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/joshm-banda-e-auhaam-hai-saaqi-11-21-audio.mp3

Recitation

بندۂ  اوہام  ہے  ساقی  ۔  جوشؔ  ملیح  آبادی

۱۱

عمل  کا  رشتہ  ہے  جب  دستِ  ماحولِ  وراثت  میں

تو  پھر  کیوں  آدمیت  موردِ  اِلزام  ہے  ساقی

۱۲

جسے  کہتے  ہیں  عرفِ  عام  میں  تخلیقِ  اِنسانی

یہ  کس  آغاز  کی  سعیِ  زُبُوں  انجام  ہے  ساقی

۱۳

وہاں  بخشا  گیا  ہے  میرے  دل  کو  ذوقِ  آزادی

جہاں  موج  ہوا  تک  مرغِ  زیرِ  دام  ہے  ساقی

۱۴

تبسُُّم  اک  بڑی  دولت  ہے  میں  بھی  اِس  کا  قائل  ہوں

مگر  یہ  آنسوؤں  کا  ایک  شیریں  نام  ہے  ساقی

۱۵

جسے  اربابِ  مذہب  بادۂ  توحید  کہتے  ہیں

وہ  آبِ  صاف  بھی  افشردۂ  اصنام  ہے  ساقی

۱۶

خروشِ  گریہ  ہی  حامِل  نہیں  غمہائے  پنہاں  کا

یہاں  تو  ساز  کے  پردے  میں  بھی  کہرام  ہے  ساقی

۱۷

لڑکپن  ضِد  میں  روتا  تھا  جوانی  دل  کو  روتی  تھی

نہ  جب  آرام  تھا  ساقی  نہ  اب  آرام  ہے  ساقی

۱۸

تمنّائیں  جگاتی  ہیں  تو  ناکامی  سُلاتی  ہے

نہ  اپنی  صبح  ہے  ساقی  نہ  اپنی  شام  ہے  ساقی

۱۹

بڑی  دریا  دلی  کے  ساتھ  ہر  خونریز  طاقت  کو

مشیت  کی  طرف  سے  اِزنِ  قتلِ  عام  ہے  ساقی

۲۰

یہ  کس  کی  مُہرِ  ہیبت  ثبت  ہے  گیتی  کے  سینے  پر

کہ  ہر  ذرّہ  ازل  سے  لرزہ  بر  اندام  ہے  ساقی

۲۱

ادب  کر  اِس  خراباتی  کا  جس  کو  جوشؔ  کہتے  ہیں

کہ  یہ  اپنی  صدی  کا  حافظ  و  خیام  ہے  ساقی

बंदा-ए औहाम है साक़ी – जोश मलीहाबादी

११

१२

१३

१४

१५

१६

१७

१८

१९

२०

२१

Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution. He is very secular and nationalistic in his writings and rebels against orthodoxy. His range of language and vocabulary is simply amazing. He has written extensively about the beauty of dawn. His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’. This Ghazal is linked to other ham-radeef Ghazal on the Refrain Index page.

11

josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution.  He is very secular and nationalistic in his writings and rebels against orthodoxy.  His range of language and vocabulary is simply amazing.  He has written extensively about the beauty of dawn.  His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’.  This Ghazal is linked to other ham-radeef Ghazal on the Refrain Index page.

1.actions, happenings 2.relationship, tie, string, rope 3.hand of 4.surroundings, circumstances 5.inheritence 6.deserving of 7.blame

When there is a clear tie between what happens and the hand of inherited circumstances (dast-e maahaul-e viraasat), why blame humanity (aadamiyyat) for its flaws?  In a progressive view, this could be about privileges of inheritance that have a tight grip on circumstances and disadvantage those that are deprived of such a privilege.

1.popular saying, popular terminology 2.creation 3.beginning 4.effort 5.faulty, weak, disgraced 6.result

This may be a reference to the popular belief/saying that humanity is the apex of creation, puncturing self-serving beliefs.  Thus, what we call human creation (taKhliiq-e insaani) is merely the defective/incomplete result (anjaam) of some unknown beginning.

1.granted 2.desire, taste 3.freedom 4.where 5.wave, gust 6.bird 7.under 8.net

In this life, humans have been given a taste/desire for freedom.  Yet, life is such that here (in this life) even a gust of wind is as if it is trapped under a net i.e., there is no real freedom.  This is not necessarily speaking of freedom in the afterlife, but simply pointing out the confining system of governance that prevails.

1.smile, happiness 2.treasure 3.convinced 4.but 5.tears, sorrow 6.sweet

Smile/happiness is a great treasure, of this even I am convinced, but is a sweet/gentle name given to tears/sorrow (to disguise pain).

1.owners of 2.faith 3.wine 4.unique/only 5.water 6.clear, pure 7.juice, essence 8.idols

I think that josh is suggesting that there is not much difference between idol worship of many gods and the worship of a disembodied single god.  Thus, that which the orthodox owners of faith call the wine of uniqueness of divinity; that pure water too, is but the juice/essence of idols.

1.sound, clamour 2.weeping 3.pregnant with, carrying in it 4.sorrows 5.hidden 6.musical instrument, music 7.veils, sheets 8.lamentation, wailing

It is not just the sound of crying that carries inner/hidden pain; even music is but sorrowful lamentation hidden behind veils.

1.obstinacy 2.heart/love 3.peace, fulfillment

Childhood cried in its obstinate demands; youth cried for its lost love; no fulfillment or peace (aaraam) in past or present, a lament for lifelong unrest.

1.desire, longings 2.failures

Desires (tamannaa’eN) awaken/arouse us to action, only to lull us to stupor with failure (nakaami).  We have no control over our days and nights … we are caught in this perpetual cycle of desire and failure.

1.generosity 2.blood-spilling 3.power 4.divine sanction 5.direction, from 6.permission 7.mass killing

Divine sanction for mass killing has been generously granted to every bloodthirsty power;  a scathing indictment of how tyranny is justified in god’s name with the blessings of the orthodoxy.

1.seal, stamp 2.fear, terror 3.engraved 4.world 5.particle, speck, grain of sand 6.beginning, eternity 7.trembling head to toe

The implication is that the terror of the unseen/unknown (whether it be superstitions, concepts of hellfire or divine fury) has the whole world in its grip.  Every speck of the universe trembles (larza-bar-andaam) under an unseen, terrifying seal of terror (mohar-e haibat).

1.respect 2.patron of the tavern, wine lover 3.pen-name 4.century, era 5.renowned faarsi poets

I am not sure who this is addressed to … his own audience.  Offer respects to this wine lover who is called josh because he is the haafiz and Khayaam of this era i.e., he is a poet of the same calibre.

