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-gavaara-tere-liye-audio.mp3

Recitation

گوارا  ترے  لیے  ۔  جوشؔ  ملیح  آبادی

۱

آ،  فصلِ  گُل  ہے  غرقِ  تمنّا  ترے  لیے

ڈوبا  ہوا  ہے  رنگ  میں  صحرا  ترے  لیے

۲

ساحل  پہ  سروِ  ناز  کو  دے  زحمتِ  خرام

بل  کھا  رہا  ہے  خاک  پہ  دریا  ترے  لیے

۳

ایفائے  عہد  کر،  کہ  ہے  مُدّت  سے  بے  قرار

روحِ  وفائے  وعدۂ  فردا  ترے  لیے

۴

شانوں  پہ  اب  تو  کاکُل  شب  رنگ  کھول  دے

بکھری  ہوئی  ہے  زلفِ  تمنّا  ترے  لیے

۵

اُٹھ  چشمِ  جاودانۂ  ساغر  فروش  اُٹھ

مچلی  ہوئی  ہے  لرزشِ  صہبا  ترے  لیے

۶

اے  آفتابِ  جلوۂ  جاناں  بلند  ہو

کھویا  ہوا  ہے  مطلع  دنیا  ترے  لیے

۷

موج  شمیمِ  سنبل  و  ریحاں  کے  درمیاں

وا  ہے  مصاحبت  کا  دریچا  ترے  لیے

۸

آ  اور  داد  دے  کہ  بہ  ایں  چشمِ  حق  نگر

کھائے  ہوئے  ہوں  زیست  کا  دھوکا  ترے  لیے

۹

سبزے  کا  فرش،  ابر  کا  خیمہ،  گلوں  کا  عطر

گلشن  میں  اہتمام  ہے  کیا  کیا  ترے  لیے

۱۰

تغیانِ  گُل  شباب  پہ  بلبل  خروش  میں

اک  حشر  سا  ہے  باغ  میں  برپا  ترے  لیے

۱۱

جوشؔ  اور  ننگِ  خدمتِ  سلطان  و  پاسِ  ہوش

یہ  بھی  کیے  ہوئے  ہے  گوارا  ترے  لیے

गवारा तेरे लिये – जोश मलीह आबादी

१

आ, फ़स्ल-ए गुल है ग़र्क़-ए तमन्ना तेरे लिये

डूबा हुआ है रंग में सहरा तेरे लिये

२

साहिल पे सर्व-ए नाज़ को दे ज़हमत-ए ख़राम

बल खा रहा है ख़ाक पे दर्या तेरे लिये

३

ईफ़ा-ए अहद कर, के है मुद्दत से बे-क़रार

रूह-ए वफ़ा-ए वादा-ए फ़र्दा तेरे लिये

४

शानौं पे अब तो काकुल-ए शब-रंग खोल दे

बिखरी हुई है ज़ुल्फ़-ए तमन्ना तेरे लिये

५

उठ चश्म-ए जावेदाना-ए साग़र फ़रौश उठ

मचली हुई है लर्ज़िश-ए सहबा तेरे लिये

६

अए आफ़्ताब-ए जलवा-ए जानां बलंद हो

खोया हुआ है मत्ला-ए दुनिया तेरे लिये

७

मौज-ए शमीम-ए सुंबुल ओ रेहां के दर्मियां

वा है मुसाहिबत का दरीचा तेरे लिये

८

आ, और दाद दे के ब-ईं चश्म-ए हक़-निगर

खाए हुए हुं ज़ीस्त का धोका तेरे लिये

९

सब्ज़े का फ़र्श, अब्र का ख़ैमा, गुलों का इत्र

गुलशन में इह्तेमाम है क्या-क्या तेरे लिये

१०

तुग़्यान-ए गुल शबाब पे, बुलबुल ख़रौश में

एक हश्र सा है बाग़ में बरपा तेरे लिये

११

जोश और नंग-ए ख़िदमत-ए सुल्तान ओ पास-ए होश

ये भी किए हुए है गवारा तेरे लियेTop of Form

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. josh writes in lavish praise of the beloved’s beauty and anticipation of her arrival. The final she’r had an insult to royalty, even though it did not actually name osman ali KhaaN, in whose court josh was serving at the time. He had to tender a written apology to save his job.

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.  josh writes in lavish praise of the beloved’s beauty and anticipation of her arrival.  The final she’r had an insult to royalty, even though it did not actually name osman ali KhaaN, in whose court josh was serving at the time.  He had to tender a written apology to save his job.

1.season of flowers, spring 2.drown 3.desire 4.submerged 5.desert

This addressed to the ‘beloved’ but the ‘beloved’ could easily be a symbol for his own love of suKhan-poetry.  He is looking for inspiration to compose because all the surroundings are prepared, eagerly waiting for the beloved.  Thus, spring is drowning in desire for the beloved.  Even the desert, normally a stretch of sand, is submerged in colors for her.

1.shore 2.cypress 3.elegance 4.botheration, trouble 5.gentle gait, graceful walk 6.twisting and turning, restless 7.sand 8.sea

The cypress is a tall and slender tree.  It sways gently in the breeze.  Its slender stature and gentle sway is often used as a metaphor for the beloved’s figure and grace.  Thus, he says to the beloved, take the trouble to come and walk gracefully by the shore.  The sea is restless and beating its head on the sand waiting for you.  Thus, the waves of the sea become a metaphor for restlessness.

1.fulfill, faithful 2.promise 3.long time 4.eager, restless 5.spirit 6.fidelity 7.promise 8.future, tomorrow

The beloved is notorious for making promises of coming the next day, but never does.  Thus, he implores – fulfill your promise, the spirit of fidelity (truthfulness) of the promise of tomorrow has been restless for long.

1.shoulder 2.curls 3.colour of the night, dark 4.spread 5.hair 6.desire

As a phrase, ‘zulf bikharna’ can be a sign of distress.  Thus, ‘tamanna ki zulf bikhri hui hai’ means the desire (personified) is distressed and sorrowful.  It is a nice juxtaposition that to cure the bikhre hue zulf, he is asking the beloved to spread her curls on her shoulders.  Of course, this implies unveiling and taking her head cover off.

1.eye 2.eternal, enduring 3.offering cup (of wine) 4.eager 5.trembling 6.flask of wine

The shaa’er implores the beloved to raise her eyes.  Her eyes are an enduring offer of a cup of wine i.e., lovers get intoxicated looking into her eyes, they don’t need conventional wine.  The flask trembles in anticipation that the intoxicating eye of the beloved will offer cups of wine to her admirers.

1.sun 2.glory 3.beloved 4.rise 5.horizon

Oh, sun of the glory of the beloved, rise high, the horizon of the world is lost/aimless without you.

1.wave, gust 2.breeze 3.fragrant plant 4.basil (also fragrant) 5.between, among 6.wide open 7.companionship 8.window

Between the waves of fragrances of jasmine and basil, the window of companionship is wide open waiting for you.

1.appreciation 2.inspite of 3.eye 4.truth seeing, discerning 5.life, existence

Without the beloved the poet/lover does not have a real life, but he keeps living in an illusion and deceives himself that one day she will come.  He does this inspite of his truth discerning eye/perception.  He pleads come and show appreciation for this.

1.greenery 2.floor, carpet 3.clouds 4.tent, shelter 5.fragrance 6.garden 7.preparations

A carpet of greenery, a tent/covering of clouds, and fragrance of roses; O, how many different preparations there are in the garden for you.

1.flood, abundance 2.roses 3.youthful vigour 4.full throated song 5.tumult, enthusiasm 6.happening, taking place

The flood of roses at its peak vigour, the bulbul in full-throated song; O what a tumult is going on in the garden for you.

1.pen-name of the poet 2.shame, insult, disgrace 3.service 4.king 5.mindful, consider 6.sobriety 7.tolerate, bear

josh and bear the disgrace of serving the sultan and being mindful of sobriety/awareness (conventionally, he should be in a trance considering the beauty of the beloved).  These too have I endured for you.  josh recited this at a private gathering while he was still in the service of osman ali KhaaN, the nizam of hyderabad.  Someone reported it to the court and he was about to be terminated.  He had to tender a written apology, based on which he was retained in service.  Later, he wrote another rebellious nazm and was banished from the domain of the nizam.

