UrduShahkar

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

https://urdushahkar.org/wp-content/uploads/2025/05/tchm-biimaar-ka-haal-achchha-hai-audio.mp3

Recitation

بیمار  کا  حال  اچھا  ہے  ۔  تلوک  چند  محرومؔ

۱

طائرِ  دل  کے  لیے  زُلف  کا  جال  اچھا  ہے

حیلہ  سازی  کے  لیے  دانۂ  خال  اچھا  ہے

۲

دل  کے  طالب  نظر  آتے  ہیں  حسیں  ہر  جانب

اُس  کے  لاکھوں  ہیں  خریدار  کہ  مال  اچھا  ہے

۳

تابِ  نظارہ  نہیں  گو  مجھے  خود  بھی  لیکن

رشک  کہتا  ہے  کہ  ایسا  ہی  جمال  اچھا  ہے

۴

دل  میں  کہتے  ہیں  کہ  اے  کاش  نہ  آئے  ہوتے

اُن  کے  آنے  سے  جو  بیمار  کا  حال  اچھا  ہے

۵

مطمئن  بیٹھ  نہ  اے  راہروِ  راہِ  عروج

ترا  رہبر  ہے  اگر  خوف  زوال  اچھا  ہے

۶

نہ  رہی  بے  خودیِ  شوق  میں  اِتنی  بھی  خبر

ہِجر  اچھا  ہے  کہ  محرومؔ  وِصال  اچھا  ہے

बीमार का हाल अच्छा है – तिलोक चन्द महरूम

१

ता’एर-ए दिल के लिए ज़ुल्फ़ का जाल अच्छा है

हीला-साज़ी के लिए दाना-ए ख़ाल अच्छा है

२

दिल के तालेब नज़र आते हैं हसीं हर जानिब

उस के लाखौं हैं ख़रीदार के माल अच्छा है

३

ताब-ए नज़्ज़ारा नहीं गो मुझे ख़ुद भी लैकिन

रश्क कहता है के ऐसा ही जमाल अच्छा है

४

दिल में कहते हैं के अए काश न आए होते

उन के आने से जो बीमार का हाल अच्छा है

५

मुतमा’इन बैठ न अए राह-रव-ए राह-ए उरूज

तेरा रहबर है अगर ख़ौफ़-ए ज़वाल अच्छा है

६

न रही बे-ख़ुदी-ए शौक़ में इतनी भी ख़बर

हिज्र अच्छा है के महरूम विसाल अच्छा है

Click here for background and on any passage for word meanings and explanatory discussion. tilok chand mahroom (1887-1955) and his son jagan nath azad are an illustrious father-son team of urdu shu’ara. From miaNvaali (now in pakistan), they migrated to India in 1948, after unsuccessfully trying to remain in lahore. He worked as an educator in teaching and administration in high schools. This Ghazal, in the zamin of Ghalib is linked to Ghalib naqsh-e qadam.

tilok chand mahroom (1887-1955) and his son jagan nath azad are an illustrious father-son team of urdu shu’ara.  From miaNvaali (now in pakistan), they migrated to India in 1948, after unsuccessfully trying to remain in lahore.  He worked as an educator in teaching and administration in high schools.  This Ghazal, in the zamin of Ghalib is linked to Ghalib naqsh-e qadam.

1.bird 2.hair 3.net, web 4.excuse, trickery 5.arranging, making 6.seed 7.beauty spot

In this she’r symbolisms are used … the heart is a bird to be caught by the bird catcher, the beloved.  She spreads a net to catch the bird … the net of her hair and creates a trick to attract the bird … spreading seeds under the net.  The seed is her beauty spot.

1.seekers 2.visible 3.beauty 4.direction 5.buyer 6.goods, merchandise

In whichever direction the poet/lover looks he sees beauties who seek his heart.  There are thousands of buyers because the merchandise is good.

1.strength, ability 2.seeing, looking at 3.even though 4.envy, jealousy 5.beauty, glory

The beloved is so dazzlingly beautiful that the poet/lover himself does not have the capability to look at her directly.  But he sees around him and finds all eyes turned towards her, which makes him jealous.  Even though he cannot look directly, his jealousy tells him that this is the kind of beauty that is good/desirable.

1.I wish 2.sick, sick with love, lover 3.condition

The beloved never visits the lover.  She promises but never keeps her promise.  But there is one tradition that always stands out; she always visits him on his death bed, when he is ‘biimaar’ so sick and weakened that he is about to die.  On seeing her, he perks up and his condition improves.  He speculates that in her heart she regrets having visited him, because his condition is now better.

1.satsified, contented 2.traveler 3.path 4.peak, heights, excellence 5.guide 6.fear 7.fall

Do not sit satsfied, O traveler on the path to excellence.  If the fear of fall/decline is your guide, then it is good i.e., it will motivate you to keep climbing.

1.loss of senses, trance 2.desire 3.awareness 4.separation, exile 5.pen-name 6.union

The poet/lover has lost his senses; is in a trance, because of the intensity of his desire/love.  He no longer has any awareness whether it is good for him to be separated from the beloved or in union with her i.e., he is unable to distinguish between the two states.

