gulzar-e hyderabad-gulzar dehlavi

For word meanings and explanatory discussion in English click on the “English” or “Notes” tab.
anand mohan gulzar zutshi dehlavi in hyderabad.  Composite of several visits.

گلزارِ حیدراباد ۔ پنڈت آنند موہن گلزار دہلوی

۱

عاشقِ شانِ رسُل جانِ علی آیا ہے

حُسنِ تہذیب کا عنوانِ جلی آیا ہے

غالبؔ و میرؔ کی دِلّی کا امین و وارث

ارضِ سلطانِ مشائخ سے ولیؔ آیا ہے

۲

آسودہ بہ گلزارِؔ سخن آیا ہوں

پردیس نہیں، فن کے وطن آیا ہوں

اربابِ بصیرت سے ہے اُلفت مطلوب

میں داغؔ کی دِلّی سے دکن آیا ہوں

۳

زار صاحب تھے والدِ بندہ

اور سائلؔ تھے میرے اوّل پیر

زارؔ و سائلؔ کے ہی توسط سے

میں ہوں نواب میرزا کا نبیر

میں ہوں گلزار داغ کا پوتا

اور اردو زباں میری جاگیر

۴

خادم بھی یہی ہے تو یہی ہے مخدومؔ

اردو کا وقار اور یہی محسن ہے

ہیں وجدؔ میں کچھ اور ہیں حیرت میں حبیب

کہتے ہیں یہ کافر بہ خدا مومن ہے

۵

در حقیقت بزمِ حیدر آج بھی آباد ہے

ہے دکن میں آج بھی فیضِ جلیلیؔ و خلیلؔ

آج بھی اِقلیمِ فن مسرور ہے اور شاد ہے

آج بھی ہیں خسرو روحی، شہیدی او عدیل

۶

آج گو مخدوم و جامی اور شاہد چل بسے

اب نہیں علّامہ حیرت یا سلیمان و خطیب

اب دکن میں بھی ادب کی آبرو خطرے میں ہے

ہاں مگر ہے شہر میں اک خواجۂ شوقِ نجیب

کھِل رہے ہیں اسلم و فکری وثاقب کے کنول

آج بھی گلزارِ اُردو خیر سے شاداب ہے

गुल्ज़ार-ए हैदराबाद – पँडित आनँद मोहन गुल्ज़ार देहलवी

आशेक़ेए शान-ए रुस्ल, जान-ए अली आया है

हुस्न-ए तहज़ीब का उनवान-ए जली आया है

ग़ालेब ओ मीर कि दिल्ली का अमीन ओ वारेस

अर्ज़-ए सुल्तान-ए मशाएख़ से वली आया है

आसूदा ब-गुल्ज़ार-ए सुख़न आया हूं

परदेस नहीं, फ़न के वतन आया हूं

अर्बाब-ए बसीरत से है उल्फ़त मत्लूब

मैं दाग़ कि दिल्ली से दक्कन आया हूं

ज़ार साहब थे वालिद-ए बन्दा

और साएल थे मेरे अव्वल पीर

ज़ार ओ साएल के ही तवस्सुत से

मैं हुं नव्वाब मीरज़ा का नबीर

मैं हुं गुल्ज़ार दाग़ का पोता

और उर्दू ज़बां मैरी जागीर

ख़ादिम भि यही है तो यही है मख़्दूम

उर्दू का वेक़ार और यही मोहसिन है

हैं वज्द में कुछ और हैं हैरत में हबीब

कहते हैं ये काफ़ेर ब-ख़ुदा मोमिन है

दर हक़ीक़त बज़्म-ए हैदर आज भी आबाद है

है दक्कन में आज भी फ़ैज़-ए जलीली ओ ख़लील

आज भी इक़्लीम-ए फ़न मस्रूर है और शाद है

आज भी हैं ख़ुस्रव ओ रूही शहीदि ओ अदील

आज गो मख़्दूम ओ जामी और शाहेद चल बसे

अब नहीं अल्लामअ हैरत या सुलैमान ओ ख़तीब

अब दक्कन में भी अदब कि आब्रू ख़त्रे में है

हां मगर है शहर में एक ख़्वाजा-ए शौक़-ए नजीब

खिल रहे हैं अस्लम ओ फ़िक्रि ओ साक़िब के कंवल

आज भी गुल्ज़ार-ए उर्दू ख़ैर से शादाब है

 

