For word meanings and explanatory discussion in English click on the tab marked “Roman” or “Notes”.
Recitation
کرشن کنہیّا ۔ حفیظ جالندھری
اے دیکھنے والو
اس حسن کو دیکھو
اس راز کو سمجھو
یہ نقش خیالی
یہ فکرت عالی
یہ پیکر تنویر
یہ کرشن کی تصویر
معنی ہے کہ صورت
صنعت ہے کہ فطرت
ظاہر ہے کہ مستور
نزدیک ہے یا دور
یہ نار ہے یا نور
دنیا سے نرالا
یہ بانسری والا
گوکُل کا گوالا
ہے سحر کہ اعجاز
کُھلتا ہی نہیں راز
کیا شان ہے واللہ
کیا آن ہے واللہ
حیران ہوں کیا ہے
اِک شانِ خدا ہے
بُت خانے کے اندر
خود حُسن کا بُت گر
بُت بن گیا آ کر
وہ طرفہ نظارے
یاد آ گئے سارے
جمنا کے کنارے
سبزے کا لہکنا
پھولوں کا مہکنا
گھنگھور گھٹائیں
سرمست ہوائیں
معصوم اُمنگیں
اُلفت کی ترنگیں
وہ گوپیوں کے ساتھ
ہاتھوں میں دیئے ہاتھ
رقصاں ہوا برِج ناتھ
بنسی میں جو لے ہے
نشہ ہے نہ مے ہے
کچھ اور ہی شے ہے
اِک روح ہے رقصاں
اِک کیف ہے لرزاں
اِک عقل ہے مے نوش
اِک ہوش ہے مدہوش
اِک خندہ ہے سیال
اِک گریہ ہے خوش حال
اِک عشق ہے مغرور
اِک حسن ہے مجبور
اِک سحر ہے مسحور
دربار میں تنہا
لاچار ہے کرشنا
آ شیام اِدھر آ
سب اہلِ خصومت
ہیں در پئے عزت
یہ راج دلارے
بزدل ہوئے سارے
پردہ نہ ہو تاراج
بیکس کی رہے لاج
آ جا میرے کالے
بھارت کے اجالے
دامن میں چھپا لے
وہ ہو گئی اَن بن
وہ گرم ہوا رن
غالب ہے دریودھن
وہ آ گئے جگدیش
وہ مٹ گئی تشویش
ارجن کو بلایا
اُپدیش سنایا
غم زاد کا غم کیا
استاد کا غم کیا
لو ہو گئی تدبیر
لو بن گئی تقدیر
لو چل گئی شمشیر
سیرت ہے عدو سوز
صورت نظر افروز
دل کیفیت اندوز
غُصّے میں جو آ جائے
بجلی ہی گرا جائے
اور لطف پر آئے
تو گھر بھی لٹا جائے
پریوں میں ہے گلفام
رادھا کے لئے شیام
بلرام کا بھیّا
متھرا کا بسیّا
بندرا میں کنھیّا
بن ہو گئے ویراں
برباد گلستاں
سکھیاں ہیں پریشاں
جمنا کا کنارا
سُنسان ہے سارا
طوفان ہیں خاموش
موجوں میں نہیں جوش
لَو تجھ سے لگی ہے
حسرت ہی یہی ہے
اے ہند کے راجا
اِک بار پھر آجا
دُکھ درد مٹا جا
ابر اور ہوا سے
بلبل کی صدا سے
پھولوں کی ضیا سے
جادو اثری گم
شوریدہ سری گم
ہاں تیری جدائی
متھرا کو نہ بھائی
تو آئے تو شان آئے
تو آئے تو جان آئے
آنا نہ اکیلے
ہوں ساتھ وہ میلے
سکھیوں کے جھمیلے
क्रश्न कन्हय्या – हफ़ीज़ जालंधरी
ऐ देखने वालो
इस हुस्न को देखो
इस राज़ को समझो
ये नक़्श-ए-ख़याली
ये फ़िक्रत-ए-आली
ये पैकर-ए-तनवीर
ये कृष्ण की तस्वीर
म’आनी है कि सूरत
सनअ’त है कि फ़ितरत
ज़ाहिर है कि मस्तूर
नज़दीक है या दूर
ये नार है या नूर
दुनिया से निराला
ये बाँसुरी वाला
गोकुल का ग्वाला
है सेहर कि एजाज़
खुलता ही नहीं राज़
क्या शान है वल्लाह
क्या आन है वल्लाह
हैरान हूँ क्या है
इक शान-ए-ख़ुदा है
बुत-ख़ाने के अंदर
ख़ुद हुस्न का बुत-गर
बुत बन गया आ कर
वो तुर्फ़ा नज़्ज़ारे
याद आ गए सारे
जमुना के किनारे
सब्ज़े का लहकना
फूलों का महकना
घनघोर घटाएँ
सरमस्त हवाएँ
मासूम उमंगें
उल्फ़त की तरंगें
वो गोपियों के साथ
हाथों में दिए हाथ
रक़्साँ हुआ ब्रिजनाथ
बंसी में जो लय है
नश्शा है न मय है