The post gavaara ter’e liy’e-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-farozaaN-hai-zindagi-11-20-audio.mp3

Recitation

فروزاں  ہے  زندگی  ۔  جوشؔ  ملیح  آبادی

۱۱

پیہم  کشاں  کشان  و  پیاپئے  رواں  دواں

گرمِ  تلاشِ  چشمۂ  حیواں  ہے  زندگی

۱۲

بہرِ  حصول  طنطنۂ  حی  لایموت

دیوِ  اجل  سے  دست  و  گریباں  ہے  زندگی

۱۳

ہر  بار  جو  الجھ  کے  سنورتی  ہے  اور  بھی

نامِ  خدا  وہ  گیسوئے  پیچاں  ہے  زندگی

۱۴

گاہے  نوائے  مغبچۂ  نیم  آستیں

گاہے  ادائے  یوسفِ  کنعاں  ہے  زندگی

۱۵

سلمے  کی  اوڑھنی  ہے  ستاروں  کی  چھاؤں  میں

مدھ  ماتیوں  کی  لرزِشِ  مژگاں  ہے  زندگی

۱۶

جیسے  دف  و  رباب  سے  بجتی  ہوئی  برات

یوں  جادۂ  نفس  پہ  خراماں  ہے  زندگی

۱۷

لاکھوں  جگر  خراش  حوادث  کے  باوجود

بانگِ  طیور  و  سازِ  بہاراں  ہے  زندگی

۱۸

با  وصف  نالہائے  سحر  گاہ  و  آہِ  شب

چنگ  و  ربابِ  خاطرِ  شاداں  ہے  زندگی

۱۹

تسخیرِ  مہر  و  مہ  سے  بھی  ہوگی  نہ  مطمئن

وہ  آرزوئے  منصبِ  یزداں  ہے  زندگی

۲۰

اُترا  ہے  الغرض  جو  رسولِ  وجود  پر

اے  رحلِ  کائنات  وہ  قرآن  ہے  زندگی

फ़रोज़ां है ज़िंदगी – जोश मलीहआबादी

१०

११

१२

१३

१४

१५

१६

१७

१८

१९

२०

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. Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’. Here josh celebrates life because it is finite and circumscribed, but still enjoyable. In this celebration, josh defies the rather morose convention that ‘real life begins after death’. He would much rather enjoy what he has. This is a long Ghazal-numa nazm, posted in two parts for easy reading.

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.  Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’.  Here josh celebrates life because it is finite and circumscribed, but still enjoyable.  In this celebration, josh defies the rather morose convention that ‘real life begins after death’.  He would much rather enjoy what he has.  This is a long Ghazal-numa nazm, posted in two parts for easy reading.

10

While superficially life appears as mere embroidery on the hem of the robe of the universe/existence, on closer examination you can see that life carries the universe in the hem of its garment i.e., it owns the universe.

1.again and again 2.pulling, attracted, lured 3.step by step 4.flowing, moving 5.enthusiastically, feverishly 6.search 7.fountain of life

1.for the sake of 2.obtaining 3.glory 4.eternal, immortal 5.god 6.death 7.hand grabbing the collar, fighting

1.every time 2.entangled 3.beautified, freshened 4.in the name of god, by god 5.hair 6.curly, tangled

1.at times 2.sound 3.trainee wine-maker/wine-server 4.half-sleeve 5.style, gestures 6.Joseph of the tribe of Canaan

1.embroidered 2.shawl, veil 3.shadow, image 4.intoxicating 5.fluttering 6.eyelashes

1.cymbals 2.stringed musical instrument 3.wedding procession 4.path 5.breath, life 6.graceful walk

1.heart-wrenching 2.calamities 3.in spite of 4.sound, song 5.birds 6.music 7.spring

1.inspite of, not withstanding 2.wail 3.dawn 4.night sigh/lament 5.harp and lute 6.heart, mind, soul 7.happiness

1.conquest 2.sun 3.moon 4.satisfied 5.longing 6.office 7.divine

voh qur’aaN hai zindagi is used to mean life is that special qur’aan.  What is meant by ‘that special’.  It is the special qur’aan that descended on/was revealed to the messenger of life/existence and is placed on the rahl-e kaa’enaat the bookstand of the universe i.e., this is a sacred text of the universe; it is universal rather than limited to believers.

The post farozaaN hai zindagi-11-20-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-farozaaN-hai-zindagi-01-10-audio.mp3

Recitation

فروزاں  ہے  زندگی  ۱۔۱۰۔  جوشؔ  ملیح  آبادی

۱

کیا  صِرف  نور  ہی  میں  درخشاں  ہے  زندگی

ظلمت  کے  طاق  میں  بھی  فروزاں  ہیں  زندگی

۲

پھولوں  کے  رنگ  ہی  میں  نہیں  قلزمِ  نمُود

کانٹوں  کے  روپ  میں  بھی  نُمایاں  ہے  زندگی

۳

تیرے  خطوط  ہی  میں  نہیں  اے  خمِ  بلور

رگ  ہائے  سنگ  میں  بھی  پر  افشاں  ہے  زندگی

۴

نا  پختگی  ہے،  اے  حرکت،  اِس  قدر  غرور

فرشِ  جمود  پر  بھی  گل  افشاں  ہیں  زندگی

۵

اس  درجے  ناز  کر  نہ  غزالِ  صبا  خرام

کہ  سارِ  پابگل  میں  بھی  جولاں  ہے  زندگی

۶

پیغمبر  و  فرشتہ  و  یزدان  و  اہرمن

ان  سب  کی  داستان  کا  عنواں  ہے  زندگی

۷

قدرت  کا  ایک  زمزمۂ  جاں  نواز  ہے

اے  مفتیو  نہ  کفر  نہ  ایماں  ہے  زندگی

۸

ہر  مومن  و  مجوسی  و  ملحد  کے  فرق  پر

بادِ  شمال  و  ابرِ  دُر  افشاں  ہے  زندگی

۹

جن  مشکلوں  پہ  حصر  ہے  تکمیلِ  ذات  کا

اُن  مشکلوں  کے  فیض  سے  آساں  ہیں  زندگی

۱۰

دیکھیں  تو  کائنات  کے  دامن  کی  صِرف  بیل

جانچیں  تو  کائنات  بہ  داماں  ہے  زندگی

फ़रोज़ां है ज़िंदगी – १-१० – जोश मलीहआबादी

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 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. Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’. Here josh celebrates life because it is finite and circumscribed, but still enjoyable. In this celebration, josh defies the rather morose convention that ‘real life begins after death’. He would much rather enjoy what he has. This is a long Ghazal-numa nazm, posted in two parts for easy reading.

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.  Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’.  Here josh celebrates life because it is finite and circumscribed, but still enjoyable.  In this celebration, josh defies the rather morose convention that ‘real life begins after death’.  He would much rather enjoy what he has.  This is a long Ghazal-numa nazm, posted in two parts for easy reading.

Does life shine only in light.  No, it is radiant even in the niche of darkness.  Here, light and darkness can be symbolic of joy and sorrow.  The poet avers that life can be radiant, can be enjoyed fully during periods of joy as well as sorrow.

1.ocean 2.visible, exibited 3.shape, form 4.visible, manifest

1.lines, engravings 2.goblet, cup 3.crystalline 4.plural of rug-veins 5.stone, rock 6.flapping wings, flying, flowing, throbbing

1.immaturity 2.movement, mobility 3.so much 4.pride, conceit 5.floor 6.stillness 7.blossoming like flowers

Movement/mobility/the ability to move thinks that it alone has life.  Such conceit, O movement, shows your immaturity.  Life blooms like flowers even on the floor of stillness.  In both a literal and figurative sense this could be about life growing from the stillness/immobility of the earth/soil.

