fana ho jaana-mirza Ghalib

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

فنا ہو جانا ۔ مرزا غالبؔ

۱

عشرتِ قطرہ ہے دریا میں فنا ہو جانا

درد کا حد سے گزرنا ہے دوا ہو جانا

۲

تجھ سے قسمت میں مری صورتِ قفلِ ابجد

تھا لکھا بات کے بنتے ہی جدا ہو جانا

۳

دِل ہوا کشمکشِ چارۂ زحمت میں تمام

مِٹ گیا گھسنے میں اِس عقدے کا وا ہو جانا

۴

اب جفا سے بھی ہیں محروم ہم اللہ اللہ

اِس قدر دشمنِ اربابِ وفا ہو جانا

۵

ضعف سے گریہ مُبدّل بہ دمِ سرد ہوا

باور آیا ہمیں پانی کا ہوا ہو جانا

۶

دِل سے مِٹنا تیرے انگشتِ حنائی کا خیال

ہو گیا گوشت سے ناخن کا جُدا ہو جانا

۷

ہے مجھے ابرِ بہاری کا برس کر کھُلنا

روتے روتے غٖمِ فرقت میں فنا ہو جانا

۸

گر نہیں نکہتِ گُل کو تیرے کوچے کی ہوس

کیوں ہے گردِ رہِ جولانِ صبا ہو جانا

۹

تا کہ مجھ پہ کھلے اعجازِ ہوائے صیقل

دیکھ برسات میں سبز آئنے کا ہو جانا

۱۰

بخشے ہے جلوۂ گُل ذوقِ تماشا غالبؔ

چشم کو چاہئے ہر رنگ میں وا ہو جانا

फ़ना हो जाना – मिर्ज़ा ग़ालिब

इशरत-ए क़तरा है दरया में फ़ना हो जाना
दर्द का हद से गुज़रना है दवा हो जाना

तुझ से क़िस्मत में मेरी सूरत-ए क़ुफ़्ल-ए अब्जद
था लिखा बात के बनते ही जुदा हो जाना

दिल हुआ कश्मकश-ए चारा-ए ज़हमत में तमाम
मिट गया घिस्ने में इस उक़दे का वा हो जाना

अब जफ़ा से भी हैं महरूम हम अल-लाह अल-लाह
इस क़दर दुशमन-ए अरबाब-ए वफ़ा हो जाना

ज़ो’फ़ से गिरया मुबद्दल ब दम-ए सर्द हुआ
बावर आया हमें पानी का हवा हो जाना

दिल से मिटना तेरी अंगुश्त-ए हिनाई का ख़याल
हो गया गोश्त से नाख़ुन का जुदा हो जाना

है मुझे अब्र-ए बहारी का बरस कर खुलना
रोते रोते ग़म-ए फ़ुर्क़त में फ़ना हो जाना

गर नहीं नकहत-ए गुल को तिरे कूचे की हवस
क्यूँ है गर्द-ए रह-ए जौलान-ए सबा हो जाना

ता के तुझ पर खुले एजाज़-ए हवा-ए सैक़ल
देख बरसात में सब्ज़ आइने का हो जाना

१०

बख़्शे है जलवा-ए गुल ज़ौक़-ए तमाशा ग़ालिब
चश्म को चाहिये हर रंग में वा हो जाना

 

Click here for background and on any passage for word meanings and explanatory discussion. mirza asadullah KhaaN Ghalib (1797-1869). I dare not write any introduction. On more than one occasion Ghalib has warned his readers that he needs no introduction or even a mailing address. I humbly comply. badri raina, retired professor of English, dehli University, poet, writer, columnist and a dear friend has translated several Ghalib Ghazal and published them as a book.
1
ishrat1-e qatra hai darya meN fanaa2 ho jaana
dard ka had se guzarna hai dava ho jaana
1.luxury, happiness 2.annihilation, non-being
The sufi concept of ‘fanaa’ passing into non-existence is merger/union with the beloved/god. This is the fate of a drop when it passes through many stages/much pain and finally merges with the ocean. The lover also passes through pain, pain beyond limit, so much pain that it results in death which is a, or perhaps the only cure for his pain.