कुछ और ही शैय है
इक रूह है रक़्साँ
इक कैफ़ है लर्ज़ां
एक अक़्ल है मय-नोश
इक होश है मदहोश
एक ख़ंदा है सय्याल
एक गिर्या है ख़ुश-हाल
एक इश्क़ है मग़रूर
एक हुस्न है मजबूर
एक सेहर है मसहूर
दरबार में तन्हा
लाचार है कृश्ना
आ श्याम इधर आ
सब अहल-ए-ख़ुसूमत
हैं दर पए इज़्ज़त
ये राज दुलारे
बुज़दिल हुए सारे
पर्दा न हो ताराज
बेकस की रहे लाज
आ जा मेरे काले
भारत के उजाले
दामन में छुपा ले
वो हो गई अन-बन
वो गर्म हुआ रन
ग़ालिब है दुर्योधन
वो आ गए जगदीश
वो मिट गई तशवीश
अर्जुन को बुलाया
उपदेश सुनाया
ग़म-ज़ाद का ग़म क्या
उस्ताद का ग़म क्या
लो हो गई तदबीर
लो बन गई तक़दीर
लो चल गई शमशीर
सीरत है अदू-सोज़
सूरत नज़र-अफ़रोज़
दिल कैफ़ियत-अंदोज़
ग़ुस्से में जो आ जाए
बिजली ही गिरा जाए
और लुत्फ़ पर आए
तो घर भी लुटा जाए
परियों में है गुलफ़ाम
राधा के लिए श्याम
बलराम का भय्या
मथुरा का बसय्या
बिंद्रा में कन्हय्या
बन हो गए वीराँ
बर्बाद गुलिस्ताँ
सखियाँ हैं परेशाँ
जमुना का किनारा
सुनसान है सारा
तूफ़ान हैं ख़ामोश
मौजों में नहीं जोश
लौ तुझ से लगी है
हसरत ही यही है
ऐ हिन्द के राजा
इक बार फिर आ जा
दुख दर्द मिटा जा
अब्र और हवा से
बुलबुल की सदा से
फूलों की ज़िया से
जादू-असरी गुम
शोरीदा-सरी गुम
हाँ तेरी जुदाई
मथुरा को न भाई
तू आए तो शान आए
तू आए तो जान आए
आना न अकेले
हों साथ वो मेले
सखियों के झमेले
Click here for background and on any passage for word meanings and explanatory discussion. hafiz jalandhari was an orthodox, observant muslim and after partition was a strident Pakistani nationalist. Yet he wrote this nazm (probably before partition) symbolizing draupadi as colonized and dishonored India and krishn as liberator. The nazm flows from abstract sufi/vedantic to bhakti/devotional to a recall of past glory. It then makes a sudden change to the misery of the enslaved/colonized present (at the time of writing). He moves to the court of duryodhan where draupadi (symbolically colonized India) is about to be disrobed/unveiled. He calls upon krishn to save her honour, moves on the battle scene, victory and with a climax with a call to krishn to return and bring back the good old times.
aye dekhne vaalo
is husn ko dekho
is raaz1 ko samjho
ye naqsh-e-Khayaali2
ye fikrat-e-aali3 1.secret, mystery 2.image of imagination 3.high/sublime thought
In this and the next group of ash’aar, hafiz depicts krishna as a being/concept/spirit, with vague resemblances to sufi and vedantic mysticism. He does not seem quite willing to grant krshn personhood, yet thinks of him as a glorious conceptual construction. O you onlookers (from a distance), look at this beauty (from up close). Try understand this mystery, this sketch emerging in the imagination, this sublime thought.
