amazement 2.beauty 3.if 4.mirror-house 5.deserted

The beloved adorns herself before a mirror in the mirror-house.  But she is likely to go mad with amazement at her own beauty, or perhaps mad with envy that there is ‘another’ as beautiful as her.  If this happens then the mirror-house will be deserted – she will no longer come there to adorn herself.

1.eye 2.waiting, longing, eager 3.perhaps 4.protector, guardian, one who nurtures

Perhaps my eagerly waiting eye never reaches you.  If it were to reach you, it would be able to nurture my dreams of you.  The fact that I have no guardian, protector, to nurture my dreams shows that my eager eye never reaches you.

1.bedazzling image 2.moon 3.face 4.garment, robe 5.patience 6.special fabric

The word ‘kataaN‘ has to be pronounce kat’aaN for rhyme.  It is a legendary fabric, so delicate that it tears into hundred rents/tears upon exposure to moonlight.  Thus, the robe of the lover’s patience must be made of kataaN because his patience/forbearance is torn into a hundred pieces upon seeing the dazzling image of the moon-faced beloved.

1.if 2.heat, passion 3.theme 4.spark/flame-shedding 5.connection, also means thread/wick 6.candle 7.binding, stictching 8.book of verse

The poet’s ash’aar have fiery/passionate themes – they shed sparks, create a flame.  The wick of the candle too sustains a flame (heat/passion).  If his ash’aar continue to do this, then his diivaan will have to be bound using the wick of a candle – a nice juxtaposition of the passion of his ash’aar and the flame of the candle.

1.because 2.hope 3.fidelity, keeping promise 4.consolation 5.worry 6.promise 7.regret

Because the heart is consoled/comforted by the hope that the beloved will keep her promise (of union), I worry that she might regret making that promise in the first place.

1.if 2.dagger 3.eyelashes 4.kill, slaughter 5.other, rival 6.many different ways 7.angel of death 8.offer himself in devotional sacrifice

If your dagger-like eyelashes end up killing me, the rival will make offerings to the angel of death in many different ways.  This could be because (a)the rival is offering thanks to the angel of death for removing an obstacle from his path or (b)making devotional offerings praying for the angel of death to give him the same fate as the lover, because he is envious of the glorious death that he has been given.

1.style 2.pen-name 3.used to mean, at least 4.gathering 5.eloquent poet, connoiseur of poetry

O momin, recite/read a Ghazal in your own unique style. Surely, in this gathering, someone will be there to appreciate fine poetry.

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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

اندازِ  تکلُّم  پیدا  کر  ۔  عطاالرحمٰن  عطاؔ  کاکوی

۱

ساکِن  ہے  ترا  دریائے  عمل  موجوں  میں  تلاطُم  پیدا  کر

ذرّے  سے  صحرا  پیدا  کر  قطرے  سے  قُلزُم  پیدا  کر

۲

اَسرارِ  اَلم  ہیں  پردہ  نشیں  آنکھوں  سے  نہ  افشا  ہو  جائیں

ہو  دل  میں  ہجومِ  غم  لیکن  چہرے  پہ  تبسُّم  پیدا  کر

۳

ہو  سنگِ  دیر  کہ  سنگِ  حرم  محرومِ  شرارِ  ہستی  ہیں

ان  دونوں  پتّھر  کے  تُودوں  میں  ذوقِ  تصادُم  پیدا  کر

۴

آئینۂ  ہستی  کے  دو  رُخ  ہیں  عیشِ  طرب  اور  کاہشِ  غم

دنیا  کے  سوزِ  ماتم  میں  تو  سازِ  ترنُّم  پیدا  کر

۵

میخانۂ  ہستی  کے  اَسرار  ابھی  تک  تجھ  سے  پنہاں  ہیں

انگور  کا  ہر  دانہ  ساغر  ہے  ساغر  سے  خُم  پیدا  کر

۶

جذبات  کے  ظاہر  کرنے  میں  لے  کام  زباں  کا  آنکھوں  سے

خاموشیِ  گُل  کی  طرح  عطاؔ  اندازِ  تکلُّم  پیدا  کر

अंदाज़-ए तकल्लुम पैदा कर – अता-उर-रहमान अता काकवी

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Click here for background and on any passage for word meanings and explanatory discussion. ataa kaakvi-ataa-ur-rahman (1904-1998), UGC professor, faarsi, paTna university. Head of the Institute of Research in urdu and faarsi. Prolific writer, critic, translator, poet-authored 19, compiled 82 and translated 6 books.