The post biimaar ka haal achchha hai-tilok chand mahroom 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/2025/05/jnaa-hasrat-e-parvaaz-audio.mp3

Recitation

حسرتِ  پرواز  ۔  جگن  ناتھ  آزادؔ

۱

زندگی  ہے  تمام  سوز  و  گداز

اے  غمِ  دوست  تیری  عمر  دراز

۲

درد  مندی  کا  دور  ختم  ہوا

مِٹ  چلے  دہر  سے  رسومِ  نیاز

۳

عشق  اور  عشق  کی  حقیقت  کو

خاک  سمجھے  یہ  عقلِ  شعبدہ  باز

۴

اے  نشیمن  مجھے  فریب  نہ  دے

جا  چکی  اب  تو  حسرتِ  پرواز

۵

ہائے  کیا  شئے  ہے  مصرعِ  غالبؔ

میں  ہوں  اپنی  شِکست  کی  آواز

۶

دشت  میں  آ  کے  اب  یہ  عالم  ہے

اپنا  گھر  ہے  مقامِ  دور  و  دراز

हसरत-ए परवाज़ — जगन्नाथ आज़ाद

१

२

३

४

५

६

Click here for background and on any passage for word meanings and explanatory discussion. jagan nath aazaad (1918-2004), born in miyaaNvaali (now in pakistan) was the son of another great poet, tilok chand mahroom. He has written with much passion about hindu-muslim and India-pakistan accord. He also composed tributes and several Ghazal in the style of Ghalib. He lived in lahore for a few months after partition before migrating to India. This Ghazal is linked to Ghalib naqsh-e qadam.

jagan nath aazaad (1918-2004), born in miyaaNvaali (now in pakistan) was the son of another great poet, tilok chand mahroom.  He has written with much passion about hindu-muslim and India-pakistan accord.  He also composed tributes and several Ghazal in the style of Ghalib.  He lived in lahore for a few months after partition before migrating to India.  This Ghazal is linked to Ghalib naqsh-e qadam. 

1.all, entire 2.fire and melting, intense passion 3.sorrow, pain (of love) 4.friend, beloved 5.long-life, may you live long

Life is entirely pain and passion; O pain of sorrow of the indifference of the beloved, may you live long.  soz o gudaaz (burning and melting) symbolize inner emotional turmoil, intense longing, and poetic suffering.  The poet offers a blessing, ironically or sincerely, on the sorrow itself, acknowledging that it has become a defining, even cherished, companion in life.

1.compassion 2.age, time 3.erased, vanished 4.world 5.customs, traditions 6.reverence, devotion

The age of compassion has ended; all customs of care and reverence have vanished from the world.  A lament on the loss of gentleness and heartfelt connection in modern times.

1.reality, truth 2.an expression meaning – useless, how can this be 3.trickster

How can a trickster intellect understand the reality of love and the truth of love?  Here

1.nest, home 2.deception 3.longing 4.flight

O (dreams of) home/nest, don’t deceive me anymore; don’t give me false hope; the longing to fly has already left me.  The will to rise above confines of life has faded, expressing emotional resignation or spiritual fatigue.

1.exclamation-ah 2.thing 3.one line of a sh’er 4.breaking, defeat

The second misra in this sh’er is borrowed directly from Ghalib.  It is a plaintive declaration of defeat – I am the sound/open declaration of my own defeat/destruction.  This misra has touched jagan naath aazaad to the core.  The poet identifies with the beauty and melancholy in Ghalib’s verse and sees himself as the embodiment of loss or existential defeat.  Ah, what a thing is this line by Ghalib – I am the very voice/sound of my own defeat.

1.wilderness 2.condition, state 3.place 4.far and distant

This could be a reflection of the theme of an archetypical lover like majnuN wandering the desert and considering it his new home.  Thus, ever since I’ve come into the wilderness, my condition is such that home lies in distant, far-off lands.  This could mean that he has distanced himself from home or that he misses it.  This she’r could also be personal.  The poet did not want to leave his home-lahore and continued to live in pakistan for several months after partition/independence, before deciding to migrate to India.  He considers his new life as one in the wilderness; in exile; missing his home.

The post hasrat-e parvaaz-jagan naath aazaad 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/2025/05/ashokl-ghar-vaapasi-audio.mp3

Recitation

https://urdushahkar.org/wp-content/uploads/2025/05/ashokl-ghar-vaapasi-ashoklal.mp3