ye paikar-e-tanviir1
ye krishn ke tasviir
ma’ani hai ke soorat
san’at2 hai ke fitrat3
zaahir4 hai ke mastoor5
nazdeek hai ya duur
ye naar6 hai ya nuur7 1.picture/manifestation of (divine) light 2.craft 3.nature 4.apparent/material 5.hidden/spiritual 6.fire 7.light
He continues his invitation to the (curious) lookers on to come close and look at … this manifestation of light, this sketch (mental image) of krishn. Is it full of meaning or merely a picture. Is it crafted (man made) or is it natural (part of the cosmos). Is it material or spiritual. Is it here, close to you or far away (in heaven). Is it fire that burns or light that illuminates.
duniya se niraala1
ye baaNsuri vaala
gokul2 ka gvaala3 1.enigmatic 2.village where krishn grew up 3.cowherd
He now adds a devotional/bhakti strand to the earlier mystical description of krishn. Most enigmatic in the world, this flute player, the cowherd of gokul.
hai sahr1 ke e’jaaz2
khulta hi nahiN raaz3
kya shaan hai vallah4
kya aan5 hai vallah
hairaan6 huN kya hai
ek shaan-e-Khuda hai 1.magic/illusion 2.miracle 3.secret/mystery 4.by god 5.dignity 6.puzzled
The mystical/devotional intertwining continues. Is this illusion or a miracle, this puzzle cannot be solved. By god, what grandeur, what dignity. I am puzzled what this is. It is a grandeur of god.
but-Khaane1 ke andar
Khud husn2 ka but-gar3
but ban gaya aa kar 1.house of idols 2.beauty 3.sculptor
(It is puzzling that) the sculptor of beauty has come inside the house of idols and become an idol himself.
vo turfa1 nazaare2
yaad aa gaye saare
jamuna ke kinaare
sabze3 ka lahakna4
phoolauN ka mahakna5 1.enchanting 2.scenes 3.greenery 4.swaying 5.fragrance
The poet now mixes a third strand, recalling past glory and general well being (perhaps of the time before colonization – symbolized as during the reign/lifetime of krishn). These enchanting scenes cross the mind. On the banks of the jumna, greenery swaying the wind, flowers blooming and spreading fragrance.
ghanghor ghaTaaeN1
sarmast2 havaaeN
maasoom3 umaNgeN4
ulfat5 ki taraNgeN6 1.dark, rain bearing clouds 2.intoxicating 3.innocent/simple 4.desires, hopes 5.love 6.ecstasy
The description of the good times during the life/reign of krishn continues. On the banks of the jumna, dark clouds gather (clouds and rain are symbolic of blessings and harvest and are a time of romance), an intoxicating breeze blows. Innocent hopes and ecstasy of love reigns.
vo gopiyauN1 ke saath
haathauN meN diye haath
raqsaaN2 hua brijnaath3 1.cowherdess, milkmaid, cowgirl 2.dancing 3.krishn
Depiction of simple/rural joys continues – together with cowgirls, holding hands, krishn is dancing.
bansi1 meN jo lai2 hai
nashsha3 hai na mai4 hai
kuchh aur hi shai5 hai 1.flute 2.melody 3.intoxication 4.wine 5.thing, substance
The melody of the flute is intoxicating but it is not the intoxication of wine. It is something else (the intoxication of love, perhaps – sufi or vedic).
ek ruuh1 hai raqsaaN2
ek kaif3 hai larzaaN4
ek aql5 hai mai-nosh6
ek hosh7 hai mad-hosh8 1.soul/spirit 2.dancing 3.tranquility, joy 4.shimmering 5.mind 6.wine-drinking 7.sobriety, awareness 8.intoxicated
It is as if a spirit is dancing (with joy), an ecstasy shimmers. This joy/ecstasy is such that the mind/intellect would rather lose itself in the wine (of love), that awareness (of worldly matters) would rather become intoxicated with divine love.
ek Khanda1 hai sayyaal2
ek girya3 hai Khush-haal4
ek ishq5 hai maGhroor6
ek husn7 hai majboor8
ek sahr9 hai mas-hoor10 1.smile/laughter 2.liquid, flowing 3.cry 4.happy 5.love 6.proud, confident 7.beauty/beloved 8.helpless, not in control 9.magic 10.enchanting
The poet still recalls those happy times (during krish’s reign) when laughter flows freely, cry is joyful/happy. It is a time when the poet/lover (ishq) is proud and confident and beauty/beloved is helpless, cannot help but fall in love with the lover. It is a time of enchanting/mesmerizing magic.