The post banda-e auhaam hai saaqi-11-21-josh malihabadi 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/joshm-banda-e-auhaam-hai-saaqi-01-10-audio.mp3

Recitation

بندۂ  اوہام  ہے  ساقی  ۔  جوشؔ  ملیح  آبادی

۱

اُٹھا  ساغر  کہ  اِنساں  کشتۂ  آلام  ہے  ساقی

یہ  بربت  ہے،  یہ  مے،  آگے  خدا  کا  نام  ہے  ساقی

۲

نہ  جانے  نوعِ  اِنساں  کیوں  اجل  سے  خوف  کھاتی  ہے

اجل  کہتے  ہیں  جس  کو  زحمتِ  یک  گام  ہے  ساقی

۳

حقیقت  کیا  سمجھ  میں  آ  سکے  اشیائے  عالم  کی

فقط  اِک  شکل  ہے  ساقی،  فقط  اِک  نام  ہے  ساقی

۴

سناؤں  سازِ  حِکمت  کے  ترانے  کس  توقع  پر

کہ  اب  تک  نوعِ  اِنساں  بندۂ  اوہام  ہے  ساقی

۵

صداقت  آج  بھی  پوشیدہ  ہے  اولادِ  آدم  سے

دروغِ  مصلحت  آمیز  اب  بھی  عام  ہے  ساقی

۶

اُدھر  یہ  قول  ہم  نے  شرح  کر  دی  ہے  حقائق  کی

اِدھر  اب  تک  وہی  ابہام  کا  ابہام  ہے  ساقی

۷

اُدھر  تکمیلِ  دیں  کا  ہو  چکا  ہے  دعویٔ  محکم

اِدھر  ایماں  تھا  جیسا  خام  اب  تک  خام  ہے  ساقی

۸

اُدھر  شِدّت  کے  ساتھ  اعلان  ہے  اِتمامِ  نعمت  کا

اِدھر  ہر  ہر  سانس  اب  تک  زہر  کا  اک  جام  ہے  ساقی

۹

کہا  جاتا  ہے  مجھ  سے  زندگی  اِنعامِ  قدرت  ہے

سزا  کیا  ہوگی  اُس  کی  جس  کا  یہ  اِنعام  ہے  ساقی

۱۰

شکایت  کیا  کسی  خوں  ریز  چنگیز  و  ہلاکو  کی

خود  اپنا  دل  ہی  جب  خوں  آشام  ہے  ساقی

बंदा-ए औहाम है साक़ी – जोश मलीहाबादी

१

२

३

४

५

६

७

८

९

१०

Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution. He is very secular and nationalistic in his writings and rebels against orthodoxy. His range of language and vocabulary is simply amazing. He has written extensively about the beauty of dawn. His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’. This Ghazal is linked to other ham-radeef Ghazal on the Refrain Index page.

josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution.  He is very secular and nationalistic in his writings and rebels against orthodoxy.  His range of language and vocabulary is simply amazing.  He has written extensively about the beauty of dawn.  His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’.  This Ghazal is linked to other ham-radeef Ghazal on the Refrain Index page.

1.cup 2.killed 3.sorrows, suffering 4.lute 5.wine

O saaqi raise the wine cup and serve wine, for humanity is being killed by suffering; here the lute for music and here is the wine, the rest is up to god.   Could this be the wine of love or is josh only keen on grape wine?

1.no one knows 2.progeny 3.death 4.fear 5.bother, incovenience 6.single step

No one knows why humanity is fearful of death ajal.  That which is called death is the inconvenience of a single step yak gaam.  Wrapped in what josh euphemistically calls ‘fear of death’ is a slew of superstitions about life after death and vivid description of burning in hell.  josh mocks this irrational fear, taking an existential tone – death is inevitable, yet humans cling to illusions of permanence.

1.truth, reality 2.understanding 3.ingredients 4.world, universe 5.only 6.form, shape

How can we comprehend the reality haqiiqat of the ingredients of the universe i.e., the inner workings of what goes into making the universe.  All we know is the shape and the name that we give them.  This may be a simple statement of the inadequacy of the state of knowledge rather than some esoteric reflection of the material vs spiritual.

1.music 2.wisdom, knowledge 3.songs 4.expectation 5.human species, humanity 6.servant 7.superstitions, illusions

With what expectation should I sing songs of wisdom/knowledge when humanity remains a slave of superstitions/illusions.

1.truth, credibility 2.hidden 3.progeny of Adam, humanity 4.falsehood, lies 5.mixed with expedience/convenience, hidden agenda 6.common

Truth (sadaaqat) is still hidden from Adam’s descendants, while convenient lies (daroGh-e maslahat aamez) are still common.

1.statement, saying 2.explained, published 3.truths 4.confusion, ambiguity

Over there udhar and over here idhar, is probably a reference to liberal thinkers, rebels and poets on the one hand and conservative clergy on the other.  Thus, there we have stated/declared the explanation of truths while here there is still the same confusion and intentional obfuscation.

1.completion, perfection 3.claim 4.strong, clear 5.faith 6.defective, incomplete

Over there udhar refers to orthodoxy, religious institutions; they lay claim to, boast of perfecting faith (takmiil-e diiN), yet over here idhar among the populace faith itself remains unripe (Khaam).

1.intensity 2.declaration 3.completion, perfection 4.blessings 5.every 6.poison 7.cup

Over there they strongly declare the celebration/perfection of divine blessings.  While over here, among the people, every breath is like a cup of poison (zahr kaa jaam).  This could be a contrast between the priveleged and the exploited.

1.reward, gift 2.nature, god 3.punishment

They tell me that life is a gift/reward of god.  If this is so, then just imagine what punishment will be like i.e., life is no blessing, it is a struggle.

1.complaint, blame 2.blood spilling 3.legendary warriors known for merciless killing 4.blood-drinking, bloodthirsty

Why blame tyrants like chaNgez KhaaN and halaaku of spilling blood when our own hearts are bloodthirsty (KhuuN-aashaam)?   A call for self-awareness.

The post banda-e auhaam hai saaqi-01-10-josh malihabadi appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/04/gplm-kis-ko-hai-taab-e-bayaaN-dosto-audio.mp3

Recitation

کس  کو  ہے  تابِ  بیاں  دوستو  ۔  گوپال  مِتّل

۱

صبح  محشر  قریب  آ  گئی  ہے  تو  کیا،  اس  قدر  بھی  ہو  کیوں  سرگراں  دوستو

رقص  جاری  رہے،  دور  چلتا  رہے،  ایک  شب  ہے  ابھی  درمیاں  دوسو

۲

مرگِ  دل  پر  قناعت  بڑی  چیز  ہے،  کوئی  شکوہ  نہیں  اور  ہو  بھی  اگر

اب  پذیرائی  کی  کس  سے  امید  ہے،  اور  کس  کو  ہے  تابِ  بیاں  دوستو

۳

مجھ  کو  اِنکار  کی  اِس  سے  ہمّت  کہاں،  کشتنی  بھی  وہ  ہوگا  جو  مقتول  ہے

پر  جو  تم  نے  کہا  تھا  کہ  دامن  ہمارا،  ہے  دامانِ  امن  و  اماں  دوستو

۴

اب  تو  بندہ  نوازی  ہے  اُس  کی  اگر،  ہم  فقیروں  سے  ہنس  کر  کوئی  بول  لے

ناز  کس  کو  ہے  جنسِ  ہنر  پر  یہاں،  آج  یہ  جنس  ہے  رائیگاں  دوستو

۵

خیر  یوں  تو  بناتے  رہو  آشیاں،  سعی  لازم  ہے  گو  رائیگاں  ہی  سہی

پر  سمجھ  لو  کہ  بجلی  ہی  دشمن  نہیں،  سیلِ  رحمت  بھی  ہے  بے  اماں  دوستو

किस को है ताब-ए बयां दोस्तो – गोपाल मित्तल

१

सुबह महशर क़रीब आ गई है तो क्या, इस क़दर भी हो क्यूं सरगरां दोस्तो

रक़्स जारी रहे, दौर चलता रहे, एक शब है अभी दर्मियां दोस्तो

२

मर्ग-ए दिल पर क़िना’अत बढी चीज़ है, कोई शिक्वा नहीं और हो भी अगर

अब पज़ेराई की किस से उम्मीद है, और किस को है ताब-ए बयां दोस्तो

३

मुझ को इन्कार की इस से हिम्मत कहां, कुश्तनी भी वो होगा जो मक़्तूल है

पर जो तुम ने कहा था के दामन हमारा, है दामान-ए अम्न ओ अमां दोस्तो

४

अब तो बन्दा-नवाज़ी है उस की अगर, हम फ़क़ीरौं से हंस कर कोई बोल ले

नाज़ किस को है जिन्स-ए हुनर पर यहां, आज ये जिन्स है रा’एगां दोस्तो

५

ख़ैर यूं तो बनाते रहो आशियां, स’ई लाज़िम है गो राएगां हि सही

पर समझ लो के बिज्ली ही दुश्मन नहीं, सैल-ए रहमत भी है बे-अमां दोस्तो

Click here for background and on any passage for word meanings and explanatory discussion. gopal mittal (1901-1993), maalerkoTla, punjab. College in lahore. Later, lived in dehli as a poet, writer and editor of literary magazine. His usual style is to write intellectual, agnostic and irreverant Ghazal/nazm. This Ghazal is from a collection dated 1970. I am not sure who this Ghazal is directed towards.

gopal mittal (1901-1993), maalerkoTla, punjab.  College in lahore.  Later, lived in dehli as a poet, writer and editor of literary magazine.  His usual style is to write intellectual, agnostic and irreverant Ghazal/nazm.  This Ghazal is from a collection dated 1970.  I am not sure who this Ghazal is directed towards.

