For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
فکر و نظر کی رعنائی ۔ شِو پرشاد وشِشٹ جاویدؔ فتح پوری
۱
یہ خار زارِ مسلسل یہ آبلہ پائی
بلا کا حوصلہ رکھتے ہیں تیرے سودائی
۲
تیرے خیال نے دی شمع انجمن ورنہ
حیاتِ عشق تھی اک بے چراغ تنہائی
۳
یہ ایک رقص رہا تشنگی کا تا بہ سحر
تڑپ کے موج اُٹھی اور پیاس لہرائی
۴
بھڑک اُٹھا ہے دلِ زیست میں شرار کوئی
سبُو بدست جو رقصاں ہیں تیرے سودائی
۵
مِلا کہاں میری آنکھوں کو ذوقِ نظارہ
نظر ہے حسنِ نظر کی ابھی تماشائی
۶
کہیں تو آبلے پھوٹیں گے رنگ بکھرے گا
کہیں تو پھول کھلائے گی آبلہ پائی
۷
جنوں کا جذبۂ کامل تو کام آ بھی چکا
ابھی سنور ہی رہی ہے خِرد کی خود رائی
۸
تیرے خیال سے فرصت کہاں محبت کو
میرے لیے تو ہر اک انجمن ہے تنہائی
۹
کسی کے حسنِ تصوّر کا لطف ہے جاویدؔ
ملی ہے مجھ کو جو فکر و نظر کی رعنائی
फ़िक्र ओ नज़र की रा’नाई – शिव प्रशाद वशिष्ठ जावेद फ़तहपूरी
१
ये ख़ार ज़ार-ए मुसलसल, ये आबला पाई
बला का हौसला रखते हैं तेरे सौदाई
२
तेरे ख़्याल ने दी शमा’-ए अंजुमन वरना
हयात-ए इश्क़ थी एक बे चराग़ तन्हाई
३
ये एक रक़्स रहा तिश्नगी का ता ब सहर
तड़प के मौज उठी और प्यास लहराई
४
भड़क उठा है दिल-ए ज़ीस्त में शरार कोई
सबू ब-दस्त जो रक़्सां हैं तेरे सौदाई
५
मिला कहाँ मेरी आंखों को ज़ौक़-ए नज़्ज़ारा
नज़र है हुस्न-ए नज़र की अभी तमाशाई
६
कहीं तो आबले फूटेंगे रंग बिखरेगा
कहीं तो फूल खिलाएगी आबला पाई
७
जुनूं का जज़्बा-ए कामिल तो काम आ भी चुका
अभी संवर ही रही है ख़िरद की ख़ुद-राई
८
तेरे ख़्याल से फ़ुर्सत कहाँ मोहब्बत को
मेरे लिए तो हर एक अंजुमन है तन्हाई
९
किसी के हुस्न-ए तसव्वुर का लुत्फ़ है जावेद
मिली है मुझ को जो फ़िक्र ओ नज़र की रा’नाई
Click here for background and on any passage for word meanings and explanatory discussion. jaaved fatehpuri, shiv prasad vashishT (1920-1994). Started out as lecturer in dehli college while still an MA student. PhD on mulla vaj’hi, working for a while in hyderabad. Studied under maulvi abdul haq for some time. Later shaagird of shamiim kirmaani. There are several collections of his historical and literary works as well as his nazm and Ghazal. Faculty, urdu department, zakir husain college.
1
ye Khaar-zaar1-e musalsal2, ye aabla-paa’ii3
balaa4 ka hausla5 rakhte haiN tere saudaa’ii6 1.field of thorns 2.continuous 3.feet blistering 4.immense 5.courage 6.seekers
There are saudaa’ii-seekers who are seeking something or someone. The poet has used a non-contextual pronoun ‘tere saudaa’ii’ without making explicit who or what ‘tere’ refers to. This could be a romantic beloved or a socialist/just society that the saudaa’ii seek. But they must have immense courage because they have undertaken this feet blistering voyage through a continuous of field of thorns.
2
tere Khayaal1 ne dii sham’a2-e anjuman3 varna4
hayaat5-e ishq thi ek be-charaaGh6 tanhaa’ii7 1.thought, vision 2.candle, lamp 3.gathering, society 4.otherwise 5.life 6.without a lamp, dark 7.loneliness, isolated individual
It is thoughts/vision of you that have given our gathering a light, otherwise the life of love/desire was dark isolation. Whose thought? Whose vision? Social justice fits a lot better than a conventional beloved because this vision has brought people together instead of letting them be isolated individuals in the dark. There might also be a sufiyaana interpretation if the ‘tere Khayaal’ is taken to mean thoughts of the divine.
