For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
کچھ اور ہے ساقی ۔ اسرارالحق مجازؔ
۱
مری مستی میں بھی اب ہوش ہی کا طور ہے ساقی
ترے ساغر میں یہ صہبا نہیں کچھ اور ہے ساقی
۲
بھڑکتی جا رہی ہے دم بدم اِک آگ سی دل میں
یہ کیسے جام ہیں ساقی یہ کیسا دور ہے ساقی
۳
وہ شے دے جس سے نیند آ جائے عقلِ فتنہ پرور کو
کہ دل آزردۂ تمییزِ لطف و جور ہے ساقی
۴
کہیں اِک رِند اور واماندۂ افکارِ تنہائی
کہیں محفل کی محفل طور سے بے طور ہے ساقی
۵
جوانی اور یوں گِھر جائے طوفانِ حوادث میں
خدا رکھے ابھی تو بے خودی کا دور ہے ساقی
۶
چھلکتی ہے جو تیرے جام سے اس مے کا کیا کہنا
ترے شاداب ہونٹوں کی مگر کچھ اور ہے ساقی
۷
مجھے پینے دے پینے دے کہ تیرے جامِ لعلیں میں
ابھی کچھ اور ہے کچھ اور ہے کچھ اور ہے ساقی
कुछ और है साक़ी – अस्रार-उल-हक़ मजाज़
१
मेरी मस्ती में भी अब होश ही का तौर है साक़ी
तेरे साग़र में ये सहबा नहीं कुछ और है साक़ी
२
भढकती जा रही है दम-ब-दम एक आग सी दिल में
ये कैसे जाम हैं साक़ी ये कैसा दौर है साक़ी
३
वो शय दे जिस से नींद आ जाए अक़्ल-ए फ़ित्ना-परवर को
के दिल आज़ुर्दा-ए तमीज़-ए लुत्फ़-ओ-जौर है साक़ी
४
कहीं एक रिंद और वामाँदा-ए अफ़्क़ार-ए तन्हाई
कहीं महफ़िल की महफ़िल तौर से बे-तौर है साक़ी
५
जवानी और यूँ घिर जाए तूफ़ान-ए हवादिस में
ख़ुदा रक्खे अभी तो बे-ख़ुदी का दौर है साक़ी
६
छलकती है जो तेरे जाम से उस मय का क्या कहना
तेरे शादाब होंटों की मगर कुछ और है साक़ी
७
मुझे पीने दे पीने दे के तेरे जाम-ए लालीँ में
अभी कुछ और है कुछ और है कुछ और है साक़ी
Click here for background and on any passage for word meanings and explanatory discussion. asrar-ul haq majaz (1911-1955) was progressive as well as romantic poet, a heartthrob. He received his BA from aligaRh after interruptions in earlier schooling. He developed close relationships with progressives and was a major force in the Progressive Writers’ Association. He lived in aligaRh, dehli and lucknow working for radio stations, editing magazines on and off but with no steady income. He met with a rather tragic end at the young age of 44. This Ghazal is linked to ham-radeef Ghazal on the Refrain Index.
1
meri masti1 meN bhi ab hosh2 hi ka taur3 hai saaqi
tere saaGhar4 meN ye sahbaa5 nahiN kuchh aur hai saaqi 1.intoxication 2.awareness, sobriety 3.manner, mode, style 4.cup 5.wine
I read this she’r two different ways. In the literal sense … in my intoxication there still is an element of the mode of sobriety, O saaqi. This is not wine in your goblet, it is something else. In this interpretation the poet/wine-lover wants to get stone-drunk. The wine that the saaqi is giving him does not seem to be strong enough. At a mystical level, he drinks the wine, gets intoxicated and a mystical awareness overpowers him. He says, this is not just wine but it something else that induces an element of mysticism along with intoxication/trance.
2
bhaRakti1 jaa rahi hai dam-ba-dam2 ek aag3 si dil meN
ye kaise jaam4 haiN saaqi ye kaisaa daur5 hai saaqi 1.burst into flames 2.minute by minute 3.fire 4.cup of wine 5.circulation, serving (of wine)
Every minute a fire burst aflame in my heart. What kind of wine cup is it, what kind of wine is being served, making the rounds, O saaqi. The wine that he is being served does not just intoxicate and numb his senses, it causes an increase in the passion burning in his heart. He wonders what kind of wine this might be.
3
vo shai1 de jis se niiNd aa jaa’e aql2-e fitna-parvar3 ko
keh dil aazurda4-e tamiiz5-e lutf-o-jaur6 hai saaqi 1.thing 2.intellect 3.mischief nurturing 4.annoyed, distressed 5.distinction 6.pleasure and pain
The poet calls the intellect fitna-parvar – mischief nurturing. It is analytical thinking that causes him unease. He wants to put that intellect to sleep; to numb his mind. He wants the ‘thing’ that does it because his heart is distressed by having to distinguish between pleasure and pain. He wants to bring the state of his mind where the two blend into the same feeling i.e., he wants to numb his senses to pleasure or pain.
4
kahiiN ek rind1 aur vaamaanda2-e afkaar3-e tanhaa’i4
kahiiN mahfil5 ki mahfil taur6 se be-taur7 hai saaqi 1.wine-lover, bohemian 2.tired, weakened 3.thoughts 4.loneliness 5.gathering 6.decorum 7.unruly, boistorous
The kahiiN in the first and second misra are used to mean somewhere (here) and somewhere else (there). rind is supposed to be the poet himself. He is accutely aware of his habit. Over here, on one side, is me, the bohemian, tired of his loneliness and on the other a crowded gathering unruly and devoid of an substance. Thus, it is the superficialities of gatherings that drives him to withdraw into intoxication.