1.tumult, day of judgement, calamity 2.near 3.so much 4.sad 5.dance 6.continue 6.circulation (of the cup of wine) 8.night 9.in between

Here ‘sub’h mahshar’ is not used to literally mean ‘dawn of tumult/calamity’ but to mean ‘the arrival of calamities’.  Thus, why are you so sad, friends at the impending arrival of calamities.  Keep dancing and let the cup of wine keep circulating.  There is only the night left between us and dawn.  In urdu progressive poetry night is used to mean oppression and dawn to mean the arrival of social justice.

1.death 2.forbearance, patience 3.complaint 4.if 5.welcoming, acceptance 6.hope 7.strength/patience to bear the burden of speech

‘marg-e dil’ is literally ‘death of the heart’ but is used here to mean ‘killing of love/hope’ as in the beloved spurning the poet/lover’s advances or the powerful rejecting appeals of the masses.  It is a big task to bear the rejection of love/appeals with patience.  Do not complain and even if you do how can you hope for any acceptance and who has the forbearance to carry the burden of your speech/complaint.

1.refusal, denial 2.courage 3.deserving of being killed 4.one who has been killed 5.hem of the robe 6.peace 7.safety, protection

How can I summon the courage to deny that the one was killed deserved it.  But you O friend, had said that your embrace was an offer of peace and security.

1.kindness towards the slave/oppressed 2.if 3.destitute 4.pride 5.commodity of 6.talent 7.useless, ineffective

Now if the show any kindness towards us (the destitute), they smile and offer a few words (of appreciation).  Who (among us) is proud of their talent any more.  This commodity is ineffective now.  Is he reflecting on how poets are valued/treated, or more generally about all talent?

1.after all, if you must 2.nest 3.effort 4.necessary 5.even if 6.ineffective 7.flood 8.benevolence 9.without safety/protection

Keep making a nest, if you must.  Effort is necessary even if it is ineffective.  But understand that not just that the lightning is an enemy, a flood of benevolence will also not offer any protection.  In urdu poetic tradition lightning always strikes the nest and burns it up.  Thus, it is not just calamities that you have to watch out for, even friends, or those who promised to protect you cannot be relied on.

The post kis ko hai taab-e bayaaN dosto-gopal mittal 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/gm-vahm-o-gumaaN-hai-saaqi-audio.mp3

Recitation

وہم  و  گماں  ہے  ساقی  ۔  گوپال  مِتّل

۱

موسمِ  گُل  ہے  ہوا  عطر  فشاں  ہے  ساقی

دیکھ  گلزار  پہ  جنت  کا  گماں  ہے  ساقی

۲

آج  فطرت  نے  گُلِستاں  میں  اُلٹ  دی  ہے  نقاب

اوج  پر  قِسمتِ  صاحب  نظراں  ہے  ساقی

۳

وہ  گھٹا  جھوم  کے  اُٹّھی  وہ  جوانی  برسی

آج  دنیا  کی  ہر  ایک  چیز  جواں  ہے  ساقی

۴

دیکھ  کس  شان  سے  میخانے  کی  جانب  ہے  رواں

دیدنی  سر  خوشیِ  بادہ  کشاں  ہے  ساقی

۵

لا  پلا  بادۂ  گلگوں  کہ  غنیمت  ہے  یہ  وقت

یہ  جہاں  ورنہ  جہانِ  گزراں  ہے  ساقی

۶

شیخ  کی  ہرزہ  سرائی  کی  نہ  کر  کچھ  پرواہ

اُس  کی  فردوس  بس  اِک  وہم  و  گماں  ہے  ساقی

۷

اس  کے  اوہام  کی  تردید  تو  دشوار  نہیں

بحث  کا  ہم  کو  مگر  وقت  کہاں  ہے  ساقی

۸

اس  کو  حوروں  کے  تصوّر  کے  مزے  لینے  دے

اُس  کے  اِس  شغل  میں  کیا  اپنا  زیاں  ہے  ساقی

۹

اُس  کے  اک  قطرے  پہ  ہیں  کوثر  و  تسنیم  نثار

تیرے  ہاتھوں  میں  جو  یہ  رطلِ  گراں  ہے  ساقی

۱۰

ایسے  موسم  میں  حماقت  ہے  تمنائے  بہشت

یہ  زمیں  غیرتِ  گلزارِ  جِناں  ہے  ساقی

वहम ओ गुमां है साक़ी – गोपाल मित्तल

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Click here for background and on any passage for word meanings and explanatory discussion. gopal mittal (1901-1993) migrated from lahore to dehli is 1948. He has written eloquently about communal harmony, univeral love and Reason. This Ghazal is a celebration of spring, liberalism and a sarcastic exposition of superstitions and blind faith.

gopal mittal (1901-1993) migrated from lahore to dehli is 1948.  He has written eloquently about communal harmony, univeral love and Reason.  This Ghazal is a celebration of spring, liberalism and a sarcastic exposition of superstitions and blind faith.

1.season of flowers, spring 2.perfume spreading 3.garden 4.suspicion

Spring is a celebration of rejuvenation and new birth.  It is also a season of rains, love and celebratory dance.  Thus, it is spring and the air spreads fragrance all around.  Looking at the garden one suspects it is the garden of heaven.  Of course, the saaqi is at hand to serve wine.

1.nature 2.garden 3.lifted, turned over 4.veil 5.peak 6.possessors of vision/sight

Nature is portrayed as a young damsel who has lifted her veil, revealing her glory/beauty.  The fate of those who possess sight/get a chance to view is at its peak.

1.rain clouds 2.swing, sway 3.rained

Culturally, spring clouds and rain are welcomed with joy.  Thus, rain clouds rise with a titillating swind and youth/energy/life rains down from the skies.  Everything on earth today is young and vigorous, O saaqi.

1.glory, joy, pleasure 2.tavern 3.towards 4.going, departing 5.worth seeing 6.extreme joy 7.wine drinkers

Spring rains are a harbinger of merriment including drinking wine.  The tavern is a gathering place of the unorthodox, liberal thinkers and wine is symbolic of universal love in which everyone is welcome.  See, with how much pleasure wine drinkers go towards the tavern.  Their extreme joy is worth seeing, O saaqi.

1.wine 2.rose coloured, red 3.good, suitable, opportune 4.world 5.otherwise 6.fleeting

Bring and offer red wine for this is an opportune time, otherwise this world/life is but a fleeting moment, O saaqi.