3
yeh ek raqs1 raha tishnagi2 ka taa3 ba sahar4
taRap ke mauj uThi aur pyaas lahra’ii 1.dance 2.thirst 3.until 4.dawn
It is night – the darkness of injustice or ignorance or separation from the beloved. Throughout the night, until dawn, a dance of thirst is underway. What kind of dance … a dance in which restless waves rise and thirst sways. Thus a conventional romantic or sufiyaana or political interpretation is possible.
4
bhaRak1 uTha hai dil-e ziist2 meN sharaar3 koi
subuu4 ba-dast5 jo raqsaaN6 haiN tere saudaa’ii7 1.burst into flame 2.life 3.spark, fire 4.wine 5.in hand 6.dancing 7.seekers
In the inner being of life, a spark has burst into flame and your seekers are dancing with wine cups in hand, in joyous anticipation of your arrival.
5
mila kahaaN meri aaNkhoN ko zauq1-e nazzara2
nazar3 hai husn4-e nazar ki abhi tamaashaa’ii5 1.taste 2.sight, vision 3.eyes, ability to see 4.finesse, skill, ability 5.spectator
This seems to have a more sufiyaana angle to it. The the poet/seeker has not yet acquired the ability to see the unseen/spiritual. He is still only a spectator. His eyes have not yet acquired ‘zauq-e nazzaara’ – the taste to see/discern.
6
kahiN to aable1 phooTeNge raNg bikhrega
kahiN to phool khilaa’egi aabla-paa’ii1 1.blisters 2.feet blistering
The seeker has been walking this feet-blistering thorny path. The imagery used here is used often … blisters burst, wounds and the colour of blood look like blooming roses. Thus, sometime these blisters will burst, bleed and colour of blood will spread causing flowers to bloom. Said faiz ahmed faiz …
hai dasht ab bhi dasht magar Khoon-e paa se faiz
sairaab chand Khaar-e-muGhailaaN hue to haiN
7
junooN1 ka jazbah2-e kaamil3 to kaam aa bhi chuka
abhi saNvar4 hi rahi hai Khirad5 ki Khud-raa’ii6 1.madness, intensity 2.sentiment, passion 3.complete, perfect 4.adorning 5.intelligence, knowledge 6.Khud-aaraa’ii – self adornment, shortened as Khud-raa’ii for meter
The intensity of passion has completed the task while intelligence is still busy adorning itself. This is similar to what iqbal said …
be-Khatar kood paRa aatish-e namrood meN ishq
aql hai mav-e tamaasha-e lab-e baam abhi
8
tere Khayaal1 se fursat2 kahaaN mohabbat ko
mere liye to har ek anjuman3 hai tanhaa’ii4 1.thought 2.liesure 3.gathering 4.solitude
Am I ever without thoughts of love for you. I am so absorbed in thoughts of your love that every gathering is like solitude for me … I am always lost in thought of you. It is up to us to decide who the ‘you’ is.
9
kisi ke husn1-e tasavvur2 ka lutf3 hai jaaved4
mili hai mujh ko jo fikr-o-nazar5 ki ra’naaii6 1.beauty, grace 2.imagination 3.courtesy, kindness 4.pen-name of the poet 5.thought and discerning sight 6.grace, elegance
O javed, it is the kindness of the thought of someone that I have been granted the grace/elegance of refined thought and discerning sight i.e., because he thinks of that special someone, he has the ability to write fine poetry. Who is that someone. The poet leaves that to us to decide.
jaaved fatehpuri, shiv prasad vashishT (1920-1994). Started out as lecturer in dehli college while still an MA student. PhD on mulla vaj’hi, working for a while in hyderabad. Studied under maulvi abdul haq for some time. Later shaagird of shamiim kirmaani. There are several collections of his historical and literary works as well as his nazm and Ghazal. Faculty, urdu department, zakir husain college.
1
ye Khaar-zaar1-e musalsal2, ye aabla-paa’ii3
balaa4 ka hausla5 rakhte haiN tere saudaa’ii6
1.field of thorns 2.continuous 3.feet blistering 4.immense 5.courage 6.seekers
There are saudaa’ii-seekers who are seeking something or someone. The poet has used a non-contextual pronoun ‘tere saudaa’ii’ without making explicit who or what ‘tere’ refers to. This could be a romantic beloved or a socialist/just society that the saudaa’ii seek. But they must have immense courage because they have undertaken this feet blistering voyage through a continuous of field of thorns.
