02-havas-e KhaanumaaN nahiN-mirza Ghalib

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

ہوسِ خانماں نہیں ۔ مرزا غالبؔ

۱

جس جا کہ پاے سیلِ بلا درمیاں نہیں

دیوانگاں کو واں ہوسِ خانماں نہیں

۲

کس جرم سے ہے چشم تجھے حسرتِ قبول

برگِ حنا مگر مِژۂ خوں فشاں نہیں

۳

ہر رنگِ گردش آئینہ ایجادِ درد ہے

اشکِ سحاب جُز بہ وداعِ خزاں نہیں

۴

جز عجز کیا کروں بہ تمنّاے بے خودی

طاقت حریفِ سختیِ خوابِ گراں نہیں

۵

عبرت سے پوچھ دردِ پریشانیِ نگاہ

یہ گردِ وہم جز بہ سرِ امتحاں نہیں

۶

گل غنچگی میں غرقۂ دریائے رنگ ہے

اے آگہی فریبِ تماشا کہاں نہیں

۷

برقِ بہ جانِ حوصلہ آتش فگن اسدؔ

اے دل فسردہ! طاقتِ ضبطِ فغاں نہیں

हवस-ए ख़ानुमाँ नहीं – मिर्ज़ा ग़ालिब

जिस जा के पा-ए सैल-ए बला दर्मियाँ नहीं
दीवानगाँ को वाँ हवस-ए ख़ानुमाँ नहीं

किस जुर्म से है चश्म तुझे हस्रत-ए क़ुबूल

बर्ग-ए हिना मगर मिज़्शा-ए ख़ूं फ़शां नहीं

हर रंग-ए गर्दिश, आईना-ईजाद-ए दर्द है

अश्क-ए सहाब जुज़ ब-विद’आ-ए ख़िज़ां नहीं

जुज़ इज्ज़ क्या करूं ब-तमन्ना-ए बे-ख़ुदी

ताक़त हरीफ़-ए सख़्ति-ए ख़्वाब-ए गिरां नहीं

इब्रत से पूछ दर्द-ए परेशानी-ए निगाह

ये गर्द-ए वहम जुज़ ब-सर-ए इम्तेहां नहीं

गुल ग़ुंचगी में ग़रक़ा-ए दरया-ए रंग है
ऐ आगही फ़रेब-ए तमाशा कहाँ नहीं

बर्क़-ए ब-जान-ए हौस्ला आतिश फ़िगन असद

अए दिल फ़सुर्दा! ताक़त-ए ज़ब्त-ए फ़ुग़ां नहीं

 

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. kalidas gupta raza dates this Ghazal to 1816, when Ghalib would have been 19 years old. There is one more Ghazal in the same zamin dated 1847. By this time, he may have been attending mushaa’era at the Red Fort. There are Ghazal composed in the same zamin by aazurda, shefta and momin (two each). All are collected and linked to the same icon.
1
jis jaa1 keh paa2-e sail3-e balaa4 darmiyaaN5 nahiN
diivaanagaaN6 ko vaaN havas7-e KhaanumaaN8 nahiN   
1.place, occasion 2.feet, footprints, marks, indications, traces, clues 3.flood 4.calamities 5.middle 6.mad, passionate 7.desire 8.household
The place where there are no traces of a flood of calamities, there mad/passionate lovers do not desire to set up a household i.e., crossing/overcoming floods of calamities is an essential part of life. This is probably why I continue to struggle in trying to decipher early obscure compositions of the Ghalib which he de-selected from his later diivaan.

2
kis jurm1 se hai chashm2 tujhe hasrat3-e qubool4
barg5-e hina6 magar7 mizsha8-e KhooN-fashaaN9 nahiN  
1.transgression, sin 2.eye, expectation 3.yearning 4.acceptance, pleading guilty 5.leaf 6.henna 7.but 8.eyelashes 9.blood dripping
In urdu poetic tradition the beloved’s glances are like arrows and they pierce the heart or liver and poet cries tears of blood. The henna leaf is pounded into a wet paste which creates a red colour like blood. Also, the beloved is not satisfied with the colour given by henna. She wants to enrich that colour with the poet/lover’s blood. The leaf of the henna is not like your blood dripping eyes, it does not give the required colour. Love demands that the poet/lover offer such blood. Has your eye not done so. Is your transgression that your eyes are not dripping blood and that is why you are left yearning for acceptance/forgiveness by the beloved or pleading guilty to this crime. In this reading the “you” is the poet/lover.

3
har raNg1-e gardish2 aaiina3-iijaad4-e dard5 hai
ashk6-e sahaab7 juz8 ba-vidaa’9-e KhizaaN10 nahiN    
1.colour, style, facet 2.movement, change 3.reflection 4.invention, creation, revelation 5.pain, sorrow 6.tears 7.cloud 8.except for 9.resulting from bidding farewell 10.dry season
Every facet of change brings ‘dard/pain’, it is the reflection/image/revelation of pain. Look at what happens when spring clouds come. Spring showers are nothing but the clouds shedding tears of pain upon bidding farewell to KhizaaN – the dry season. Thus, even progress brings pain with it.