ashok lal

گھر  واپسی  ۔  اشوک  لعل  اشوکؔ

۱

ٹوپی،  جنیوو،  ٹیکہ  مالا،  چھاپ  تِلک  کی  جھوٹی  ہالا

ہیں  یہ  سب  بازار  کی  چیزیں  نقلی  اور  بے  کار  کی  چیزیں

۲

تن  من  میں  گر  کوڑھ  ہوا  ہے  کب  اُس  کو  ریشم  نے  ڈھکا  ہے

پھیکا  ہے  ہر  ایک  لباس  دل  میں  اگر  نہیں  وشواس

۳

کالی  سفید  اگر  ہیں  نظریں،  جیون  پہ  لگتی  ہیں  قیدیں

پھیکے  پھیکے  چاند  ستارے،  اِندر  دھنُش  کے  رنگ  بھی  سارے

۴

ایسا  ہے  پر  میرا  گھر

جس  میں  نہیں  دیوار  یا  در

۵

کِرنوں  کا  سایا  پڑتا  ہے

انساں  بس  انساں  رہتا  ہے

۶

میرا  گھر  ہے  روح  مری

رستہ  منزل  سبھی  وہی

घर वापसी – अशोक लाल अशोक

१

टोपी, जनेऊ, टीका, माला, छाप तिलक की झूटी हाला

हैं ये सब बाज़ार की चीज़ें, नक़्ली और बेकार की चीज़ें

२

तन मन में गर कोढ़ हुआ है, कब उस को रेशम ने ढका है

फीका है हर एक लिबास, दिल में अगर नहीं विश्वास

३

काली सफ़ेद अगर हैं नज़रें, जीवन पे लगती हैं क़ैदें

फीके फीके चाँद सितारे, इन्द्र-धनुष के रंग भी सारे

४

ऐसा है पर मेरा घर

जिस में नहीं दीवार या दर

५

किरनों का साया पढता है

इन्साँ बस इन्साँ रहता है

६

मेरा घर है रूह मेरी

रस्ता मंज़िल सभी वही

Click here for background and on any passage for word meanings and explanatory discussion. ashok lal (xxxx-living) dehli. urdu poet, playwrite, screen writer, theatre director. His father, vinod lal taalib was an urdu poet and his mother was a hindi writer and poet. Their house had frequent gatherings of poetry recitation. Two of his older pramod lal yakta and subodh lal saaqi are poets also featured on urdushahkar. All three are committed secularists. They trace their heritage to Ghalib’s shaagird, munshi hargopal tufta. ashok lal’s collection of poems is titled ‘raushnaaii’.

ashok lal (xxxx-living) dehli.  urdu poet, playwrite, screen writer, theatre director.  His father, vinod lal taalib was an urdu poet and his mother was a hindi writer and poet.  Their house had frequent gatherings of poetry recitation.  Two of his older pramod lal yakta and subodh lal saaqi are poets also featured on urdushahkar.  All three are committed secularists.  They trace their heritage to Ghalib’s shaagird, munshi hargopal tufta.  ashok lal’s collection of poems is titled ‘raushnaaii’.

1.muslim skull cap 2.hindu ceremonial thread 3.forehead ornament 4.prayer beads 5.vermillion prayer mark on forehead 6.halo, glow 7.fake 8.useless

All religious symbols – the muslim cap, the hindu ceremonial thread, a married woman’s head ornament, prayer beads, the halo associated with the vermillion mark – these are all fake and useless things.

1.body and soul 2.leprosy, disease 3.silk 4.cover up, hide 5.pale 6.garment 7.faith, trust, confidence

If the body and soul are diseased, how can silk cover it up.  Every garment will appear pale if there is no real faith.

1.gaze 2.life 3.restrictions 4.pale 5.rainbow

Black and white kaali-safed can be interpreted to mean bland/colourless or to mean sharp/intolerant distinction between right and wrong, allowed and forbidden.  I prefer the second interpretation … if you gaze is intolerant, if there are restrictions on life, then the moon and the stars and pale as are the colours of the rainbow.

1.but 2.home, heart, soul 3.door

Such are things, but my heart/my home, which has no walls, no doors i.e., is wide open and welcoming to all …

1.rays of light 2.human

… my home/my soul is bathed in rays of light, it is where humans and humans with no distinction of race or religion.

1.soul 2.path 3.destination 4.same

My home is my soul; it is the path and it is the destination i.e., it is the essence of everything that is me.

The post ghar vaapasi-ashok lal ashok 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/2025/05/sls-mashvaraa-Khuda-ko-audio.mp3

Recitation

مشورہ  ۔  سبودھ  لعل  ساقیؔ

۱

ہے  پرماتما!

صدیوں  پہلے

جب  سے  تجھے  ایجاد  کیا  ہے

تب  سے  ہے  تو  ڈیوٹی  پر

۲

تھکا  تھکا  سا  لگتا  ہے

اب  ایسا  کر

کچھ  دن  کی  تُو  چھٹی  لے  لے

۳

بچّے  تیرے  بڑے  ہو  گئے

ان  کو  کر  دے  خود  مختار

کیسے  چلے  گا  تیرے  بنا  بھی  یہ  سنسار

یہ  بھی  تجربہ  ہونے  دے

۴

لا  اپنی  چھٹی  کی  عرضی  مجھ  کو  دے

मशवरा – सबोध लाल साक़ी

२

३

४

Click here for background and on any passage for word meanings and explanatory discussion. subodh lal saaqi (xxxx-xxxx) direct descendant of hargopal tufta. His father vinod lal taalib was also a shaa’er and his mother a scholar of hindi and sanskrit. Both his older and younger brother are published shu’ara. His father and then aalam fatehpuri were his ustaad. Worked as a high-level officer in the government and later as President of ZTV. His collection was published in 2016.

subodh lal saaqi (xxxx-xxxx) direct descendant of hargopal tufta.  His father vinod lal taalib was also a shaa’er and his mother a scholar of hindi and sanskrit.  Both his older and younger brother are published shu’ara.  His father and then aalam fatehpuri were his ustaad.  Worked as a high-level officer in the government and later as President of ZTV.  His collection was published in 2016.

1.primary soul, god 2.centuries ago 3.invented 4.work

O primary soul, ever since, ages ago, we invented you, you have been constantly working.

1.tired

You look tired.  Now do this.  For a few days, you take a holiday.

1.self-reliant, control of onself 2.without 3.world 4.experiment

Your children are now grown up.  Let them make their own decisions.  How can this world function without you … let this experiment also be carried out.

1.holiday 2.application

Come, give me your application for leave.