1.to such a degree 2.pride 3.gazelle, deer 4.gait of breeze, running like the wind, fleet-footed 5.essence 6.feet in clay/soil 7.galloping, running

1.(divine) messenger 2.angel 3.god 4.devil, satan

1.nature 2.melody 3.soul-stirring 4.judge, law-giver, preacher 5.non-faith 6.faith

On the differences between every believer, fire-worshipper and atheist alike, life showers pearls like blessings brought by north winds and clouds; i.e., nature allows for differences, celebrates and blesses differences.

1.difficulties, obstacles 2.dependance 3.completion, fulfillment 4.being 5.benevolence 6.easy

While superficially life appears as mere embroidery on the hem of the robe of the universe/existence, on closer examination you can see that life carries the universe in the hem of its garment i.e., it owns the universe.

The post farozaaN hai zindagi-01-10-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-ab-DhoonD-jabiiN-aur-audio.mp3

Recitation

اب  ڈھونڈ  جبیں  اور  ۔  جوشؔ  ملیح  آبادی

۱

کیا  سر  پہ  رہے  فِکر  کا  خورشیدِ  مُبین  اور؟

ڈھل  جائے  کہ  کچھ  دھوپ  چڑھے  اور؟  نہیں  اور؟

۲

مستی  میں  کچھ  آمیزشِ  پستی  ہے  ابھی  تک

ایک  عشوۂ  تُرکانہ  مرے  زہرا  جبیں  اور

۳

ہاں  کعبۂ  اَسرار  کے  جھلکے  وہ  مِنارے

دم  بھر  ابھی  اے  عقلِ  رسا  برسرِ  زیں  اور

۴

وہ  دیکھ  دلِ  عرش  بریں  کانپ  رہا  ہے

ایک  کروٹ  اُسی  ناز  سے  اے  فرشِ  مُبین  اور

۵

جُنبِش  میں  ہیں  مے  خانۂ  اَسرار  کے  پردے

اک  نعرۂ  مستانہ  خرابات  نشیں  اور

۶

ناقابلِ  برداشت  ہے  یہ  خواب  کی  دنیا

لے  چل  مجھے  اے  دیدۂ  بیدار  کہیں  اور

۷

اس  رشتۂ  فرسودہ  میں  باقی  نہیں  اب  جا

اے  فکرِ  بشر  ڈھونڈ  کوئی  حبلِ  متیں  اور

۸

اربابِ  تجسُّس  کی  بغاوت  ہے  عبادت

جاتے  ہیں  بہت  دور  کہ  آ  جائیں  قریں  اور

۹

لے  میں  تو  چلا  جانِبِ  اِقلیمِ  تفکّر

اے  سنگِ  درِ  وسوسہ  اب  ڈھونڈ  جبیں  اور

۱۰

لب  معرضِ  جُنبِش  میں  ہیں  لیلٰیِ  گماں  کے

تقریر  نہ  فرمائیں  اب  اربابِ  یقین  اور

۱۱

شکریۂ  سلیمان  خدا  حافظ  و  ناصر

درکار  ہے  اب  خاتمِ  خاطر  کو  نگیں  اور

۱۲

ادیانِ  کہن  سال  کو  یہ  مژدہ  سُنا  دو

تدوین  کی  منزل  میں  ہے  اِک  مُصحِفِ  دیں  اور

۱۳

وہ  ساجدِ  ذرّات  یہ  مسجودِ  کواکب

مُلّا  کی  جبیں  اور  مُفکّر  کی  جبیں  اور

अब ढूंड जबीं और – जोश मलीहआबादी

१

ढल जाए के कुछ धूप चढ़े और? नहीं और?

एक इ’श्वा-ए तुर्काना मेरे ज़ोहरा ज़बीं और

दम-भर अभी अए अक़्ल-ए रसा बरसर-ए ज़ीं और

एक करवट उसी नाज़ से अए फ़र्श-ए मुबीं और

एक नारा-ए मस्ताना ख़राबात-नशीं और

ले चल मुझे अए दीदा-ए बेदार कहीं और

अए फ़िक्र-ए बशर ढूंड कोई हब्ल-ए मतीं और

जाते हैं बहुत दूर के आ जाएं क़रीब और

अए संग-ए दर-ए वस्वसा अब ढूंड ज़बीं और

तक़्रीर न फ़रमाएं अहबाब-ए यक़ीं और

दरकार है अब ख़ातम-ए ख़ातिर को नगीं और

तद्वीन की मंज़िल में है एक मुस्हिफ़-ए दीं और

मुल्ला की जबीं और मुफ़क्किर की जबीं और

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. Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’. Here, he unabashedly celebrates reason over blind faith.

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.  Typically, josh’s compositions throb and overflow with energy and ‘josh/passion’.  Here, he unabashedly celebrates reason over blind faith.

1.thinking, reasoning 2.sun 3.clear 4.set, sink 5.rise, increase

In the first misra and most of the second, the poet asks questions.  Do you want the clear sun of reason to hover over your heads some more?  Do you want it to sink? or rise some more?  The answer comes back … no, no, we want more, a clear preference for reason (even if it is painful).

1.intoxication, obsession 2.mixture 3.backwardness, inferiority 4.wink, sidelong glance 5.Turkish, Mongolian 6.forehead like Mars, bright forehead, beloved

Here zohra-jabiiN is the beloved and the beloved symbolizes intellect, reason carried over from the previous she’r.  Also, in classical urdu poetic tradition slanted eyes turkaana are considered beautiful.  Thus, intellect is symbolized as the beloved with beautiful eyes and bright forehead.  The poet would like to be fully intoxicated/obsessed with the beloved but feels that there is some backwardness still mixed in with this infatuation.  He calls upon the beloved/intellect to wink at him some more so as to arouse feelings of love.

1.focus of devotion 2.mysteries 3.shimmer, appear 4.minarets 5.for a moment 6.mind, intellect 7.far reaching 8.on top of 9.saddle, horse

The intellect is riding towards the focus of mysteries … to solve the mysteries of the universe.  Out in the distance the towers of the ‘focus of mysteries’ shimmer/appear.  He calls upon the intellect to stay the course, keep riding for a while yet.

1.sky, heaven 2.highest, divine throne 3.shiver, tremble 4.turn on the side 5.coquetry 6.floor, earth 7.clear, bright

Here farsh-e mubiiN – clear bright floor symbolizes the earth, which in turn symbolizes humanity.  Its brightness symbolizes its knowledge and intelligence.  Thus, the highest heaven can see the earth and its brilliance and fears that it is up to something- it is about to clear up the mystery of heaven and change human thinking.  It is trembling in fear.  The poet calls upon the coquettish beloved (farsh-e mubiiN) to turn on its side and show more of its mischief.

1.movement, stirring 2.tavern 3.mysteries 4.curtains 5.call,clarion 6.intoxicating 7.residents of the tavern

Here the focus of asraar – mysteries of the universe is the mai-Khaana and not the kaa’ba as in the earlier she’r.  These mysteries are behind a curtain that needs to be pulled and mysteries uncovered/understood.  There is a stir in the curtains as if they are getting ready to be drawn.  The poet calls upon the residents of the tavern (the thinkers) to give a clarion call naara-e mastaana announcing the great event.

1.intolerable 2.sleeping, unthinking 3.eye 4.awake, alert

This unthinking/sleeping world is intolerable.  O alert eye, take me away somewhere.

1.relationship, thread 2.obsolete, outdated 3.remaining 4.place 5.reason, intellect 6.human 7.strong tie/connection-metaphorically-sacred text

Thus, in the obsolete thread of thoughts there is no more room (for fresh thinking).  O human intellect search for another sacred text-another theory.

1.lords, owners 2.seeking 3.rebellion 4.prayer 5.near, close

The ritual of prayer of seekers arbaab-e tajassus is rebellion i.e., they rebel against given thinking/knowledge.  They seek new answers.  They go far in order to get closer i.e., they think beyond the boundaries of knowledge so they may get closer to the truth.

