For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
اجزائے ایماں ہو گئیں ۔ جگت موہن لال رواںؔ
۱
لذّتیں دنیا کی وجہ ضعفِ اِنساں ہو گئیں
ہو گئے مجبور دِل روحیں پشیماں ہو گئیں
۲
جو خلش قسمت میں لکّھی تھی وہ قائم ہی رہی
جتنی آہیں ضبط کیں میں نے سب ارماں ہو گئیں
۳
میکدہ میں حضرتِ واعظ تھے جن پر طعنہ زن
اب وہی بے دینیاں اجزائے ایماں ہو گئیں
۴
دل کے داغوں میں جھلک اُن کی نظر آتی ہے اب
پھول سی جو صورتیں آنکھوں سے پنہاں ہو گئیں
۵
خود نمائی کی جو کل تک خواہشیں اس دل میں تھیں
آج نذرِ منظرِ گورِ غریباں ہو گئیں
۶
اب نہ وہ دل ہے نہ وہ ہم ہیں نہ وہ جوشِ نشاط
جیسے اگلی صحبتیں خوابِ پریشاں ہو گئیں
۷
بن کے یوں گورِ غریباں پر نہ آنا تھا تمہیں
دیکھنا اُن بستیوں کو تھا جو ویراں ہو گئیں
۸
اِک مرض تھا لا علاج امکانِ صحت کا خیال
بڑھ گئیں بیماریاں جب حد سے، درماں ہو گئیں
۹
اِس نشاطِ زندگی پر ناز ہے تم کو رواں
وقفِ تدبیرِ غلامی جس کی گھڑیاں ہو گئیں
अज्ज़ा-ए ईमां हो गईं – जगत मोहन लाल रवां
१
लज़्ज़तें दुनिया की वजह ज़ो’फ़-ए इंसां हो गईं
हो गये मज्बूर दिल रूहें पशेमां हो गईं
२
जो ख़लिश क़िस्मत में लिक्खी थी वो क़ा’एम ही रही
जितनी आहें ज़ब्त कीं मैं ने, सब अरमां हो गईं
३
मयकदे में हज़्रत-ए वा’एज़ थे जिन पर ताना-ज़न
अब वही बे-दीनियां अज्ज़ा-ए ईमां हो गईं
४
दिल के दाग़ौं में झलक उन की नज़र आती है अब
फूल सी जो सूरतें आंखौं से पिन्हां हो गईं
५
ख़ुद-नुमाई की जो कल तक ख़्वाहशें इस दिल में थीं
आज नज़्र-ए मंज़र-ए गोर-ए ग़रीबां हो गईं
६
अब न वो दिल है न वो हम हैं न वो जोश-ए निशात
जैसे अग्ली सोहबतें ख़्वाब-ए परेशां हो गईं
७
बन के यूं गोर-ए ग़रीबां पर न आना था तुम्हें
देखना उन बस्तियौं को था जो वीरां हो गईं
८
एक मरज़ था ला-इलाज इमकान-ए सेहत का ख़्याल
बढ़ गईं बीमारियां जब हद्द से, दरमां हो गईं
९
इस निशात-ए ज़िंदगी पर नाज़ है तुम को रवां
वक़्फ़-ए तद्बीर-ए ग़ुलामी जिस की घढियां हो गईं
Click here for background and on any passage for word meanings and explanatory discussion. jagat mohan lal ravaaN (1889-1934) learnt urdu, faarsi and arabi at a local maktab and went on to get an MA and and LLB. He practiced law and also left a reasonable collection of verse, given his short life span. He wrote a masnavi in praise of buddha. This Ghazal is in the same zamin as Ghalib’s ‘ab kahaaN, kuchh laala o gul meN numaayaaN ho gaiiN’. Given the lifespan of the poet and historical events in Ghalib’s life and legacy, I place this Ghazal in 1919 – fifty years after his passing.