1.nonsensical talk, rambling 2.care for, pay attention to 3.heaven 4.superstition and imaginary suspicion

Do not pay any attention to the nonsensical rambling of the preacher, O saaqi.  His heaven is nothing but a superstition and an imaginary suspicion.

1.superstitions 2.contradiction, disprove 3.difficult 4.argument, discussion

It is not very difficult to disprove his superstitions, but where do we find time to argue with him (shaiKh, preacher), O saaqi.

1.heavenly nymphs, angels 2.imagination 3.pleasure 4.pastime 5.harm

Let him (shaiKh, preacher) enjoy the pleasures of imaginary nymphs/angels/huur or heaven.  What harm is there to us with his pastime, O saaqi.

1.drop 2.two rivers in heaven 3.sacrificial offering 4.large cup of wine

I can sacrifice (the promise of) rivers of wine and honey in heaven for a single drop of the large cup of wine that you hold in your hand, O saaqi.

1.season, weather 2.foolishness 3.desire, longing 4.heaven 5.envy 6.garden 7.heaven

It is sheer foolishness to long for heaven in this atmosphere.  The earth is the envy of the garden of heaven, O saaqi.

The post vahm-o-gumaaN hai saaqi-gopal mittal 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/bdshrp-jahaaN-meN-koii-javaab-tera-audio.mp3

Recitation

جہاں  میں  کوئی  جواب  تیرا  ۔  بام  دیو  شرما  رشیؔ  پٹیالوی

۱

دکھا  رہا  ہے  دل  و  نظر  کو  جمالِ  فِطرت  شباب  تیرا

نہ  ہو  سکا  ہے  نہ  ہو  سکے  گا  جہاں  میں  کوئی  جواب  تیرا

۲

سنور  رہا  ہے  نِکھر  رہا  ہے  ترے  اِشاروں  پہ  حسنِ  عالم

جِدھر  بھی  دیکھیں  نظر  اُٹھا  کر  ہے  کار  فرما  شباب  تیرا

۳

تجلّیوں  میں  تری  حقیقت  چھپی  چھپی  سی  رہے  گی  کب  تک

عجب  تذبذُب  میں  ڈالتا  ہے  نقاب  تیرا  حجاب  تیرا

۴

تری  لطافت  تری  نزاکت  گُلوں  کے  رُخ  سے  برس  رہی  ہے

کلی  کلی  پر  ہے  رُوپ  تیرا  چمن  چمن  ہے  شباب  تیرا

۵

تری  تجلّی  کو  دیکھتے  ہی  عجیب  عالم  میں  کھو  گیا  وہ

نقاب  بن  کر  مری  نظر  پر  پڑا  ہے  رنگِ  نقاب  تیرا

۶

عطا  کیا  ذوقِ  دید  مجھ  کو  مگر  نہ  دی  تابِ  دید  تو  نے

سوالِ  ثانی  ہے  میرے  لب  پر  سُنا  جو  میں  نے  جواب  تیرا

۷

نہیں  تو  بس  اک  یقیں  نہیں  ہے  مجھے  کرم  پر  تجھے  وفا  پر

وفا  بھی  ہے  بے  مِثال  میری  کرم  بھی  ہے  بے  حِساب  تیرا

۸

رشیؔ  فسانہ  بنا  ہوا  ہے  ازل  سے  دہرایا  جا  رہا  ہے

سوال  تیرا  جواب  اُن  کا  سوال  اُن  کا  جواب  تیرا

जहाँ में कोई जवाब तेरा – 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 celebration of one another’s religious festivities to promote communal harmony. Also see josh malihabadi – nigaah meri shabaab tera.

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 celebration of one another’s religious festivities to promote communal harmony.  Also see josh malihabadi – nigaah meri shabaab tera.

1.eyes 2.glory 3.nature 4.youth 5.world 6.answer, equal, compare

Nature’s beauty, seen through the heart and eyes, reflects ‘your’ youthful glory shabaab. Nothing in the world, past or future, can compare to ‘you’.  The ‘you’ is the beloved but could it be the divine beloved; there’s a divine, almost mythical uniqueness being attributed here; your beauty transcends time and space.

1.adorned 2.freshen, rejuvenate 3.gestures, signs 4.beauty 5.world 6.eyes 7.working

The entire world, the beauty of nature, the elegance of life, is seen to respond (saNvarnaa – nikharnaa) to the beloved’s gestures/subtle suggestions. The universe itself seems to polish and perfect itself under her influence.  Wherever one raises the eyes to see, they find your youthful/energetic/vigorous essence at work. This is mystical admiration: the (divine) beloved is not just beautiful, but an unseen force behind all beauty.

1.brilliance 2.truth, reality 3.strange, mysterious 4.confusion, fascination 5.veil 6.hiding, invisibility

How long will your inner truth, your essence, remain hidden.  The veil (naqaab) and the spiritual covering (hijaab) confuse and fascinate. There’s a divine mystery here: your presence dazzles, yet keeps the seeker in a state of yearning and wonder.

1.elegance 2.delicacy 3.face 4.rains from used here to mean reflected in 5.every bud 6.face, beauty 7.every garden 8.youth, energy, vigour

Your elegance and delicacy rain down through (are reflected by) the faces of flowers. Every bud carries a trace of your beauty; every garden glows with your charm.  This is nature as a mirror of the (divine) beloved; each flower a verse of your presence, each bloom a testament to your poetic existence.

1.radiance 2.strange, mysterious 3.condition, state 4.veil 5.eyes 6.in the way of, like

Here the voh the person viewing/witnessing the beloved’s brilliance could be the poet himself.  The poet talking about himself – the moment he saw your radiance (tajalli), he was transported into a mysterious, otherworldly state.  Yet that very vision becomes a veil; your beauty is so intense, it blinds and masks, instead of revealing.

1.granted 2.taste, longing 3.to see, to behold 4.strength, power 5.question 6.second, following 7.lips 8.answer, reply

You granted me the taste/desire to behold you, but not the power to withstand/bear the sight.  Even as I received your answer, another question forms on my lips, such is the endless cycle of seeking the divine.

1.trust 2.kindness, benevolence 3.loyalty, faith 4.unexampled, unmatched 5.unlimited

If there is one thing lacking, it is trust … I am insecure in trusting your benevolence, forgiveness and you don’t trust my faith, even though my faith is unmatched and your generosity limitless.  This could apply both to the earthly and divine beloved but I am not sure if there is any deeper meaning.

1.pen-name 2.fable 3.beginning, eternity 4.repeated 5.question 6.reply

Here the poet is addressing himself and tera refers to the poet and unn refers to the beloved- the beloved can be the divine.   Since time immemorial, this fable (fasaana) has been playing out – your question and the beloved’s answer, and the beloved’s question and your answer i.e., the dynamics have been the same over the ages.  There’s a timeless, cosmic dialogue between seeker and beloved, or soul and universe.