1.towards 2.domain 3.reasoning 4.rock 5.door 6.superstition, fantasy 7.forehead

The poet suggests that most thinking of the day is based on superstition.  People prostrate at, bow their head at the doorsill of vasvasa.  He declares that he is no longer one of them.  The doorsill of vasvasa will have to look for other foreheads-other devotees.  The poet himself is off to the realm of reason.

1.place, field 2.movement 3.speculation, doubt, skepticism 4.speech, lecture 5.deliver, present, put forward 6.lords, owners 7.certainty, faith

arbaab-e yaqiiN are the lords/purveyors of received faith without critical thinking.  There are those who have begun to doubt this given yaqiiN – certainty.  They are symbolized as laila-e gumaaN, the laila-beloved personified as gumaaN-doubting, questioning.  The lips of laila-e gumaaN have come into the field of movement/action i.e., people are beginning to talk about and question received faith.  So the lords of faith arbaan-e yaqiiN should refrain from delivering lectures.

1.thanks 2.Solomon 3.protector 4.helper 5.required 6.signet ring, seal 7.mind, soul 8.jewel

Legend has it that Solomon was all knowing and wise.  His signet ring stamped on judgments is symbolic of all wisdom.  The first misra is sarcasm about this old ‘wisdom’ … may god protect it and help it (because it is on its way out).  The thanks offered to it is in a sarcastic sense saying … thank you but no thank you … we have enough of you, it is now time for you to leave.  The signet ring of the mind now requires another/different jewel-different from the ancient jewel of Solomon.

1.plural of diin,  faiths 2.ancient 3.news, tidings 4.collating, editing 5.stage 6.book 7.faith

The new book of faith is the ‘book of knowledge’.  It is the final stages of being collated and edited.  Give these tidings to all ancient faiths.

1.one who prostrates/bows to 2.dust particles 3.one before whom others prostrate/bow down 4.celestial bodies, stars and planets 5.preacher 6.forehead 7.thinker, philosopher, scientist

The jabiin-forehead of the mulla prostrates before zarraat – dust particles symbolizing trivialities.  But the forehead of the thinker is something else … it is held up high and celestial bodies bow down to him.

The post ab DhoonD jabiiN aur-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/yych-itna-Ghuruur-tha-audio.mp3

Recitation

اتنا  غُرُور  تھا  ۔  مرزا  واجد  حسین  یاس  یگانہؔ  چنگیزی

۱

جب  حُسنِ  بے  مثال  پر  اِتنا  غُرُور  تھا

آئینہ  دیکھنا  تمہیں  پھر  کیا  ضرُور  تھا

۲

چُھپ  چُھپ  کے  غیر  تک  تمہیں  جانا  ضرُور  تھا

تھا  پیچھے  پیچھے  میں  بھی  مگر  دُور  دُور  تھا

۳

ملکِ  عدم  کی  راہ  تھی  مُشکل  سے  طے  ہوئی

منزل  تک  آتے  آتے  بدن  چُور  چُور  تھا

۴

دو  گھونٹ  بھی  نہ  پی  سکے  اور  آنکھ  کُھل  گئی

پھر  بزمِ  عیش  تھی  نہ  وہ  جامِ  سُرُور  تھا

۵

واعِظ  کی  آنکھیں  کُھل  گئیں  پیتے  ہی  ساقیا

یہ  جامِ  مے  تھا  یا  کوئی  دریائے  نُور  تھا

۶

کیوں  بیٹھے  ہاتھ  ملتے  ہو  اب  یاسؔ  کیا  ہوا

اُِس  بے  وفا  شباب  پر  اِتنا  غرور  تھا

इतना ग़ुरूर था – मिर्ज़ा वाहेद हुसैन यास यगाना चंगेज़ी

१

जब हुस्न-ए बे-मिसाल पर इतना ग़ुरूर था

आईना देखना तुम्हें फिर क्या ज़रूर था

२

छुप-छुप के ग़ैर तक तुम्हें जाना ज़रूर था

था पीछे पीछे मैं भी मगर दूर दूर था

३

मुल्क-ए अदम की राह थी मुश्किल से तय हुई

मंज़िल तक आते आते बदन चूर-चूर था

४

दो घूँट भी न पी सके और आँख खुल गई

फिर बज़्म-ए ऐश थी न वो जाम-ए सुरूर था

५

वा’एज़ की आंखें खुल गईं पीते ही साक़िया

ये जाम-ए मय था या कोई दर्या-ए नूर था

६

क्यूँ बैठे हाथ मलते हो अब यास क्या हुआ

इस बेवफ़ा शबाब पर इतना ग़ुरूर था

Click here for background and on any passage for word meanings and explanatory discussion. mirza vaajid husain yaas yagaana changezi (1884-1956), azimabad/paTna. Early pen-name ‘yaas’ (despair) and later ‘yagaana’ (unmatched, unique). Egotistical, uncompromising, brusque and acerbic, he did not get along with fellow poets. For some reason he cast himself as a critic of Ghalib. He got a booklet published in which there is a lengthy preface critical of Ghalib and of his many admirers, followed by many rubaaii deriding Ghalib. But he was courageous enough to make controversial statements about religious belief and was attacked by a mob, made to ride a donkey through town, sitting backwards, with his face blackened. In spite of his derision of Ghalib, he has composed several Ghazal in the zamin of Ghalib. This one is linked to ‘kitna Ghuruur tha’ on Ghalib naqsh-e qadam.

mirza vaajid husain yaas yagaana changezi (1884-1956), azimabad/paTna. Early pen-name ‘yaas’ (despair) and later ‘yagaana’ (unmatched, unique).   Egotistical, uncompromising, brusque and acerbic, he did not get along with fellow poets. For some reason he cast himself as a critic of Ghalib.  He got a booklet published in which there is a lengthy preface critical of Ghalib and of his many admirers, followed by many rubaaii deriding Ghalib. But he was courageous enough to make controversial statements about religious belief and was attacked by a mob, made to ride a donkey through town, sitting backwards, with his face blackened.  In spite of his derision of Ghalib, he has composed several Ghazal in the zamin of Ghalib.  This one is linked to ‘kitna Ghuruur tha’ on Ghalib naqsh-e qadam.

1.beauty 2.without example, without equal 3.pride 4.necessary

Recall that Ghalib said …

1.hiding, sercretively 2.other, rival 3.necessary 4.behind, chasing 5.distance, far away

It was necessary for you to go secretively to meet the rival.  But I was behind you, even if a little further away.   Thus, the jealous poet/lover chides the beloved that he knows what she has been up to.

1.domain of non-being, the hereafter 2.path 3.difficulty 4.traversed, travelled 5.destination 6.body 7.shattered, tired

This life is the path to the destination of the domain of non-being i.e., the next world.  The path was traveresed with difficulty and by the time the destination was reached the body was tired.  Beyond this literal translation, I don’t see much depth in this.

1.sips 2.drink 3.an expression used for- I learnt the real/hidden meaning 4.gathering 5.luxury, pleasures 6.cup 7.exhilaration, intoxication

This is probably a reflection on the transience of life and superficiality of material pleasures.  Life is described as ‘bazm-e aish’ and ‘jaam-e suruur’- a gathering of indulgence and a cup of intoxication.  After taking just two sips of this pleasure, the poet/seeker’s eyes opened to the real meaning of life.  He does not quite define that.

1.preacher 2.eyes opened-learnt something new 3.cup 4.wine 5.river 6.light, knowledge

The preacher is known to keep talking about abstinence and the evils of drinking.  But here he has been served a cup of wine by the saaqi and as soon as he drank some, his eyes opened to the secrets of the pleasure of wine.  The poet wonders if this was a cup of wine or a river of light/wisdom that the preacher was served.

1.rubbing hands, regretting 2.pen-name 3.faithless, undependable 4.youth 5.pride

Apparently, the poet, yaas was at one time proud of his youth and vigour.  Now that youth is passed, he is old and frail and looks back at his wasted youth rubbing his hands in regret.  The interlocuter (probably himself) what happened now, you were so proud of your youthful vigour at the time!