ataa kaakvi-ataa-ur-rahman (1904-1998), UGC professor, faarsi, paTna university.  Head of the Institute of Research in urdu and faarsi.  Prolific writer, critic, translator, poet-authored 19, compiled 82 and translated 6 books.

1.calm, at rest 2.sea, ocean 3.action 4.waves 5.storm 6.grain, particle 7.desert 8.drop 9.ocean

The ocean of action is calm/quiet.  Create stormy waves in it i.e., do something.  Create a desert out of a grain of sand, an ocean out of a drop of water.  This is a strong call for action without specifying what kind of action/goal.

1.mysteries, secrets 2.sorrow 3.veiled, hidden 4.revealed 5.crowd 6.face 7.smile

The poet is calling on himself or his interlocuter.  In either case they are sorrowful and the they have managed to hide it well.  He says, be careful your eyes might reveal the secret sorrow/pain that you hide.  Even if there is a crowd of pain in your heart, keep a smile on your face.

1.stone, rock 2.temple 3.k’aaba, mosque 4.devoid 5.sparks 6.existence, life 7.piles 8.taste, desire 9.strike, clash

Whether it be the corner stone of the temple or the corner stone of the mosque, both are devoid of the sparks of life i.e., there is no discussion, no new thinking in either institution.  Create a desire for clashing in both (temple and mosque) piles of rocks.  Caution – this should not be interpreted as creating a conflict between temple and mosque but rather as sparking new ideas in both.

1.existence, life 2.facets 3.luxury of joy/happiness/comfort 4.effort, seeking 5.fire, passion 6.mourning 7.music 8.song

Extreme luxury of comfort and seeking of pain are two (extreme) facets of life.  In the emotions of pain of the world, create (gentle) musical songs i.e., avoid extremes of comfort and pain and seek a gentle balance in the middle.

1.tavern 2.life 3.mysteries 4.hidden 5.seed 6.cup (of wine) 7.cask, barrell

The secrets of the tavern of life are still hidden from you.  Every seed of the grape is like a goblet (of wine).  Create a barrell out of every seed i.e., grow large things out of small beginnings.

1.emotions 2.reveal, express 3.rose 4.pen-name of the poet 5.style 6.conversation

O ataa, use your eyes instead of your tongue, in expressing your feelings.  Develop a style of conversation like the rose spreads fragrance in silence.

The post andaaz-e takallum paida kar-ata-ur-rahman ata kaakvi appeared first on UrduShahkar.