The post jahaaN meN koii javaab tera-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”.

https://urdushahkar.org/wp-content/uploads/2025/04/joshm-nigaah-meri-shabaab-tera-audio.mp3

Recitation

نگاہ  میری  شباب  تیرا  ۔  جوشؔ  ملیح  آبادی

۱

ملا  جو  موقع  تو  روک  دُوں  گا  جلال  روزِ  حساب  تیرا

پڑھوں  گا  رحمت  کا  وہ  قصیدہ  کہ  ہنس  پڑے  گا  عِتاب  تیرا

۲

یہی  تو  ہیں  دو  ستون  محکم  اُنہیں  پہ  قائم  ہے  نظمِ  عالم

یہی  تو  ہے  رازِ  خلد  و  آدم  نگاہ  میری  شباب  تیرا

۳

صبا  تصدّق  ترے  نفس  پر  چمن  ترے  پیرہن  پہ  قرباں

نسیمِ  دوشیزگی  میں  کیسا  بسا  ہوا  ہے  شباب  تیرا

۴

تمام  محفل  کے  رُوبرُو  گو  اُٹھائیں  نظریں  ملائیں  آنکھیں

سمجھ  سکا  ایک  بھی  نہ  لیکن  سوال  میرا  جواب  تیرا

۵

ہزار  شاخیں  ادا  سے  لچکیں  ہوا  نہ  تیرا  سا  لوچ  پیدا

شفق  نے  کتنے  ہی  رنگ  بدلے  مِلا  نہ  رنگِ  شباب  تیرا

۶

اِدھر  مرا  دل  تڑپ  رہا  ہے  تری  جوانی  کی  جُستُجو  میں

اُدھر  مرے  دل  کی  آرزو  میں  مچل  رہا  ہے  شباب  تیرا

۷

کرے  گی  دونوں  کا  چاک  پردہ  رہے  گا  دونوں  کو  کر  کے  رُسوا

یہ  شورشِ  ذوقِ  دید  میری  یہ  اِہتمامِ  حجاب  تیرا

۸

جڑیں  پہاڑوں  کی  ٹُوٹ  جاتیں  فلک  تو  کیا  عرش  کانپ  اُٹھتا

اگر  میں  دل  پر  نہ  روک  لیتا  تمام  زورِ  شباب  تیرا

۹

بھلا  ہوا  جوشؔ  نے  ہٹایا  نگاہ  کا  چشمِ  تر  سے  پردہ

بلا  سے  جاتی  رہیں  گر  آنکھیں  کُھلا  تو  بندِ  نقاب  تیرا

निगाह मेरी शबाब तेरा – जोश मलीहआबादी

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मिला जो मौक़ा तो रोक दूँगा जलाल रोज़-ए हिसाब तेरा

पढूँगा रहमत का वो क़सीदा के हँस पढेगा इताब तेरा

२

यही तो हैं दो सुतून-ए महकम इन्हीं पे क़ा’एम है नज़्म-ए आलम

यही तो है राज़-ए ख़ुल्द-ओ-आदम निगाह मेरी शबाब तेरा

३

सबा तसद्दुक़ तेरे नफ़स पर चमन तेरे पैरहन पे क़ुर्बां

नसीम-ए दोशीज़गी में कैसा बसा हुआ है शबाब तेरा

४

तमाम महफ़िल के रू-ब-रू गो उठाईं नज़्रें मिलाईं आँखें

समझ सका एक भी न लेकिन सवाल मेरा जवाब तेरा

५

हज़ार शाख़ें अदा से लचकीं हुआ न तेरा सा लोच पैदा

शफ़क़ ने कितने ही रंग बदले मिला न रंग-ए शबाब तेरा

६

इधर मेरा दिल तढप रहा है तेरी जवानी की जुस्तुजू में

उधर मेरे दिल की आर्ज़ू में मचल रहा है शबाब तेरा

७

करेगी दोनों का चाक पर्दा रहेगा दोनों को कर के रुस्वा

ये शोरिश-ए ज़ौक़-ए दीद मेरी ये एहतेमाम-ए हिजाब तेरा

८

जढें पहाढौं की टूट जातीं फ़लक तो क्या अर्श काँप उठता

अगर मैं दिल पर न रोक लेता तमाम ज़ोर-ए शबाब तेरा

९

भला हुआ जोश ने हटाया निगाह का चश्म-ए तर से पर्दा

बला से जाती रहें गर आँखें खुला तो बंद-ए नक़ाब तेरा

Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution. His nazm are fiery, passionate, and full of energy. His Ghazal and rubaaii are equally good. He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy. Along with his fiery nazm, he composed many highly suggestive and romantic Ghazal.

josh malihabadi (1898-1982) is known as – shaa’er-e inqelaab – poet of revolution.  His nazm are fiery, passionate, and full of energy.  His Ghazal and rubaaii are equally good.  He was a secular humanist writing sharply and irreverently against colonialism, abuse of power, injustice and orthodoxy.  Along with his fiery nazm, he composed many highly suggestive and romantic Ghazal.

1.opportunity 2.anger 3.day of reckoning 4.kindness 5.ode in praise 6.anger

When I get an opportunity on the day of judgement, I will stop your anger.  I will read such a beautiful ode to your kindness that your anger will break out into a smile.

1.columns, pillars 2.strong 3.based on 4.reign, govern, order 5.world 6.secret 7.heaven 8.Adam 9.sight, eyes 10.youth

Here, ‘Khuld-o-aadam’ is probably used to mean heaven and earth.  These are the only pillars on which the running of the world rests, this is the secret of heaven and earth – my (admiring, loving) eyes/glance and your youth and beauty.

1.morning breeze 2.sacrificial offering 3.breath 4.clothing 5.sacrifice 6.fragrant breeze 7.maidenhood 8.established, prospering 9.youth

The morning breeze offers homage to your breath, the colourful garden pays tribute to you clothes.  Your youth is host to the breeze of maidenhood i.e., maidenly beauty/youth emanates from you.

1.total, whole 2.gathering 3.face to face, openly 4.even though 5.question 6.answer

Even though in front of the whole gathering we looked at each other, exchanging glances, but no one could figure out my questions and your answers.

1.branches 2.style, elegance, grace 3.waved 4.suppleness 5.horizon 6.colour, style, beauty 7.youth

Branches waved with great grace a thousand times but they could not develop your elegant suppleness.  The horizon tried different colours numerous times but it could not achieve the beauty of your youth.

1.agitated, anxious 2.search 3.desire 4.restive, fidgety 5.youth

Here my heart is agitated, seeking you.  There, your youthful beauty is restive with the desire to capture my heart.

1.tear 2.veil 3.embarrass 4.confusion, tumult, madness 5.taste, desire, passion 6.seeing, looking at 7.careful arrangement 8.veil

One day it will tear the veil off (expose) and embarrass us.  This mad passion of mine to see you (get close to you) and your careful arrangement to hide behind a veil.

1.roots, foundations 2.sky 3.heavens, seat of god 4.shiver 5.if 6.all 7.power 8.youth

If I had not stopped the power of your youth with my heart, then mountains would have crumbled and not just the sky but heaven would have shivered in fear.

1.good 2.pen-name of the poet 3.sight, glance 4.teary eye 5.veil 6.used to mean-it doesn’t matter 7.if 8.ties 9.veil

It was good that josh has lifted the veil hiding the beloved from his glance with teary eyes (appealing to the beloved).  It doesn’t matter if he loses his sight, at least the ties of her veil have been untied.  Why would he lose his sight?  Because of the dazzling brilliance of her beauty!

