For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
بنایا ہے جہاں اور ۔ علی سردارؔ جعفری
۱
تخلیق پہ فطرت کی گزرتا ہے گماں اور
اس آدم خاکی نے بنایا ہے جہاں اور
۲
یہ صبح ہے سورج کی سیاہی سے اندھیری
آئے گی ابھی ایک سحر مہر چکاں اور
۳
بڑھنی ہے ابھی اور بھی مظلوم کی طاقت
گھٹنی ہے ابھی ظلم کی کچھ تاب و تواں اور
۴
تر ہوگی زمیں اور ابھی خونِ بشر سے
روئے گا ابھی دیدۂ خونابہ فشاں اور
۵
بڑھنے دو ذرا اور ابھی کچھ دستِ طلب کو
بڑھ جائے گی دو چار شکن زلفِ بتاں اور
۶
کرنا ہے ابھی خونِ جگر صرفِ بہاراں
کچھ دیر اُٹھانا ہے ابھی نازِ خزاں اور
۷
ہم ہیں وہ بلاکش کہ مصائب سے جہاں کے
ہو جاتے ہیں شائستۂ غم ہائے جہاں اور
बनाया है जहाँ और – अली सरदार जाफ़्री
१
तख़्लीक़ पे फ़ितरत की गुज़रता है गुमाँ और
इस आदम-ए ख़ाकी ने बनाया है जहाँ और
२
ये सुब्ह है सूरज की सियाही से अँधेरी
आएगी अभी एक सहर महर-चकाँ और
३
बढ़नी है अभी और भी मज़्लूम की ताक़त
घटनी है अभी ज़ुल्म की कुछ ताब-ओ-तवाँ और
४
तर होगी ज़मीं और अभी ख़ून-ए बशर से
रोएगा अभी दीदा-ए ख़ूनाबा-फ़िशाँ और
५
बढ़ने दो ज़रा और अभी कुछ दस्त-ए तलब को
बढ़ जाएगी दो चार शिकन-ए ज़ुल्फ़-ए बुताँ और
६
करना है अभी ख़ून-ए जिगर सर्फ़-ए बहाराँ
कुछ देर उठाना है अभी नाज़-ए ख़िज़ाँ और
७
हम हैं वो बला-कश कि मसा’एब से जहाँ के
हो जाते हैं शा’एस्ता-ए ग़म-हा-ए जहाँ और
Click here for background and on any passage for word meanings and explanatory discussion. ali sardar jafri (1913-2000), balrampur, gonDa, U.P. Religious upbringing and education. MA luckhnow university. Started composing at 15. He soon turned to progressive, revolutionary nazm/Ghazal. Member Communist Party. Arrested in 1940. Plays, short stories, movies and TV serials gave him a career in mumbaii. Padma Shri in 1967. This nazm/Ghazal is linked to ‘andaaz-e bayaaN aur’ in Ghalib naqsh-e qadam on the Theme page.
1
taKhliiq1 pe fitrat2 ki guzarta3 hai gumaaN4 aur
is aadam5-e Khaaki6 ne banaaya hai jahaaN aur 1.creation 2.nature 3.passes, happens 4.suspicion 5.Adam, human 6.made of clay
Doubts are beginning to emerge about the ‘natural order’ of creation. This human being of clay has built his own (more suitable) world. This is a reflection of the claim that capitalism reflects ‘natural order’. The poet/socialist doubts that and calls for a new world order.
2
ye sub’h hai sooraj ki siyaahi1 se andheri2
aa’egi abhi aek sahar3 mahr-chakaaN4 aur 1.blackness 2.dark 3.dawn 4.sun/sunlight dripping/spreading
Normally the morning is supposed to be bright with sunlight. But it is still dark because of the blackness of the sun – because of injustice. A new dawn spreading light will emerge soon. This speaks of the emergence of socially just order.
3
baRhni1 hai abhi aur bhi mazloom2 ki taaqat3
ghaTni4 hai abhi zulm5 ki kuchh taab-o-tavaaN6 aur 1.to increase 2.oppressed 3.power 4.to be reduced 5.oppression 6.strength and power
The power of the oppressed has still to be increased and the strength and power of oppression still to be reduced (before there can be light).
4
tar1 hogi zamiN aur abhi Khoon-e bashar2 se
ro’ega abhi diida3-e Khoonaaba-fashaaN4 aur 1.wet 2.human 3.eye 4.raining tears of blood
Human blood is yet to flow on this earth. Humans will cry tears of blood for a while more.