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

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Recitation

حسنِ  کلام  پیدا  کر  ۔  بام  دیو  شرما  رشیؔ  پٹیالوی

۱

مقامِ  خاص  پر  اپنا  مقام  پیدا  کر

رہِ  حیات  میں  جیتے  جی  نام  پیدا  کر

۲

تری  نگاہ  سے  پیدا  ہو  روشنیِ  عمل

تلاشِ  حق  میں  کچھ  ایسا  مقام  پیدا  کر

۳

رضائے  دوست  پہ  مٹنے  کی  آرزو  لے  کر

خلوص  مندیِ  عجزِ  دوام  پیدا  کر

۴

نِثار  ہو  تری  رفتار  پر  خرامِ  صبا

بہ  ہر  قدم  وہ  ادائے  خرام  پیدا  کر

۵

بُجھے  ہوئے  سے  دلوں  میں  جو  بجلیاں  بھر  دے

نفس  نفس  میں  وہ  سوزِ  تمام  پیدا  کر

۶

نگار  و  نقش  نکھر  آئیں  روئے  فِطرت  کے

روش  نگاریِ  حسنِ  تمام  پیدا  کر

۷

نظر  شِناسِ  رُموزِ  حیات  ہونے  تک

ادا  شناسیِ  ہر  خاص  و  عام  پیدا  کر

۸

نہ  جانے  کون  سی  نظریں  نہال  کر  جائیں

نظر  نظر  کے  لیے  احترام  پیدا  کر

۹

ثواب  نام  ہے  جامِ  مئے  محبت  کا

مگر  شُعوُرِ  حلال  و  حرام  پیدا  کر

۱۰

حیات  ناچ  اُٹھے  کائنات  جھوم  اُٹھے

رشیؔ  بیان  میں  حسنِ  کلام  پیدا  کر

हुस्न-ए कलाम पैदा कर – बाम देव शर्मा ऋषि पटियालवी

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Click here for background and on any passage for word meanings and explanatory discussion. baam dev sharma rishi paTialavi (1917-1999) originally from hoshiarpur in punjab. He was a disciple of nasim noormahli, who in turn was a disciple of daaGh dehlavi. He has written exquite Ghazal in chaste urdu and many progressive nazm in chaste urdu as well as in spoken hindi/urdu/hindustani. He was part of a group of friends who organized joint celebrations of one another’s religious festivities to promote communal harmony.

baam dev sharma rishi paTialavi (1917-1999) originally from hoshiarpur in punjab.  He was a disciple of nasim noormahli, who in turn was a disciple of daaGh dehlavi.  He has written exquite Ghazal in chaste urdu and many progressive nazm in chaste urdu as well as in spoken hindi/urdu/hindustani.  He was part of a group of friends who organized joint celebrations of one another’s religious festivities to promote communal harmony.

1.place, status 2.special 3.create, make 4.path 5.life 6.while alive 7.reputation, fame

This could well be the poet addressing himself, calling upon himself to do this.  Carve a unique place for yourself at a distinguished station; while you are alive, earn a name that outlives you; make your mark on the path of life.

1.sight, vision 2.brilliance 3.action 4.search 5.truth, justice 6.place, status

Thought is not enough; action is needed.  Let your vision inspire the light/brilliance of action.  In your pursuit of truth, rise to such a status that your presence becomes a beacon for others.

1.will, command 2.friend, beloved, god 3.yearning 4.sincerity 5.humility 6.enduring

Carry within you the yearning to sacrifice everything for the will of the beloved (perhaps god or higher truth-higher truth/inspiration contained in the poet’s verse); cultivate sincere humility that endures, a humility that is genuine and constant.

1.sacrifice, pay homage 2.speed, graceful walk 3.gait, style of moving 4.morning breeze 5.at every 6.step 7.style, posture

This could be about the style of writing/composition of poetry.  Develop a style that even the graceful breeze pays homage your gait.  At every step, imbue your walk with such elegance and dignity that it becomes artful and captivating.

1.extinguished, depressed 2.lightning, energy 3.every breath, every word 4.fire, passion 5.complete, perfect

This could be about the passion that the poet’s words generate.  Ignite extinguished hearts with energy and inspiration.  Let every breath/word of yours carry intense passion, an all-consuming, transformative fire.

1.beauty 2.sketch, description 3.freshen 4.face 5.nature 6.beautfication of the path 7.complete/perfect beauty

Let the portraits and patterns of nature become more fresh/vivid and beautiful through your words.  Develop an artistic way of expression that reveals the perfect beauty of the universe.

1.discerning eye 2.secrets, mysteries 3.life 4.understanding/appreciating grace 5.every 6.special, elite 7.commoners

Before you can develop a descerning vision to understand the mysteries of life, learn to recognize the grace and subtlety in both the elite and the common i.e., it is more important to focus on human equality than trying to understand divine mysteries.

1.glance 2.joyous, happy 3.every glance 4.respect, reverence

You never know which gaze might might make you happy (or find joy in you).  So create a sense of reverence and respect for every glance you give and receive.

1.virtue, reward 2.cup 3.wine 4.awareness, knowledge 5.permissible 6.forbidden

Reward is served in a cup of the wine of love giving spiritual ecstacy.  But still, develop an awareness of what is permissible and forbidden; the ability of distinguish between genuine and fake wine of love – universal love and seclusion.