The post mashvaraa-subodh laal saaqi 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/2025/05/ply-meri-Ghazal-meN-audio.mp3

Recitation

میری  غزل  میں  ۔  پرمود  لعل  یکتاؔ

۱

ملتا  ہے  ترا  عکسِ  حسیں  میری  غزل  میں

ہے  نقشۂ  فردوسِ  بریں  میری  غزل  میں

۲

ماضی  کے  تصوُّر  سے  ہراساں  نہیں  ہوتا

رنگینیِ  فردہ  کا  یقیں  میری  غزل  میں

۳

پُر  کیف  دریچے  ہیں  تصوُّر  کے  یہ  اشعار

ہے  عکسِ  رخِ  پردہ  نشیں  میری  غزل  میں

۴

بے  کیفیِ  حالات  سے  واقف  تو  ہوں  لیکن

پلتے  ہیں  کئی  خواب  حسیں  میری  غزل  میں

۵

کیا  جانیے  کیا  ہو  گیا  اِحساس  کو  یکتاؔ

پہلے  سی  کوئی  بات  نہیں  میری  غزل  میں

मेरी ग़ज़ल में – प्रमोद लाल यकता

२

३

४

५

Click here for background and on any passage for word meanings and explanatory discussion. pramod lal yakta (xxxx-xxxx), dehra dun. He had a PhD in English literature and taught various colleges in madhya pradesh before settling down in dehra dun. His father vinod taalib worked for the government and was an urdu shaa’er. Two of his younger brothers also were shu’ara. His collection was published in 2016. The family traces its heritage to Ghalib’s shaagird, munshi hargopal tufta.

pramod lal yakta (xxxx-xxxx), dehra dun.  He had a PhD in English literature and taught various colleges in madhya pradesh before settling down in dehra dun.  His father vinod taalib worked for the government and was an urdu shaa’er.  Two of his younger brothers also were shu’ara.  His collection was published in 2016.  The family traces its heritage to Ghalib’s shaagird, munshi hargopal tufta.    

1.reflection, image 2.beautiful 3.sketch, description 4.high/seventh heaven

1.past 2.thought, imagination, memories 3.frightened 4.colourfulness, joy 5.future 6.certainty, hope   

1.full of intoxication 2.windows 3.imagination 4.verses, couplets 5.reflection 6.face, image 7.veiled one 

1.joylessness 2.conditions 3.aware 4.nurtured 5.beautiful dreams, future hopes 

1.who knows, how can it be known 2.feelings 3.pen-name  

The post meri Ghazal meN-pramod lal yakta 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/2025/04/psn-kahkashaaN-banaa-duN-audio.mp3

Recitation

کہکشاں  بنا  دوں  ۔  پنّالال  سریواسو  نورؔ

۱

ہے  ناز  اپنی  جبیں  پہ  مجھ  کو،  زمیں  کو  میں  آسماں  بنا  دوں

جہاں  جہاں  اپنے  سر  کو  رکھ  دوں،  وہاں  وہاں  کہکشاں  بنا  دوں

۲

تمام  غُنچوں  کو  گُل  بنا  دوں،  گُلوں  کو  پھر  جاوِداں  بنا  دو

جو  میرا  بس  ہو  تو  اِس  زمیں  کو،  نظیرِ  باغِ  جِناں  بنا  دوں

۳

جہاں  جہاں  آشیاں  بنائے،  وہیں  وہیں  برق  نے  جلائے

اِسی  لیے  اب  یہ  سوچتا  ہوں،  قفس  کو  بھی  آشیاں  بنا  دوں

۴

کہاں  کا  یہ  دردِ  عاشقی  ہے،  کہ  اپنا  دردِ  نہاں  جتا  کر

کسی  کے  معصوم  دل  پہ  اپنے،  الم  کو  بارِ  گراں  بنا  دوں

۵

نہ  جانے  ہر  شعر  میں  کہاں  سے،  اُبھر  ہی  آتا  ہے  غم  کا  عنصر

ہزار  چاہا  خوشی  کو  اپنی،  غزل  کی  روحِِ  رواں  بنا  دوں

कहकशाँ बना दूँ – पन्ना लाल श्रीवास्तव नूर

१

है नाज़ अपनी जबीं पे मुझ को, ज़मीं को मैं आसमाँ बना दूँ

२

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जहाँ जहाँ आशियाँ बनाए, वहीं वहीं बर्क़ ने जलाए

४

कहाँ का ये दर्द-ए आशेक़ी है, के अपना दर्द नेहाँ जता कर

५

न जाने हर शे’र में कहाँ से, उभर ही आता है ग़म का उन्सुर

Click here for background and on any passage for word meanings and explanatory discussion. pannalal srivastav noor (xxxx-xxxx), BA LLB, practiced law in jabalpur, ex-mayor of jabalpur, ex-chair of anjuman-e taraqqi-e urdu, jabalpur. In 1969 a Ghalib shataabdi naagarik samiti, jabalpur was formed to organize 5 mushaa’era over a year and publish proceedings as ‘nazr-e Ghalib’. pannalal noor served as secretary. His own collection of Ghazal was published in 1985.

pannalal srivastav noor (xxxx-xxxx), BA LLB, practiced law in jabalpur, ex-mayor of jabalpur, ex-chair of anjuman-e taraqqi-e urdu, jabalpur.  In 1969 a Ghalib shataabdi naagarik samiti, jabalpur was formed to organize 5 mushaa’era over a year and publish proceedings as ‘nazr-e Ghalib’.  pannalal noor served as secretary.  His own collection of Ghazal was published in 1985.

