1969 – suud o ziyaaN kyuN ho – jaikrishn chaudhry habiib

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

سوود و زیاں کیوں ہو ۔ جے کرشن چودھری حبیبؔ

۱

دیارِ شوق میں مجھ کو غمِ سود و زیاں کیوں ہو

جو لُٹ جائے نہ راہوں میں وہ میرا کارواں کیوں ہو

۲

تعلق ترک کر کے بھی مرے دِل میں نہاں کیوں ہو

مجھے آزاد جاں دے کر میرے روحِ رواں کیوں ہو

۳

اِسے چاہوں، اُسے چاہوں، جسے چاہوں کسی کو کیا

زمانہ مجھ سے کیوں اُلجھے، زمانہ بدگماں کیوں ہو

۴

وہی ہے کیف و سرمستی، وہی لطف اور لذّت ہے

جہاں تیرا تصوّر ہے، مئے رنگیں وہاں کیوں ہو

۵

لبِ گُل پر تمہیں خنداں، مرے دل میں تمہیں رقصاں

عیاں ہو اِس قدر جب تم، تو آنکھوں سے نہاں کیوں ہو

۶

کسی کا جام چھلکا ہے، کوئی پینے کو ترسا ہے

جہاں کا یہ نظامِ میکدہ پیرِ مغاں کیوں ہو

۷

یہ جھرنے مضطرب ہیں کس کے آغوشِ محبّت کو

کسی نادیدہ منزل کی طرف کوئی رواں کیوں ہو

۸

حبیبؔ اب پیار کی وہ چاندنی راتیں نہیں باقی

تو اُس پہلی نظر کی یاد اب دِل میں نہاں کیوں ہو

सूद ओ ज़ियां क्यूं हो – जय क्रिष्ण चौधरी हबीब

दयार-ए शौक़ में मुझ को ग़म-ए सूद ओ ज़ियां क्यूं हो

जो लुट जाए न राहौं में वो मेरा कार्वां क्यूं हो

ता’लुक़ तर्क कर के भी मेरे दिल में नेहां क्यूं हो

मुझे आज़ाद जां दे कर मेरे रूह-ए रवां क्यूं हो

इसे चाहूं, उसे चाहूं, जिसे चाहूं किसी को क्या

ज़माना मुझ से क्यूं उल्झे, ज़माना बदगुमां क्यूं हो

वही है कैफ़ ओ सरमस्ती, वही लुत्फ़ और लज़्ज़त है

जहां तेरा तसव्वूर है, मय-ए रंगीं वहां क्यूं हो

लब-ए गुल पर तुम्हीं ख़न्दां, मेरे दिल में तुम्हीं रक़्सां

अयां हो इस क़दर जब तुम, तो आंखौं से नेहां क्यूं हो

किसी का जाम छल्का है कोई पीने को तर्सा है

जहां का ये निज़ाम-ए मयकदा पीर-ए मुग़ां क्यूं हो

ये झरने मुज़्तरिब हैं किस के आग़ोश-ए मुहब्बत को

किसी नादीदा मंज़िल की तरफ़ कोई रवां क्यूं हो

हबीब अब प्यार की वो चांदनी रातें नहीं बाक़ी

तो उस पहली नज़र की याद अब दिल में नेहां क्यूं

 

Click here for background and on any passage for word meanings and explanatory discussion. This is one of a series of Ghazal written as a tribute to Ghalib by the Ghalib shataabdi naagarik samiti, jabalpur. Ghalib Centennial Citizens Committee! The samiti conducted mushaa’era over two years, each inviting Ghazal modeled after selected Ghazal of Ghalib. The poet, chaudhry jai krishn habiib, MA, LLB, IAS (retired), vice-chair of the naagarik samiti. This series shows the range of occupations of hindu poets who were lovers of urdu even to 1969. Times have changed.
1
dayaar1-e shauq2 meN mujh ko Gham3-e suud-o-ziyaaN4 kyuN ho
jo luT jaaye na raahoN5 meN, vo mera kaarvaaN kyuN ho    
1.door, home, domain 2.desire, love 3.sorrow, worry 4.profit and loss 5.byway, highway
In the domain of love, why should I be worried about profit and loss. Why should not my trading caravan not be looted on the road. This is a slightly twisted syntax. That which is not looted on the road, why should it be my caravan i.e. it is all right if my trading caravan is looted and results in a loss for me. In the realm of love, this is acceptable.