Click here for background and on any passage for word meanings and explanatory discussion. panDit anand mohan gulzar dehlavi (1926-living) is a great lover of urdu, progressive and reaches across lines of religion and nation. These are snippets of ‘qita’ that gulzar dehlavi recited at different mushaa’era in hyderabad over a few years. In one, maKhdoom was still alive and there is another selection after his death. The audio was also collected in bits and pieces and stitched together.
1
aashiq1-e shaan-e-rusl2, jaan-e-ali3 aaya hai
husn4-e tahzeeb5 ka unvaan6-e jali7 aaya hai
Ghalib o mir ki dilli ka ameen8 o vaaris9
arz10-e sultan-e-mashaa’eKh11 se vali12 aaya hai   
1.lover of 2.glory of the messenger/mohammed 3.spirit to ali 4.beauty of 5.culture 6.subject, title 7.bold letters 8.protector 9.descendent 10.land 11.king of saints/scholars/sufi – nizamuddin 12.saint/scholar, also vali dakkani, an early urdu poet
gulzar was invited to a mushaa’era in hyderabad where introduced himself thus … I come as the lover of the glory of mohammed and the spirit of ali. I am the title of the beauty of (composite) culture (of India) written in bold letters. I am the protector and descendent of the dehli of Ghalib and mir. I am the sufi that comes from the land of the king of sufis … nizamuddin aulia. But also there may be an implication that vali dakkani went from hyderabad to dehli and now gulzar, like vali, has come to hyderabad.

2
aasooda1 ba-gulzar-e-suKhan2 aaya huN
pardes nahiN, fun3 ke vatan aaya huN
arbaab-e-baseerat4 se hai ulfat5 matloob6
maiN daaGh ki dilli se dakkan aaya huN     
1.content, happy 2.the garden of verse 3.talent, skill, craft (poetic) 4.friends with a discriminating eye/taste 5.love, appreciation 6.desirous
I am happy that I come to the garden of verse. I have not come to a foreign land but to the homeland of poetic skills. I desire the appreciation of people of discriminating taste. I have come to dakkan from daaGh’s dehli. daaGh dehlavi died in hyderabad and gulzar considers himself a literary grandsom of gulzar.

3
zaar1 sahib the vaalid2-e banda3
aur saa’el3 the mere avval4 piir5
zaar o saa’el ke hi tavassut6 se
maiN huN navvaab meerza7 ka nabeer8
maiN huN gulzar daaGh ka pota9
aur urdu zabaaN meri jagiir10     
1.panDit tribhuvandas zaar (1873-1965) 2.father 3.obedient slave 3.sirajuddin ahmed KhaaN saa’el (1862-1945) 4.first 5.patron, mentor 6.intermediation, through 7.mirza daaGh dehlavi 8.grandson 9.grandson 10.legacy
gulzar refers to himself as an ‘obedient slave’. zaar was the father of this slave and saa’el was his first mentor. saa’el was also a poet, a shaagird and son-in-law of daaGh. It is through zaar and saa’el that I am the grandson of daaGh and urdu is my legacy.

4
Khaadim1 bhi yahi hai to yahi hai maKhdoom2
urdu ka viqaar3 aur yahi mohsin4 hai
haiN vajd5 meN kuchh aur haiN hairat6 meN habib7
kahte haiN ye kaafir8 ba-Khuda momin9 hai    
1.servant 2.served, lord 3.glory 4.benefactor 5.(sufiyaana) trance, also sikandar ali vajd 6.amazement, also hairat badayuni 7.friends/lovers 8.non-believer 9.believer
gulzar, a guest of honour at a mushaa’era in hyderabad pays compliments to several local shu’ara and also projects himself as a person of the ‘other faith’ who is so imbued with the culture of the faith that people consider him a ‘believer’. Thus, maKhdoom is recognized both as a servant and a lord (of urdu), the glory of urdu and its benefactor. His friends are amazed and in a trance that ‘by god’ this non-believer is no different than a believer.