The post itna Ghuruur tha-yaas-yagaana chaNgezi 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/shaKhfb-har-zarra-tuur-tha-audio.mp3

Recitation

ہر  ذرّہ  طور  تھا ۔ شوکت  علی  خاں  فانیؔ  بدایونی

۱

دنیائے  حسن  و  عشق  میں  کس  کا  ظہور  تھا

ہر  آنکھ  برق  پاش  تھی  ہر  ذرّہ  طُور  تھا

۲

میری  نظر  کی  آڑ  میں  اُن  کا  ظہور  تھا

اللہ  اُن  کے  نُور  کا  پردہ  بھی  نُور  تھا

۳

تھی  ہر  تڑپ  سُکُون  کی  دنیا  لیے  ہوئے

پہلو  میں  آپ  تھے  کہ  دلِ  ناصُبُور  تھا

۴

ہم  کشتگانِ  غم  پہ  یہ  اِلزامِ  زندگی

بے  مہر  کچھ  تو  پاسِ  حقیقت  ضرُور  تھا

۵

بالیں  پہ  تم  جب  آئے  تو  آئی  وہ  موت  بھی

جس  موت  کے  لیے  مجھے  جینا  ضرور  تھا

۶

تھی  اُن  کے  روبرو  بھی  وہی  شانِ  اضطراب

دل  کو  بھی  اپنی  وضع  پہ  کتنا  غُرُور  تھا

۷

لطفِ  حیات  بے  خلشِ  مدّعا  کہاں

یعنی  بقدرِ  تلخئ  صہبا  سُرُور  تھا

۸

اُٹھ  کر  چلے  تو  حشر  بھی  اُٹھنا  تھا  کیا  ضرور

اُن  کی  گلی  سے  مدفن  فانیؔ  تو  دُور  تھا

हर ज़र्रा तूर था – शौकत अली ख़ां फ़ानी बदायूनी

१

दुनिया-ए हुस्न-ओ-इश्क़ में किस का ज़ुहूर था

हर आ>ख बर्क़-पाश थी हर ज़र्रा तूर था

२

मेरी नज़र की आढ में उन का ज़ुहूर था

अल्लाह उन के नूर का पर्दा भी नूर था

३

थी हर तढप सुकून की दुनिया लिये हुए

पहलू में आप थे के दिल-ए ना-सुबूर था

४

हम कुश्तगान-ए ग़म पे ये इल्ज़ाम-ए ज़िंदगी

बे-मेहर कुछ तो पास-ए हक़ीक़त ज़रूर था

५

बालीं पे तुम जब आए तो आई वो मौत भी

जिस मौत के लिये मुझे जीना ज़रूर था

६

थी उन के रू-ब-रू भी वही शान-ए इज़्तेराब

दिल को भी अपनी वज़’अ पे कितना ग़ुरूर था

७

लुत्फ़-ए हयात बे-ख़लिश-ए मुद्द’आ कहां

यानी ब-क़द्र-ए तल्ख़ी-ए सहबा सुरूर था

८

उठ कर चले तो हश्र भी उठना था क्या ज़रूर

उन की गली से मदफ़न-ए फ़ानी तो दूर था

Click here for background and on any passage for word meanings and explanatory discussion. mohammed shaukat ali KhaaN faani badayuni (1879-1941), BA 1901, law 1908. Stumbling law practice. Invited to hyderabad by maharaja kishan parshaad in 1932, working as the principal of a reputed school. Alcohol proved to be a big problem. He died forlorn and destitute. Much of his work was lost. This is a Ghazal that he composed in the zamin of Ghalib, ‘kitna Ghuruur tha’ and is linked to Ghalib naqsh-e qadam, on the Theme page.

It is said that moosa/Moses went up on mount tuur asking to see god. After warnings and much insistence, he saw a flash of lightning and fainted. This is often used as symbolic of divine glory/manifestation. The poet draws a parallel between divine glory on mount tuur and the beloved’s appearance in the world of beauty and love. Every eye was dazzled with her brilliance as if every grain of sand was like divine lightning flash.

mohammed shaukat ali KhaaN faani badayuni (1879-1941), BA 1901, law 1908.  Stumbling law practice.  Invited to hyderabad by maharaja kishan parshaad in 1932, working as the principal of a reputed school.  Alcohol proved to be a big problem.  He died forlorn and destitute.  Much of his work was lost.  This is a Ghazal that he composed in the zamin of Ghalib, ‘kitna Ghuruur tha’ and is linked to Ghalib naqsh-e qadam, on the Theme page.

1.beauty, beloved 2.love, lover/poet 3.manifestation, appearance, presence 4.destroyed by lightning, dazed 5.particle, grain of sand 6.mount tuur

It is said that moosa/Moses went up on mount tuur asking to see god.  After warnings and much insistence, he saw a flash of lightning and fainted.  This is often used as symbolic of divine glory/manifestation.  The poet draws a parallel between divine glory on mount tuur and the beloved’s appearance in the world of beauty and love.  Every eye was dazzled with her brilliance as if every grain of sand was like divine lightning flash.

1.glance, line of sight 2.blocking 3.manifestation 4.light, glory 5.veil

The lover directed his gaze at the beloved, but he was so dazzled that he could not see, as if her manifestation/apprearance was blocking his sight. By god, her brilliance itself acted like a veil.  Of course, this could easily apply to the divine.

1.throb, palpitation, writing in pain 2.tranquility, peace 3.side, bosom 4.impatient, restless

This she’r is a play on the two meanings of ‘pahlu’ which means side and is used to mean both at the side of the poet/lover and, at the side of the bosom i.e., the heart.  In the second meaning it speaks of the co-existence of pain and calm.  Thus, pain/agony/restlessness carries with it a world of peace and tranquility just like even as the beloved is at the side of the poet/lover, the heart in his bosom remains agitated/restless.

1.slain by, victims of 2.blame, accusation 3.merciless 4.respect, regard 5.truth 6.necessary

The poet/lover claims that he belongs to a class of lovers who are victims and metaphorically slain by the sorrow of unrequited love.  The irony that life blames these people as responsible for their own condition.  It is necessary that these merciless judges have some regard for truth.

1.head of the bed 2.death 3.remain alive 3.necessary

It is customary for the beloved to visit the dying lover in the final minutes of his life.  ‘baaliiN’ usually implies the head of the death bed.  The poet says that it was necessary for him to remain alive until the moment of the beloved’s visit to his death bed.  Thus, the particular death for which he was waiting came at the same time as the beloved came to the head of his bed.

1.face to face, in front of 2.pride, self-respect 3.restlessness 4.style, way 5.pride

The heart was very proud of its style of restlessness.  When it came face to face with the beloved, it is supposed to calm down, but it was so proud that it maintained the same restlessness in front of her.

1.pleasure 2.life 3.without the burning pain 4.desire 5.meaning, it means that 6.in proportion to 7.bitterness 8.wine 9.exhilaration, intoxication

The exhilaration/intoxication one gets from wine is in proportion to its bitterness.  In much the same way, the pleasure of life is in proportion to the pain of unfulfilled desires.

1.tumult like doomsday 2.was it necessary 3.grave 4.pen-name

The beloved rose to leave from the funeral of the poet/lover faani.  This caused a doomsday like tumult among those also present.  Was such a tumult necessary, asks the dead poet.  It is implied that the tumult is symbolic of the jealousy of other admirers/lovers who were also at the funeral and could not bear to see the beloved mourn for the dead lover.  Why was this tumult necessary, the grave of faani was far from her street (and she is not likely to take the trouble of coming back).

The post har zarra tuur tha-faani badayuni appeared first on UrduShahkar.