2
t’aluq1 tark2 kar ke bhi mere dil meN nehaaN3 kyuN ho
mujhe aazaad4 jaaN5 de kar mere rooh-e-ravaaN6 kyuN ho   
1.relationship 2.give up, break 3.hidden, inside 4.free 5.life, soul 6.moving spirit
You have broken all relationship with me, then why are you still inside my heart. You have set me free (cast me out), then why are you still my moving spirit.

3
ise chaahuN, use chaahuN, jise chaahuN, kisi ko kya
zamaana1 mujh se kyuN uljhe2, zamaana badgumaaN3 kyuN ho    
1.times, world 2.conflicted, antagonistic 3.wishing ill
Traditional thinking is that when the poet/lover loves the beloved, the whole world is set against him (perhaps out of jealousy). Thus he declares – I may love this one or that or someone else. Why should it concern anyone. Why should be world be antagonistic towards me, why should it wish me ill.

4
vahi hai kaif1 o sarmasti2, vahi lutf3 aur lazzat4 hai
jahaaN tera tasavvur5 hai, mai6-e raNgiiN vahaaN kyuN ho    
1.comfort 2.intoxication 3.enjoyment 4.pleasure 5.thought, imagination 6.wine
Your thought gives me the same comfort and intoxication, the same enjoyment and pleasure. Then, why should there be (what is the need of) any wine. I can just think of you and get intoxicated/happy.

5
lab1-e gul par tumhiN KhandaaN2, mere dil meN tumhiN raqsaaN3
ayaaN4 ho is qadar5 jab tum, to aaNkhoN se nehaaN6 kyuN ho    
1.lips 2.smile 3.dancing 4.manifest 5.so much 6.hidden
You are the smile on the lips of the rose, you are the one who dances in my heart. If you are manifest so much/everywhere, then why are you hidden from my eyes. This could well have been addressed to god.

6
kisi ka jaam1 chhalka2 hai, koii piine ko tarsa hai
jahaaN3 ke ye nizaam4-e maikada5 piir-e-muGhaaN6 kyuN ho   
1.cup 2.overflowing 3.world 4.system, order 5.tavern 6.chief winemaker
Someone’s cup overflowing, someone else thirsty for a drink. O, wine-maker (god) why is there such a (distorted) system in the world.

7
ye jharne1 muztarib2 haiN kis ke aaGhosh3-e mohabbat ko
kisi naa-deeda4 manzil5 ki taraf6 koii ravaaN7 kyuN ho   
1.rivulet, stream 2.restless 3.embrace 4.unseen, invisible 5.destination 6.towards 7.flowing
Whose embrace of love are these streams restless for. In urdu poetry often the drop mingling with/merging into the ocean is a simile for the human spirit merging with the divine. The poet is expressing amazement that so many are flowing towards an unseen destination. The implication is that there must be some strong attraction.

8
habib1 ab pyaar ki vo chaandni raateN nahiN baaqi2
to us pahli nazar ki yaad ab dil meN nehaaN3 kyuN ho    
1.pen-name of poet 2.remain 3.hidden, inside
O, habib, no longer do I have those moonlit nights of love. Then why is there still inside my heart that memory of the first sight (of the beloved in full moon).