5
dar-haqiqat1 bazm-e-haidar2 aaj bhi aabaad3 hai
hai dakkan meN aaj bhi faiz4-e jaleeli o Khaleel
aaj bhi iqleem5-e fun6 masroor7 hai aur shaad8 hai
aaj bhi haiN Khusrav o roohi, shaheedi o adeel   
1.in reality 2.gathering/friends of haider (ali/hyder after whom hyderabad is named) 3.prosperous 4.benevolence 5.domain 6.skill (of writing poetry) 7.delighted 8.happy
Here again, gulzar recognizes poets among his hosts in hyderabad. In reality, the friends of hyder (hyderabadi) are doing quite well. The benevolence of (fasaahat juNg) jaleeli and Khaleel still flows. The domain of versification is delighted and happy. Among the names of poets I recognize sa’eed shahidi and (kaNval parshaad) shad. I will add others as I learn more.

6
aaj go maKhdoom1 o jaami2 aur shahid3 chal basey
ab nahiN allama hairat4 ya sulaiman o Khateeb5
ab dakkan meN bhi adab6 ki aabru7 Khatre8 meN hai
haaN magar hai shahr meN ek Khwaaja-e shauq-e najeeb9
khil rahe haiN aslam o fikri o saaqib ke kaNval
aaj bhi gulzar-e-urdu10 Khair se shaadaab11 hai    
1.maKhdoom mohiuddin (1908-1969) 2,Khurshid ahmed jaami (1915-1970) 3.shahid siddiqui (1911-1962) 4.hairat badayuni 5.sulaiman Khateeb (1919-1978) 6.literature 7.dignity 8.danger 9.noble 10.garden of urdu 11.verdant
gulzar remembers maKhdoom, jaami, shahid, hairat and sulaiman Khateeb all of whom had passed away. Because of the passing of these giants the dignity of urdu literature in dakkan is in danger. Fortunately there are new leaders who have this noble desire (to write) and he goes on to weave names of poets into his verse, and is pleased that the garden of urdu is still growing.

panDit anand mohan gulzar dehlavi (1926-living) is a great lover of urdu, progressive and reaches across lines of religion and nation.  These are snippets of ‘qita’ that gulzar dehlavi recited at different  mushaa’era in hyderabad over a few years.  In one, maKhdoom was still alive and there is another selection after his death.  The audio was also collected in bits and pieces and stitched together.
1
aashiq1-e shaan-e-rusl2, jaan-e-ali3 aaya hai
husn4-e tahzeeb5 ka unvaan6-e jali7 aaya hai
Ghalib o mir ki dilli ka ameen8 o vaaris9
arz10-e sultan-e-mashaa’eKh11 se vali12 aaya hai

1.lover of 2.glory of the messenger/mohammed 3.spirit to ali 4.beauty of 5.culture 6.subject, title 7.bold letters 8.protector 9.descendent 10.land 11.king of saints/scholars/sufi – nizamuddin 12.saint/scholar, also vali dakkani, an early urdu poet

gulzar was invited to a mushaa’era in hyderabad where introduced himself thus … I come as the lover of the glory of mohammed and the spirit of ali.  I am the title of the beauty of (composite) culture (of India) written in bold letters.  I am the protector and descendent of the dehli of Ghalib and mir.  I am the sufi that comes from the land of the king of sufis … nizamuddin aulia.  But also there may be an implication that vali dakkani went from hyderabad to dehli and now gulzar, like vali, has come to hyderabad.
2
aasooda1 ba-gulzar-e-suKhan2 aaya huN
pardes nahiN, fun3 ke vatan aaya huN
arbaab-e-baseerat4 se hai ulfat5 matloob6
maiN daaGh ki dilli se dakkan aaya huN

1.content, happy 2.the garden of verse 3.talent, skill, craft (poetic) 4.friends with a discriminating eye/taste 5.love, appreciation 6.desirous