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

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Recitation

آپ  کو  اِتنا  غُرُور  تھا  ۔  سکھ  دیو  شرما  رشکؔ

۱

ہر  سمت  اِس  جہان  میں  اُس  کا  ظہور  تھا

پہچاننا  مگر  اُسے  مشکل  ضرور  تھا

۲

اُس  کے  قریب  تھا  نہ  کوئی  اُس  سے  دُور  تھا

بے  وجہ  بے  قرار  دلِ  ناصبُور  تھا

۳

دل  میں  لگی  ہے  آگ  محبت  کی  خود  بخود

اُن  کا  قُصُور  تھا  نہ  ہمارا  قُصُور  تھا

۴

وہ  چاند  چودھویں  کا  نہ  آیا  ہمیں  نظر

کہتے  ہیں  لوگ  شہر  میں  دیکھا  ضرُور  تھا

۵

دیکھا  کہ  رفتہ  رفتہ  گیا  حُسنِ  تابدار

جس  پر  حضور  آپ  کو  اِتنا  غرور  تھا

۶

جرمِ  وفا  کی  پائی  ہے  میں  نے  سزا  دُرُست

میری  خطا  تھی  اِس  میں  مرا  ہی  قُصُور  تھا

۷

وہ  مستیِ  شراب  ہے  اے  رشکؔ  اب  کہاں

کل  تک  مرے  وجود  میں  جس  کا  سُرُور  تھا

आप को इतना ग़ुरूर था – सुख देव शर्मा रश्क

१

२

३

४

५

६

७

Click here for background and on any passage for word meanings and explanatory discussion. sukhdev siNgh sharma rashk (1935-xxxx), sialkoT district. adiib faazil and MA (urdu). His ustaad was raghubiir daas sahir sialkoTvi. He worked for All India Radio and progressed steadily and at the time of publication (1983) of his diivaan was Director of Urdu and English programs in the AIR jaalandhar office. This Ghazal in the style of Ghalib’s ‘itna Ghuroor tha’ is linked to ‘Ghalib naqsh-e qadam’.

sukhdev siNgh sharma rashk (1935-xxxx), sialkoT district.  adiib faazil and MA (urdu).  His ustaad was raghubiir daas sahir sialkoTvi.  He worked for All India Radio and progressed steadily and at the time of publication (1983) of his diivaan was Director of Urdu and English programs in the AIR jaalandhar office.  This Ghazal in the style of Ghalib’s ‘itna Ghuroor tha’ is linked to ‘Ghalib naqsh-e qadam’.

1.direction 2.world 3.manifestation, image 4.recognizing 5.difficult 6.certainly

1.near 2.without reason 3.restless 4.impatient

1.by itself, spontaneously 2.fault

1.fourteenth 2.visible, seen 3.certainly, surely

The poet refers to the beloved as chaudhviiN ka chaand while the people of the town think of the full moon in the sky.  They insist that they have seen it, but he does not has not been able to catch a glimpse of it.  Thus, they mean two different things by chaudhviiN ka chaand.

1.slowly, gradually 2.beauty 3.radiant 4.honorific address like your honour, the beloved 5.pride, arrogance

1.crime 2.faithfulness, fidelity 3.received 4.punishment 5.correct, just 6.fault 7.mistake

The poet/lover is dejected because the indifference/rejection of the beloved.  But he does not blame her.  He takes full responsibility … this is just/deserving punishment for his steadfast fidelity.  It is entirely his fault, it was all my mistake – he says.

1.intoxication 2.pen-name 3.being 4.joy, exhilaration

Where has that intoxication of wine gone, O rashk.  Only yesterday it ussed to fill my very being with exhilaration.  Something has changed.  The poet leaves it to us to fill the blank.  Has be gotten disillusioned with love, has be grown too old to care, is he burdened too much with the trials and tribulations of daily life.

The post aap ko itna Ghuruur tha-sukhdev sharma rashk 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/asjm-mera-Ghuruur-tha-audio.mp3

Recitation

میرا  غرور  تھا  ۔  علی  سِکندر  جِگرؔ  مرادآبادی

۱

آنکھوں  کا  تھا  قُصُور  نہ  دل  کا  قُصُور  تھا

آیا  جو  میرے  سامنے  میرا  غُرُور  تھا

۲

تاریک  مثلِ  آہ  جو  آنکھوں  کا  نُور  تھا

کیا  صبح  ہی  سے  شامِ  بلا  کا  ظہُور  تھا

۳

وہ  تھے  نہ  مجھ  سے  دُور  نہ  میں  اُن  سے  دُور  تھا

آتا  نہ  تھا  نظر  تو  نظر  کا  قُصُور  تھا

۴

ہر  وقت  اِک  خُمار  تھا  ہر  دم  سُرُور  تھا

بوتل  بغل  میں  تھی  کہ  دل  ناصُبور  تھا

۵

کوئی  تو  دردمندِ  دلِ  ناصُبُور  تھا

مانا  کہ  تم  نہ  تھے  کوئی  تم  سا  ضرُور  تھا

۶

لگتے  ہی  ٹھیس  ٹوٹ  گیا  سازِ  آرزو

ملتے  ہی  آنکھ  شیشۂ  دل  چُور  چُور  تھا

۷

ایسا  کہاں  بہار  میں  رنگینیوں  کا  جوش

شامِل  کسی  کا  خونِ  تمنّا  ضرُور  تھا

۸

ساقی  کی  چشمِ  مست  کا  کیا  کیجیے  بیان

اتنا  سُرُور  تھا  کہ  مجھے  بھی  سُرُور  تھا

۹

پلٹی  جو  راستے  ہی  سے  اے  آہِ  نامُراد

یہ  تو  بتا  کہ  بابِ  اثر  کتنی  دُور  تھا

۱۰

جس  دِل  کو  تم  نے  لطف  سے  اپنا  بنا  لیا

اُس  دل  میں  اِک  چُھپا  ہوا  نشتر  ضرور  تھا

۱۱

اُس  چشمِ  مے  فروش  سے  کوئی  نہ  بچ  سکا

سب  کو  بقدرِ  حوصلۂ  دل  سُرُور  تھا

۱۲

دیکھا  تھا  کل  جگرؔ  کو  سرِ  راہِ  مے  کدہ

اِس  درجہ  پی  گیا  تھا  کہ  نشے  میں  چور  تھا

मेरा ग़ुरूर था – अली सिकंदर जिगर मुरादाबादी

१

आंखों का था क़ुसूर न दिल का क़ुसूर था

आया जो मेरे सामने मेरा ग़ुरूर था

२

तारीक मिस्ल-ए आह जो आँखों का नूर था

क्या सुब्ह ही से शाम-ए बला का ज़ुहूर था

३

वो थे न मुझ से दूर न मैं उन से दूर था

आता न था नज़र तो नज़र का क़ुसूर था

४

हर वक़्त एक ख़ुमार था हर दम सुरूर था

बोतल बग़ल में थी कि दिल-ए ना-सुबूर था

५

कोई तो दर्दमंद-ए दिल-ए ना-सुबूर था

माना के तुम न थे कोई तुम सा ज़रूर था

६

लगते ही ठेस टूट गया साज़-ए आर्ज़ू

मिलते ही आंख शीशा-ए दिल चूर चूर था

७

ऐसा कहां बहार में रंगीनियों का जोश

शामिल किसी का ख़ून-ए तमन्ना ज़रूर था

८

साक़ी की चश्म-ए मस्त का क्या कीजिए बयान

इतना सुरूर था के मुझे भी सुरूर था

९

पलटी जो रास्ते ही से अए आह-ए ना-मुराद

ये तो बता के बाब-ए असर कितनी दूर था

१०

जिस दिल को तुम ने लुत्फ़ से अपना बना लिया

उस दिल में एक छुपा हुआ नश्तर ज़रूर था

११

उस चश्म-ए मय-फ़रोश से कोई न बच सका

सब को ब-क़द्र-ए हौसला-ए दिल सुरूर था

१२

देखा था कल जिगर को सर-ए राह-ए मय-कदा

इस दर्जा पी गया था के नश्शे में चूर था

Click here for background and on any passage for word meanings and explanatory discussion. jigar muradabadi (1890-1961) was a profilic poet of sufiyaana, romantic and musical Ghazal. Many of his compositions have been put to music and sung by great singers. This Ghazal in the zamiin of Ghalib’s, ‘kitna Ghuruur tha’ is linked to Ghalib naqsh-e qadam on the Theme Index page.

jigar muradabadi (1890-1961) was a profilic poet of sufiyaana, romantic and musical Ghazal.  Many of his compositions have been put to music and sung by great singers.  This Ghazal in the zamiin of Ghalib’s, ‘kitna Ghuruur tha’ is linked to Ghalib naqsh-e qadam on the Theme Index page.