darbaar meN tanha1
lachaar2 hai krishnaa3
aa shyaam4 idhar aa 1.alone 2.helpless 3.a name sometimes used for draupadi 4.another name for kirshn
The scene changes suddenly from the idyllic/happy times to the court of duryodhan where draupadi is alone and helpless. Come now and help, O krishn. This could be symbolism asking for help for India under British rule.
sab ahl-e-Khusoomat1
haiN dar-pa’e2 izzat3
ye raaj-dulaare4
buzdil5 hue saare 1.people of enmity/hatred 2.bent upon 3.honour 4.beloved of the monarch 5.cowards
These hateful/angry people (the colonizers) are bent upon dishonouring her. These beloved of the ruler (perhaps the princes of various principalities/kingdoms of India) are all cowards.
parda1 na ho taaraaj2
bekas3 ki rahe laaj4
aa ja mere kaale5
bhaarat ke ujaale6
daaman7 meN chhupa le 1.veil 2.destroyed 3.helpless 4.honour 5.dark, black 6.light, hope 7.hem of the robe
draupadi is about to be disrobed, her veil about to be torn apart. Come of dark one (krishn is supposed to have been dark skinned) come so that honour of the helpless may be saved. Come O, hope of bhaarat/India, save/hide her in your robe.
vo ho gaii an-ban1
vo garm hua run2
Ghaalib3 hai duryodhan 1.disagreement, conflict 2.war 3.overpowering
Conflict has begun. War is heating up. duryodhan is overpowering.
vo aa gaye jagdish1
vo miT gaii tashvish2
arjun ko bulaaya
updesh3 sunaaya
Gham-zaad4 ka Gham kya
ustaad ka Gham kya 1.lord of the world, another name of krishn 2.worry, concern 3.lesson 4.sorrowful one
Now krishn arrives and all worries are erased. He calls arjun and gives him instructions (as in the bhagwat geeta), tells him that his sorrow is not the central issue that he should not be sorrowful about his teacher (dronacharya, who was now fighting on the side of the kaurav).
lo ho gaii tadbiir1
lo ban gaii taqdir2
lo chal gaii shamshiir3 1.scheme, plan 2.fate, luck 3.sword
Now that krishn is here and has given wisdom to arjun, a plan has been devised which bodes well and brings good fortune. Now the sword has been swung, war has started.
seerat1 hai adu-soz2
soorat nazar-afroz3
dil kaifiyat-andoz4 1.nature, character 2.enemy burning 3.shining/brilliant gaze 4.tranquility granting
The description of krishn changes from the flute playing cowherd to a divine/mystical character. His nature is such that it can burn enemies. His face glows with divine light. His heart/love can grant tranquility (to the devotee).
Ghusse meN jo aa jaaye
bijli hi gira jaaye
aur lutf1 par aaye
to ghar bhi luTa jaaye 1.pleasure, happiness
The description the divine/powerful krishn continues … should he become angry, he can strike as lightining. If he is pleased, he can grant lavishly everything in his house/possession.
pariyauN meN hai gulfaam1
raadha ke liye shyaam2
balram3 ka bhayya
mathura ka basayya4
bindra5 meN kanhaiyya6 1.made of flowers 2.black, another name of krishn 3.name of krish’s brother 4.living in, resident of 5.brindavan – pronounced and spelt for rhythm 6.another name of krishn
When he is among fairies/gopis, then he is gentle as if made of flowers. For radha he is the black one, the brother of balram, the resident of mathura, known as kanhayya of brindavan.
ban1 ho gaye viiraaN2
barbaad3 gulistaaN
sakhiyaaN4 haiN pareshaaN5 1.forests 2.desolate 3.destroyed 4.friends (feminine) 5.worried
Once lush forests are desolate wildernesses, gardens are destroyed all your friends (gopis) are worried, O krishn. Compared with the earlier picture of playfulness on the banks of the jumna, this is a depiction of what has happened to India with the coming of the British.