1.life 2.universe 3.words 4.beauty 5.versification

O rishi, infuse your words with such beauty of versification that life itself begins to dance and the universe sway with joy.

The post husn-e kalaam paida kar-baam dev sharma rishi paTialavi appeared first on UrduShahkar.

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

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Recitation

جانے  کو  جی  چاہتا  ہے  ۔  اِفتخار  عارف

۱

خواب  کی  طرح  بکھر  جانے  کو  جی  چاہتا  ہے

ایسی  تنہائی  کہ  مر  جانے  کو  جی  چاہتا  ہے

۲

گھر  کی  وحشت  سے  لرزتا  ہوں  مگر  جانے  کیوں

شام  ہوتی  ہے  تو  گھر  جانے  کو  جی  چاہتا  ہے

۳

ڈوب  جاؤں  تو  کوئی  موج  نشاں  تک  نہ  بتائے

ایسی  ندّی  میں  اُتر  جانے  کو  جی  چاہتا  ہے

۴

کبھی  مل  جائے  تو  رستے  کی  تھکن  جاگ  پڑے

ایسی  منزل  سے  گزر  جانے  کو  جی  چاہتا  ہے

۵

وہی  پیماں  جو  کبھی  جی  کو  خوش  آیا  تھا  بہت

اُسی  پیماں  سے  مُکر  جانے  کو  جی  چاہتا  ہے

जाने को जी चाहता है – इफ़्तेख़ार आरेफ़

१

ख़्वाब की तरह बिखर जाने को जी चाहता है

ऐसी तन्हाई के मर जाने को जी चाहता है

२

घर की वहशत से लरज़ता हूँ मगर जाने क्यूँ

शाम होती है तो घर जाने को जी चाहता है

३

डूब जाऊँ तो कोई मौज निशाँ तक न बताए

ऐसी नद्दी में उतर जाने को जी चाहता है

४

कभी मिल जाए तो रस्ते की थकन जाग पढे

ऐसी मंज़िल से गुज़र जाने को जी चाहता है

५

वही पैमाँ जो कभी जी को ख़ुश आया था बहुत

उसी पैमाँ से मुकर जाने को जी चाहता है

Click here for background and on any passage for word meanings and explanatory discussion. ifteKhaar husain aarif (1943-living), lucknow, islamabad. MA university of lucknow. Moved to pakistan 1965, worked for radio and TV as senior producer and script editor. Several collection of his work. He he has been awarded hilal-e-imtiaz, sitara-e-imtiaz and presidential pride of performance, the highest literary awards by government of pakistan. This Ghazal is linked to other ham-radeef Ghazaliyaat ‘jii chaahta hai’ on the Refrain Index page.

ifteKhaar husain aarif (1943-living), lucknow, islamabad.  MA university of lucknow. Moved to pakistan 1965, worked for radio and TV as senior producer and script editor.  Several collection of his work.  He he has been awarded hilal-e-imtiaz, sitara-e-imtiaz and presidential pride of performance, the highest literary awards by government of pakistan.  This Ghazal is linked to other ham-radeef Ghazaliyaat ‘jii chaahta hai’ on the Refrain Index page.

1.scatter, disappear 2.loneliness

The poet/protagonist wishes to disappear/dissolve like a dream does, either upon waking up, or perhaps like an unrealized dream.  He feels such intense loneliness that he wishes to die; a rather poignant expression of melancholy.

1.fear, desolation, eeriness 2.tremble 3.don’t know why

I tremble in fear at the desolation and eeriness of my home, but I don’t know why, as the evening falls, I desire to go back home.  However fearsome or uncomfortable home might be, it still represents a physical and emotional refuge.