1.error, mistake 2.pride, ego

The poet/seeker is trying to comprehend the divine.  He can see divine glory with his eyes and feel it in his heart, but that which stands in his way is his ego.

1.dark 2.similar to, like 3.sigh 4.light 5.calmity 6.manifestation, appearance

The light/hope in the eyes of the poet had turned dark like a sorrowful sigh.  Was this evening of calamity destined to make an appearance even as the morning dawned- the poet asks himself.

1.far 2.visible, seen 3.eyes, discernment, comprehension 4.shortcoming

This is probably about the divine.  Neither was it far from me nor I from it.  If I could not see it, then it was the fault of my discerning eye.  The divine beloved is never too far from the seeker.  Their inability to perceive is the fault of their spiritual vision.

1.intoxication 2.moment 3.exhilaration, elation 4.bottle 5.arm, armpit 6.eager, restless

There are two parallelisms in this she’r- one between intoxication due to wine, and exhilaration/elation/trance due to divine love and the other between a bottle which provides wine and restless heart which provides eagerness to seek the divine.  Both are available by the side of the bosom … the heart in the bosom and the bottle under the armpit.  Because of such ready availability, the poet/seeker was intoxicated/in a joyous trance every moment.

1.sharing pain, sympathiser 2.restless 3.agreed 4.short for jaisaa – like, similar to 5.definitely

This appears to follow a scene where the poet/lover has experienced some calm but the beloved denies having anything to do with it, denies that she was sympathetic.  He says, granted that you were not there (if you say so), but there had to have been somone just like you, he insists.  He may be (a)denying the veracity of the beloved’s statement or (b)crediting his own rich imagination which imagined up the beloved’s presence or (c)crediting divine intervention.

1.get hurt, pained or grieved 2.instrument 3.desire 4.mirror 5.shattered

Here ‘saaz-e aarzuu-the instrument of desire’ is the heart.  It received a blow of gried and shattered immediately, as soon as their eyes met.  This a reflection of the power of the beloved’s glance and poet’s fragility.

1.spring 2.colourfulness 3.ebullience, effervescence 4.included, mixed 5.bloodied/dashed desires/hopes 6.certainly

With the coming of spring the poet/lover’s desires rose but were soon dashed and bloodied.  The colour of this blood was included in the colourfulness of spring, otherwise how could spring have been so colourful.

1.cup-bearer, beloved 2.eyes 3.intoxicating 4.description 5.exhilaration 6.intoxication

How can I describe the intoxicating eyes of the saaqi.  There was such exhilaration that I too got intoxicated.

1.turned back 2.path 3.sigh 4.unfulfilled, disappointed 5.door 6.effect, result

Normally the sigh would travel to the door of fulfillment and come back with an answer.  The poet’s sigh was unfortunate, and it turned back midway to the door.  He plaintively asks, at least tell me how much further was the door of fulfillment.  Perhaps he is getting ready to send out another sigh and wants to equip it enough this time around.

1.pleasure, joy 2.dagger, knife 3.definitely, certainly

The poet/lover received a glance from the beloved which penetrated deep into his heart and lodged there like a knife.  The beloved happily took his heart.  He asserts, surely, the heart that you took had a knife hidden in it.  Perhaps he wants this captured heart to keep reminding the beloved that she did this to the lover.  Perhaps, she will show some sympathy/love.

1.eyes 2.wine dispensing i.e., saaqi, beloved 3.escape 4.in proportion to 5.capacity 6.exhilaration, intoxication

No one could escape the intoxicating eyes of the saaqi.  Everyone was exhilarated/intoxicated in proportion to the capacity of their heart.  Said Ghalib …

1.pen-name 2.side of the path/road 3.tavern 4.extent, degree 5.intoxication 6.crumpled

We saw jigar yesterday, on the side of the road to the tavern.  He had drunk to such a degree that he was crumpled in intoxication.

The post mera Ghuruur tha-jigar muradabadi 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/plrjm-suKhanvar-zaruur-thaa-audio.mp3

Recitation

سخنور  ضرُور  تھا  ۔  پنڈت  لبھورام  جوشؔ  ملسیانی

۱

نالہ  دلِ  حزیں  کا  ہم  آہنگِ  صور  تھا

یا  رب  شبِ  علم  تھی  کہ  روزِ  نُشُور  تھا

۲

اُلفت  کی  خامیوں  کا  یہ  سارا  فُتُور  تھا

میرا  قُصُور  تھا  نہ  تمہارا  قُصُور  تھا

۳

محشر  میں  بھی  وہی  تھی  مری  مے  پرستیاں

ہاتھوں  میں  میرے  جامِ  مے  یا  غفور  تھا

۴

کیا  خاک  اُس  کے  قُرب  کی  ہوتی  مجھے  اُمید

آنکھوں  میں  رہ  کے  بھی  جو  نگاہوں  سے  دور  تھا

۵

مجھ  کو  بچا  لیا  لبِ  شیریں  کے  فیض  نے

باتوں  میں  تم  نے  زہر  ملایا  ضرُور  تھا

۶

موسیٰ  کی  چشمِ  شوق  نہ  تھی  طالبِ  جمال

ہر  سنگ  ورنہ  آئینۂ  برقِ  طور  تھا

۷

اِنکار  کیجیے  نہ  کمالاتِ  جوشؔ  سے

کم  گو  سہی  مگر  وہ  سخنور  ضرور  تھا

सुख़नवर ज़रूर था – पंडित लभुराम जोश मल्सियानी

१

२

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Click here for background and on any passage for word meanings and explanatory discussion. panDit labhuram josh malsiani (1884-1976) from malsian in the now pakistani side of punjab. He was orphaned at 14, without any material inheritance and grew up very poor, in an atmosphere devoid of any poetic tradition. Migrated to India a little before partition/independence. He has written with great feeling about communal harmony and about the loss of his homeland – pakistan. daaGh dehlavi was his ustaad for a brief duration (1902-1905). His son, baalmukund arsh malsiani was also a well recognized poet. Honoured with padma-shrii in 1971. This Ghazal is linked to ‘kitna Ghuruur tha’ under Ghalib naqsh-e qadam on the Theme Index.

panDit labhuram josh malsiani (1884-1976) from malsian in the now pakistani side of punjab.  He was orphaned at 14, without any material inheritance and grew up very poor, in an atmosphere devoid of any poetic tradition.  Migrated to India a little before partition/independence.  He has written with great feeling about communal harmony and about the loss of his homeland – pakistan.  daaGh dehlavi was his ustaad for a brief duration (1902-1905).  His son, baalmukund arsh malsiani was also a well recognized poet.  Honoured with padma-shrii in 1971.  This Ghazal is linked to ‘kitna Ghuruur tha’ under Ghalib naqsh-e qadam on the Theme Index.

1.wail 2.sorrowful 3.in harmony with 4.trumpet of the angel of death 5.lord 6.night 7.sorrow 8.day 9.judgement

It is believed that on the day of judgement, israfiil, the angel of death, will sound his trumpet, causing all the dead to rise and come to judgement.  This will be on doomsday- the end of the world.  The sound of this trumpet is used as a symbolism of doomsday.  Thus, the wail of the sorrowful heart of the lover was in harmony with the doomsday trumpet.  The lover was wailing on his night of separation- the night of sorrow.  Thus, was this the night of sorrow or was it the day of judgement!  The wailing sounded so much like the end of the world.

1.love 2.shortcomings 3.weakness 4.fault

The unstated background is that the lover and beloved have been unable to consummate their love.  They have been forced apart, perhaps by fate, or by societal forces.  The poet/lover is consoling himself and the beloved.  It is neither your fault nor mine … it is all due to the weakness and shortcomings of love.  By ‘shortcomings’ of love is not meant the lack of sincerity of the lover and beloved, but the faults of the societal traditions of love.

