For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
نجات پائے کیوں ۔ سید وحیدالدین بیخودؔ دہلوی
۱
حضرتِ دل یہ عشق ہے، درد سے کسمسائے کیوں
موت ابھی سے آئے کیوں، جان ابھی سے جائے کیوں
۲
عشق کا رتبہ ہے بڑا، عشق خدا سے جا ملا
آپ نے کیا سمجھ لیا، آپ یہ مسکرائے کیوں
۳
میرا غلط گلہ سہی، ظلم و جفا روا سہی
نازِ ستم بجا سہی، آنکھ کوئی چرائے کیوں
۴
تجھ سے زیادہ نازنیں، اس میں ہزاروں ہیں حسیں
دل ہے یہ آئینہ نہیں، سامنے تیرے آئے کیوں
۵
عاشقِ نامُراد کو، اُس کی رضا پہ چھوڑ دو
اُس کی اگر خوشی نہ ہو، غم سے نجات پائے کیوں
۶
حوصلۂ ستم بڑھے، تیغ و سِناں کا دم بڑھے
ایک ہی تیر ناز میں، کیجیئے ہائے ہائے کیوں
۷
غالبِؔ خوش بیاں کہاں، بیخودِؔ خستہ جاں کہاں
طبع کا امتحاں کہاں، شاد مجھے ستائے کیوں
नजात पाए क्यूँ – सय्यद वहीदुद्दीन बेख़ुद देहलवी
१
हज़रत-ए दिल ये इश्क़ है दर्द से कसमसाए क्यूँ
मौत अभी से आए क्यूँ जान अभी से जाए क्यूँ
२
इश्क़ का रुत्बा है बड़ा इश्क़ ख़ुदा से जा मिला
आप ने क्या समझ लिया आप ये मुस्कुराए क्यूँ
३
मेरा ग़लत गिला सही ज़ुल्म-ओ-जफ़ा रवा सही
नाज़-ए सितम बजा सही आँख कोई चुराए क्यूँ
४
तुझ से ज़ियादा नाज़नीं इस में हज़ारों हैं हसीं
दिल है ये आईना नहीं सामने तेरे आए क्यूँ
५
आशिक़-ए ना-मुराद को उस की रज़ा पे छोड़ दो
उस की अगर ख़ुशी न हो ग़म से नजात पाए क्यूँ
६
हौस्ला-ए सितम बढ़े तेग़-ओ-सिनाँ का दम बढ़े
एक ही तीर-ए नाज़ में कीजिए हाए हाए क्यूँ
७
ग़ालिब-ए ख़ुश-बयाँ कहाँ बेख़ुद-ए ख़स्ता-जाँ कहाँ
तब’अ का इम्तेहाँ कहाँ शाद मुझे सताए क्यूँ
Click here for BACKGROUND here and meanings and discussion on any passage. syed vahiduddin ahmed beKhud dehlavi (1863-1955) disciple of daaGh dehlavi, learnt arabi and faarsi from altaaf husain haali. He in turn helped illustrious shaagird including heera lal falak and murli dhar shaad. This Ghazal is modeled after Ghalib’s “koii hameN sataae kyuN”. In parts of this Ghazal beKhud makes fun of the conventional lover.
1
hazrat1-e dil ye ishq hai dard se kasmasaae2 kyuN
maut abhi se aae kyuN jaan abhi se jaae kyuN 1.honorific like sir or mister 2.restless, writhe in pain
O, my heart, this is love, why do you writhe in pain. Why are you already dying, why are giving up your life. This is a sarcastic comment on conventional lovers who say they are dying because of the pain of unrequited love. This is the field of (divine) love, it is not a game. You have to stay in it. Alternatively, he is not talking about divine but romantic love and still making fun of the weak heart.
2
ishq ka rutba1 hai baRaa, ishq Khudaa se jaa milaa
aap ne kya samajh liya aap ye muskuraae kyuN 1.status, dignity
The status of love is high/respected. It is associated with the divine. What did you think, why did you smile. It seems to me that this is sarcastically addressed to the beloved saying that my expression of love is for the divine, why do you think it is for you and smile.
3
meraa Ghalat gila1 sahi zulm-o-jafaa2 ravaa3 sahi
naaz4-e sitam5 bajaa6 sahi aaNkh koi churaae kyuN 1.complaint 2.torture and cruelty 3.allowed, acceptable, normal 4.coquetry, mischief 5.oppression, used here to mean the beloved herself 6.proper, justified, appropriate
The beloved is cruel and the poet/lover complains. So he writes, perhaps my complaint is wrong/misplaced, perhaps your torture and cruelty is the way things are normally done. Perhaps the cruelty of the beloved is appropriate, why then does the beloved look away, steal her glance, as if she is guilty.
4
tujh se ziyaada naazniN1 is meN hazaaroN haiN hasiN2
dil hai ye aa’ina nahiN saamne tere aae kyuN 1.coquettish, proud, damsel 2.beautiful
O, playful damsel, there are may in this world more beautiful than you. This heart is not like a mirror (for you to look at yourselves) why should it come before you (in service to you). This again is a sarcastic comment on the poets of the day who keep composing of abject submission to the beloved.