jamuna ka kinaara
sunsaan1 hai saara
toofaan2 haiN Khaamosh3
maujauN4 meN nahiN josh5 1.deserted 2.storm/rain 3.silent 4waves 5.enthusiasm, passion
The banks of the jumna are deserted. Storms are silent and do not bring blessed rain (as opposed to ghangor ghaTaa of earlier times). There is no passion in the waves of the jumna.
lau1 tujh se lagi hai
hasrat2 hi yahi hai
aye hind ke raaja
ek baar phir aa ja
dukh dard miTa ja 1.enamoured, rapt, obsessed 2.desire longing
We are enamoured of your thoughts. We long for you. O, king of hindustan. Come, once again. Erase our sorrow and pain.
abr1 aur hava se
bulbul ki sada2 se
phoolauN ki ziya3 se
jaadu-asari4 gum5
shorida-sari6 gum 1.clouds 2.sound 3.brilliance, beauty 4.magical effect 5.lost 6.passionate madness (dissheveled hair)
From the clouds (that used to bring blessed rain), from the song of the bulbul, from the brilliance of flowers, the magical effect is gone. Our passion is gone.
haaN teri judaaii1
mathura ko na bhaaii
tu aaye to shaan aaye
tu aaye to jaan aaye 1.separation, absence
Yes, your absence is not becoming to mathura (India). If you come, glory will return. If you come, life will rejuvenate.
aana na akele1
hoN saath vo mele
sakhiyauN ke jhamele 1.alone
But do not come alone. Bring with you those festivities, that playfulness of friends/gopis i.e. bring the back the olden days.
krshn kanhaiyya – hafiz jalandhari
hafiz jalandhari was an orthodox, observant muslim and after partition was a strident Pakistani nationalist. Yet he wrote this nazm (probably before partition) symbolizing draupadi as colonized and dishonored India and krishn as liberator. The nazm flows from abstract sufi/vedantic to bhakti/devotional to a recall of past glory. It then makes a sudden change to the misery of the enslaved/colonized present (at the time of writing). He moves to the court of duryodhan where draupadi (symbolically colonized India) is about to be disrobed/unveiled. He calls upon krishn to save her honour, moves on the battle scene, victory and with a climax with a call to krishn to return and bring back the good old times.
aye dekhne vaalo
is husn ko dekho
is raaz1 ko samjho
ye naqsh-e-Khayaali2
ye fikrat-e-aali3
1.secret, mystery 2.image of imagination 3.high/sublime thought
In this and the next group of ash’aar, hafiz depicts krishna as a being/concept/spirit, with vague resemblances to sufi and vedantic mysticism. He does not seem quite willing to grant krshn personhood, yet thinks of him as a glorious conceptual construction. O you onlookers (from a distance), look at this beauty (from up close). Try understand this mystery, this sketch emerging in the imagination, this sublime thought.
ye paikar-e-tanviir1
ye krishn ke tasviir
ma’ani hai ke soorat
san’at2 hai ke fitrat3
zaahir4 hai ke mastoor5
nazdeek hai ya duur
ye naar6 hai ya nuur7
1.picture/manifestation of (divine) light 2.craft 3.nature 4.apparent/material 5.hidden/spiritual 6.fire 7.light
He continues his invitation to the (curious) lookers on to come close and look at … this manifestation of light, this sketch (mental image) of krishn. Is it full of meaning or merely a picture. Is it crafted (man made) or is it natural (part of the cosmos). Is it material or spiritual. Is it here, close to you or far away (in heaven). Is it fire that burns or light that illuminates.
duniya se niraala1
ye baaNsuri vaala
gokul2 ka gvaala3
1.enigmatic 2.village where krishn grew up 3.cowherd
He now adds a devotional/bhakti strand to the earlier mystical description of krishn. Most enigmatic in the world, this flute player, the cowherd of gokul.
hai sahr1 ke e’jaaz2
khulta hi nahiN raaz3
kya shaan hai vallah4
kya aan5 hai vallah
hairaan6 huN kya hai
ek shaan-e-Khuda hai
1.magic/illusion 2.miracle 3.secret/mystery 4.by god 5.dignity 6.puzzled
The mystical/devotional intertwining continues. Is this illusion or a miracle, this puzzle cannot be solved. By god, what grandeur, what dignity. I am puzzled what this is. It is a grandeur of god.
but-Khaane1 ke andar
Khud husn2 ka but-gar3
but ban gaya aa kar
1.house of idols 2.beauty 3.sculptor
(It is puzzling that) the sculptor of beauty has come inside the house of idols and become an idol himself.