This is one of a series of Ghazal written as a tribute to Ghalib by the Ghalib shataabdi naagarik samiti, jabalpur.  Ghalib Centennial Citizens Committee!  The samiti conducted mushaa’era over two years, each inviting Ghazal modeled after selected Ghazal of Ghalib.  The poet, chaudhry jai krishn habiib, MA, LLB, IAS (retired), vice-chair of the naagarik samiti.  This series shows the range of occupations of hindu poets who were lovers of urdu even to 1969.  Times have changed.
1
dayaar1-e shauq2 meN mujh ko Gham3-e suud-o-ziyaaN4 kyuN ho
jo luT jaaye na raahoN5 meN, vo mera kaarvaaN kyuN ho

1.door, home, domain 2.desire, love 3.sorrow, worry 4.profit and loss 5.byway, highway

In the domain of love, why should I be worried about profit and loss.  Why should not my trading caravan not be looted on the road.  This is a slightly twisted syntax.  That which is not looted on the road, why should it be my caravan i.e. it is all right if my trading caravan is looted and results in a loss for me.  In the realm of love, this is acceptable.
2
t’aluq1 tark2 kar ke bhi mere dil meN nehaaN3 kyuN ho
mujhe aazaad4 jaaN5 de kar mere rooh-e-ravaaN6 kyuN ho

1.relationship 2.give up, break 3.hidden, inside 4.free 5.life, soul 6.moving spirit

You have broken all relationship with me, then why are you still inside my heart.  You have set me free (cast me out), then why are you still my moving spirit.
3
ise chaahuN, use chaahuN, jise chaahuN, kisi ko kya
zamaana1 mujh se kyuN uljhe2, zamaana badgumaaN3 kyuN ho

1.times, world 2.conflicted, antagonistic 3.wishing ill

Traditional thinking is that when the poet/lover loves the beloved, the whole world is set against him (perhaps out of jealousy).  Thus he declares – I may love this one or that or someone else.  Why should it concern anyone.  Why should be world be antagonistic towards me, why should it wish me ill.
4
vahi hai kaif1 o sarmasti2, vahi lutf3 aur lazzat4 hai
jahaaN tera tasavvur5 hai, mai6-e raNgiiN vahaaN kyuN ho

1.comfort 2.intoxication 3.enjoyment 4.pleasure 5.thought, imagination 6.wine

Your thought gives me the same comfort and intoxication, the same enjoyment and pleasure.  Then, why should there be (what is the need of) any wine.  I can just think of you and get intoxicated/happy.
5
lab1-e gul par tumhiN KhandaaN2, mere dil meN tumhiN raqsaaN3
ayaaN4 ho is qadar5 jab tum, to aaNkhoN se nehaaN6 kyuN ho

1.lips 2.smile 3.dancing 4.manifest 5.so much 6.hidden

You are the smile on the lips of the rose, you are the one who dances in my heart.  If you are manifest so much/everywhere, then why are you hidden from my eyes.  This could well have been addressed to god.
6
kisi ka jaam1 chhalka2 hai, koii piine ko tarsa hai
jahaaN3 ke ye nizaam4-e maikada5 piir-e-muGhaaN6 kyuN ho

1.cup 2.overflowing 3.world 4.system, order 5.tavern 6.chief winemaker

Someone’s cup overflowing, someone else thirsty for a drink.  O, wine-maker (god) why is there such a (distorted) system in the world.
7
ye jharne1 muztarib2 haiN kis ke aaGhosh3-e mohabbat ko
kisi naa-deeda4 manzil5 ki taraf6 koii ravaaN7 kyuN ho

1.rivulet, stream 2.restless 3.embrace 4.unseen, invisible 5.destination 6.towards 7.flowing

Whose embrace of love are these streams restless for.  In urdu poetry often the drop mingling with/merging into the ocean is a simile for the human spirit merging with the divine.  The poet is expressing amazement that so many are flowing towards an unseen destination.  The implication is that there must be some strong attraction.
8
habib1 ab pyaar ki vo chaandni raateN nahiN baaqi2
to us pahli nazar ki yaad ab dil meN nehaaN3 kyuN ho

1.pen-name of poet 2.remain 3.hidden, inside

O, habib, no longer do I have those moonlit nights of love.  Then why is there still inside my heart that memory of the first sight (of the beloved in full moon).

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