1.drown 2.wave, ripple 3.clue, indication 4.show 5.enter

The poet/protagonist wants to enter the kind of river in which he could drown without a ripple showing his whereabouts i.e., he wants to disappear without a trace.  Said Ghalib-

1.path 2.fatigue 3.awaken, rekindle 4.destination 5.pass through, pass beyond

The poet/seeker/traveler talks about the kind of destination where he is reminded of the fatigue of the journey.  What does he want to do upon encountering such a destination – aisii manzil se guzar jaane ko jii chaahta hai.  I read this misra in two exactly opposite ways.  (a) the rekindling of the fatigue is so unpleasant that he wants to go beyond this destination in the sense of getting away from it or (b) the idea of life is the journey itself, hence the sensation of fatigue is pleasant, and he wants to go beyond this destination looking for yet another so that the journey continues.

1.resolution, commitment, promise 2.renounce, deny

If we assume that it was the poet/protagonist who made that commitment at one time and that it gave him great joy/happiness, he is now disillusioned with that commitment, or the other party has repeatedly violated their part of it; he wants to walk away from it.  The ‘other party’ could be the beloved, and the lover is now disillusioned.  Alternatively, the poet is talking about the beloved who had made a commitment, had found happiness in it, but now seems to have changed her attitude.  I am not sure.

The post jaane ko jii chaahta hai-ifteKhaar aarif 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/2025/07/shklb-baat-karne-ko-jii-chaahta-hai-audio.mp3

Recitation

بات  کرنے  کو  جی  چاہتا  ہے  ۔  شکیل  احمد  شکیلؔ  بدایونی

۱

جُنُوں  سے  گزرنے  کو  جی  چاہتا  ہے

ہنسی  ضبط  کرنے  کو  جی  چاہتا  ہے

۲

جہاں  عشق  میں  ڈُوب  کر  رہ  گئے  ہیں

وہیں  پھر  اُبھرنے  کو  جی  چاہتا  ہے

۳

وہ  ہم  سے  خفا  ہیں  ہم  اُن  سے  خفا  ہیں

مگر  بات  کرنے  کو  جی  چاہتا  ہے

۴

ہے  مُدّت  سے  بے  رنگ  نقشِ  محبّت

کوئی  رنگ  بھرنے  کو  جی  چاہتا  ہے

۵

بہ  ایں  خود  سری  و  غرورِ  محبت

اُنہیں  سجدہ  کرنے  کو  جی  چاہتا  ہے

۶

قضا  مژدۂ  زندگی  لے  کے  آئے

کچھ  اِس  طرح  مرنے  کو  جی  چاہتا  ہے

۷

نظامِ  دو  عالم  کی  ہو  خیر  یارب

پھر  اِک  آہ  کرنے  کو  جی  چاہتا  ہے

۸

گناہِ  مُکرّر  شکیلؔ  اللہ  اللہ

بگڑ  کر  سنورنے  کو  جی  چاہتا  ہے

बात करने को जी चाहता है – शकील अहमद शकील बदायूनी

१

जुनूँ से गुज़रने को जी चाहता है

हँसी ज़ब्त करने को जी चाहता है

२

जहाँ इश्क़ में डूब कर रह गए हैं

वहीं फिर उभरने को जी चाहता है

३

वो हम से ख़फ़ा हैं हम उन से ख़फ़ा हैं

मगर बात करने को जी चाहता है

४

है मुद्दत से बे-रंग नक़्श-ए मोहब्बत

कोई रंग भरने को जी चाहता है

५

ब-ईं ख़ुद-सरी ओ ग़ुरूर-ए मोहब्बत

उन्हें सज्दा करने को जी चाहता है

६

क़ज़ा मुज़्श्दा-ए ज़िंदगी ले के आए

कुछ इस तरह मरने को जी चाहता है

७

निज़ाम-ए दो-आलम की हो ख़ैर या-रब

फिर एक आह करने को जी चाहता है

८

गुनाह-ए मुकर्रर शकील अल्लाह अल्लाह

बिगढ कर सँवरने को जी चाहता है

Click here for background and on any passage for word meanings and explanatory discussion. shakeel ahmed badayuni (1916-1970), perhaps more famous as a lyrics writer than a Ghazal composer, although he has an extensive portfolio of Ghazal some of which have been converted into movie lyrics. This is one of a series of Ghazal with the same radeef/qaafiya, ‘ko jii chaahta hai’, linked to the same icon on the Refrain page.

shakeel ahmed badayuni (1916-1970), perhaps more famous as a lyrics writer than a Ghazal composer, although he has an extensive portfolio of Ghazal some of which have been converted into movie lyrics.  This is one of a series of Ghazal with the same radeef/qaafiya, ‘ko jii chaahta hai’, linked to the same icon on the Refrain page.