vo turfa1 nazaare2
yaad aa gaye saare
jamuna ke kinaare
sabze3 ka lahakna4
phoolauN ka mahakna5
1.enchanting 2.scenes 3.greenery 4.swaying 5.fragrance
The poet now mixes a third strand, recalling past glory and general well being (perhaps of the time before colonization – symbolized as during the reign/lifetime of krishn). These enchanting scenes cross the mind. On the banks of the jumna, greenery swaying the wind, flowers blooming and spreading fragrance.
ghanghor ghaTaaeN1
sarmast2 havaaeN
maasoom3 umaNgeN4
ulfat5 ki taraNgeN6
1.dark, rain bearing clouds 2.intoxicating 3.innocent/simple 4.desires, hopes 5.love 6.ecstasy
The description of the good times during the life/reign of krishn continues. On the banks of the jumna, dark clouds gather (clouds and rain are symbolic of blessings and harvest and are a time of romance), an intoxicating breeze blows. Innocent hopes and ecstasy of love reigns.
vo gopiyauN1 ke saath
haathauN meN diye haath
raqsaaN2 hua brijnaath3
1.cowherdess, milkmaid, cowgirl 2.dancing 3.krishn
Depiction of simple/rural joys continues – together with cowgirls, holding hands, krishn is dancing.
bansi1 meN jo lai2 hai
nashsha3 hai na mai4 hai
kuchh aur hi shai5 hai
1.flute 2.melody 3.intoxication 4.wine 5.thing, substance
The melody of the flute is intoxicating but it is not the intoxication of wine. It is something else (the intoxication of love, perhaps – sufi or vedic).
ek ruuh1 hai raqsaaN2
ek kaif3 hai larzaaN4
ek aql5 hai mai-nosh6
ek hosh7 hai mad-hosh8
1.soul/spirit 2.dancing 3.tranquility, joy 4.shimmering 5.mind 6.wine-drinking 7.sobriety, awareness 8.intoxicated
It is as if a spirit is dancing (with joy), an ecstasy shimmers. This joy/ecstasy is such that the mind/intellect would rather lose itself in the wine (of love), that awareness (of worldly matters) would rather become intoxicated with divine love.
ek Khanda1 hai sayyaal2
ek girya3 hai Khush-haal4
ek ishq5 hai maGhroor6
ek husn7 hai majboor8
ek sahr9 hai mas-hoor10
1.smile/laughter 2.liquid, flowing 3.cry 4.happy 5.love 6.proud, confident 7.beauty/beloved 8.helpless, not in control 9.magic 10.enchanting
The poet still recalls those happy times (during krish’s reign) when laughter flows freely, cry is joyful/happy. It is a time when the poet/lover (ishq) is proud and confident and beauty/beloved is helpless, cannot help but fall in love with the lover. It is a time of enchanting/mesmerizing magic.
darbaar meN tanha1
lachaar2 hai krishnaa3
aa shyaam4 idhar aa
1.alone 2.helpless 3.a name sometimes used for draupadi 4.another name for kirshn
The scene changes suddenly from the idyllic/happy times to the court of duryodhan where draupadi is alone and helpless. Come now and help, O krishn. This could be symbolism asking for help for India under British rule.
sab ahl-e-Khusoomat1
haiN dar-pa’e2 izzat3
ye raaj-dulaare4
buzdil5 hue saare
1.people of enmity/hatred 2.bent upon 3.honour 4.beloved of the monarch 5.cowards
These hateful/angry people (the colonizers) are bent upon dishonouring her. These beloved of the ruler (perhaps the princes of various principalities/kingdoms of India) are all cowards.
parda1 na ho taaraaj2
bekas3 ki rahe laaj4
aa ja mere kaale5
bhaarat ke ujaale6
daaman7 meN chhupa le
1.veil 2.destroyed 3.helpless 4.honour 5.dark, black 6.light, hope 7.hem of the robe
draupadi is about to be disrobed, her veil about to be torn apart. Come of dark one (krishn is supposed to have been dark skinned) come so that honour of the helpless may be saved. Come O, hope of bhaarat/India, save/hide her in your robe.
