aaNkheN suKhandaaN ho gaiiN-jamna parshaad raahi

For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.

آنکھیں سخنداں ہو گئیں ۔ جمنا پرشاد راہیؔ

۱

معنیِ تفسیرِ غم گوہر بہ مژگاں ہو گئیں

خامشی کی بزم میں آنکھیں سخنداں ہو گئیں

۲

ہم شجر شاخیں بہم دست و گریباں ہو گئیں

آندھیوں کی زد پہ کیا آئیں کے عریاں ہو گئیں

۳

ہجر میں جب اپنی وحشت کا مجھے آیا خیال

آرزوئیں جیسے عاشق کا گریباں ہو گئیں

۴

پھر دیارِ دل میں ہے اِک عالمِ ہُو کی صدا

بستیاں کس نے بسائی تھیں کہ ویراں ہو گئیں

۵

ہر ستم ایجاد کو موقع شناسی چاہئیے

خواب جب زخمی ہوئے آنکھیں نمکداں ہو گئیں

۶

لمس اُس کا باعثِ افزائشِ اِحساس تھا

یا لکیریں ہاتھ کی رشکِ رگِ جاں ہو گئیں

۷

کیا خطاؤں کو ابھی کچھ نیکیاں درکار ہیں

یا کرم فرمائیاں پاسنگِ میزاں ہو گئیں

۸

آرزوؤں پر کھلے کیوں جادۂ بارآوری

حسرتیں رنگ آوری میں اصلِ ایماں ہو گئیں

۹

میری خلوت سے گریزاں ہیں تری پرچھائیاں

یعنی اب تنہائیاں بے ساز و ساماں ہو گئیں

आंखें सुख़न्दां हो गईं – जमना प्रशाद राही

मो’आनी-ए तफ़्सीर-ए ग़म गौहर ब-मिज़्शगां हो गईं

ख़ामुशी की बज़्म में आंखें सुख़न्दां हो गईं

हम-शजर शाख़ें बहम दस्त ओ गरेबां हो गईं

आंधियौं की ज़द पे क्या आईं के उर्यां हो गईं

हिज्र में जब अपनी वहशत का मुझे आया ख़याल

आर्ज़ुएं जैसे आशिक़ का गरेबां हो गईं

फिर दयार-ए दिल में है एक आलम-ए हू की सदा

बस्तियां किस ने बसाई थीं के वीरां हो गईं

हर सितम ईजाद को मौक़’अ-शनासी चाहिये

ख़्वाब जब ज़ख़्मी हुए आंखें नमकदां हो गईं

लम्स उस का बा’अस-ए अफ़्ज़ाएश-ए एहसास था

या लकीरें हाथ की रश्क-ए रग-ए जां हो गईं

क्या ख़ताऔं को अभी कुछ नेकियां दरकार हैं

या करम फ़र्माइयां पासंग-ए मीज़ां हो गईं

आर्ज़ूऔं पर खुले क्यूं जादा-ए बार-आवरी

हस्रतें रंग-आवरी में अस्ल-ए ईमां हो गईं

मेरी ख़ल्वत से गुरेज़ां हैं तेरी परछाईयां

या’नी अब तनहाईयां बे-साज़ ओ सामां हो गईं

 

Click here for background and on any passage for word meanings and explanatory discussion. jamna parshad raahi (1940-2017), aligaRh. Sahitya Akademi, UP, awardee. President, Progressive Writers’ Association. He specialized in composing in the style of Ghalib and traced his literary lineage to daaGh dehlavi, though not a shaagird of Ghalib, was deeply influenced by him. He has a 200+ page book of Ghazal composed in the style of Ghalib called, ‘baazgasht-e Ghalib’. This Ghazal is in the style of Ghalib’s “Khaak meN kya soorateN hoNgi keh pinhaaN ho gaiiN” and is linked to an appropriate icon under ‘Ghalib naqsh-e qadam’.
1
mu’aani1-e tafsiir2-e Gham3 gauhar4 ba-mizshgaaN5 ho gaiiN
Khaamoshi ki bazm6 meN aaNkheN suKhandaaN7 ho gaiiN  
1.meaning, significance 2.explanation 3.sorrow, pain 4.pearl 5.of the eyelashes 6.gathering, society 7.speaking, reciting
The meaning and explanation of (the reason of) the poet/lover’s pain (which could not be spoken in words) manifested itself as pearls (tears) of the eyelashes. In the assembly of silence, his eyes spoke and told the story. What a beautiful way of describing suffering/crying in silence. Said qamar jalalavi …
mera Khaamosh rah kar bhi unheN sab kuchh suna dena
zabaaN se kuchh na kahna dekh kar aaNsu bahaa dena

