For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
مقصدِ دیر و حرم سمجھتے ہیں ۔ رگھوبیر سرن دواکر راہیؔ
۱
تری ادائے ستم کو کرم سمجھتے ہیں
ہم اپنا ظرف، خدا کی قسم سمجھتے ہیں
۲
جو آہِ سرد کو سوزِ الم سمجھتے ہیں
وہ لوگ ضبطِ محبّت کو کم سمجھتے ہیں
۳
غرض کا نام رکھا ہے اُصُول جس دن سے
زمانے والے ہمیں محترم سمجھتے ہیں
۴
تمہیں قریب سے دیکھا ہے ہم نے اے زاہد
تمہارے رنگِ عقیدت کو ہم سمجھتے ہیں
۵
وہ کیسے شیخ و برہمن کا احترام کریں
جو لوگ مقصدِ دیر و حرم سمجھتے ہیں
۶
شعورِ منزلِ مقصود کے تقاضوں کو
نہ تم سمجھتے ہو راہیؔ، نہ ہم سمجھتے ہیں
मक़्सद-ए दैर ओ हरम समझते हैं – रघुबीर सरन दिवाकर राही
१
तेरी अदा-ए सितम को करम समझते हैं
हम अपना ज़र्फ़ ख़ुदा की क़सम समझते हैं
२
जो आह-ए सर्द को सोज़-ए अलम समझते हैं
वो लोग ज़ब्त-ए मोहब्बत को कम समझते हैं
३
ग़रज़ का नाम रखा है उसूल जिस दिन से
ज़माने वाले हमें मोहतरम समझते हैं
४
तुम्हें क़रीब से देखा है हम ने अए ज़ाहद
तुम्हारे रंग-ए अक़ीदत को हम समझते हैं
५
वो कैसे शैख़ ओ बरहमन का एहतराम करें
जो लोग मक़्सद-ए दैर ओ हरम समझते हैं
६
श’ऊर-ए मंज़िल-ए मक़्सूद के तक़ाज़ौं को
न तुम समझते हो राही, न हम समझते हैं
Click here for background and on any passage for word meanings and explanatory discussion. raghubir saran divaakar raahi (1914-1968), rampur. Three Ghazal collection with hundreds of Ghazal in each. Born in amroha, learnt urdu and faarsi at school. BA, LLB from meeraTh. District Information Officer, UP. shaa’eri was in addition to his ‘day job’. Posted to and retired in rampur, 1954 and started law practice. Editor of hindi magazines. Very secular and makes much fun of the shaiKh and brahman. This is a biting sarcasm at the hypocricy of orthodoxy.
1
teri adaa1-e sitam2 ko karam3 samajhte haiN
ham apna zarf4 Khuda ki qasam samajhte haiN 1.coquetry, style 2.torture, oppression 3.kindness, blessing 4.capacity
It is a longstanding tradition that the poet/lover not only tolerates but welcomes and values the way in which the beloved teases and tortures him with her coquetry. Thus, we/poets think that your torture is blessing. By god, we understand our capacity/capabilities i.e., we have the ability to bear all the torture you visit upon us.
2
jo aah1-e sard2 ko soz3-e alam4 samajhte haiN
vo log zabt5-e mohabbat ko kam samajhte haiN 1.sigh 2.cold 3.fire, pain, passion 4.sorrow 5.forebearance, stoicism
Poetic/romance tradition demands that the poet/lover stoically bear all sorrow/torture that he has to suffer at the hands of the beloved. There should be no outward display of his pain. Not even a cold/sad sigh. Thus, those who think that a long drawn sigh is an acceptable expression of sorrow (of unrequited love), do not understand what it is to be patient and stoic in love.
3
Gharaz1 ka naam rakha hai usool2 jis din se
zamaane3 vaale hameN mohtaram4 samajhte haiN 1.desire, intention, hidden agenda 2.rules, laws 3.world, times 4.respected
There is a sudden change in the mood of the Ghazal to a highly political theme. This is quite acceptable, as each she’r is supposed to stand on its own, related to others only by structure, not necessarily by theme. This is a sarcastic attack on those in power (political or orthodox). They have a hidden agenda with a selfish purpose and call it ‘sanctioned rules’. Ever since we have done this, people consider us respected/credible.