2
tujh se qismat meN meri soorat1-e qufl-e-abjad2
tha likha baat ke bante3 hi juda4 ho jaana
1.like, similar to 2.lock with alphabetic code 3.completed, done 4.separate
A lock with an alphabetic code snaps open (separates) as soon as the right code is set. Unfortunately, fate has done a similar thing with the poet/lover and the beloved. As soon as the right code is set i.e. as soon as things begin to work out between them, fate separates them.

3
dil hua kashmakash1-e chaara2-e zahmat3 meN tamaam
miT gaya ghisne meN is uqde4 ka vaa5 ho jaana   
1.struggle 2.remedy, cure 3.difficulties 4.knot, mystery 5.open/undo, solve
The heart is a knot/mystery/pain. The poet/lover has been trying to undo the knot – solve the mystery – cure the pain. In this constant struggle to undo the knot, the heart itself got erased. Thus, he died or became totally hopeless and the mystery remained unsolved. Solving the mysteries of the universe is a hopeless task!

4
ab jafa1 se bhi haiN mahroom2 hum allah allah
is qadar3 dushman-e arbaab-e-vafa4 ho jaana    
1.cruelty 2.deprived of 3.so much 4.people of faith/fidelity i.e. true lovers
True lovers look forward to cruelty by the beloved. For them, that is a sign that she still cares. There is no expectation that she will reciprocate their love. Only that she will continue to be cruel (pay attention) to them. But now the poet/lover is deprived of even that. By god, how can you be the enemy of/be hateful so much of your lovers!

5
zau’f1 se giriya2 mubaddal3 ba dam-e-sard4 hua
baavar5 aaya hameN paani ka hava ho jaana    
1.weakness, inebriation 2.weeping 3.changed 4.cold breath i.e. cold sigh 5.learnt
Either because of excess grief or because of excess drinking the poet/lover has grown weak. Because of this weakness his tearful grieving is changed into cold sighs. He now has learnt how water becomes air/vapour i.e. tears become cold sighs.

6
dil se miTna teri aNgusht1-e hinaaii2 ka Khayaal
ho gaya gosht se naaKhun ka juda3 ho jaana    
1.fingers 2.decorated with henna 3.separate, remove
Removing/pulling out nails from fingers is considered an extremely painful process and the expression is used to denote extreme pain. The poet/lover remembers the beloved’s finger tips coloured in henna. How can that memory be erased from his heart! Erasing their memory would be like removing nails from my fingers, extremely painful. But also, in a pictorial sense, his fingers would be bloodied and still remind him of her hennaed fingers.

7
hai mujhe abr-e-bahaari1 ka baras kar khulna
rote rote Gham-e furqat2 meN fanaa ho jaana   
1.spring clouds 2.separation
The poet/lover in intense grief at separation from the beloved is crying as if there is downpour. As a result of this crying/downpour he is annihilated/dies. But this death is a welcome change to him, just like the skies clear up after a spring cloudburst.

8
gar nahiN nik-hat1-e gul ko tere kooche2 ki havas3
kyuN hai gard-e rah-e jaulaan-e-saba4 ho jaana    
1.fragrance 2.lane, street 3.intense desire, lust 4.run/flow/blowing of the breeze
The poet/lover is pathologically jealous of anything and everything that approaches the lane of the beloved. In this case he is jealous and suspicious of the fragrance of the rose. If it does not have a lust for your lane is a rhetorical question implying that it does have such an intense desire. If it did not it would not have been subservient to the breeze blowing towards your lane. It (the fragrance of the rose) has become like dust on the road (a very low status, begging favours from the blowing breeze) and is getting to your lane that way. In addition to jealousy, there is an accusation of foul play. It is just not fair for fragrance to do this.

9
taa-ke1 tujh pe khule aijaaz2-e havaa-e-saiqal3
dekh barsaat meN sabz4 aaiine ka ho jaana   
1.so that 2.miracle 3.desire for polish/shine 4.green
“havaa” also is used sometimes to mean desire. The “aaiina”-mirror is a metaphor for the poet/lover. The mirror has as intense desire to be polished and reflect the beauty of the beloved. The miracle of polishing will be such that the glory of the beloved will be fully reflected in the mirror. So in the rainy season, the mirror develops green spots of verdigris and calls for polishing. Is it too much of a stretch to think that the ‘beloved’ is ‘god’ and the mirror is the human being or the poet, with green spots of imperfection, desiring for god to polish him so that he may reflect the glory of god! I am willing to stretch the meaning there. Ghalib is known to be obscure.