2
ham-shajar1 shaaKheN2 baham3 dast-o-garebaaN4 ho gaiiN
aandhiyoN ki zad5 pe kya aaiiN keh uryaaN6 ho gaiiN   
1.same tree 2.branches 3.mutually 4.hand and collar – an expression meaning quarrelling 5.boundaries, domain 6.naked, uncovered, revealed
Branches of the same tree tangled with each other as if they were fighting among themselves. When they came in the domain of the storm, they were rendered naked. That much for word meaning … now think of branches of the same tree as muslims and hindus of the same country. Think of the storm as a communal riot. When these branches/communities came in the grip of the frenzy of riots, the weakness of their relationship was revealed, rendering them naked and they fought among themselves. ‘uryaaN hona’ can also mean exposed to cruelty/mishap.

3
hijr1 meN jab apni vahshat2 ka mujhe aaya Khayaal
aarzu’eN3 jaise aashiq4 ka garebaaN5 ho gaiiN   
1.separation, exile 2.madness, fear 3.desires 4.lover (mad/passionate like majnuN) 5.collar
Conventionally the distraught lover tears his collar. The poet/lover has been banished from the beloved’s presence. He is hijr and reflects upon his fears. All his desires get shredded to threads like a lover’s collar.

4
phir dayaar1-e dil meN hai ek aalam2-e huu3 ki sada
bastiyaaN kis ne basaaii thiiN keh viiraaN4 ho gaiiN  
1.domain 2.world, condition 3.desolation, fearful silence 4.destruction, ruins
The domain of the poet/lover’s heart is like a desolate place where you can ‘hear the silence’. At one time this domain was like a prosperous settlement. Who had made this settlement? The beloved of course. But now she is gone and the place is in ruins.

5
har sitam-iijaad1 ko mauqa-shanaasi2 chaahiye
Khwaab3 jab zaKhmi4 hue aaNkheN namakdaaN5 ho gaiiN  
1.oppression perpetrator 2.awareness of the occasion 3.dreams 4.wounded 5.salt shaker – probably used in the sense of sprinkling salt on the wound
This is another remarkably she’r with meanings wrapped in subtleties. The perpetrator of oppression is the beloved. She should be aware of the occasion and of the effect her oppression/cruelty is having on the poet/lover. When his dreams (of her) are wounded, then his eyes become like salt-shakers … rubbing salt into his wounds and making his dreams even more painful. Why and how do the eyes become ‘salt shakers’ and how is it related to ‘mauqa-shanaasi’. Imagine the beloved showing favours to the rival in plain sight of the poet/lover. This is an example of lack of awareness of ‘mauqa’ and it also rubs salt into the wounded dreams of the poet/lover through what he sees … his eyes become ‘salt shakers’.

6
lams1 us ka baa’as2-e afzaa’esh3-e ehsaas4 tha
ya lakiireN haath ki rashk5-e rag-e-jaaN6 ho gaiiN   
1.touch 2.basis, cause 3.enhancement, increase 4.feeling, senses 5.envy 6.jugular vein
Touching the beloved became the reason of increasing awareness of the pleasure of the sense of touch. It began to feel like his whole life was centered on this touch. Thus, the lines on his palm become like jugular veins. If he loses the touch now his jugular veins will be sapped. Said Ghalib …
jaaN-fizaa hai baadah jis ke haath meN jaam aa gayaa
sab lakiireN haath kii goyaa rag-e jaaN ho gaiiN