The post nigaah meri shabaab tera-josh malihabadi 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/pnsr-baaqi-raha-na-aaiina-saaz-audio.mp3

Recitation

باقی  رہا  نہ  آئینہ  ساز  ۔  پریم  نارائن  سکسینہ  رازؔ

۱

ادا  ادا  میں  نظر  آرہے  ہیں  سَو  انداز

یہ  میرا  ظرفِ  نظر  ہے  کہ  حسن  کا  اعجاز

۲

زمانہ  کر  نہ  سکے  گا  مجھے  نظرانداز

میں  اپنے  دَور  کی  ہوں  ایک  معتبر  آواز

۳

لپکتا  رہتا  ہے  جو  گوشِ  سامعین  میں  راز

ربابِ  دل  میں  ہے  میرے  وہ  شعلۂ  آواز

۴

بہائے  تھے  جو  کسی  نے  مری  محبت  میں

مری  غزل  میں  ہے  اُن  آنسوؤں  کا  سوز  و  گداز

۵

گرا  وہ  کوہ  گراں  آئینوں  کی  بستی  پر

نہ  کوئی  آئینہ  باقی  رہا  نہ  آئینہ  ساز

۶

مری  نگاہِ  تجسُّس  کو  مل  گیا  وہ  مقام

ہیں  بے  نقاب  جہاں  پر  حقیقت  اور  مجاز

۷

نیا  ستم  کوئی  ایجاد  کر،  کہ  دل  بہلے

ہمیں  لبھاتے  نہیں  کہنہ  ظلم  کے  انداز

۸

میں  رقص  کرتا  رہا  رازؔ  اُس  کی  ہر  دھن  پر

لگا  نہ  ہاتھ  مرے  مرگ  و  زندگی  کا  ساز

बाक़ी रहा न आइना-साज़ – प्रेम नारायन सक्सेना राज़

१

अदा-अदा में नज़र आ रहे हैं सौ अंदाज़

ये मेरा ज़र्फ़-ए नज़र है के हुस्न का एजाज़

२

ज़माना कर न सकेगा मुझे नज़र-अंदाज़

मैं अपने दौर कि हूं एक मो’तबर आवाज़

३

लपकता रहता है जो गोश-ए-साम’ईन में राज़

रबाब-ए दिल में है मेरे वो शोला-ए आवाज़

४

बहाए थे जो किसी ने मेरी मोहब्बत में

मेरी ग़ज़ल में है उन आंसुओं का सोज़-ओ-गुदाज़

५

गिरा वो कोह-ए गिरां आईनौं की बस्ती पर

न कोई आईना बाक़ी रहा न आइना-साज़

६

मेरी निगाह-ए तजस्सुस को मिल गया वो मक़ाम

हैं बे-नक़ाब जहां पर हक़ीक़त और मजाज़

७

नया सितम कोई ईजाद कर, के दिल बहले

हमें लुभाते नहीं कोहना ज़ुल्म के अंदाज़

८

मैं रक़्स करता रहा राज़ उस की हर धुन पर

लगा न हाथ मेरे मर्ग-ओ-ज़िंदगी का साज़

Click here for background and on any passage for word meanings and explanatory discussion. prem narayan saxena raaz (1936-xxxx), dehli. His father was interested in music and Ghazal singing which influenced raaz. His father passed away when he was still young. He took a job in the Central Government (working in the raajya sabha – don’t know in what capacity). Undergraduate in dayal siNgh college, (evening, 1962) where he composed and published in the college magazine and participated in college mushaa’era. shaagird of ram krishn muztar. MA (English) also evening college. His collection was published in 1987. This Ghair muraddaf Ghazal, with the same qaafiya as Ghalib’s, ‘maiN huN apni shikast ki aavaaz’ is linked to ‘Ghalib naqsh-e qadam’.

prem narayan saxena raaz (1936-xxxx), dehli.  His father was interested in music and Ghazal singing which influenced raaz.  His father passed away when he was still young.  He took a job in the Central Government (working in the raajya sabha – don’t know in what capacity).  Undergraduate in dayal siNgh college, (evening, 1962) where he composed and published in the college magazine and participated in college mushaa’era.  shaagird of ram krishn muztar.  MA (English) also evening college.  His collection was published in 1987.  This Ghair muraddaf Ghazal, with the same qaafiya as Ghalib’s, ‘maiN huN apni shikast ki aavaaz’ is linked to ‘Ghalib naqsh-e qadam’.

1.gesture/movement 2.visible 3.styles, coquetry 4.capacity, ability 5.beauty, beloved 6.miracle, mischief

In every gesture of the beloved can be seen a hundred styles of coquetry.  Is this the ability of my imaginative sight, or is the mischief of the beloved.

1.society, people 2.ignore, overlook 3.times, period 4.credible

People will not be able to ignore me.  I am a credible voice of these times.

1.leap, jump 2.ear 3.listeners 4.secret, mystery 5.musical instrument 6.fire, passion

The mystery that assaults the ears of listeners, is the fire/passion in the sound of the rabaab playing in my heart.

1.tears 2.fire and melting, pain and passion

The tears that someone had shed in my love, are reflected in the pain and passion of my Ghazal.

1.mountain, rock 2.big, heavy 3.remain, survive 4.mirror maker

By ‘aaiina’ is meant both fragile/vulnerable and a reflection of something … perhaps a fragile reflection of the culture of a ‘basti’ – settlement, colony, society.  On this, fell a heavy mountain and crushed all the mirrors … destroyed the fragile culture.  By ‘aaiina-saaz’ is meant someone who builds and preserves this culture.  This is most probably a statement about the riots and the killing in the aftermath of independence and partition.  The poet has written about his in several other Ghazal.

1.eye 2.search 3.place, stage along the journey 4.unveiled, revealed 6.reality 7.illusion

In sufi and in urdu poetic tradition the material world is referred to as ‘majaazi’ or illusionary and the spiritual world is referred to as ‘haqiiqi’, real or permanent and to be desired.  Thus, his searching eye got to a stage of knowledge that the difference between reality and illusion was revealed.

1.cruelty 2.invent 3.amuse, entertain 4.attract, win over 5.ancient 6.oppression 7.style

In urdu poetic tradition the beloved is always cruel to the lover.  Conventionally, the lover considers it an honour to suffer at the hands of the beloved and enjoys the cruelties she visits on him.  But now the poet/lover has gotten used to the ancient repertoire of cruelties.  They no longer attract him.  He calls upon the beloved to invent new styles of oppression.

1.dance 2.pen-name of the poet 3.haath lagna – an expression for come into possession 4.life and death 5.musical instrument

O raaz, I kept dancing to the tune of the musical instrument of life, but I never could get hold of it i.e., I kept facing the difficulties of life but did not understand its true meaning.

The post baaqi raha na aa’iina-saaz-prem narayan saxena raaz 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/msbs-uThaaya-gaya-na-parda-e-raaz-audio.mp3

Recitation

اُٹھایا  گیا  نہ  پردۂ  راز  ۔  مہندر  سنگھ  بیدی  سحرؔ

۱

کہیں  ہے  کبر  و  رعونت  کہیں  ہے  عِجز  و  نِیاز

بلا  کشانِ  محبت  تمہاری  عمر  دراز

۲

ابھی  طیور  گُلِستاں  ہیں  بے  خبر  شاید

قفس  کی  منزلِ  اوّل  ہے  خواہشِ  پرواز

۳

نہ  کر  شباب  میں  تلقینِ  پارسائی  شیخ

ہمیں  ضمیر  سے  پہلے  ہے  وقت  کی  آواز

۴

بجا  کہ  تم  نہ  کرو  گے  نمودِ  عشق  مگر

نظر  نظر  متقاضی  ادا  ادا  غماز

۵

ذرا  سنبھل  کے  چلو  منزلِ  محبت  میں

بہت  ملیں  گے  ابھی  راہ  میں  نشیب  و  فراز

۶

میانِ  کعبہ  و  بتخانہ  فرق  کچھ  بھی  نہیں

مگر  نظر  سے  اُٹھایا  گیا  نہ  پردۂ  راز

۷

نگاہِ  لطف  سے  دیکھا  کسی  نے  بس  اک  بار

یہیں  پہ  عشق  کا  انجام  ہے  یہیں  آغاز

۸

لپٹ  گیا  ہوں  یہی  کہہ  کے  ہر  مصیبت  سے

زمانہ  با  تو  نہ  سازد،  تو  با  زمانہ  ساز

۹

شکستِ  ضبط  کی  ساعت  کہیں  قریب  نہ  ہو

زمانہ  کس  لیے  بیٹھا  ہے  گوش  بر  آواز

۱۰

کسی  نے  دل  کے  لیے  خوب  کہہ  دیا  ہے  سحرؔ

تمام  رنج  و  مصیبت  تمام  سوز  و  گداز

उठाया गया न पर्दा-ए राज़ – महेंद्र सिंह बेदी सहर

२

३

४

५

६

७

८

९

१०

Click here for background and on any passage for word meanings and explanatory discussion. kuNwar mohindar singh bedi sahr (1909-1992) had to migrate to the Indian side after partition. He was invited to pakistan frequently and had good rapport with his audience at mushaa’era there. In his writings he has reached across religious lines and national boundaries, writing about peace and harmony and odes to islamic as well hindu figures.

kuNwar mohindar singh bedi sahr (1909-1992) had to migrate to the Indian side after partition.  He was invited to pakistan frequently and had good rapport with his audience at mushaa’era there.  In his writings he has reached across religious lines and national boundaries, writing about peace and harmony and odes to islamic as well hindu figures.