I am happy that I come to the garden of verse.  I have not come to a foreign land but to the homeland of poetic skills.  I desire the appreciation of people of discriminating taste.  I have come to dakkan from daaGh’s dehli. daaGh dehlavi died in hyderabad and gulzar considers himself a literary grandsom of gulzar.
3
zaar1 sahib the vaalid2-e banda3
aur saa’el3 the mere avval4 piir5
zaar o saa’el ke hi tavassut6 se
maiN huN navvaab meerza7 ka nabeer8
maiN huN gulzar daaGh ka pota9
aur urdu zabaaN meri jagiir10

1.panDit tribhuvandas zaar (1873-1965) 2.father 3.obedient slave 3.sirajuddin ahmed KhaaN saa’el (1862-1945) 4.first 5.patron, mentor 6.intermediation, through 7.mirza daaGh dehlavi 8.grandson 9.grandson 10.legacy

gulzar refers to himself as an ‘obedient slave’.  zaar was the father of this slave and saa’el was his first mentor.  saa’el was also a poet, a shaagird and son-in-law of daaGh.  It is through zaar and saa’el that I am the grandson of daaGh and urdu is my legacy.
4
Khaadim1 bhi yahi hai to yahi hai maKhdoom2
urdu ka viqaar3 aur yahi mohsin4 hai
haiN vajd5 meN kuchh aur haiN hairat6 meN habib7
kahte haiN ye kaafir8 ba-Khuda momin9 hai

1.servant 2.served, lord 3.glory 4.benefactor 5.(sufiyaana) trance, also sikandar ali vajd 6.amazement, also hairat badayuni 7.friends/lovers 8.non-believer 9.believer

gulzar, a guest of honour at a mushaa’era in hyderabad pays compliments to several local shu’ara and also projects himself as a person of the ‘other faith’ who is so imbued with the culture of the faith that people consider him a ‘believer’.  Thus, maKhdoom is recognized both as a servant and a lord (of urdu), the glory of urdu and its benefactor.  His friends are amazed and in a trance that ‘by god’ this non-believer is no different than a believer.
5
dar-haqiqat1 bazm-e-haidar2 aaj bhi aabaad3 hai
hai dakkan meN aaj bhi faiz4-e jaleeli o Khaleel
aaj bhi iqleem5-e fun6 masroor7 hai aur shaad8 hai
aaj bhi haiN Khusrav o roohi, shaheedi o adeel

1.in reality 2.gathering/friends of haider (ali/hyder after whom hyderabad is named) 3.prosperous 4.benevolence 5.domain 6.skill (of writing poetry) 7.delighted 8.happy

Here again, gulzar recognizes poets among his hosts in hyderabad.  In reality, the friends of hyder (hyderabadi) are doing quite well.  The benevolence of (fasaahat juNg) jaleeli and Khaleel still flows.  The domain of versification is delighted and happy.  Among the names of poets I recognize sa’eed shahidi and (kaNval parshaad) shad.  I will add others as I learn more.
6
aaj go maKhdoom1 o jaami2 aur shahid3 chal basey
ab nahiN allama hairat4 ya sulaiman o Khateeb5
ab dakkan meN bhi adab6 ki aabru7 Khatre8 meN hai
haaN magar hai shahr meN ek Khwaaja-e shauq-e najeeb9
khil rahe haiN aslam o fikri o saaqib ke kaNval
aaj bhi gulzar-e-urdu10 Khair se shaadaab11 hai

1.maKhdoom mohiuddin (1908-1969) 2,Khurshid ahmed jaami (1915-1970) 3.shahid siddiqui (1911-1962) 4.hairat badayuni 5.sulaiman Khateeb (1919-1978) 6.literature 7.dignity 8.danger 9.noble 10.garden of urdu 11.verdant

gulzar remembers maKhdoom, jaami, shahid, hairat and sulaiman Khateeb all of whom had passed away.  Because of the passing of these giants the dignity of urdu literature in dakkan is in danger.  Fortunately there are new leaders who have this noble desire (to write) and he goes on to weave names of poets into his verse, and is pleased that the garden of urdu is still growing.

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