10
baKhshe1 hai jalva2-e gul zauq3-e tamaasha4 Ghalib
chashm5 ko chaahiye har raNg6 meN vaa7 ho jaana    
1.grant, bestow 2.glory 3.taste, finesse 4.seeing, discerning 5.eye 6.colour/condition, mood 7.open
The glory/beauty of the rose grants us the desire/finesse to see/discover all the beauty around us. It is incumbent upon the eye to remain wide open (be receptive to this beauty) under all conditions. Is there an implication that the rose will not always be glorious. But there is still beauty all around us and it is incumbent upon the eye to remain receptive. The beauty of the rose is but just one invitation/granting of a boon.

mirza asadullah KhaaN Ghalib (1797-1869).  I dare not write any introduction.  On more than one occasion Ghalib has warned his readers that he needs no introduction or even a mailing address.   I humbly comply.  badri raina, retired professor of English, dehli University, poet, writer, columnist and a dear friend has translated several Ghalib Ghazal and published them as a book.
1
ishrat1-e qatra hai darya meN fanaa2 ho jaana
dard ka had se guzarna hai dava ho jaana

1.luxury, happiness 2.annihilation, non-being

The sufi concept of ‘fanaa’ passing into non-existence is merger/union with the beloved/god.  This is the fate of a drop when it passes through many stages/much pain and finally merges with the ocean.  The lover also passes through pain, pain beyond limit, so much pain that it results in death which is a, or perhaps the only cure for his pain.
2
tujh se qismat meN meri soorat1-e qufl-e-abjad2
tha likha baat ke bante3 hi juda4 ho jaana

1.like, similar to 2.lock with alphabetic code 3.completed, done 4.separate

A lock with an alphabetic code snaps open (separates) as soon as the right code is set.  Unfortunately, fate has done a similar thing with the poet/lover and the beloved.  As soon as the right code is set i.e. as soon as things begin to work out between them, fate separates them.
3
dil hua kashmakash1-e chaara2-e zahmat3 meN tamaam
miT gaya ghisne meN is uqde4 ka vaa5 ho jaana

1.struggle 2.remedy, cure 3.difficulties 4.knot, mystery 5.open/undo, solve

The heart is a knot/mystery/pain.  The poet/lover has been trying to undo the knot – solve the mystery – cure the pain.  In this constant struggle to undo the knot, the heart itself got erased.  Thus, he died or became totally hopeless and the mystery remained unsolved.  Solving the mysteries of the universe is a hopeless task!
4
ab jafa1 se bhi haiN mahroom2 hum allah allah
is qadar3 dushman-e arbaab-e-vafa4 ho jaana

1.cruelty 2.deprived of 3.so much 4.people of faith/fidelity i.e. true lovers

True lovers look forward to cruelty by the beloved.  For them, that is a sign that she still cares.  There is no expectation that she will reciprocate their love.  Only that she will continue to be cruel (pay attention) to them.  But now the poet/lover is deprived of even that.  By god, how can you be the enemy of/be hateful so much of your lovers!
5
zau’f1 se giriya2 mubaddal3 ba dam-e-sard4 hua
baavar5 aaya hameN paani ka hava ho jaana

1.weakness, inebriation 2.weeping 3.changed 4.cold breath i.e. cold sigh 5.learnt

Either because of excess grief or because of excess drinking the poet/lover has grown weak.  Because of this weakness his tearful grieving is changed into cold sighs.  He now has learnt how water becomes air/vapour i.e. tears become cold sighs.
6
dil se miTna teri aNgusht1-e hinaaii2 ka Khayaal
ho gaya gosht se naaKhun ka juda3 ho jaana