1.arrogance 2.vanity 3.humility 4.submission 5.calamity afflicted, suffering 5.life 6.long

On one side there is arrogance and vanity, and on the other humility and devotion; O sufferers of the affliction of love, may your lives be long.  The poet/lover contrasts arrogance of the beloved with the humility of the lover.  He anticipates that he (all lovers) will die soon and offers a tongue in cheek prayer for them – may your lives be long.

1.birds 2.garden 3.unaware 4.perhaps 5.cage 6.stage, step 7.first 8.desire 9.flight

The birds of the garden are perhaps still unaware; the first step towards the cage is the desire to fly.  In urdu poetic tradition the bird either is caught by the birdcatcher and caged, or its nest is burnt by lightning.  In this case, the focus is on the birdcatcher and the poet is cautioning the unaware bird that free flight is the first step towards being caught in a net.  A second possibility is that the bird is already caged.  The first step towards freedom is the urge/desire to fly.  This maybe an exhortation to break out of the cage and fly.

1.youth 2.religious instruction 3.piety 4.conscience

Do not preach piety to us in our youth, o shaiKh; before the voice of conscience, the call of time comes first.  The poet rebuffs the shaiKh (a figure of moral authority) for advising piety during the energetic and impassioned phase of youth.  The poet emphasizes the importance of listening to the demands of the present moment (of youth) over abstract moralistic ideals.

1.appropriate, agreed 2.show, display 3.every glance 4.demands 5.every gesture 6.bearer/carrier of tales

Granted, you will not openly express your love, but every glance demands it, every gesture reveals it.  The beloved is always reticent and plays games.

1.carefully 2.journey to the destination 3.path 4.ups and downs

Walk carefully on the path of love, you will encounter many more ups and downs along the way.  This could be a caution to all lovers or a caution addressed to himself.  The path forward is fraught with emotional highs and lows.

1.between 2.used here for mosque 3.idol-house, temple 4.difference 5.sight 6.veil 7.mystery

There is no difference between the mosque and the temple, but the veil of mystery has not been lifted from our sight.  This suggests the universality of all faiths that lead to the divine.  Who has not lifted the veil – there is a strong implication that it is ‘us’.  We are still divided by superficialities.

1.glance 2.kindness, grace 3.result 4.begining

Someone (the beloved) cast a graceful/kind glance just once; here begins, and here ends, the story of love, meaning a single glance is all it took.

1.embrace 2.difficulty, hardship 3.times, world 4.shaped, adjusted

I have embraced every hardship by saying this:  the world does not adjust to you, is not shaped by you, you have to adjust to the world.

1.breaking, defeat 2.self-control 3.moment 4.near at hand 5.world 6.ear 7.on

The moment of losing self-control may be near; that is probably why the world is sitting, waiting eagerly with ears focused on my sound (of wailing).

1.very well, beautifully 2.pen-name 3.all, embodiment 4.pain and suffering 5.burning and anguish

Someone has said it beautifully, o sahr: the heart is an embodiment of pain and suffering, it is all burning and anguish.

The post uThaaya gaya na parda-e raaz-mohindar siNgh bedi sahar 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/shmljb-hasrat-e-parvaaz-audio.mp3

Recitation

حسرتِ  پرواز  ۔  شیام  موہن  لال  جگرؔ  بریلوی

۱

دل  سے  نکلی  جو  درد  کی  آواز

کُھل  گیا  مجھ  پہ  زندگی  کا  راز

۲

خوگرِ  لُطف  کر  دیا  تم  نے

کون  اُٹھائے  سِتم  گری  کے  ناز

۳

رکھ  دیا  سر  کِسی  کے  قدموں  پر

کاش  نکلے  یہی  طریقِ  نیاز

۴

اُف  چمن  میں  نہ  چھوڑ  اے  سیّاد

توڑتا  ہے  اگر  پرِ  پرواز

۵

آنکھ  کھولی  قفس  کے  سائے  میں

ہم  کہاں  اور  کہاں  سرِ  پرواز

۶

ہنستے  ہنستے  رُلا  دیا  تم  نے

چھیڑ  کر  میرا  ماجرائے  نیاز

۷

دم  قفس  میں  نکل  گیا  آخر

ہاے  میں  اور  حسرتِ  پرواز

۸

بندگی  کرنے  پر  جب  آے  تو  کیا

کہیں  رکھ  دی  جگرؔ  جبینِ  نیاز

हसरत-ए परवाज़ – श्याम मोहन लाल जिगर बरेलवी

१

दिल से निकली जो दर्द की आवाज़

२

ख़ूगर-ए लुत्फ़ कर दिया तुम ने

३

रख दिया सर किसी के क़दमों पर

४

उफ़ चमन में न छोढ अए सय्याद

५

आँख खोली क़फ़स के साए में

६

हँसते हँसते रुला दिया तुम ने

७

दम क़फ़स में निकल गया आख़िर

८

बंदगी करने पर जब आए तो क्या

Click here for background and on any passage for word meanings and explanatory discussion. shyaam mohan lal jigar barelavi (1890-1976). He had a long line of urdu and faarsi scholars on both sides of his family. He learnt urdu and faarsi from this grandfather at home and later matriculation in 1911 and BA in 1916 (urdu, faarsi and philosophy). He also followed the family tradition as an educator in schools but soon changed to government administration, progressing to become a Collector, but resigned to participate in the freedom movement, later working as a professor in a junior college. He has several collections of Ghazal and rubaaii to his credit. This Ghazal is linked to shikast ki aavaaz – Ghalib naqsh-e qadam.

shyaam mohan lal jigar barelavi (1890-1976).  He had a long line of urdu and faarsi scholars on both sides of his family.  He learnt urdu and faarsi from this grandfather at home and later matriculation in 1911 and BA in 1916 (urdu, faarsi and philosophy).  He also followed the family tradition as an educator in schools but soon changed to government administration, progressing to become a Collector, but resigned to participate in the freedom movement, later working as a professor in a junior college.  He has several collections of Ghazal and rubaaii to his credit.  This Ghazal is linked to shikast ki aavaaz – Ghalib naqsh-e qadam.

1.pain 2.secret, mystery

When a voice of pain rose from the depths of my heart i.e., when I sincerely understood the pain of others, then the mystery of life was revealed to me.  True understanding of life often comes not through joy, but through suffering and understanding the pain of others. Pain becomes a teacher, and its honest expression leads to inner revelations.

1.accustomed to, habituated 2.favours, kindness 3.cruelty, torture 4.pride, style, manner

This is an unconventional/unexplained situation.  The beloved has been showing favours/kindness to the lover for long enough to make him accustomed to it.  He wonders, who now will bear the pride of your cruelty?  Now that he is used to kindness there is no one left to bear the burden of her cruelty.