1
lazzateN1 duniya ki, vajah2 zo’f3-e insaaN ho gaiiN
ho gaye majboor4 dil, rooheN5 pashemaaN6 ho gaiiN 1.pleasures, luxuries 2.reason of 3.weakness 4.helpless, contrained 5.soul 6.shamed
This is a normal putting down of ‘worldly’, in preference to ‘spiritual’. Worldly luxuries became the reason for the weakness (loss of moral authority) of humans. Hearts (i.e. desires) became captive (of temptation) and the spirit/soul was offended/shamed.
2
jo Khalish1 qismat meN likkhi thi vo qaa’em2 hi rahi
jitni aaheN3 zabt4 kiiN maiN ne, sub armaaN5 ho gaiiN 1.anxiety, pain 2.standing, remaining 3.sighs 4.control, bear 5.longing
The acquisition of worldly goods proved not to be a cure. The pain that was written in my fate, remained (without cure). However many sighs (disappointments) I controlled, they rose again as intense desire/longing.
3
maikade1 meN hazrat2-e vaa’ez3 the jin par taana-zan4
ab vahi be-diiniyaaN5 ajzaa6-e eemaaN7 ho gaiiN 1.tavern 2.honorific like ‘sir’ 3.preacher 4.criticize, sarcasm 5.transtressions against faith 6.components 7.faith, beliefs
The preacher showed up at the tavern and criticized what the tavern patrons were doing. The poet/reveler disregarded these criticisms and the practices of the tavern patrons have now become components (building blocks) of his faith. This could be a sarcasm of conventional preaching, which the poet has ignored. This is a reflection of Ghalib’s she’r …
ham muvahhid haiN hamaaraa kesh hai tark-e rusuum
millateN jab miT gaiiN ajzaa-e iimaaN ho gaiiN
… in which Ghalib declares himself to be a believer in one-ness of the creator and created and rejects all rituals. Thus, if all communities erase their different rituals they will become components of a single universal faith.
4
dil ke daaGhoN1 meN jhalak2 un ki nazar aati hai ab
phool si jo soorateN aaNkhoN se pinhaaN3 ho gaiiN 1.wounds, scars 2.glimpse 3.hidden
This reflects Ghalib’s thought …
Khaak meN kya soorateN hoNgi ke pinhaaN ho gaiiN
Here the poet is refelcting on the loved ones he has lost. Those lovely faces are now hidden from the eyes but they can be seen in the wounds/scars of his heart.
5
Khud-numaaii1 ki jo kal tak KhwaahisheN2 is dil meN thiiN
aaj nazr3-e manzar4-e gor-e-GhariibaaN5 ho gaiiN 1.displaying oneself, showing off 2.wish 3.offering 4.scene 5.graveyard
The poet is getting old. He remembers his wish for showing off during his youth. Now that he is older, he is thinking of his mortality. Thus, the wish for showing off has become an offering at the altar of the grave-yard scene.
6
ab na vo dil hai na hum haiN na vo josh1-e nishaat2
jaise agli3 sohbateN4 Khwaab-e-pareshaaN5 ho gaiiN 1.enthusiasm, passion 2.pleasure 3.past, gone by 4.company, parties 5.vague dreams
Now that he is older, the poet no longer has the same passion for pleasure. It is as if those past parties/get togethers are like a vague dream. Ghalib too remembers the revelry of his youth …
yaad thiiN ham ko bhii raNgaaraNg bazm-aaraaiyaaN
lekin ab naqsh-o-nigaar-e-taaq-e nisyaaN ho gaiiN
He too used to remember/relish the colourful gatherings of his youth. But now they are relegated to the decoration of the cupboard of forgetfulness.