4
tumheN qariib1 se dekha hai ham ne aye zaahid2
tumhaare raNg3-e aqiidat4 ko ham samajhte haiN 1.near 2.preacher 3.style, method 4.faith, belief
We have seen you up close, O preacher. We understand the style of your faith. Of course, there is a sarcastic undertone to his she’r.
5
vo kaise shaiKh o barhaman ka ehteraam1 kareN
jo log maqsad2-e da’er3 o haram4 samajhte haiN 1.respect 2.purpose, hidden agenda 3.temple 4.mosque
How can they respect the shaiKh and brahman, when/if they understand the purpose/meaning/agenda of the mosque and temple. The implication is that the hidden agenda of orthodoxy is to deceive and if people were to understand it, then things would change.
6
sha’oor1-e manzil2-e maqsood3 ke taqaazoN4 ko
na tum samajhte ho raahi5, na ham samajhte haiN 1.knowledge 2.destination 3.desired 4.demands 5.pen-name of the poet
This is the audience talking to the poet – neither you nor we understand the demands of the intended/desired destination. Perhaps there is an implication “don’t, act like you know, don’t preach to us”.
raghubir saran divaakar raahi (1914-1968), rampur. Three Ghazal collection with hundreds of Ghazal in each. Born in amroha, learnt urdu and faarsi at school. BA, LLB from meeraTh. District Information Officer, UP. shaa’eri was in addition to his ‘day job’. Posted to and retired in rampur, 1954 and started law practice. Editor of hindi magazines. Very secular and makes much fun of the shaiKh and brahman. This is a biting sarcasm at the hypocricy of orthodoxy.
1
teri adaa1-e sitam2 ko karam3 samajhte haiN
ham apna zarf4 Khuda ki qasam samajhte haiN
1.coquetry, style 2.torture, oppression 3.kindness, blessing 4.capacity
It is a longstanding tradition that the poet/lover not only tolerates but welcomes and values the way in which the beloved teases and tortures him with her coquetry. Thus, we/poets think that your torture is blessing. By god, we understand our capacity/capabilities i.e., we have the ability to bear all the torture you visit upon us.
2
jo aah1-e sard2 ko soz3-e alam4 samajhte haiN
vo log zabt5-e mohabbat ko kam samajhte haiN
1.sigh 2.cold 3.fire, pain, passion 4.sorrow 5.forebearance, stoicism
Poetic/romance tradition demands that the poet/lover stoically bear all sorrow/torture that he has to suffer at the hands of the beloved. There should be no outward display of his pain. Not even a cold/sad sigh. Thus, those who think that a long drawn sigh is an acceptable expression of sorrow (of unrequited love), do not understand what it is to be patient and stoic in love.
3
Gharaz1 ka naam rakha hai usool2 jis din se
zamaane3 vaale hameN mohtaram4 samajhte haiN
1.desire, intention, hidden agenda 2.rules, laws 3.world, times 4.respected
There is a sudden change in the mood of the Ghazal to a highly political theme. This is quite acceptable, as each she’r is supposed to stand on its own, related to others only by structure, not necessarily by theme. This is a sarcastic attack on those in power (political or orthodox). They have a hidden agenda with a selfish purpose and call it ‘sanctioned rules’. Ever since we have done this, people consider us respected/credible.
4
tumheN qariib1 se dekha hai ham ne aye zaahid2
tumhaare raNg3-e aqiidat4 ko ham samajhte haiN
1.near 2.preacher 3.style, method 4.faith, belief
We have seen you up close, O preacher. We understand the style of your faith. Of course, there is a sarcastic undertone to his she’r.
5
vo kaise shaiKh o barhaman ka ehteraam1 kareN
jo log maqsad2-e da’er3 o haram4 samajhte haiN
1.respect 2.purpose, hidden agenda 3.temple 4.mosque
How can they respect the shaiKh and brahman, when/if they understand the purpose/meaning/agenda of the mosque and temple. The implication is that the hidden agenda of orthodoxy is to deceive and if people were to understand it, then things would change.
6
sha’oor1-e manzil2-e maqsood3 ke taqaazoN4 ko
na tum samajhte ho raahi5, na ham samajhte haiN
1.knowledge 2.destination 3.desired 4.demands 5.pen-name of the poet
This is the audience talking to the poet – neither you nor we understand the demands of the intended/desired destination. Perhaps there is an implication “don’t, act like you know, don’t preach to us”.