1.madness, passion 2.pass through 3.laughter 4.control, bear

Here haNsii-laughter represents a façade, a show of joy.  But inside the poet/lover is mad with passion and he wants to pass through it i.e., let go inhibitions, societal restrictions and indulge fully in his passion.

1.where 2.drowned 3.emerge, rise

Where I drowned in mad passionate love, I want to rise up again there.  Thus, there was a time and/or place/condition when the lover was drowned in love … destroyed himself.  He wants to rise again, not to disown love but to reclaim it.  He wants to rise in the same place.

1.displeased, annoyed

Both the beloved and the lover are annoyed with each other, but still they want to talk to and be with each other.  A rather traditional picture of love play.

1.long time 2.colourless 3.sketch, picture 4.fill in

The picture of love has been colourless for a long time.  He wants to fill in colour.  I just read this as a pleasant, lighthearted putting together of musical words … no depth of meaning.

1.inspite of 2.obstinacy, stubbornness 3.pride 4.prostration

The poet/lover considers himself proud and obstinate – the implication is that he is not going to bow down to be subservient to anyone or anything.  But in spite of this, he wants to prostrate before the beloved.

1.death 2.good news, tidings 3.way, style

The poet/lover wants to die in such a style that death would bring it tidings of a new life.  This is sentimentally similar to she’r number 2 above.

1.arrangement, order 2.two worlds 3.well being 4.my lord 5.sigh

The poet/lover wants to draw a long/deep sigh.  The sigh because of his suffering would be so painful and effective that it is likely to disturb the order of both worlds.  He tongue in cheek asks god to preserve this order … sort of puts him on notice.

1.sin 2.repeated 3.pen-name 4.god help you 5.ruined, destroyed 6.rearranged, built up

Perhaps the sin is falling in love and getting destroyed because of rejection, but rising and falling in love again and again.  god help you, O shakeel.

The post baat karne ko jii chaahta hai – shakeel badayuni 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/2025/07/bshavval-aazmaane-ko-jii-chaahta-hai-audio.mp3

Recitation

https://urdushahkar.org/wp-content/uploads/2025/07/bshavval-aazmaane-ko-jii-chaahta-hai-mahnaaz.mp3

mahnaaz

آزمانے  کو  جی  چاہتا  ہے  ۔  بہادر  شاہ  اوّل؟

۱

غمِ  دل  سُنانے  کو  جی  چاہتا  ہے

تمہیں  آزمانے  کو  جی  چاہتا  ہے

۲

سنا  ہے  کہ  جب  سے  بہت  دور  ہو  تم

بہت  دور  جانے  کو  جی  چاہتا  ہے

۳

اُنہیں  ہم  سے  کوئی  شکایت  نہیں  ہے

یوں  ہی  رُوٹھ  جانے  کو  جی  چاہتا  ہے

۴

فقط  ہے  یہی  اُن  کی  نظروں  کا  دھوکا

کہ  دھوکے  میں  آنے  کو  جی  چاہتا  ہے

۵

دعا  ہے  کہ  ہم  سے  وہ  سو  بار  رُوٹھیں

ہمارا  منانے  کو  جی  چاہتا  ہے

۶

نظر  وہ  نہ  آئیں  پر  اُن  کی  گلی  میں

یوں  ہی  آنے  جانے  کو  جی  چاہتا  ہے

आज़्माने को जी चाहता है – बहादुर शाह अव्वल?

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२

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६

Click here for background and on any passage for word meanings and explanatory discussion. In some places this Ghazal is attributed to bahadur shah avval (1643-1712), the immediate successor of auraNgzeb. But the linguistic features are quite modern 19th or 20th century. Besides, I could not find any other poetic work of this bahadur shah. In other places, this Ghazal is attributed to ‘unknown’. I am inclined towards the latter.