1.fingers 2.decorated with henna 3.separate, remove

Removing/pulling out nails from fingers is considered an extremely painful process and the expression is used to denote extreme pain.  The poet/lover remembers the beloved’s finger tips coloured in henna.  How can that memory be erased from his heart!  Erasing their memory would be like removing nails from my fingers, extremely painful.  But also, in a pictorial sense, his fingers would be bloodied and still remind him of her hennaed fingers.
7
hai mujhe abr-e-bahaari1 ka baras kar khulna
rote rote Gham-e furqat2 meN fanaa ho jaana

1.spring clouds 2.separation

The poet/lover in intense grief at separation from the beloved is crying as if there is downpour.  As a result of this crying/downpour he is annihilated/dies.  But this death is a welcome change to him, just like the skies clear up after a spring cloudburst.
8
gar nahiN nik-hat1-e gul ko tere kooche2 ki havas3
kyuN hai gard-e rah-e jaulaan-e-saba4 ho jaana

1.fragrance 2.lane, street 3.intense desire, lust 4.run/flow/blowing of the breeze

The poet/lover is pathologically jealous of anything and everything that approaches the lane of the beloved.  In this case he is jealous and suspicious of the fragrance of the rose.  If it does not have a lust for your lane is a rhetorical question implying that it does have such an intense desire.  If it did not it would not have been subservient to the breeze blowing towards your lane.  It (the fragrance of the rose) has become like dust on the road (a very low status, begging favours from the blowing breeze) and is getting to your lane that way.  In addition to jealousy, there is an accusation of foul play.  It is just not fair for fragrance to do this.
9
taa-ke1 tujh pe khule aijaaz2-e havaa-e-saiqal3
dekh barsaat meN sabz4 aaiine ka ho jaana

1.so that 2.miracle 3.desire for polish/shine 4.green

“havaa” also is used sometimes to mean desire.  The “aaiina”-mirror is a metaphor for the poet/lover.  The mirror has as intense desire to be polished and reflect the beauty of the beloved.  The miracle of polishing will be such that the glory of the beloved will be fully reflected in the mirror.  So in the rainy season, the mirror develops green spots of verdigris and calls for polishing.  Is it too much of a stretch to think that the ‘beloved’ is ‘god’ and the mirror is the human being or the poet, with green spots of imperfection, desiring for god to polish him so that he may reflect the glory of god!  I am willing to stretch the meaning there.  Ghalib is known to be obscure.
10
baKhshe1 hai jalva2-e gul zauq3-e tamaasha4 Ghalib
chashm5 ko chaahiye har raNg6 meN vaa7 ho jaana

1.grant, bestow 2.glory 3.taste, finesse 4.seeing, discerning 5.eye 6.colour/condition, mood 7.open

The glory/beauty of the rose grants us the desire/finesse to see/discover all the beauty around us.  It is incumbent upon the eye to remain wide open (be receptive to this beauty) under all conditions.  Is there an implication that the rose will not always be glorious.  But there is still beauty all around us and it is incumbent upon the eye to remain receptive.  The beauty of the rose is but just one invitation/granting of a boon.

fanaa ho jaana – mirza Ghalib – Raina’s Rendition
1
Consider how the trickle turns into the boundless deep;
So does our anguish culminate, and perish in a sleep.
2
Our luckless love could best compare a coded instrument;
The lines were snapped the moment when the numbers relent.
3
My heart has expended itself, fighting every groan;
Much like a bit of beaten rope, unwhirling on its own.
4
O god, that I should be deprived even of her contempt;
Such rooted hostility to love, who could have ever dreamt?
5
Now when my simmering grief is sighs has found a cold release,
I can believe that does evaporate into breeze!
6
As soon my I erase the writ of your love from my heart,
As seek to sever from the nail its fleshly counterpart.
7
Behold how the fleecy clouds in spring burst forth resplendent;
So shall my tears drain out entire, my glories yet unspent
8
If truly the flowers had no desire to scatter along your ways,
Then why is it that the fragrant breeze into your casement strays?
9
O look, at least, at the rusted green of your own looking-glass;
And behold how the summer rains sprout a riot of green en masse!
10
O Ghalib, where zest is yet alive, there are colours to perceive;
The eyes must melt in every shade, and every shade receive.

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