1.pride 2.forehead 3.earth 4.sky 5.galaxy

I take pride in my forehead, so much so that I could turn the earth into the sky.  Wherever I place my head, I could create a galaxy there.  This couplet exudes self-assurance and the transformative power of devotion. The poet metaphorically equates the act of placing his head (possibly in prayer or humility) with the ability to create celestial wonders. The imagery of galaxies sprouting from such an act speaks to the cosmic scale of human potential and spiritual elevation.

1.all 2.buds 3.flowers 4.everlasting 5.earth 6.like, comparable 7.garden of paradise

I would turn all the buds into flowers and then make those flowers everlasting.  If it were within my power, I would make this earth comparable to the garden of paradise.

1.nests, abodes 2.lightning 3.burned 4.cage

In urdu poetic tradition, the poet often presents himself as a bird either caged or flying free and making his own nests.  But his fate is such that lightning always strikes and burns it down. Thus, wherever I build a nest, lightning burns it down.  I have decided then, that I will turn the cage into an abode.  This couplet conveys resilience and adaptation. Despite the repeated destruction of safe spaces (symbolized by nests), the poet is determined to redefine and recreate comfort even in confinement (the cage).

1.pain of love 2.sorrow 3.hidden 4.assert, express 5.innocent 6.sorrow 7.heavy burden

This is probably a reflection on the tradition of classical urdu poets to constantly keep wailing about their grief and hardship including the indifference of the beloved.  It may also be an answer to the call of Progressive Writers’ Association to turn towards social issues.  Thus, what kind of love’s pain is this, that by expressing my hidden sorrow, I would burden an innocent/unsuspecting heart with my grief.

1.couplet 2.rise, emerge 3.sorrow 4.element, component 5.driving spirit, essence

I don’t know how the element of sorrow keeps surfacing in every couplet.  I have tried so hard to make joy the essence of my Ghazal.  This couplet captures the poet’s struggle to break free from classical melancholic undertones of urdu poetic tradition.

The post kahkashaaN bana duN-pannalal srivastav noor 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/2025/04/kbn-chalo-maikade-chaleN-Audio.mp3

Recitation

چلو  میکدے  چلیں  ۔  کرشن  بہاری  نورؔ

۱

یارو  گِھر  آئی  شام  چلو  میکدے  چلیں

یاد  آ  رہے  ہیں  جام  چلو  میکدے  چلیں

۲

دیر  و  حرم  پہ  کُھل  کے  جہاں  بات  ہو  سکے

ہے  ایک  ہی  مقام  چلو  میکدے  چلیں

۳

اچھا  نہیں  پئیں  گے  جو  پینا  حرام  ہے

جینا  نہ  ہو  حرام  چلو  میکدے  چلیں

۴

یارو  جو  ہوگا  دیکھیں  گے  غم  سے  تو  ہو  نجات

لے  کر  خدا  کا  نام  چلو  میکدے  چلیں

۵

ساقی  بھی  ہے  شراب  بھی  آزادیاں  بھی  ہیں

سب  کچھ  ہے  انتظام  چلو  میکدے  چلیں

۶

ایسی  فضا  میں  لطفِ  عبادت  نہ  آئے  گا

لینا  ہے  اُس  کا  نام  چلو  میکدے  چلیں

۷

فرصت  غموں  سے  پانا  اگر  ہے  تو  آؤ  نورؔ

سب  کو  کریں  سلام  چلو  میکدے  چلیں

चलो मय-कदे चलें – क्रिष्ण बेहारी नूर

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यारो घिर आई शाम चलो मय-कदे चलें

याद आ रहे हैं जाम चलो मय-कदे चलें

२

दैर-ओ-हरम पे खुल के जहाँ बात हो सके

है एक ही मक़ाम चलो मय-कदे चलें

३

अच्छा नहीं पियेंगे जो पीना हराम है

जीना न हो हराम चलो मय-कदे चलें

४

यारो जो होगा देखेंगे ग़म से तो हो नजात

ले कर ख़ुदा का नाम चलो मय-कदे चलें

५

साक़ी भी है शराब भी आज़ादियाँ भी हैं

सब कुछ है इंतेज़ाम चलो मय-कदे चलें

६

ऐसी फ़ज़ा में लुत्फ़-ए इबादत न आएगा

लेना है उस का नाम चलो मय-कदे चलें

७

फ़ुर्सत ग़मों से पाना अगर है तो आओ नूर

सब को करें सलाम चलो मय-कदे चलें

Click here for background and on any passage for word meanings and explanatory discussion. kishan bihari noor (1926 – 2003), was born and grew up in lucknow. In a lot of his work he gracefully reaches across communal lines both in the social/political and religious fields. He also was a great lover of urdu.

kishan bihari noor (1926 – 2003), was born and grew up in lucknow.  In a lot of his work he gracefully reaches across communal lines both in the social/political and religious fields.  He also was a great lover of urdu.

1.surrounding, overwhelming 2.tavern, a symbol of liberal space 3.cups

In urdu poetic tradition the tavern is a symbol of a liberal space welcoming all and protesting orthodoxy.  Friends, the night surrounds us, let us all go to the tavern.  I remember/miss goblets of wine, let us go to the tavern.

1.temple 2.mosque 3.where 4.place

There is only one place where we can openly talk about (the cruelties of) the temple and mosque.  Let us go to the tavern.

