hama-tan aab-diida huN-daaGh dehlavi

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

ہمہ تن آب دیدہ ہوں ۔ داغؔ دہلوی

۱

سوز و گدازِ عشق کا لذّت چشیدہ ہوں

مانندِ آبلہ ہمہ تن آب دیدہ ہوں

۲

سروِ سہی ہوں اور نہ شاخِ خمیدہ ہوں

تسلیم و راستی کے لئے آفریدہ ہوں

۳

اللہ رے کشاکشِ دیر و حرم کہ میں

ظالم ہزار ہاتھ سے دامن دریدہ ہوں

۴

بیتابِ وِرد ہوں تو دلِ رازدار ہوں

لبریزِ شکوہ ہوں تو زبانِ بُریدہ ہوں

۵

اے آرزوئے تازہ نہ کر مجھ سے چھیڑ چھاڑ

میں پائے شوق و دستِ تمنّا بریدہ ہوں

۶

صیّاد پر ہوں بار تو ہوں باغباں کو خار

آزادِ دام و تا بہ چمن نارسیدہ ہوں

۷

اے داغؔ جس کے واسطے روزِ جزا بنا

وہ کون ہے، وہ میں ہی تو آفت رسیدہ ہوں

हमा-तन आब-दीदा हुं – दाग़ देहलवी

सोज़ ओ गुदाज़-ए इश्क़ का लज़्ज़त चशीदा हुं

मानिंद-ए आबला हमा-तन आब-दीदा हुं

सर्व-ए सही हुं और न शाख़-ए ख़मीदा हुं

तस्लीम ओ रास्ती के लिये आफ़्रीदा हुं

अल्लाह रे कशाकश-ए दैर ओ हरम के मैं

ज़ालिम हज़ार हाथ से दामन दरीदा हुं

बेताब-ए विर्द हुं तो दिल-ए राज़्दार हुं

लब्रेज़-ए शिक्वा हुं तो ज़बान-ए बुरीदा हुं

अए आर्ज़ू-ए ताज़ा न कर मुझ से छेढ छाढ

मैं पा-ए शौक़ ओ दस्त-ए तमन्ना बुरीदा हुं

सय्याद पर हुं बार तो हूं बाग़्बां को ख़ार

आज़ाद-ए दाम ओ ता न चमन नारसीदा हुं

अए दाग़ जिस के वास्ते रोज़-ए जज़ा बना

वो कौन है, वो मैं हि तो आफ़त रसीदा हुं

 

Click here for background and on any passage for word meanings and explanatory discussion. daaGh dehlavi (1831-1905), grandson of bahadur shah zafar. After 1857, he had to move to rampur and later to hyderabad, where he died. His Ghazal are more earthy and romantic than sufiyaana or philosophical. He was a disciple of zauq, whose rivalry with/jealousy of Ghalib is well known. But daaGh had good relations with Ghalib. He composed many Ghazal in the zamin of Ghalib. This one, in the zamin of “maiN andaleeb-e gulshan-e na-aafriida huN” and I link it to a series of Ghazal both in Ghalib naqsh-e qadam and in Ghalib peshrau o ham-asr, considering that daaGh was a junior contemporary of Ghalib.
1
soz1 o gudaaz2-e ishq ka lazzat3 chashiida4 huN
maanind5-e aabla6 hama-tan7 aab-diida8 huN   
1.fire, pain, passion 2.melted, anguish 3.pleasure 4.tasted 5.like, similar to 6.blister 7.embodiment, head to toe 8.watery/teary eyed
I have tasted the pleasure of pain and anguish of love. Note that the pain and anguish of love is considered a pleasure. Like a painful, bleeding/oozing blister, I am an embodiment of teary eyes.

2
sarv-e-sahi1 huN aur na shaaKh-e Khamiida2 huN
tasliim3 o raasti4 ke liye aafriida5 huN  
1.tall and straight pine/cypress, proud 2.bent, bowed, humiliated, demeaned 3.acceptance, surrender 4.walking the straight path 5.created
Most probably ‘sarv-e sahi’ is used here to mean proud and arrogant and ‘shaaKh-e Khamiida’ to mean humiliated and demeaned. Thus, I am neither arrogant nor humiliated. I have been created to accept (the will of god) and walk the straight path.

3
allaah re kashaakash1-e dair2 o haram3 keh maiN
zaalim4 hazaar haath se daaman5 dariida6 huN    
1.struggle 2.temple 3.mosque 4.O cruelty 5.hem of the robe 6.torn, shredded
‘dair o haram’ are probably used here to mean pleasures (of non-faith) vs the piety of faith. Thus, the poet is struggling between piety and pleasure. The struggle causes him great anguish and in his anguish, he rents the hem of his robe. It is shredded so much that it appears as if a thousand hands have torn it to pieces.

4
betaab1-e vird2 huN to dil-e raazdaar3 huN
labrez4-e shikva5 huN to zabaan-e buriida6 huN   
1.restless, eager 2.chant 3.keeper of secrets 4.overflowing 5.complaints 6.cut off
Poetic conventions of love demand that the poet/lover not name the beloved lest her reputation be maligned. It demands that he suffer all cruelties inflicted on him by the beloved in silence without complaining. Here it is understood that the vird/chanting he wants to do, is the chanting of the name of the beloved and the ‘shikva/complaint’ is against the indifference or cruelties of the beloved. He cannot do either because by convention he has to keep her secrets and his tongue is cut off.

5
aye aarzu1-e taaza2 na kar mujh se chheR chhaaR
maiN paa3-e shauq4 o dast5-e tamanna6 buriida7 huN    
1.longing 2.fresh 3.feet 4.wish 5.hand 6.desire 7.cut
The poet/lover has had a long history of disappointments with unfulfilled wishes and desires – he has been ‘cut by the feet and hands’ of wish/desire. He does not want any fresh/new longing to tease him for fear of facing yet another disappointment.