5
aashiq-e naa-muraad1 ko us ki razaa2 pe chhoR do
us ki agar Khushi na ho Gham se najaat3 paae kyuN 1.unfortunate, hopeless 2.will, freedom 3.deliverance
Leave the unfortunate lover to himself, his will. If it is not his pleasure why should he get deliverance from sorrow i.e. the lover himself wants to continue to suffer in his sorrow, leave him alone (and write about something else). Of course, the “us ki razaa” can also mean god’s will. Thus, leave the unfortunate lover to god. If it is not his will, how can he get deliverance.
6
hausla1-e sitam2 baRhe teGh3-o-sinaaN4 ka dam5 baRhe
ek hi tiir-e naaz6 meN kijiye haae haae kyuN 1.encouragement, courage, daring 2.cruelty – used here to mean the beloved herself 3.sword, dagger 4.lance 5.sharpness 6.style, coquetry
Let the beloved be encouraged even more, let her sword and lance become even more sharp. Why do you scream when hit by only one arrow of coquetry.
7
Ghaalib-e Khush-bayaaN1 kahaaN beKhud2-e Khasta-jaaN3 kahaaN
tab’a4 ka imtehaaN5 kahaaN shaad6 mujhe sataae kyuN 1.well-spoken 2.pen-name of poet 3.weak soul 4.nature 5.test, trial 6.happiness
The well-spoken Ghalib is at a high level, how can this weak souled beKhud reach that level. How can I face that trial, why should happiness/success tease me.
syed vahiduddin ahmed beKhud dehlavi (1863-1955) disciple of daaGh dehlavi, learnt arabi and faarsi from altaaf husain haali. He in turn helped illustrious shaagird including heera lal falak and murli dhar shaad. This Ghazal is modeled after Ghalib’s “koii hameN sataae kyuN”. In parts of this Ghazal beKhud makes fun of the conventional lover.
1
hazrat1-e dil ye ishq hai dard se kasmasaae2 kyuN
maut abhi se aae kyuN jaan abhi se jaae kyuN
1.honorific like sir or mister 2.restless, writhe in pain
O, my heart, this is love, why do you writhe in pain. Why are you already dying, why are giving up your life. This is a sarcastic comment on conventional lovers who say they are dying because of the pain of unrequited love. This is the field of (divine) love, it is not a game. You have to stay in it. Alternatively, he is not talking about divine but romantic love and still making fun of the weak heart.
2
ishq ka rutba1 hai baRaa, ishq Khudaa se jaa milaa
aap ne kya samajh liya aap ye muskuraae kyuN
1.status, dignity
The status of love is high/respected. It is associated with the divine. What did you think, why did you smile. It seems to me that this is sarcastically addressed to the beloved saying that my expression of love is for the divine, why do you think it is for you and smile.
3
meraa Ghalat gila1 sahi zulm-o-jafaa2 ravaa3 sahi
naaz4-e sitam5 bajaa6 sahi aaNkh koi churaae kyuN
1.complaint 2.torture and cruelty 3.allowed, acceptable, normal 4.coquetry, mischief 5.oppression, used here to mean the beloved herself 6.proper, justified, appropriate
The beloved is cruel and the poet/lover complains. So he writes, perhaps my complaint is wrong/misplaced, perhaps your torture and cruelty is the way things are normally done. Perhaps the cruelty of the beloved is appropriate, why then does the beloved look away, steal her glance, as if she is guilty.
4
tujh se ziyaada naazniN1 is meN hazaaroN haiN hasiN2
dil hai ye aa’ina nahiN saamne tere aae kyuN
1.coquettish, proud, damsel 2.beautiful
O, playful damsel, there are may in this world more beautiful than you. This heart is not like a mirror (for you to look at yourselves) why should it come before you (in service to you). This again is a sarcastic comment on the poets of the day who keep composing of abject submission to the beloved.
5
aashiq-e naa-muraad1 ko us ki razaa2 pe chhoR do
us ki agar Khushi na ho Gham se najaat3 paae kyuN
1.unfortunate, hopeless 2.will, freedom 3.deliverance
Leave the unfortunate lover to himself, his will. If it is not his pleasure why should he get deliverance from sorrow i.e. the lover himself wants to continue to suffer in his sorrow, leave him alone (and write about something else). Of course, the “us ki razaa” can also mean god’s will. Thus, leave the unfortunate lover to god. If it is not his will, how can he get deliverance.
6
hausla1-e sitam2 baRhe teGh3-o-sinaaN4 ka dam5 baRhe
ek hi tiir-e naaz6 meN kijiye haae haae kyuN
1.encouragement, courage, daring 2.cruelty – used here to mean the beloved herself 3.sword, dagger 4.lance 5.sharpness 6.style, coquetry
Let the beloved be encouraged even more, let her sword and lance become even more sharp. Why do you scream when hit by only one arrow of coquetry.
7
Ghaalib-e Khush-bayaaN1 kahaaN beKhud2-e Khasta-jaaN3 kahaaN
tab’a4 ka imtehaaN5 kahaaN shaad6 mujhe sataae kyuN
1.well-spoken 2.pen-name of poet 3.weak soul 4.nature 5.test, trial 6.happiness
The well-spoken Ghalib is at a high level, how can this weak souled beKhud reach that level. How can I face that trial, why should happiness/success tease me.