In some places this Ghazal is attributed to bahadur shah avval (1643-1712), the immediate successor of auraNgzeb.  But the linguistic features are quite modern 19th or 20th century.  Besides, I could not find any other poetic work of this bahadur shah.  In other places, this Ghazal is attributed to ‘unknown’.  I am inclined towards the latter.

1.sorrows 2.test, try

The poet/lover’s heart has long held its sorrow (pain of unrequited love) to itself.  It longs to express it to the beloved and test what her reaction might be; to see if she has any affection for him.

Ever since I heard you have gone far away, I too feel like going far, perhaps to be closer to you in spirit or to escape the pain.

1.complaint 2.to sulk or be upset

The poet/lover is projecting feelings on the beloved.  The beloved has no complaints against me, and yet, for no good reason, she feels like sulking anyway – perhaps to get him to grovel, beg forgiveness (for no reason) and try to make up.  The only way I can make sense of this she’r is by assuming that the lover is projecting these feelings on the beloved.

1.only 2.eyes 3.deception, trickery

The trickery of the beloved’s gaze/her sidelong glances is such that even knowing that this is trickery, the lover wants to be deceived, wants to believe that she likes him – such is the deception of her eyes.

1.miffed, annoyed 2.to appease or reconcile

Here the lover wishes that the beloved get upset with him a hundred times, just so he’d have an excuse to cajole her.  saahir ludhianavi writes from the point of the view of the beloved …

1.nazar aanaa – to be seen 2.to walk back and forth

Even if I am unable to see the beloved, I still feel like walking back and forth through her street, just to feel close to her in some way or perhaps a continuation of his self-deception.

The post aazmaane ko jii chaahta hai – unknown? bahadur shah avval? 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/2025/07/dkbhsp-aazmaane-ko-jii-chaahta-hai-audio.mp3