6
sayyaad1 par huN baar2 to huN baaGhbaaN3 ko Khaar4
aazaad-e daam5 o taa-ba6 chaman na-rasiida7 huN    
1.birdcatcher 2.burden 3.gardener 4.thorn, irritation 5.net 6.reaching as far as 7.unreachable
The poet/lover is a bird that is happy neither in the cage nor in the garden. When he is caught in a net/put in a cage he sings sorrowful songs and is a burden on the birdcatcher. He cannot free himself of the net and reach the garden. If he were in the garden, he would be singing sad songs because the gardener/flower picker has picked off the rose, his beloved. He would be a thorn/irritation for the gardener.

7
aye daaGh1 jis ke vaaste2 roz-e-jaza3 bana
vo kaun hai, vo maiN hi to aafat-rasiida4 huN  
1.penname of the poet 2.for the sake 3.day of judgement 4.calamity stricken
O daaGh, for whom was the day of judgement created/decreed. Who is it, who can it be other than I, who is calamity-stricken, ready for yet another calamity to strike.

daaGh dehlavi (1831-1905), grandson of bahadur shah zafar. After 1857, he had to move to rampur and later to hyderabad, where he died.  His Ghazal are more earthy and romantic than sufiyaana or philosophical.  He was a disciple of zauq, whose rivalry with/jealousy of Ghalib is well known.  But daaGh had good relations with Ghalib.  He composed many Ghazal in the zamin of Ghalib.  This one, in the zamin of “maiN andaleeb-e gulshan-e na-aafriida huN” and I link it to a series of Ghazal both in Ghalib naqsh-e qadam and in Ghalib peshrau o ham-asr, considering that daaGh was a junior contemporary of Ghalib.
1
soz1 o gudaaz2-e ishq ka lazzat3 chashiida4 huN
maanind5-e aabla6 hama-tan7 aab-diida8 huN

1.fire, pain, passion 2.melted, anguish 3.pleasure 4.tasted 5.like, similar to 6.blister 7.embodiment, head to toe 8.watery/teary eyed

I have tasted the pleasure of pain and anguish of love.  Note that the pain and anguish of love is considered a pleasure.  Like a painful, bleeding/oozing blister, I am an embodiment of teary eyes.
2
sarv-e-sahi1 huN aur na shaaKh-e Khamiida2 huN
tasliim3 o raasti4 ke liye aafriida5 huN

1.tall and straight pine/cypress, proud 2.bent, bowed, humiliated, demeaned 3.acceptance, surrender 4.walking the straight path 5.created

Most probably ‘sarv-e sahi’ is used here to mean proud and arrogant and ‘shaaKh-e Khamiida’ to mean humiliated and demeaned.  Thus, I am neither arrogant nor humiliated.  I have been created to accept (the will of god) and walk the straight path.
3
allaah re kashaakash1-e dair2 o haram3 keh maiN
zaalim4 hazaar haath se daaman5 dariida6 huN

1.struggle 2.temple 3.mosque 4.O cruelty 5.hem of the robe 6.torn, shredded

‘dair o haram’ are probably used here to mean pleasures (of non-faith) vs the piety of faith.  Thus, the poet is struggling between piety and pleasure.  The struggle causes him great anguish and in his anguish, he rents the hem of his robe.  It is shredded so much that it appears as if a thousand hands have torn it to pieces.
4
betaab1-e vird2 huN to dil-e raazdaar3 huN
labrez4-e shikva5 huN to zabaan-e buriida6 huN

1.restless, eager 2.chant 3.keeper of secrets 4.overflowing 5.complaints 6.cut off

Poetic conventions of love demand that the poet/lover not name the beloved lest her reputation be maligned.  It demands that he suffer all cruelties inflicted on him by the beloved in silence without complaining.  Here it is understood that the vird/chanting he wants to do, is the chanting of the name of the beloved and the ‘shikva/complaint’ is against the indifference or cruelties of the beloved.  He cannot do either because by convention he has to keep her secrets and his tongue is cut off.
5
aye aarzu1-e taaza2 na kar mujh se chheR chhaaR
maiN paa3-e shauq4 o dast5-e tamanna6 buriida7 huN

1.longing 2.fresh 3.feet 4.wish 5.hand 6.desire 7.cut

The poet/lover has had a long history of disappointments with unfulfilled wishes and desires – he has been ‘cut by the feet and hands’ of wish/desire.  He does not want any fresh/new longing to tease him for fear of facing yet another disappointment.
6
sayyaad1 par huN baar2 to huN baaGhbaaN3 ko Khaar4
aazaad-e daam5 o taa-ba6 chaman na-rasiida7 huN

1.birdcatcher 2.burden 3.gardener 4.thorn, irritation 5.net 6.reaching as far as 7.unreachable

The poet/lover is a bird that is happy neither in the cage nor in the garden.  When he is caught in a net/put in a cage he sings sorrowful songs and is a burden on the birdcatcher.  He cannot free himself of the net and reach the garden.  If he were in the garden, he would be singing sad songs because the gardener/flower picker has picked off the rose, his beloved.  He would be a thorn/irritation for the gardener.
7
aye daaGh1 jis ke vaaste2 roz-e-jaza3 bana
vo kaun hai, vo maiN hi to aafat-rasiida4 huN

1.penname of the poet 2.for the sake 3.day of judgement 4.calamity stricken

O daaGh, for whom was the day of judgement created/decreed.  Who is it, who can it be other than I, who is calamity-stricken, ready for yet another calamity to strike.

Leave a Reply

Your email address will not be published. Required fields are marked *