1.forbidden

All right, we will not drink (wine), if drinking is forbidden.  I fear now that even living will be forbidden, let us go to the tavern.

1.deliverance, freedom

Presumably, he means that drinking wine frees one from pain/sorrow.  Thus, O friends, we will deal with whatever happens, let us get deliverance from pain.  Invoking god’s name, let us go to the tavern.

1.freedom 2.arrangements, provision

The saaqi to serve wine, wine and freedom to drink, all is provided.  Let us go to the tavern.

1.atmosphere, ambience, conditions 2.pleasure 3.prayer, worship, adoration

In these conditions there is no pleasure in worship.  We have to invoke his name, let us go to the tavern i.e., we cannot invoke god in the atmosphere of the temple or mosque.  For that, we have to go to the tavern.

1.freedom 2.pain, sorrow 3.pen-name of the poet 4.used in the sense of bidding farewell

O noor, if you want freedom from pain, let us bid farewell to all and head to the tavern.

The post chalo maikade chaleN-krishn bihaari srivaastav noor 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/2025/04/mlb-har-zarra-gulistaaN-ka-audio.mp3

Recitation

ہر  ذرّہ  گُلِستاں  کا  ۔  منوہر  لعل  بہارؔ

۱

ہے  شیرازہ  پریشاں  اِس  جہاں  میں  کُفر  و  ایماں  کا

بنے  گا  اب  نیا  پرچم  نیا  دستور  اِنساں  کا

۲

شکایت  باغبانوں  کی  کریں  ہم  ہمدمو  کب  تک

اُٹھو  ہم  خود  بدل  دیں  چل  کے  ہر  ذرّہ  گُلِستاں  کا

۳

سہارا  لے  کے  بڑھ  ہِمّت  کا،  تکیہ  کر  نہ  کِشتی  پر

کہ  تجھ  کو  ہر  قدم  پر  سامنا  کرنا  ہے  طوفاں  کا

۴

جگہ  دوں  میں  کہاں  پھولوں  کو  رکّھوں  کس  جگہ  کلیاں

کہ  خار  و  خس  سے  ہے  بھرپور  گوشہ  گوشہ  داماں  کا

۵

عجب  ہے  خواجگی  اُس  کی  عجب  ہے  بندگی  اپنی

اُٹھائے  ناز  اُس  کے  حوصلہ  دیکھو  یہ  اِنساں  کا

۶

بہارؔ  اپنا  فسانہ  کیا  سنائے  گی  بہار  آ  کر

خزاں  کھینچے  گی  کچھ  نقشہ  مرے  حالِ  پریشاں  کا

हर ज़र्रा गुलिस्तां का – मनोहर लाल बहार

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Click here for background and on any passage for word meanings and explanatory discussion. manohar lal bahaar (1912-????), whose father, rai shahed lal taught him urdu and farsi at home was invited to mushaa’era in hyderabad regularly. His collection ‘bahaaristan’ was published in 1977. There are at least 4 additional collections of his poetry. He retired as a high-level official in the Department of Agriculture, Andhra Pradesh.

manohar lal bahaar (1912-????), whose father, rai shahed lal taught him urdu and farsi at home was invited to mushaa’era in hyderabad regularly.  His collection ‘bahaaristan’ was published in 1977.  There are at least 4 additional collections of his poetry.  He retired as a high-level official in the Department of Agriculture, Andhra Pradesh.

1.book binding, sewing, orderly arrangement 2.scattered 3.world, times 4.used here to imply all faiths/beliefs 5.banner 6.traditions, constitution

In these times, the old orderly arrangement of all faiths have been disordered and scattered.  Now a new banner will be unfurled, a new constitution promulgated based on humanity.

1.complaint 2.gardener 3.friends 4.ourselves 5.chaange 6.grain of dust 7.garden

Here the garden is the homeland, and the gardener is the leader(s).  O friends, how long will we keep complaining about the gardeners.  Rise and let us go change every grain of dust in the garden.

1.support 2.step forward 3.courage 4.dependence 5.step 6.confront 7.storm

Step forward and take the support of (your own) courage; do not depend on/rely on the boat, because you have to confront a storm at every step – a statement of political exhortation.

1.place 2.thorns 3.dry twigs and leaves 4.filled 5.every corner 6.hem of the garment

The imagery of collecting flowers and buds in a daaman is used frequently … the hem of the garment is gathered and held to form a loose open sack in which things are collected.  Thus, every corner of the daaman is already full of thorns and trash, where do I find a place for flowers and buds.  In the light of the first she’r, this could be referring to inherited traditions and belief systems which like ‘Khaar o Khas’ as opposed to new thinking which is like flowers and buds.  Of course, the daaman is the brain.

1.strange 2.lordship 3.servitude 4.bear whims and fancies 5.determination, resolve

Strange is your lordship and strange is our servitude; look at the resolve/determination of humans that they bear your whims and fancies.  This could be addressed to the divine.

1.pen-name of the poet 2.story 3.spring 4.fall, autumn 5.draw, sketch 6.picture, image 7.condition 8.dishevelled, worrisome

Spring is symbolic of joy, celebration, love and rejuvenation.  Autumn/dry season is symbolic of decay and scarcity.  O bahaar, how can the spring tell my story.  It is the dry and barren season that will sketch a true picture of my worrisome condition.