5
baRhne do zara aur abhi kuchh dast1-e talab2 ko
baRh jaa’egi do chaar shikan3-e zulf4-e butaaN5 aur 1.hand 2.demand 3.twists 4.hair 5.idols
Normally, ‘but-idol’ is used to mean the beloved. Here it stands for the privileged. Also, the ‘shikan of zulf-curls of hair’ are normally a sign of beauty. Here they are used to imply anger/confusion of the privileged. ‘talab-demand’ is not a meek asking/begging but an assertion of rights. Raise the arm of demand some more. This will increase the fear/anger/confusion of the privileged.
6
karna hai abhi Khoon-e jigar1 sarf2-e bahaaraaN3
kuchh der uThaana hai abhi naaz4-e KhizaaN5 aur 1.liver/heart 2.expend, use 3.spring 4.demands of coquetry/privilege 5.autumn, drought
We still have to use the blood of our heart to cultivate/nurture spring. We still have to bear coquettish demands of the privileged for a while.
7
ham haiN vo bala-kash1 keh masaa’eb2 se jahaaN3 ke
ho jaate haiN shaa’esta4-e Gham-haa5-e jahaaN3 aur 1.afflicted by calamities 2.hardship, misfortune 3.world, life 4.politely/meekly accept 5.sorrows/injustices – haa is pluralization in faarsi
We are so afflicted by calamities and hardships of the world that we are used to them and meekly accept even more injustices.
ali sardar jafri (1913-2000), balrampur, gonDa, U.P. Religious upbringing and education. MA luckhnow university. Started composing at 15. He soon turned to progressive, revolutionary nazm/Ghazal. Member Communist Party. Arrested in 1940. Plays, short stories, movies and TV serials gave him a career in mumbaii. Padma Shri in 1967. This nazm/Ghazal is linked to ‘andaaz-e bayaaN aur’ in Ghalib naqsh-e qadam on the Theme page.
1
taKhliiq1 pe fitrat2 ki guzarta3 hai gumaaN4 aur
is aadam5-e Khaaki6 ne banaaya hai jahaaN aur
1.creation 2.nature 3.passes, happens 4.suspicion 5.Adam, human 6.made of clay
Doubts are beginning to emerge about the ‘natural order’ of creation. This human being of clay has built his own (more suitable) world. This is a reflection of the claim that capitalism reflects ‘natural order’. The poet/socialist doubts that and calls for a new world order.
2
ye sub’h hai sooraj ki siyaahi1 se andheri2
aa’egi abhi aek sahar3 mahr-chakaaN4 aur
1.blackness 2.dark 3.dawn 4.sun/sunlight dripping/spreading
Normally the morning is supposed to be bright with sunlight. But it is still dark because of the blackness of the sun – because of injustice. A new dawn spreading light will emerge soon. This speaks of the emergence of socially just order.
3
baRhni1 hai abhi aur bhi mazloom2 ki taaqat3
ghaTni4 hai abhi zulm5 ki kuchh taab-o-tavaaN6 aur
1.to increase 2.oppressed 3.power 4.to be reduced 5.oppression 6.strength and power
The power of the oppressed has still to be increased and the strength and power of oppression still to be reduced (before there can be light).
4
tar1 hogi zamiN aur abhi Khoon-e bashar2 se
ro’ega abhi diida3-e Khoonaaba-fashaaN4 aur
1.wet 2.human 3.eye 4.raining tears of blood
Human blood is yet to flow on this earth. Humans will cry tears of blood for a while more.
5
baRhne do zara aur abhi kuchh dast1-e talab2 ko
baRh jaa’egi do chaar shikan3-e zulf4-e butaaN5 aur
1.hand 2.demand 3.twists 4.hair 5.idols
Normally, ‘but-idol’ is used to mean the beloved. Here it stands for the privileged. Also, the ‘shikan of zulf-curls of hair’ are normally a sign of beauty. Here they are used to imply anger/confusion of the privileged. ‘talab-demand’ is not a meek asking/begging but an assertion of rights. Raise the arm of demand some more. This will increase the fear/anger/confusion of the privileged.
6
karna hai abhi Khoon-e jigar1 sarf2-e bahaaraaN3
kuchh der uThaana hai abhi naaz4-e KhizaaN5 aur
1.liver/heart 2.expend, use 3.spring 4.demands of coquetry/privilege 5.autumn, drought
We still have to use the blood of our heart to cultivate/nurture spring. We still have to bear coquettish demands of the privileged for a while.
7
ham haiN vo bala-kash1 keh masaa’eb2 se jahaaN3 ke
ho jaate haiN shaa’esta4-e Gham-haa5-e jahaaN3 aur
1.afflicted by calamities 2.hardship, misfortune 3.world, life 4.politely/meekly accept 5.sorrows/injustices – haa is pluralization in faarsi
We are so afflicted by calamities and hardships of the world that we are used to them and meekly accept even more injustices.
I have already made my comments. your selection can be a lot more better.
You can be a bit more selective in what you choose. Lately your choice is of poor quality.