7
ban1 ke yuN gor-e-GhariibaaN2 par na aana tha tumheN
dekhna un bastiyoN3 ko tha jo viiraaN4 ho gaiiN 1.adorned, embellished 2.graveyard 3.settlements 4.desolate
The poet is dead and buried (but it does not prevent him from seeing and composing verse). The beloved has come to visit the grave, and she is full make-up, dressed and adorned. He admonishes her (from his grave) – you should not have come all dressed up and adorned. This is an insult to the memory of those who are departed (leaving desolation behind). You should have seen those settlements/homes that are now desolate. This is a reflection of Ghalib’s misra …
dekhnaa in bastiyoN ko tum kih viiraaN ho gaiiN
8
ek maraz1 tha la-ilaaj2, imkaan3-e sehat4 ka Khayaal
baRh gaiiN biimaariyaaN jab hadd5 se, darmaaN6 ho gaiiN 1.illness 2.incurable 3.possibility 4.health, recovery 5.limits 6.cure, remedy
The poet/lover has a disease. He is in love. Even the thought of recovery from this affliction is an incurable disease. But when his illness increases beyond the limit that he can bear, then it itself becomes the cure. Does this mean that he gets used to it or that it kills him and that is a cure! Compare with Ghalib’s …
ranj se Khuu-gar huaa insaaN to miT jaataa hai ranj
mushkileN mujh par paRiiN itnii kih aasaaN ho gaiiN
9
is nishaat1-e zindagi par naaz2 hai tum ko ravaaN3
vaqf4-e tadbiir5-e Ghulaami6 jis ki ghaRiyaaN7 ho gaiiN 1.comfort, pleasure 2.proud 3.pen-name of poet 4.dedicated to, monopolized by 5.scheme, machinations 6.slavery, colonization 7.moments, time
This is a sarcastic comment on life under colonization. How can you be proud of the comfort of this life, O, ravaaN. The time of this life is monopolized by the scheming machinations of colonization.
jagat mohan lal ravaaN (1889-1934) learnt urdu, faarsi and arabi at a local maktab and went on to get an MA and and LLB. He practiced law and also left a reasonable collection of verse, given his short life span. He wrote a masnavi in praise of buddha. This Ghazal is in the same zamin as Ghalib’s ‘ab kahaaN, kuchh laala o gul meN numaayaaN ho gaiiN’. Given the lifespan of the poet and historical events in Ghalib’s life and legacy, I place this Ghazal in 1919 – fifty years after his passing.
1
lazzateN1 duniya ki, vajah2 zo’f3-e insaaN ho gaiiN
ho gaye majboor4 dil, rooheN5 pashemaaN6 ho gaiiN
1.pleasures, luxuries 2.reason of 3.weakness 4.helpless, contrained 5.soul 6.shamed
This is a normal putting down of ‘worldly’, in preference to ‘spiritual’. Worldly luxuries became the reason for the weakness (loss of moral authority) of humans. Hearts (i.e. desires) became captive (of temptation) and the spirit/soul was offended/shamed.
2
jo Khalish1 qismat meN likkhi thi vo qaa’em2 hi rahi
jitni aaheN3 zabt4 kiiN maiN ne, sub armaaN5 ho gaiiN
1.anxiety, pain 2.standing, remaining 3.sighs 4.control, bear 5.longing
The acquisition of worldly goods proved not to be a cure. The pain that was written in my fate, remained (without cure). However many sighs (disappointments) I controlled, they rose again as intense desire/longing.
3
maikade1 meN hazrat2-e vaa’ez3 the jin par taana-zan4
ab vahi be-diiniyaaN5 ajzaa6-e eemaaN7 ho gaiiN
1.tavern 2.honorific like ‘sir’ 3.preacher 4.criticize, sarcasm 5.transtressions against faith 6.components 7.faith, beliefs
The preacher showed up at the tavern and criticized what the tavern patrons were doing. The poet/reveler disregarded these criticisms and the practices of the tavern patrons have now become components (building blocks) of his faith. This could be a sarcasm of conventional preaching, which the poet has ignored. This is a reflection of Ghalib’s she’r …
ham muvahhid haiN hamaaraa kesh hai tark-e rusuum
millateN jab miT gaiiN ajzaa-e iimaaN ho gaiiN
… in which Ghalib declares himself to be a believer in one-ness of the creator and created and rejects all rituals. Thus, if all communities erase their different rituals they will become components of a single universal faith.