vo ho gaii an-ban1
vo garm hua run2
Ghaalib3 hai duryodhan
1.disagreement, conflict 2.war 3.overpowering
Conflict has begun. War is heating up. duryodhan is overpowering.
vo aa gaye jagdish1
vo miT gaii tashvish2
arjun ko bulaaya
updesh3 sunaaya
Gham-zaad4 ka Gham kya
ustaad ka Gham kya
1.lord of the world, another name of krishn 2.worry, concern 3.lesson 4.sorrowful one
Now krishn arrives and all worries are erased. He calls arjun and gives him instructions (as in the bhagwat geeta), tells him that his sorrow is not the central issue that he should not be sorrowful about his teacher (dronacharya, who was now fighting on the side of the kaurav).
lo ho gaii tadbiir1
lo ban gaii taqdir2
lo chal gaii shamshiir3
1.scheme, plan 2.fate, luck 3.sword
Now that krishn is here and has given wisdom to arjun, a plan has been devised which bodes well and brings good fortune. Now the sword has been swung, war has started.
seerat1 hai adu-soz2
soorat nazar-afroz3
dil kaifiyat-andoz4
1.nature, character 2.enemy burning 3.shining/brilliant gaze 4.tranquility granting
The description of krishn changes from the flute playing cowherd to a divine/mystical character. His nature is such that it can burn enemies. His face glows with divine light. His heart/love can grant tranquility (to the devotee).
Ghusse meN jo aa jaaye
bijli hi gira jaaye
aur lutf1 par aaye
to ghar bhi luTa jaaye
1.pleasure, happiness
The description the divine/powerful krishn continues … should he become angry, he can strike as lightining. If he is pleased, he can grant lavishly everything in his house/possession.
pariyauN meN hai gulfaam1
raadha ke liye shyaam2
balram3 ka bhayya
mathura ka basayya4
bindra5 meN kanhaiyya6
1.made of flowers 2.black, another name of krishn 3.name of krish’s brother 4.living in, resident of 5.brindavan – pronounced and spelt for rhythm 6.another name of krishn
When he is among fairies/gopis, then he is gentle as if made of flowers. For radha he is the black one, the brother of balram, the resident of mathura, known as kanhayya of brindavan.
ban1 ho gaye viiraaN2
barbaad3 gulistaaN
sakhiyaaN4 haiN pareshaaN5
1.forests 2.desolate 3.destroyed 4.friends (feminine) 5.worried
Once lush forests are desolate wildernesses, gardens are destroyed all your friends (gopis) are worried, O krishn. Compared with the earlier picture of playfulness on the banks of the jumna, this is a depiction of what has happened to India with the coming of the British.
jamuna ka kinaara
sunsaan1 hai saara
toofaan2 haiN Khaamosh3
maujauN4 meN nahiN josh5
1.deserted 2.storm/rain 3.silent 4waves 5.enthusiasm, passion
The banks of the jumna are deserted. Storms are silent and do not bring blessed rain (as opposed to ghangor ghaTaa of earlier times). There is no passion in the waves of the jumna.
lau1 tujh se lagi hai
hasrat2 hi yahi hai
aye hind ke raaja
ek baar phir aa ja
dukh dard miTa ja
1.enamoured, rapt, obsessed 2.desire longing
We are enamoured of your thoughts. We long for you. O, king of hindustan. Come, once again. Erase our sorrow and pain.
abr1 aur hava se
bulbul ki sada2 se
phoolauN ki ziya3 se
jaadu-asari4 gum5
shorida-sari6 gum
1.clouds 2.sound 3.brilliance, beauty 4.magical effect 5.lost 6.passionate madness (dissheveled hair)
From the clouds (that used to bring blessed rain), from the song of the bulbul, from the brilliance of flowers, the magical effect is gone. Our passion is gone.
haaN teri judaaii1
mathura ko na bhaaii
tu aaye to shaan aaye
tu aaye to jaan aaye
1.separation, absence
Yes, your absence is not becoming to mathura (India). If you come, glory will return. If you come, life will rejuvenate.
aana na akele1
hoN saath vo mele
sakhiyauN ke jhamele
1.alone
But do not come alone. Bring with you those festivities, that playfulness of friends/gopis i.e. bring the back the olden days.
Key Search Words: communal harmony, india independence, sufi, sufiyaana, cross-religious, cross religious, kaaba kaashi, k’aaba-kaashi, k’aaba kaashi, krishn bhakti