5
javaani1 aur yuN ghir2 jaa’e tuufaan3-e havaadis4 meN
Khuda rakkhe abhi to be-Khudi5 kaa daur6 hai saaqi 1.youth 2.surrounded 3.storms 4.calamities 5.intoxication, trance 6.times, round
On the one side the poet seems to be distressed that youth is surrounded/overwhelmed by the storm of calamities/misfortunes. On the other he seems to be relieved saying, god save this moment, it is still the time for intoxication. He is expressing relief that he has outlet from the misfortunes of life in intoxication.
6
chhalakti1 hai jo tere jaam2 se us mai3 ka kyaa kahnaa
tere shaadaab4 hoNToN5 ki magar kuchh aur hai saaqi 1.spilling, overflowing 2.cup 3.wine 4.fresh, blossoming 5.lips
What can be said about the wine brimming in your cup i.e., it is wonderful; but that which is on your red lips is something else, O saaqi.
7
mujhe piine de piine de keh tere jaam1-e laaliiN2 meN
abhi kuchh aur hai kuchh aur hai kuchh aur hai saaqi 1.cup 2.ruby red
Let me drink, let me keep drinking for in your ruby red cup, there is still some more, there is more wine left, O saaqi. He wants it to the last drop.
asrar-ul haq majaz (1911-1955) was progressive as well as romantic poet, a heartthrob. He received his BA from aligaRh after interruptions in earlier schooling. He developed close relationships with progressives and was a major force in the Progressive Writers’ Association. He lived in aligaRh, dehli and lucknow working for radio stations, editing magazines on and off but with no steady income. He met with a rather tragic end at the young age of 44. This Ghazal is linked to ham-radeef Ghazal on the Refrain Index.
1
meri masti1 meN bhi ab hosh2 hi ka taur3 hai saaqi
tere saaGhar4 meN ye sahbaa5 nahiN kuchh aur hai saaqi
1.intoxication 2.awareness, sobriety 3.manner, mode, style 4.cup 5.wine
I read this she’r two different ways. In the literal sense … in my intoxication there still is an element of the mode of sobriety, O saaqi. This is not wine in your goblet, it is something else. In this interpretation the poet/wine-lover wants to get stone-drunk. The wine that the saaqi is giving him does not seem to be strong enough. At a mystical level, he drinks the wine, gets intoxicated and a mystical awareness overpowers him. He says, this is not just wine but it something else that induces an element of mysticism along with intoxication/trance.
2
bhaRakti1 jaa rahi hai dam-ba-dam2 ek aag3 si dil meN
ye kaise jaam4 haiN saaqi ye kaisaa daur5 hai saaqi
1.burst into flames 2.minute by minute 3.fire 4.cup of wine 5.circulation, serving (of wine)
Every minute a fire burst aflame in my heart. What kind of wine cup is it, what kind of wine is being served, making the rounds, O saaqi. The wine that he is being served does not just intoxicate and numb his senses, it causes an increase in the passion burning in his heart. He wonders what kind of wine this might be.
3
vo shai1 de jis se niiNd aa jaa’e aql2-e fitna-parvar3 ko
keh dil aazurda4-e tamiiz5-e lutf-o-jaur6 hai saaqi
1.thing 2.intellect 3.mischief nurturing 4.annoyed, distressed 5.distinction 6.pleasure and pain
The poet calls the intellect fitna-parvar – mischief nurturing. It is analytical thinking that causes him unease. He wants to put that intellect to sleep; to numb his mind. He wants the ‘thing’ that does it because his heart is distressed by having to distinguish between pleasure and pain. He wants to bring the state of his mind where the two blend into the same feeling i.e., he wants to numb his senses to pleasure or pain.
4
kahiiN ek rind1 aur vaamaanda2-e afkaar3-e tanhaa’i4
kahiiN mahfil5 ki mahfil taur6 se be-taur7 hai saaqi
1.wine-lover, bohemian 2.tired, weakened 3.thoughts 4.loneliness 5.gathering 6.decorum 7.unruly, boistorous
The kahiiN in the first and second misra are used to mean somewhere (here) and somewhere else (there). rind is supposed to be the poet himself. He is accutely aware of his habit. Over here, on one side, is me, the bohemian, tired of his loneliness and on the other a crowded gathering unruly and devoid of an substance. Thus, it is the superficialities of gatherings that drives him to withdraw into intoxication.
5
javaani1 aur yuN ghir2 jaa’e tuufaan3-e havaadis4 meN
Khuda rakkhe abhi to be-Khudi5 kaa daur6 hai saaqi
1.youth 2.surrounded 3.storms 4.calamities 5.intoxication, trance 6.times, round
On the one side the poet seems to be distressed that youth is surrounded/overwhelmed by the storm of calamities/misfortunes. On the other he seems to be relieved saying, god save this moment, it is still the time for intoxication. He is expressing relief that he has outlet from the misfortunes of life in intoxication.
6
chhalakti1 hai jo tere jaam2 se us mai3 ka kyaa kahnaa
tere shaadaab4 hoNToN5 ki magar kuchh aur hai saaqi
1.spilling, overflowing 2.cup 3.wine 4.fresh, blossoming 5.lips
What can be said about the wine brimming in your cup i.e., it is wonderful; but that which is on your red lips is something else, O saaqi.
7
mujhe piine de piine de keh tere jaam1-e laaliiN2 meN
abhi kuchh aur hai kuchh aur hai kuchh aur hai saaqi
1.cup 2.ruby red
Let me drink, let me keep drinking for in your ruby red cup, there is still some more, there is more wine left, O saaqi. He wants it to the last drop.