2
tere Khayaal1 ne dii sham’a2-e anjuman3 varna4
hayaat5-e ishq thi ek be-charaaGh6 tanhaa’ii7
1.thought, vision 2.candle, lamp 3.gathering, society 4.otherwise 5.life 6.without a lamp, dark 7.loneliness, isolated individual
It is thoughts/vision of you that have given our gathering a light, otherwise the life of love/desire was dark isolation. Whose thought? Whose vision? Social justice fits a lot better than a conventional beloved because this vision has brought people together instead of letting them be isolated individuals in the dark. There might also be a sufiyaana interpretation if the ‘tere Khayaal’ is taken to mean thoughts of the divine.
3
yeh ek raqs1 raha tishnagi2 ka taa3 ba sahar4
taRap ke mauj uThi aur pyaas lahra’ii
1.dance 2.thirst 3.until 4.dawn
It is night – the darkness of injustice or ignorance or separation from the beloved. Throughout the night, until dawn, a dance of thirst is underway. What kind of dance … a dance in which restless waves rise and thirst sways. Thus a conventional romantic or sufiyaana or political interpretation is possible.
4
bhaRak1 uTha hai dil-e ziist2 meN sharaar3 koi
subuu4 ba-dast5 jo raqsaaN6 haiN tere saudaa’ii7
1.burst into flame 2.life 3.spark, fire 4.wine 5.in hand 6.dancing 7.seekers
In the inner being of life, a spark has burst into flame and your seekers are dancing with wine cups in hand, in joyous anticipation of your arrival.
5
mila kahaaN meri aaNkhoN ko zauq1-e nazzara2
nazar3 hai husn4-e nazar ki abhi tamaashaa’ii5
1.taste 2.sight, vision 3.eyes, ability to see 4.finesse, skill, ability 5.spectator
This seems to have a more sufiyaana angle to it. The the poet/seeker has not yet acquired the ability to see the unseen/spiritual. He is still only a spectator. His eyes have not yet acquired ‘zauq-e nazzaara’ – the taste to see/discern.
6
kahiN to aable1 phooTeNge raNg bikhrega
kahiN to phool khilaa’egi aabla-paa’ii1
1.blisters 2.feet blistering
The seeker has been walking this feet-blistering thorny path. The imagery used here is used often … blisters burst, wounds and the colour of blood look like blooming roses. Thus, sometime these blisters will burst, bleed and colour of blood will spread causing flowers to bloom. Said faiz ahmed faiz …
hai dasht ab bhi dasht magar Khoon-e paa se faiz
sairaab chand Khaar-e-muGhailaaN hue to haiN
7
junooN1 ka jazbah2-e kaamil3 to kaam aa bhi chuka
abhi saNvar4 hi rahi hai Khirad5 ki Khud-raa’ii6
1.madness, intensity 2.sentiment, passion 3.complete, perfect 4.adorning 5.intelligence, knowledge 6.Khud-aaraa’ii – self adornment, shortened as Khud-raa’ii for meter
The intensity of passion has completed the task while intelligence is still busy adorning itself. This is similar to what iqbal said …
be-Khatar kood paRa aatish-e namrood meN ishq
aql hai mav-e tamaasha-e lab-e baam abhi
8
tere Khayaal1 se fursat2 kahaaN mohabbat ko
mere liye to har ek anjuman3 hai tanhaa’ii4
1.thought 2.liesure 3.gathering 4.solitude
Am I ever without thoughts of love for you. I am so absorbed in thoughts of your love that every gathering is like solitude for me … I am always lost in thought of you. It is up to us to decide who the ‘you’ is.
9
kisi ke husn1-e tasavvur2 ka lutf3 hai jaaved4
mili hai mujh ko jo fikr-o-nazar5 ki ra’naaii6
1.beauty, grace 2.imagination 3.courtesy, kindness 4.pen-name of the poet 5.thought and discerning sight 6.grace, elegance
O javed, it is the kindness of the thought of someone that I have been granted the grace/elegance of refined thought and discerning sight i.e., because he thinks of that special someone, he has the ability to write fine poetry. Who is that someone. The poet leaves that to us to decide.