4
dil ke daaGhoN1 meN jhalak2 un ki nazar aati hai ab
phool si jo soorateN aaNkhoN se pinhaaN3 ho gaiiN
1.wounds, scars 2.glimpse 3.hidden
This reflects Ghalib’s thought …
Khaak meN kya soorateN hoNgi ke pinhaaN ho gaiiN
Here the poet is refelcting on the loved ones he has lost. Those lovely faces are now hidden from the eyes but they can be seen in the wounds/scars of his heart.
5
Khud-numaaii1 ki jo kal tak KhwaahisheN2 is dil meN thiiN
aaj nazr3-e manzar4-e gor-e-GhariibaaN5 ho gaiiN
1.displaying oneself, showing off 2.wish 3.offering 4.scene 5.graveyard
The poet is getting old. He remembers his wish for showing off during his youth. Now that he is older, he is thinking of his mortality. Thus, the wish for showing off has become an offering at the altar of the grave-yard scene.
6
ab na vo dil hai na hum haiN na vo josh1-e nishaat2
jaise agli3 sohbateN4 Khwaab-e-pareshaaN5 ho gaiiN
1.enthusiasm, passion 2.pleasure 3.past, gone by 4.company, parties 5.vague dreams
Now that he is older, the poet no longer has the same passion for pleasure. It is as if those past parties/get togethers are like a vague dream. Ghalib too remembers the revelry of his youth …
yaad thiiN ham ko bhii raNgaaraNg bazm-aaraaiyaaN
lekin ab naqsh-o-nigaar-e-taaq-e nisyaaN ho gaiiN
He too used to remember/relish the colourful gatherings of his youth. But now they are relegated to the decoration of the cupboard of forgetfulness.
7
ban1 ke yuN gor-e-GhariibaaN2 par na aana tha tumheN
dekhna un bastiyoN3 ko tha jo viiraaN4 ho gaiiN
1.adorned, embellished 2.graveyard 3.settlements 4.desolate
The poet is dead and buried (but it does not prevent him from seeing and composing verse). The beloved has come to visit the grave, and she is full make-up, dressed and adorned. He admonishes her (from his grave) – you should not have come all dressed up and adorned. This is an insult to the memory of those who are departed (leaving desolation behind). You should have seen those settlements/homes that are now desolate. This is a reflection of Ghalib’s misra …
dekhnaa in bastiyoN ko tum kih viiraaN ho gaiiN
8
ek maraz1 tha la-ilaaj2, imkaan3-e sehat4 ka Khayaal
baRh gaiiN biimaariyaaN jab hadd5 se, darmaaN6 ho gaiiN
1.illness 2.incurable 3.possibility 4.health, recovery 5.limits 6.cure, remedy
The poet/lover has a disease. He is in love. Even the thought of recovery from this affliction is an incurable disease. But when his illness increases beyond the limit that he can bear, then it itself becomes the cure. Does this mean that he gets used to it or that it kills him and that is a cure! Compare with Ghalib’s …
ranj se Khuu-gar huaa insaaN to miT jaataa hai ranj
mushkileN mujh par paRiiN itnii kih aasaaN ho gaiiN
9
is nishaat1-e zindagi par naaz2 hai tum ko ravaaN3
vaqf4-e tadbiir5-e Ghulaami6 jis ki ghaRiyaaN7 ho gaiiN
1.comfort, pleasure 2.proud 3.pen-name of poet 4.dedicated to, monopolized by 5.scheme, machinations 6.slavery, colonization 7.moments, time
This is a sarcastic comment on life under colonization. How can you be proud of the comfort of this life, O, ravaaN. The time of this life is monopolized by the scheming machinations of colonization.