7
kya KhataaoN1 ko abhi kuchh nekiyaaN2 darkaar3 haiN
yaa karam-farmaaiyaaN4 paasaNg5-e miizaaN6 ho gaiiN  
1.sin 2.virtues, good deeds 3.required 4.kindness, benevolence, forgiveness 5.extra weight used to even out the two pans of a balance 6.balance
Imagine the day of judgement. The sins of the poet in one pan and his good deeds in the other. Will it balance out. Will he require a longer list of good deeds to get there or will god’s forgiveness add enough weight “paasaNg” to balance the beam!
Said muzaffar Khairabaadi …
mere gunaah ziyada haiN ya teri rahmateN
kariim tu hi bataa de hisaab kar ke mujhe
and amir minaaii …
bandaa navaaziyoN pe Khudaa-e-kariim thaa
kartaa na maiN gunah to gunaah-e-aziim thaa

8
aarzuoN1 par khule kyuN jaada2-e baar-aavari3
hasrateN4 raNg-aavari5 meN asl-e-iimaaN6 ho gaiiN  
1.desires 2.path 3.fulfilment 4.yearning 5.putting on (false) colours 6.real faith
How can the path to fulfilment open up to desires when (material) yearning puts on the false colours of (spiritual) faith.

9
meri Khalvat1 se gurezaaN2 haiN teri parchhaaiyaaN3
yaa’ni4 ab tanhaaiyaaN5 be-saaz-o-saamaaN6 ho gaiiN   
1.seclusion, privacy 2.run away, absent 3.shadows, images 4.it means that, as a consequence 5.loneliness 6.without any means or support
Even your shadow runs away from me in my seclusion. My loneliness is left without any support.

jamna parshad raahi (1940-2017), aligaRh.  Sahitya Akademi, UP, awardee.  President, Progressive Writers’ Association.  He specialized in composing in the style of Ghalib and traced his literary lineage to daaGh dehlavi, though not a shaagird of Ghalib, was deeply influenced by him.  He has a 200+ page book of Ghazal composed in the style of Ghalib called, ‘baazgasht-e Ghalib’.  This Ghazal is in the style of Ghalib’s “Khaak meN kya soorateN hoNgi keh pinhaaN ho gaiiN” and is linked to an appropriate icon under ‘Ghalib naqsh-e qadam’.
1
mu’aani1-e tafsiir2-e Gham3 gauhar4 ba-mizshgaaN5 ho gaiiN
Khaamoshi ki bazm6 meN aaNkheN suKhandaaN7 ho gaiiN

1.meaning, significance 2.explanation 3.sorrow, pain 4.pearl 5.of the eyelashes 6.gathering, society 7.speaking, reciting

The meaning and explanation of (the reason of) the poet/lover’s pain (which could not be spoken in words) manifested itself as pearls (tears) of the eyelashes.  In the assembly of silence, his eyes spoke and told the story.  What a beautiful way of describing suffering/crying in silence.  Said qamar jalalavi …
mera Khaamosh rah kar bhi unheN sab kuchh suna dena
zabaaN se kuchh na kahna dekh kar aaNsu bahaa dena
2
ham-shajar1 shaaKheN2 baham3 dast-o-garebaaN4 ho gaiiN
aandhiyoN ki zad5 pe kya aaiiN keh uryaaN6 ho gaiiN

1.same tree 2.branches 3.mutually 4.hand and collar – an expression meaning quarrelling 5.boundaries, domain 6.naked, uncovered, revealed

Branches of the same tree tangled with each other as if they were fighting among themselves.  When they came in the domain of the storm, they were rendered naked.  That much for word meaning … now think of branches of the same tree as muslims and hindus of the same country.  Think of the storm as a communal riot.  When these branches/communities came in the grip of the frenzy of riots, the weakness of their relationship was revealed, rendering them naked and they fought among themselves.  ‘uryaaN hona’ can also mean exposed to cruelty/mishap.
3
hijr1 meN jab apni vahshat2 ka mujhe aaya Khayaal
aarzu’eN3 jaise aashiq4 ka garebaaN5 ho gaiiN

1.separation, exile 2.madness, fear 3.desires 4.lover (mad/passionate like majnuN) 5.collar