The post har zarra gulistaaN ka-manohar lal bahaar 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/2025/04/mlb-shaiKh-o-barhaman-ke-vaaste-audio.mp3

Recitation

شیخ  و  برہمن  کے  واسطے  ۔  منوہر  لال  بہارؔ

۱

آ  رہی  ہے  پھر  بہارِؔ  نو  چمن  کے  واسطے

دھجیاں  پھر  جوڑتا  ہوں  پیرہن  کے  واسطے

۲

راز  یہ  سمجھیں  گے  کیا  ہوش  و  خِرد  کے  مدّعی

جان  دے  دی  ہم  نے  کیوں  دیوانہ  پن  کے  واسطے

۳

ڈر  خزاں  کا،  خوف  گلچیں  کا،  خطر  صیاد  کا

ہے  سکوں  حرفِ  غلط  اہلِ  چمن  کے  واسطے

۴

پھونک  ڈالا  اُس  نے  آنکھوں  کا  اُجالا  دل  کا  نور

شمع  جو  روشن  ہوئی  تھی  انجمن  کے  واسطے

۵

حادثوں  کی  ہے  نوازش،  بادِ  صرصر  کا  کرم

سب  بلائیں  وقف  ہیں  میرے  چمن  کے  واسطے

۶

توڑ  کر  رکھ  دیں  نہ  کیوں  ظالم  بہاروں  کا  غرور

جب  چمن  والے  ہی  خود  ترسیں  چمن  کے  واسطے

۷

سر  جھکاتا  ہوں  جہاں  میں  وہ  جگہ  کچھ  اور  ہے

دیر  و  کعبہ  تو  ہیں  شیخ  و  برہمن  کے  واسطے

۸

تیرگی  مٹتی  نہیں  جب  شمع  کی  لَو  سے  بہارؔ

دل  جلانا  ہی  پڑے  گا  انجمن  کے  واسطے

शैख़ ओ बरहमन के वास्ते – मनोहर लाल बहार

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Click here for background and on any passage for word meanings and explanatory discussion. manohar lal bahaar (1912-????), whose father, rai shahed lal taught him urdu and farsi at home was invited to mushaa’era in hyderabad regularly. His collection ‘bahaaristan’ was published in 1977. There are at least 4 additional collections of his poetry. He retired as a high-level official in the Department of Agriculture, Andhra Pradesh.

manohar lal bahaar (1912-????), whose father, rai shahed lal taught him urdu and farsi at home was invited to mushaa’era in hyderabad regularly.  His collection ‘bahaaristan’ was published in 1977.  There are at least 4 additional collections of his poetry.  He retired as a high-level official in the Department of Agriculture, Andhra Pradesh.

1.spring 2.new 3.for the sake/use of of 4.tatters, rags 5.mend 7.clothes, garments

In poetic tradition, the mad passionate lover tears his collar down to the hem of his garments and goes about it tatters in a sign of his distress.  Once again a new spring is arriving for the garden … the implication is that it is good for the garden and for everyone assocated with the garden, except the poet/lover.  So he is mending his tattered clothes to start the process all over again for with the arrival of spring he will once again feel the absence of the favours of the beloved.

1.secret 2.understand 3.awareness, knowledge 4.wisdom 5.desirous

People focused on material things are desirous of knowledge and wisdom of the world.  How can these people ever understand the secret of why we gave up our life for the sake of madness i.e., the poet lover considers mad passion to be more desirable than knowledge, wisdom and even life.

1.dry/barren times 2.fear 3.flower picker 4.danger 5.hunter, bird-catcher 6.peace and comfort 7.word 8.wrong, forbidden 9.people of the garden

The people of the garden are the flowers and the birds.  In poetic tradition the poet is presented as a bird sometimes free in the garden singing songs to his beloved, the rose.  Thus the poet/lover/bird is always apprehensive/fearful of the arrival of autumn and barren-ness, of the flower picker who will pick off and carry away the beloved and of the hunter birdcatcher will trap him and put him in a cage.  With all this going on, peace and comfort are forbidden words for him and fellow residents of the garden.

1.blow off, extinguish 2.brightness, sight 3.light, love, joy 4.candle 5.lit, lighted 6.society

Society was enveloped by darkness (injustice or ignorance).  A lamp was lighted to show the path, dispet darkness.  But leaders/powerful people used the same lamp to dazzle and make people blind and take away the joy of their hearts.  This could well be a political statement about the misuse of that which was meant to benefit the general public.

1.misfortune 2.benevolence 3.stormy winds 4.kindness 5.calamities 6.reserved

The words navaazish and karam are used in sarcasm.  Thus, it is the benevolence of misfortune and the kindness of storms that all calamities are reserved for my garden/homeland.

1.break 2.oppressive spring 3.pride, arrogance 4.themselves 5.thirst

Spring is oppressive because the benefits of spring do not reach the deprived.  The poet/revolutionary calls upon the oppressed to rise the break the arrogance of this oppressive spring, when people of the garden themselves thirst for the beauty/benefits of the garden.

1.bend, bow 2.where 3.place

The place where I bow my head is something else (other than temple and mosque).  The temple and mosque are for the shaiKh and the brahman.

1.darkness 2.erased, removed 3.candle, lamp 4.flame 5.pen-name of the poet 6.set on fire, light up 7.society

Here darkness symbolizes ignorance and injustice and the light of the candle symbolizes knowledge and justice.  Thus, O bahaar, if darkness cannot be removed with the light of a candle, then we have to light up our hearts with fire for the sake of society.  Lighting up the heart with fire is to stoke the passion of love and resistance.