1.day of judgement 2.wine worshipping/drinking 3.cup, goblet 4.wine 5.all forgiving

The day of judgement is normally thought of as the day of repentence … everyone repents their sins and may be forgiven.  But the poet’s indulgence in wine has been such that even on the day of judgement he is holding a goblet of wine in his hand and calling out ‘yaa Ghafoor’ – O all forgiving lord.  Said amiir minaaii …

1.an expression meaning impossibility, futility 2.nearness 3.hope 4.perception

The beloved is within sight of the poet/lover but all hope of gaining nearness to the beloved is futile because even though within physical sight she is far away from his perceptive sight i.e., they are not connected in the deeper relationship which may be called love.

1.saved 2.lips 3.sweet 4.benevolence, kindness 5.poison 6.surely

The poet/lover may have done something that offended the beloved and she has spoken harsh (poisonous) words to him.  But her sweet lips saved him i.e., he did not get poisoned by her words because they were delivered with sweet lips.  Said Ghalib …

1.Moses 2.eye, gaze 3.desire 4.seeker 5.(divine) glory 6.rock 7.otherwise 8.mirror, reflection 9.lightning flash of mount tuur, divine light

It is said that muusa/Moses went up mount tuur asking to see god.  He was told that he would be be able to bear the sight, but he insisted.  There was a flash of lightning and he fainted.  The poet offers yet another reflection of the inadequacy of muusa’s perception (there are many other ash’aar offering similar thought).  Thus, muusa’s gaze of desire did not have enough sincererity to seek to see/perceive divine glory, otherwise every rock on mount tuur offered a reflection of divine light i.e., we see god everywhere, we don’t have to go to the top of a mountain to perceive him/her.  This seems to have been inspired by Ghalib’s …

aye vaa’e Ghaflat-e nig’h-e shauq varna yaaN

7

1.deny 2.skills, abilities 3.pen-name 4.of few words 5.maybe so 6.poet, versifier 7.certainly

Do not deny the skills of josh, the poet.  He may be a person of few words, but he certainly weaves them into beautiful verse.

The post suKhanvar zaruur tha-panDit labhuram josh malsiani appeared first on UrduShahkar.

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

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Recitation

کتنا  غرور  تھا  ۔  مرزا  اسداللہ  خاں  غالبؔ

۱

ضعفِ  جُنوں  کو  وقتِ  تپش  در  بھی  دور  تھا

۲

اے  وائے  غفلتِ  نگۂ  شوق  ورنہ  یاں

۳

درسِ  تپش  ہے  برق  کو  اب  جِس  کے  نام  سے

۴

شائد  کہ  مر  گیا  ترے  رُخسار  دیکھ  کر

پیمانہ  رات،  ماہ  کا  لبریزِ  نور  تھا

۵

آئینہ  دیکھ  اپنا  سا  منہ  لے  کے  رہ  گیے

۶

قاصد  کو  اپنے  ہاتھ  سے  گردن  نہ  ماریے

۷

جنّت  ہے  تیرے  تیغ  کے  کُشتوں  کی  منتظر

جوہر  سواد،  جلوۂ  مژگانِ  حور  تھا

۸

ہر  رنگ  میں  جلا  اسدِؔ  فتنہ  انتظار

कितना ग़ुरूर था – असदुल्लाह ख़ां ग़ालिब

१

ज़ो’फ़-ए जुनूँ को वक़्त-ए तपिश दर भी दूर था

२

अए वाए ग़फ़्लत-ए निगह-ए शौक़ वरना याँ

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दर्स-ए तपिश है बर्क़ को अब जिस के नाम से

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शा’एद के मर गया तेरे रुख़्सार देख कर

पयमाना रात, माह का लब्रेज़-ए नूर था

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आईना देख अपना-सा मुंह ले के रह गये

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क़ासिद को अपने हाथ से गर्दन न मारिये

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जन्नत है तेरी तेग़ के कुश्तौं कि मुंतज़िर

जौहर सवाद, जल्वा-ए मिज़्श्गान-ए हूर था

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हर रंग में जला असद-ए फ़ितना-इंतेज़ार

Click here for background and on any passage for word meanings and explanatory discussion. mirza asadullah KhaaN Ghalib (1797-1869). I dare not write any introduction. On more than one occasion Ghalib has warned his readers that he needs no introduction or even address. I humbly comply. This Ghazal is also linked to Ghalib naqsh-e qadam along with those of other shu’ara composed in the same radeef and qaafiya. Ghalib de-selected many ash’aar for his final print version of the diivaan (included only two). This is the complete version gathered from different manuscripts, collected and dated (1821) by kalidas gupta raza.

mirza asadullah KhaaN Ghalib (1797-1869).  I dare not write any introduction.  On more than one occasion Ghalib has warned his readers that he needs no introduction or even address.  I humbly comply.  This Ghazal is also linked to Ghalib naqsh-e qadam along with those of other shu’ara composed in the same radeef and qaafiya.  Ghalib de-selected many ash’aar for his final print version of the diivaan (included only two).  This is the complete version gathered from different manuscripts, collected and dated (1821) by kalidas gupta raza.

1.weakness 2.passion, madness 3.fever, heat 4.door 5.smallish 6.desert 7.certainly

The poet/lover has been weakened by the fever/heat of passion so much that even the door of his house is too far away.  He cannot even get to the door to get out into the wilderness and wander like majnuN.  But certainly there was a smallish desert in the house that could simulate wilderness in which he could wander.  Alternatively, because of his weakness, such a desert was necessary.

1.also, what sorrow 2.unmindfulness, negligence 3.gaze, sight 4.desire 5.otherwise 6.piece, part 7.stone, rock 8.piece 9.mount tuur

This has reference to the story of moosa/Moses going up mount tuur asking to see god.  Just the fact that he asks to see evidence of god’s existence is an indication of the unmindfulness of his sight/discernment.  If he had had a discerning eye, he could see that every piece of rock was a piece of the heart/essence of mount tuur i.e., every piece/facet of rock reflects the glory of god.  Inspired by this she’r labhuram josh malsiani said …

1.lesson 2.heat, restlessness 3.lightning 4.name 5.patience

Lightning is symbolic of restlessness and and heat.  The poet/lover used to have a heart which was named patient/tranquil/restful.  But now, (implied because of having fallen in love with the beloved who torutures him by her indifference) it has become so restless that it can give lessons in restlessness to lightning.

1.perpaps 2.cheeks 3.cup 4.moon 5.brimful, overflowing 5.light

Last night, the cup of the night was overflowing with light because of the moon.  But now this moonlight has disappeared.  The poet speculates that the moon may have died of jealousy, upon seeing the glowing cheeks of the beloved.

1.an expression meaning ‘crestfallen’ 2.an honourific here referring to the beloved 3.pride

The beloved was proud that there was no other who was as beautiful as she was, and that she had not given her heart to anyone.  But when she looked into the mirror, she left crestfallen, because she saw an image as beautiful as herself and she fell in love with it.

1.messenger 2.an expression meaning cutting off the head 3.fault 5.mistake

There are scores of very fun-loving ash’aar that speak to the plight of the messenger that carries messages from the poet/lover to the beloved.  See the collection of Ghazal given the title ‘Khat ke javaab meN’, linked to Ghalib naqsh-e qadam under ‘saaqi ne kuchh mila na diya ho sharaab meN’.  Here is an example …

1.sword 2.slain by 3.waiting 4.brilliance, sharpness 5.dark spot, pupil of the eye 6.beauty, glory 7.eyelashes 8.light

Heavens awaits those who are slain by the sword of the beloved.  In urdu poetic convention, it is the ardent desire of the lover to be so slain.  The sword here is symbolic of her sharp and angry glance.  The combination of the brilliance of the pupil of the eye and the glorious brilliance of the eyelashes is what slays the lover.

1.colour, style, condition 2.pen-name 3.waiting for tumult (doomsday) 4.moth 5.brilliance 6.lamp 7.(divine) manifestation

asad, the poet is a moth, in love with and circling divine light.  He is also ‘fitna-intezaar’ waiting eagerly for doomsday when divine brilliance will manifest itself in full glory.  Until then, the moth with burn under any and all conditions and await the final fitna.

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