Conventionally the distraught lover tears his collar.  The poet/lover has been banished from the beloved’s presence.  He is hijr and reflects upon his fears.  All his desires get shredded to threads like a lover’s collar.
4
phir dayaar1-e dil meN hai ek aalam2-e huu3 ki sada
bastiyaaN kis ne basaaii thiiN keh viiraaN4 ho gaiiN

1.domain 2.world, condition 3.desolation, fearful silence 4.destruction, ruins

The domain of the poet/lover’s heart is like a desolate place where you can ‘hear the silence’.  At one time this domain was like a prosperous settlement.  Who had made this settlement?  The beloved of course.  But now she is gone and the place is in ruins.
5
har sitam-iijaad1 ko mauqa-shanaasi2 chaahiye
Khwaab3 jab zaKhmi4 hue aaNkheN namakdaaN5 ho gaiiN

1.oppression perpetrator 2.awareness of the occasion 3.dreams 4.wounded 5.salt shaker – probably used in the sense of sprinkling salt on the wound

This is another remarkably she’r with meanings wrapped in subtleties.  The perpetrator of oppression is the beloved.  She should be aware of the occasion and of the effect her oppression/cruelty is having on the poet/lover.  When his dreams (of her) are wounded, then his eyes become like salt-shakers … rubbing salt into his wounds and making his dreams even more painful.  Why and how do the eyes become ‘salt shakers’ and how is it related to ‘mauqa-shanaasi’.  Imagine the beloved showing favours to the rival in plain sight of the poet/lover.  This is an example of lack of awareness of ‘mauqa’ and it also rubs salt into the wounded dreams of the poet/lover through what he sees … his eyes become ‘salt shakers’.
6
lams1 us ka baa’as2-e afzaa’esh3-e ehsaas4 tha
ya lakiireN haath ki rashk5-e rag-e-jaaN6 ho gaiiN

1.touch 2.basis, cause 3.enhancement, increase 4.feeling, senses 5.envy 6.jugular vein

Touching the beloved became the reason of increasing awareness of the pleasure of the sense of touch.  It began to feel like his whole life was centered on this touch.  Thus, the lines on his palm become like jugular veins.  If he loses the touch now, his jugular veins will be sapped.  Said Ghalib …
jaaN-fizaa hai baadah jis ke haath meN jaam aa gayaa
sab lakiireN haath kii goyaa rag-e jaaN ho gaiiN
7
kya KhataaoN1 ko abhi kuchh nekiyaaN2 darkaar3 haiN
yaa karam-farmaaiyaaN4 paasaNg5-e miizaaN6 ho gaiiN

1.sin 2.virtues, good deeds 3.required 4.kindness, benevolence, forgiveness 5.extra weight used to even out the two pans of a balance 6.balance

Imagine the day of judgement.  The sins of the poet in one pan and his good deeds in the other.  Will it balance out.  Will he require a longer list of good deeds to get there or will god’s forgiveness add enough weight “paasaNg” to balance the beam!
Said muzaffar Khairabaadi …
mere gunaah ziyada haiN ya teri rahmateN
kariim tu hi bataa de hisaab kar ke mujhe
and amir minaaii …
bandaa navaaziyoN pe Khudaa-e-kariim thaa
kartaa na maiN gunah to gunaah-e-aziim thaa
8
aarzuoN1 par khule kyuN jaada2-e baar-aavari3
hasrateN4 raNg-aavari5 meN asl-e-iimaaN6 ho gaiiN

1.desires 2.path 3.fulfilment 4.yearning 5.putting on (false) colours 6.real faith

How can the path to fulfilment open up to desires when (material) yearning puts on the false colours of (spiritual) faith.
9
meri Khalvat1 se gurezaaN2 haiN teri parchhaaiyaaN3
yaa’ni4 ab tanhaaiyaaN5 be-saaz-o-saamaaN6 ho gaiiN

1.seclusion, privacy 2.run away, absent 3.shadows, images 4.it means that, as a consequence 5.loneliness 6.without any means or support

Even your shadow runs away from me in my seclusion.  My loneliness is left without any support.

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