The post shaiKh o barhaman ke vaaste-manohar lal bahaar 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/2025/04/mlb-banda-e-auhaam-nahiiN-audio.mp3

Recitation

بندۂ  اوہام  نہیں  ۔  منوہر  لعل  بہارؔ

۱

مائلِ  کُفر  نہیں،  قائلِ  اِسلام  نہیں

بندۂ  عشق  ہوں  میں،  بندۂ  اوہام  نہیں

۲

گردشِ  وقت  نے  وہ  دھوم  مچا  رکّھی  ہے

آج  دنیا  کے  کسی  گوشے  میں  آرام  نہیں

۳

جِس  کا  مسلک  ہی  محبّت  کی  پرستِش  ٹھہرا

ہے  یہ  اِلزام  اگر  اُس  پہ،  تو  اِلزام  نہیں

۴

دَورِ  حاضر  سے  غنیمت  رہا  دَورِ  ماضی

یہ  وہ  آغاز  ہے  جس  کا  کوئی  انجام  نہیں

۵

کب  سے  بے  کیف  گزرتی  ہے  مری  تنہائی

ایک  عرصے  سے  کوئی  درد  کا  پیغام  نہیں

۶

بے  شُعُوری  سے  ہوا  عزم  ہمارا  ناکام

آج  تک  منزلِ  مقصود  تہہِ  گام  نہیں

۷

پی  کے  کم  ظرف  بہکتے  ہیں  پلاتا  ہے  اُنہیں

ساقیا  کیا  میرے  حِصّے  میں  کوئی  جام  نہیں

۸

سب  کے  ہونٹوں  پہ  مرا  نام  بہر  صورت  ہے

جس  کو  کہتے  ہیں  بہارؔ  آج  وہ  گمنام  نہیں

बंदा-ए औहाम नहीं – मनोहर लाल बहार

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Click here for background and on any passage for word meanings and explanatory discussion. manohar lal bahaar (1912-????), whose father, rai shahed lal taught him urdu and farsi at home. He was invited to mushaa’era in hyderabad regularly. His collection ‘bahaaristan’ was published in 1977. There are at least 4 additional collections of his poetry. He retired as a high-level official in the Department of Agriculture, Andhra Pradesh.

manohar lal bahaar (1912-????), whose father, rai shahed lal taught him urdu and farsi at home.  He was invited to mushaa’era in hyderabad regularly.  His collection ‘bahaaristan’ was published in 1977.  There are at least 4 additional collections of his poetry.  He retired as a high-level official in the Department of Agriculture, Andhra Pradesh.

1.inclined towards, liking 2.non-belief, belief other than islaam 3.convinced 4.servant, devotee 5.superstitions

I am not inclined towards other faiths, nor am I convinced (of the truth of) islaam.  I am a devotee of universal love, I am not bound by superstitions/traditions.  The implication is that all received faith is based on traditions or superstitions.

1.trials and tribultions of the present times 2.chaos 3.spread 4.corner 5.peace and quiet

Considering the times during which the poet lived, it is quite possible that he is talking about the changing communal relations in India.  The trials of the times have spread such chaos that there is no peace in any corner of the world.

1.doctrine, rule of conduct 2.devotion, worship 3.decided, settled 4.accusation 5.if

If the one who has decided that their doctrine is the worship of universal love is accused of it (believing in something other than conventional religions), then this is not an accusation at all.  The implication is that such an accusation is a credit, an honour.

1.times, age 2.present 3.enough, blessing, better 4.past 5.beginning 6.ending

There was something going on during the time of the poet – I speculate that it was worsening relationships between communities.  Even though the ‘present times’ (during this period) were about independence, the worsening relationships made them worse than the past times, when at least these relationships were better.  What is starting in the present times has no ending, which portends to be not good.

1.joyless 2.passes 3.solitude 4.long time, ages 5.pain, sorrow 6.message

The poet is alone and his solitude passes joylessly.  For ages, I have not received any message of pain/sorrow.  The meaning of each misra is clear enough, but it will take some effort to make sense of the second misra and relate it to the first.  (a) For ages now the poet/lover has not received any message from the beloved.  Such messages are usually of pain and sorrow because the beloved never openly accepts offers of love.  But at least the messages indicate that there is some connection.  But lately the poet feels completely ignored and overlooked, hence his solitude is spent joylessly.  (b) This is about messages of pain/sorrow of the world (not from the beloved).  There is no one else that is feeling this pain and no one is sharing such messages with him.  Hence, his solitude is joyless.

1.lack of wisdom, foolishness 2.resolve, firm intentions 3.failed 4.destination 5.desired 6.under footsteps/feet

Because of foolishness, our firm resolve has failed.  Even to this day we are not on the path to our desired destination.  This is a political message about society heading in the wrong direction.

1.low capacity 2.intoxicated, senseless 3.portion 4.cup, goblet

The saaqiya here is like fate handing out wine/gifts.  She is giving wine to drink to those who are already drunk and have little capacity to bear anymore.  O saaqiya, is there no cup of wine in my portion/allocated to me.  This could well be about the distribution of wealth/rights in the emerging social order.

1.lips 2.under all conditions 3.pen-name of the poet, spring 4.unknown

Under all conditions, my name is on the lips of everyone.  The one who is called bahaar is not unknown these days.  Thus, he is claiming his position in literary circles.

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