4
juz1 ijz2 kya karuN ba-tamanna3-e be-Khudi4
taaqat5 hariif6-e saKhti7-e Khwaab-e-giraaN8 nahiN   
1.except for 2.helplessness, acceptance 3.for the desire of 4.(sufiyaana) trance 5.power, capacity 6.equal to stand up to 7.hardness, cruelty 8.deep sleep
The poet/sufi has an intense desire for “be-Khudi” – the sufiyaana trance by which he can lose his own identity and merge himself with the great spirit. “Khwaab-e giraaN” – deep sleep is used here as another expression of be-Khudi. Except for helplessness, what can I do about my (unfulfilled) desire to achieve “be-Khudi”. I do not have strength that is equal to stand up to the demands of deep sleep.

5
ibrat1 se poochh dard2-e pareshaani3-e nigaah4
ye gard5-e vahm6 juz7 ba-sar8-e imtehaaN9 nahiN    
1.warning, admonition, lesson 2.pain 3.confusion, distraction 4.sight, glance 5.dust, fog 6.illusion 7.except for 8.head of, beginning of 9.test
Be warned, take a lesson from the pain caused by the distraction of your eyes. Your eyes look at the material world and get distracted. The material world is nothing but a fog of illusion, the beginning of a test to see if you can focus of the spiritual.

6
gul1 Ghunchagii2 meN Gharqa3-e darya4-e raNg5 hai
aye aagahii6 fareb7-e tamaashaa8 kahaaN nahiN   
1.rose 2.the state of an unblossomed flower, bud-ness 3.drowned, immersed 4.sea 5.colour 6.awareness, (material) knowledge 7.deception 8.(tempting/attractive) show/display (of the material world), cosmos
One possible intepretation – the rose, even in its state of “Ghunchagi – bud-ness” is drowned in a sea of colour (sights and sounds, temptations of the material world). O awareness (the desire to see this material world), beware, the deception of this display is everywhere – right from birth. The bud blooms (opens its eyes to see) and soon fades away. Second reading – the rose, even its budding stage is colourful and beautiful to look at. We anticipate that it will bloom and become even more beautiful. It does bloom but it sooms fades away. O awareness, beware, the deception of transient beauty is everywhere.

7
barq1-e ba-jaan2-e hausla3 aatish-figan4 asad5
aye dil-fasurda6! taaqat7-e zabt8-e fuGhaaN9 nahiN   
1.lightning strike 2.for the life of 3.fortitude, courage, desire 4.dropping fire on, setting fire to 4.penname of the poet 6.dejected heart 7.strength 8.control, forbearance 9.wailing, lamentation
The lightning that strikes the life/soul of fortitude sets fire it, O asad. O dejected heart, there is no strength left to control/hold back my laments. What is the lightning that is striking the soul of his fortitude? What is the lament that he is unable to hold back? There is a distinct possibility that the lament he is unable to hold back is his shaa’eri. It is because of this intense pain that composes/recites. The lightning itself could be the realization of human inability to gracefully accept transience of material life, inability to resist involvement in the material world and of the separation from the great spirit, which has been a running theme in earlier ash’aar.

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.  kalidas gupta raza dates this Ghazal to 1816, when Ghalib would have been 19 years old.  There is one more Ghazal in the same zamin dated 1847.  By this time, he may have been attending mushaa’era at the Red Fort.  There are Ghazal composed in the same zamin by aazurda, shefta and momin (two each).  All are collected and linked to the same icon.
1
jis jaa1 keh paa2-e sail3-e balaa4 darmiyaaN5 nahiN
diivaanagaaN6 ko vaaN havas7-e KhaanumaaN8 nahiN

1.place, occasion 2.feet, footprints, marks, indications, traces, clues 3.flood 4.calamities 5.middle 6.mad, passionate 7.desire 8.household

The place where there are no traces of a flood of calamities, there mad/passionate lovers do not desire to set up a household i.e., crossing/overcoming floods of calamities is an essential part of life.  This is probably why I continue to struggle in trying to decipher early obscure compositions of the Ghalib which he de-selected from his later diivaan.
2
kis jurm1 se hai chashm2 tujhe hasrat3-e qubool4
barg5-e hina6 magar7 mizsha8-e KhooN-fashaaN9 nahiN

1.transgression, sin 2.eye, expectation 3.yearning 4.acceptance, pleading guilty 5.leaf 6.henna 7.but 8.eyelashes 9.blood dripping