Recitation

آزمانے  کو  جی  چاہتا  ہے  ۔  دیویندر  کمار  بھلّا  سحرؔ  پریمی

۱

ترے  ناز  اُٹھانے  کو  جی  چاہتا  ہے

مُقدّر  بنانے  کو  جی  چاہتا  ہے

۲

فغاں  لب  پہ  لانے  کو  جی  چاہتا  ہے

قیامت  اُٹھانے  کو  جی  چاہتا  ہے

۳

نہیں  مر  کے  بھی  بھولنا  جن  کو  مُمکن

اُنہیں  بھول  جانے  کو  جی  چاہتا  ہے

۴

تمہیں  دیکھ  کر  آج  جانِ  تمنّا

محبّت  جتانے  کو  جی  چاہتا  ہے

۵

وہ  غم  جس  کی  لذّت  ہے  معلوم  دل  کو

وہ  غم  پِھر  اُٹھانے  کو  جی  چاہتا  ہے

۶

ذرا  بِجلیوں  کو  تو  آواز  دینا

نشیمن  بنانے  کو  جی  چاہتا  ہے

۷

یہ  دل  آزمائش  میں  ٹھہرے  نہ  ٹھہرے

مگر  آزمانے  کو  جی  چاہتا  ہے

۸

بہاریں  کہاں  راس  آئیں  گی  مجھ  کو

خِزاں  کو  منانے  کو  جی  چاہتا  ہے

۹

غمِ  تازہ  کی  یہ  ہے  تمہید  شاید

مرا  مُسکُرانے  کو  جی  چاہتا  ہے

۱۰

گھڑی  بھر  یوں  ہی  رُوٹھ  جاؤ  خدارا

تمہیں  پھر  منانے  کو  جی  چاہتا  ہے

۱۱

تمہاری  اِن  آنکھوں  کی  گہرائیوں  میں

مرا  ڈوب  جانے  کو  جی  چاہتا  ہے

۱۲

نظر  کا  یہ  پردہ  جو  حائل  ہے  اب  تک

اِسے  سحرؔ  اُٹھانے  کو  جی  چاہتا  ہے

आज़्माने को जी चाहता है – देवेंद्र कुमार भल्ला सहर प्रेमी

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४

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६

७

८

९

१०

११

१२

Click here for background and on any passage for word meanings and explanatory discussion. sahar premi-devendra kumar bhalla (1934-xxxx), sialkoT. shaagird of raghubiir das saahir sialkoTi. He graduated with an MA and was appointed as headmaster of a school in haryana. First published Ghazal in 1951. The first collection of his Ghazal published by the haryana urdu academy in 1987, soon after the formation of the academy. This is one of several Ghazal in the same radeef and is linked to ‘jii chaahta hai’ on the Refrain Index page.

sahar premi-devendra kumar bhalla (1934-xxxx), sialkoT.  shaagird of raghubiir das saahir sialkoTi.  He graduated with an MA and was appointed as headmaster of a school in haryana.  First published Ghazal in 1951.  The first collection of his Ghazal published by the haryana urdu academy in 1987, soon after the formation of the academy.  This is one of several Ghazal in the same radeef and is linked to ‘jii chaahta hai’ on the Refrain Index page.

1.naaz uThaane – to bear the coquettish whims of the beloved 2.destiny, fate

The poet/lover desires to cater to the beloved’s whims and pride, bear the burden of her coquetry, because he thinks that that is the way to good fortune – he might be able to win her heart.

1.lament, cry of pain 2.lips 3.doomsday, immense suffering 4.to raise, to bring about

Normally the lover is supposed to suffer in silence, bearing the indifference of the beloved stoically.  He desires to raise such a lament to his lips that it will affect the two worlds and bring about doomsday … such is the intensity of his passion.

1.possible

Even if the lover were to try to forget the beloved, try so hard that it would bring about his death, even then it is not possible for him to forget her.  But he still desires to do so.

1.soul/essence of desire 2.assert, declare

The beloved is jaan-e tamanna – the essence of the lover’s desire.  Upon seeing, he longs to assert his love.

1.sorrow 2.pleasure, taste 3.known

The sorrow of love is like pleasure to the lover.  His heart is quite familiar with it; knows it.  The sorrow is so familiar and strangely sweet that the heart wants to go through it all over again.

1.lightning strikes 2.call upon 3.nest, home

In urdu poetic tradition the poet often portrayed as a bird builds a nest but lightning always strikes his nest and burns it up.  This occurs as often as he builds a nest.  Thus, he is getting ready to build his nest and wants someone to call lightning and let it know to get ready to strike.

1.trial, test 2.remains steadfast or not 3.but 4.to test

Even though the heart may not survive another test; may not remain steadfast, it still longs to be tested – showing the depth of either devotion or self-destructive yearning.

1.springtimes 2.raas aana – to suit, to be agreeable 3.autumn, barren 4.to appease, win over

Spring does not suit the poet – his luck does not hold out.  All this may reflect that the spring is transient and/or during spring he is not rewarded with the normal festivities of the times.  He wants to settle for something he can depend on – he seeks reconciliation with sorrow (autumn), as if grief has become a more natural companion.

1.sorrow 2.fresh, new 3.prelude, beginning 4.perhaps 5.smile

Perhaps this sudden urge to smile is only the beginning of new sorrow. The poet sees joy not as hope, but as a harbinger of more heartache.

1.for a moment 2.just like that, for no particular reason 3.get upset 4.for god’s sake 5.appease, pacify, cajole

The poet/lover pleads for a playful moment of displeasure, just so he can enjoy the act of pacifying the beloved again – a romantic, almost mischievous wish.

1.depths 2.to drown, to immerse completely

The beloved’s eyes are so deep and magnetic that the lover longs to lose himself in them -an image of total surrender to beauty or love.

1.gaze, sight 2.veil, barrier 3.obstructing 4.poet’s pen name

There’s still a veil between the protagonists eyes and the object of his sight.  The object of his sight could be the beloved or the divine beloved.  sahar, the poet longs to lift that barrier, perhaps longing for clarity, union, or spiritual unveiling.

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