1.feet 2.I wish, may it be so 3.way, method 4.devotional offering

The poet/lover laid his head at someone’s (beloved’s) feet; may this become the true path of devotion.  There’s both surrender and yearning here — an act of love and humility, with a hope that this complete submission might be the right way to express longing and reverence.  Here the beloved could also be thought of as the divine.

1.hunter, captor 2.if 3.wings 4.flight

The poet/bird has been caught and put in a cage.  But for some reason the captor is getting ready to release the bird, but intent upon cutting/plucking its flight feathers/wings.  He pleads, if you are going to do this, at least don’t let me off in the garden; a plea to not offer the illusion of freedom (the garden) if the means of freedom are to be destroyed.

1.cage 2.shadow 3.head, beginning 4.flight

The poet/bird opened his eyes in a cage i.e., was born in a cage.  It appears that the poet/bird/sufi considers this life/material world to be confining.  It is like a cage for the soul/spirit.  Where are we and where the beginning of flight i.e., flight/liberation is achieved only after union with the divine spirit.

1.an expression meaning offhanded, playful, mocking 2.starting, stirring up 3.story, tale 4.devotion

In starting to talk about the story of the poet/lover’s devotion, the beloved is being offhanded, casual, playful and maybe even mocking.  That hurts him, makes him cry.

1.breath, life 2.cage 3.at last, finally 4.alas 5.longing 6.flight

The poet dies confined, never having realized the dream of transcendence, of freedom. hasrat-e parvaaz remains an unfulfilled desire during life.  This is a recurring theme in poetry … Gham-e hasti ka asad kis se ho juz marg ilaaj … said Ghalib.

1.devotion, submission 2.wherever 3.pen-name 4.forehead 5.supplication, devotion

Placing jabiin-e niyaaz in submission on the ground is a sign of complete surrender to the divine.  When it is time for true submission, O jigar one can place their jabiin-e niyaaz on the ground anywhere.  It does not have to be any particular location … mosque, temple or church.

The post hasrat-e parvaaz-shyaam mohan lal jigar barelavi appeared first on UrduShahkar.

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

https://urdushahkar.org/wp-content/uploads/2025/04/mz-diivaar-e-zindaaN-dekhte-rahna-audio.mp3

Recitation

دیوارِ  زنداں  دیکھتے  رہنا  ۔  مصطفےٰ  زیدی

۱

سحر  جیتے  گی  یا  شامِ  غریباں  دیکھتے  رہنا

یہ  سر  جھکتے  ہیں  یا  دیوارِ  زنداں  دیکھتے  رہنا

۲

ہر  اک  اہل  لہو  نے  بازیٔ  ایماں  لگا  دی  ہے

جو  اب  کی  بار  ہوگا  وہ  چراغاں  دیکھتے  رہنا

۳

ادھر  سے  مدعی  گزریں  گے  ایقان  شریعت  کے

نظر  آ  جائے  شاید  کوئی  انساں  دیکھتے  رہنا

۴

اسے  تم  لوگ  کیا  سمجھو  گے  جیسا  ہم  سمجھتے  ہیں

مگر  پھر  بھی  کریں  گے  اس  سے    پیماں  دیکھتے  رہنا

۵

سمجھ  میں  آ  گیا  تیری  نگاہوں  کے  الجھنے  پر

بھری  محفل  میں  سب  کا  ہم  کو  حیراں  دیکھتے  رہنا

۶

ہزاروں  مہرباں  اس  راستے  پر  ساتھ  آئیں  گے

میاں  یہ  دل  ہے  یہ  جیب  و  گریباں  دیکھتے  رہنا

۷

دبا  رکھو  یہ  لہریں  ایک  دن  آہستہ  آہستہ

یہی  بن  جائیں  گی  تمہیدِ  طوفاں  دیکھتے  رہنا

दीवार-ए-ज़िंदाँ देखते रहना – मुस्तफ़ा ज़ैदी

१

सहर जीतेगी या शाम-ए-ग़रीबाँ देखते रहना

ये सर झुकते हैं या दीवार-ए-ज़िंदाँ देखते रहना

२

हर इक अहल-ए-लहू ने बाज़ी-ए-ईमाँ लगा दी है

जो अब की बार होगा वो चराग़ाँ देखते रहना

३

इधर से मुद्दई’ गुज़़रेंगे ईक़ान-ए-शरीअत के

नज़र आ जाए शायद कोई इंसाँ देखते रहना

४

उसे तुम लोग क्या समझोगे जैसा हम समझते हैं

मगर फिर भी करेंगे उस से पैमाँ देखते रहना

५

समझ में आ गया तेरी निगाहों के उलझने पर

भरी महफ़िल में सब का हम को हैराँ देखते रहना

६

हज़ारों मेहरबाँ इस रास्ते पर साथ आएँगे

मियाँ ये दिल है ये जेब ओ गरेबाँ देखते रहना

७

दबा रक्खो ये लहरें एक दिन आहिस्ता आहिस्ता

यही बन जाएँगी तम्हीद-ए-तूफ़ाँ देखते रहना

Click here for background and on any passage for word meanings and explanatory discussion. mustafa zaidi (1929-1970) was a great poet with a controversial personal life and death. He was a progressive and wrote very subtly about orthodoxy and restrictive conventional mores. Here he is expressing strong resistance against the ruling power.

mustafa zaidi (1929-1970) was a great poet with a controversial personal life and death.  He was a progressive and wrote very subtly about orthodoxy and restrictive conventional mores.  Here he is expressing strong resistance against the ruling power.

1.dawn 2.evening of mourning 3.prison

The imagery is that of a lot of prisoners confined behind the walls of the prison.  It remains to be seen if they will bow down or the walls of the prison will break apart.  It remains to be seen if dawn (symbolic of new thinking/freedom) will triumph or the night of sorrows.

1.person with blood i.e. person with any life/courage/daring 2.bet, wager 3.faith, conviction 4.lighting, illumination, festivities

Every daring person has put their convictions on the line.  It remains to be seen who wins and celebrates.  Will it be the rebellious person or the ruling power.

1.claimant, partisan 2.pass through 3.certainty 4.islamic code of conduct 5.see, sight 6.perhaps

Through here will pass partisans/claimants of the certainty (sanctity) of (the narrowly defined) code of conduct.  Keep looking, perhaps you might be able to see a human being among them.  The implication is that such partisans are devoid of humanity.

1.you people (conservative/narrow minded) 2.we (poets, thinkers) 3.keep faith

How can you understand “it” as we can understand it.  “you, we and it” are not defined.  Readers are left to make their own interpretation.  I interpret to mean we=liberal and it=new social order and you=conservative.  Even if you (conservatives) do not understand it (do not give it space), we will keep faith with it.

1.tangled, crossed 2.gathering 3.surprised

It is a gathering at the beloved’s place and is full of rivals.  Everyone has been looking with surprised/puzzled looks at the poet/lover as if wondering why he is there.  The poet/lover does not know what is going on until his eyes meet the beloved’s.  Their eyes don’t so much as meet but get crossed/tangled (meaning she is annoyed with him).  It is then the poet lover understands why everyone has been looking at him with puzzled looks.

1.sympathisers, like minded 2.pathway (of love) 3. heart (love) 4.collar (in farsi) 5.collar

The poet/lover is on the path of love.  There will be thousands of others too.  Because this is a trial of love, there will be many torn collars (sign of distress/disappointment), keep looking.

1.waves 2.harbinger, opening, preamble 3.storm

There have been waves of discontent and the powerful have been suppressing them.  Keep doing it, but be mindful that slowly, one day these will become the preamble of a storm/revolution.

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