Click here for background and on any passage for word meanings and explanatory discussion. taalib dehlavi-shiish chandr saxena (1910-1975), born and raised in ambaala. High school, 1925. After some interruption, BA (1935) from Hindu College, dehli. Started composing in 1927; shaagird of munshi maharaaj barq dehlavi. He may have been independently wealthy. He writes about frequent mushaa’era held at his house. He collected and compiled the works of munshi maharaj barq dehlavi, ramprakash sahir hoshiarpuri and chandrbhan kaifi dehlavi, which might otherwise have been lost. In addition, he compiled a collection called ‘hamaare husain’, elegies composed by non-muslim shu’ara as tributes to husain and karbala.
1
na kufr¹ kii, na kabhi ham se diiN² ki baat karo
kisii ki zulf³, kisii ki jabiiN⁴ ki baat karo 1.non-belief, atheism 2.religion, faith 3.hair, curls 4.forehead
The poet expresses a desire to move beyond theological debates – kufr o diiN. Instead, he suggests a focus on the beauty of a beloved, her hair zulf and (bright) forehead jabiiN, as a more worthwhile topic of discussion. The beloved can be symbolic for other things … in a religious/sufiyaana interpretation it would mean the universal divine spirit; in progressive interpretation (as in faiz or maKhdoom) it would mean the homeland or social justice.
2
fuzool¹ kyuN falak-e-haftamiiN² ki baat karo
jahaaN pahuNch³ ho tumhaari, vahiiN ki baat karo 1.useless, futile, unnecessary 2.seventh heaven 3.reach, access
Why waste time talking about things that are beyond your reach (seventh heaven – falak-e haftamiiN), that you cannot do anything about, that may not even be real. Talk about something within your reach (jahaaN pahuNch hai), that you can control and do something about.
3
ye baar-baar¹ hai kya zikr²-e zaal³-e duniya ka
kisi hasiiN⁴, kisi zohra-jabiiN⁵ ki baat karo 1.again and again, constantly 2.narrative, talk 3.old, deceitful woman 4.beauty 5.bright/shining forehead (bright as Venus)
In a poetic tradition carried over from faarsi the world is referred to as an old deceitful woman who lures you with her charms – materialist attractions. Thus, the call to leave this aside and look to something beautiful. But if I take it to be zaal-duniya (old/ancient world) meaning ancient/obsolete traditions, then, in the next misra hasiiN and zohra-jabiiN lend themselves nicely to be interpreted as a beautiful future – socially just and harmonious. This is a stretch, but I like it better.
4
basii¹ hui hai jo KhwaaboN meN roz-e-avval² se
agar karo to usii nazniiN³ ki baat karo 1.residing, making a home in 2.the very first day, since the beginning 3.delicate, graceful, charming
The poet has this image carried over from his dreams/aspirations – an image of delicacy, grace and charm. If you have to talk about beauty, talk about this ideal rather than the romantic beloved. This could be idealistic love, divine love or in a progressive turn it could be social justice.
5
sha’oor¹ o aql² meN yaKh-bastagi³ ka aalam⁴ hai
nigaah⁵-e garm⁶, ruKh⁷-e aatishiiN⁸ ki baat karo 1.knowledge 2.intellect 3.bound in a frozen state, frozen 4.condition, state 5.gaze, vision 6.warm, passionate 7.face 8.fiery, radiant
The poet reflects on the current state of thought around him … knowledge and intellect seem to be in a frozen state – stuck in the past. To break out of this yaKh-bastagi he needs a warm/passionate gaze towards the future, looking at it with a bright/shining optimistic face/outlook. But the second misra can be interpreted in exactly the opposite way. He may be saying sha’oor o aql are in a state of yaKh-bastagi – it is better to leave them aside and move on to nigaah-e garm and ruKh-e aatishiiN i.e., this state of cold rationality can only be thawed by the warmth of passion; the message is to embrace emotion over cold logic.
6
junuuN-zadoN¹ ko ab asbaab-e-hosh² hai l’aanat³
na jeb⁴ ki na kabhi aastiiN⁵ ki baat karo 1.afflicted with passion/madness 2.tools/means of sanity 3.curse 4.pocket, shirt front, collar 5.sleeve
The first misra is clear enough – for those afflicted with the madness of love, any tools of sanity are a curse. They would rather remain in their state of frenzy, like majnuN. I am not sure what the jeb and aastiiN symbolize. One possibility … jeb is the shirt front/collar which the mad lover rips apart. He does not want to be lectured about his torn collar. But then what does aastiiN mean. It could be a stand-in for dignified clothing which the mad/passionate lover does not have and does not want to be lectured about. This is consistent with the second interpretation of she’r 5 above.
7
hazaar raNg¹ hai jis se hayaat² ka daaman³
karo to husn⁴-e hayaat-aafriiN⁵ ki baat karo 1.colors, forms 2.life 3.hem of the garment of life, valley of life – this world 4.beauty 5.life creating, life-giving
In a classical interpretation husn-e hayaat-aafriiN could be god or a divine creator. The divine has created all the variety of life. Let us talk about the beauty of this creator. In a more modern interpretation hazaar raNg could be the diversity cultures, languages and ethnicities; hayaat ka daaman remains this world or the world that the poet lives in – the world of hindustan; and the husn-e hayaat-aafriiN could be the very diversity represented in the first misra. Thus the poet is calling us to celebrate it.
8
ye kya keh jab bhi milo ro’e jaa’o qismat ko
kabhi to Khair¹ se azm² o yaqiiN³ ki baat karo 1.with grace 2.resolve 3.confidence
This could be in the spirit of the Progressive Writer’s Movement and/or the freedom struggle. What a pity that every time you complain/lament about fate. At least sometimes step up and take control of destiny with resolve and confidence.
9
janaab¹-e shaiKh², bas itni si arz³ hai apni
zamiiN pe rah ke na arsh-e-bariiN⁴ ki baat karo 1.honourific – respected 2.preacher, religious scholar 3.request, plea 4.highest heaven
Addressing a religious scholar, the poet makes a humble request. He asks the scholar to be practical and grounded. The message is to focus on the matters of this world and not get lost in abstract, heavenly discussions – arsh-e bariiN.
10
vatan¹ meN rah ke vatan ka ho tazkira² pahle
phir eKhtiyaar³ hai chaahe kahiiN ki baat karo 1.homeland 2.mention, discussion 3.choice, authority, freedom
The poet wants to prioritize the discussion of the needs of the homeland before talking about anything else. Once, you have done this, you are free to talk about wherever else you want.
11
azal¹ se go’d² meN jis ke pale³ ho aye taalib⁴
zabaan-e shukr⁵ se uss sarzamiiN⁶ ki baat karo 1.eternity, beginning of time 2.lap, embrace 3.grown up, nurtured 4.pen-name, taKhallus 5.thanks, gratitude 6.land, country, homeland
The words address the poet himself, but really they address the audience – O taalib in the language/words of gratitude talk about the land in whose lap you were nurtured from the beginning.