In urdu poetic tradition the beloved’s glances are like arrows and they pierce the heart or liver and poet cries tears of blood.  The henna leaf is pounded into a wet paste which creates a red colour like blood.  Also, the beloved is not satisfied with the colour given by henna.  She wants to enrich that colour with the poet/lover’s blood.  The leaf of the henna is not like your blood dripping eyes, it does not give the required colour.  Love demands that the poet/lover offer such blood.  Has your eye not done so.  Is your transgression that your eyes are not dripping blood and that is why you are left yearning for acceptance/forgiveness by the beloved or pleading guilty to this crime.  In this reading the “you” is the poet/lover.
gyaan chand jain offers this interpretation – chashm/eye represents expectation or hope.  You are expectant/hopeful that your yearning for acceptance/forgiveness will be fulfilled.  What is the crime for which you seek forgiveness?  The fact that you have applied henna is nothing but an indication of your blood-dripping eyes – eyes that are crying tears of blood in shame/regret.  In this interpretation the “you” could well be the beloved (for all her cruelties) or humanity (for all its frailties).
3
har raNg1-e gardish2 aaiina3-iijaad4-e dard5 hai
ashk6-e sahaab7 juz8 ba-vidaa’9-e KhizaaN10 nahiN

1.colour, style, facet 2.movement, change 3.reflection 4.invention, creation, revelation 5.pain, sorrow 6.tears 7.cloud 8.except for 9.resulting from bidding farewell 10.dry season

Every facet of change brings ‘dard/pain’, it is the reflection/image/revelation of pain.  Look at what happens when spring clouds come.  Spring showers are nothing but the clouds shedding tears of pain upon bidding farewell to KhizaaN – the dry season.  Thus, even progress brings pain with it.
4
juz1 ijz2 kya karuN ba-tamanna3-e be-Khudi4
taaqat5 hariif6-e saKhti7-e Khwaab-e-giraaN8 nahiN

1.except for 2.helplessness, acceptance 3.for the desire of 4.(sufiyaana) trance 5.power, capacity 6.equal to stand up to 7.hardness, cruelty 8.deep sleep

The poet/sufi has an intense desire for “be-Khudi” – the sufiyaana trance by which he can lose his own identity and merge himself with the great spirit.  “Khwaab-e giraaN” – deep sleep is used here as another expression of be-Khudi.  Except for helplessness, what can I do about my (unfulfilled) desire to achieve “be-Khudi”.  I do not have strength that is equal to stand up to the demands of deep sleep.
5
ibrat1 se poochh dard2-e pareshaani3-e nigaah4
ye gard5-e vahm6 juz7 ba-sar8-e imtehaaN9 nahiN

1.warning, admonition, lesson 2.pain 3.confusion, distraction 4.sight, glance 5.dust, fog 6.illusion 7.except for 8.head of, beginning of 9.test

Be warned, take a lesson from the pain caused by the distraction of your eyes.  Your eyes look at the material world and get distracted.  The material world is nothing but a fog of illusion, the beginning of a test to see if you can focus of the spiritual.
6
gul1 Ghunchagii2 meN Gharqa3-e darya4-e raNg5 hai
aye aagahii6 fareb7-e tamaashaa8 kahaaN nahiN

1.rose 2.the state of an unblossomed flower, bud-ness 3.drowned, immersed 4.sea 5.colour 6.awareness, (material) knowledge 7.deception 8.(tempting/attractive) show/display (of the material world), cosmos

One possible intepretation – the rose, even in its state of “Ghunchagi – bud-ness” is drowned in a sea of colour (sights and sounds, temptations of the material world).  O awareness (the desire to see this material world), beware, the deception of this display is everywhere – right from birth.  The bud blooms (opens its eyes to see) and soon fades away.  Second reading – the rose, even its budding stage is colourful and beautiful to look at.  We anticipate that it will bloom and become even more beautiful.  It does bloom but it sooms fades away.  O awareness, beware, the deception of transient beauty is everywhere.
7
barq1-e ba-jaan2-e hausla3 aatish-figan4 asad5
aye dil-fasurda6! taaqat7-e zabt8-e fuGhaaN9 nahiN

1.lightning strike 2.for the life of 3.fortitude, courage, desire 4.dropping fire on, setting fire to 4.penname of the poet 6.dejected heart 7.strength 8.control, forbearance 9.wailing, lamentation

The lightning that strikes the life/soul of fortitude sets fire it, O asad.  O dejected heart, there is no strength left to control/hold back my laments.  What is the lightning that is striking the soul of his fortitude?  What is the lament that he is unable to hold back? There is a distinct possibility that the lament he is unable to hold back is his shaa’eri.  It is because of this intense pain that composes/recites.  The lightning itself could be the realization of human inability to gracefully accept transience of material life, inability to resist involvement in the material world and of the separation from the great spirit, which has been a running theme in earlier ash’aar.