For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
حق و باطل میں ہے ۔ منشی بنواری لال شعلہؔ
۱
جاں کنی کا درد ہے حسرت کا مجمع دل میں ہے
اضطرابِ نبضِ تارِ ساز اس محفل میں ہے
۲
کہہ کے بسم اللہ کر لیجے ستم جو دل میں ہے
یاں تو بس اللہ ہی باقی اک دمِ بسمل میں ہے
۳
کیا غرض اہلِ جہاں سے، چاہئے کچھ سوزِ دل
خلوتِ فانوس بہرِ شمع ہر محفل میں ہے
۴
کیا ہجومِ یاس و حسرت میں ٹھکانا روح کا
اک گرفتارِ تعلق سیکڑوں مشکل میں ہے
۵
کیوں نگاہِ تیز ہے جان وجگر یاں کچھ نہیں
برق کو کیا فائدہ اس سعیِ بے حاصل میں ہے
۶
کوئی جی اُٹّھا، کوئی بسمل، کوئی کشتہ ہوا
قدرتِ حق کا تماشا کوچۂ قاتل میں ہے
۷
تیرا ہی جلوہ ہے کعبہ میں ترا ہی دیر میں
کچھ نہیں کھلتا معما کیا حق و باطل میں ہے
۸
توسنِ عمرِ رواں جاتا ہے پر کھولے ہوئے
طرزِ پروازِ پری اس رہروِ راجل میں ہے
۹
کھینچ خنجر سے رگِ گردن کہ بیڑا پار ہو
فرق اک دو ہاتھ ہی کا کشتی و ساحل میں ہے
۱۰
جانبِ پہلو لگائے کان ہے جانِ حزیں
تیرا پیکاں ہے کہ کوئی حرفِ تسکیں دل میں ہے
۱۱
منع نظارہ مجھے ہے اور تم نچلے نہیں
پھر وہی ہاتھوں کی شوخی پردۂ حائل میں ہے
۱۲
چھوڑو اسبابِ تعلق، طے کرو راہِ فنا
مال والو چور کا کھٹکا اسی منزل میں ہے
۱۳
شعلہؔ نادم کر رہی ہے مجکو کیوں مشقِ گناہ
رحم کرنے کی تو عادت داورِ عادل میں ہے
हक़ ओ बातिल में है – मुंशी बंवारी लाल शो’ला
१
जां-कनी का दर्द है, हसरत का मजमा दिल में है
इज़्तेराब-ए नब्ज़-ए तार-ए साज़ इस महफ़िल में है
२
कह के बिस्मिल्लाह कर लीजे सितम जो दिल में है
यां तो बस अल्लाह हि बाक़ी एक दम-ए बिस्मिल में है
३
क्या ग़रज़ अहल-ए जहां से, चाहिये कुछ सोज़-ए दिल
ख़ल्वत-ए फ़ानूस बहर-ए शम’अ हर महफ़िल में है
४
क्या हुजूम-ए यास ओ हसरत में ठिकाना रूह का
एक गिरफ़्तार-ए ता’अल्लुक़ सैंकढौं मुशकिल में है
५
क्यूं निगाह-ए तेज़ है जान ओ जिगर यां कुछ नहीं
बर्क़ को क्या फ़ा’एदा इस सई-ए बे हासिल में है
६
कोई जी उट्ठा, कोई बिस्मिल, कोई कुश्ता हुआ
क़ुद्रत-ए हक़ का तमाशा कूचा-ए क़ातिल में है
७
तेरा हि जल्वा है काबे में तेरा हि दैर में
कुछ नहीं खुलता मो’अम्मा क्या हक़ ओ बातिल में है
८
तौसन-ए उम्र-ए रवां जाता है पर खोले हुए
तर्ज़-ए परवाज़-ए परी इस रहरव-ए राजिल में है
९
खैंच ख़ंजर से रग-ए गरदन को बेढा पार हो
फ़र्क़ एक दो हाथ ही का किश्ती ओ साहिल में है
१०
जानिब-ए पहलू लगाए कान है जान-ए हज़ीं
तेरा पैकां है के कोई हर्फ़-ए तस्कीं दिल में है
११
मन’अ नज़्ज़ारा मुझे है और तुम निचले नहीं
फिर वही हाथौं कि शूख़ी पर्दा-ए हा’एल में है
१२
छोढो अस्बाब-ए ता’अल्लुक़ तय करो राह-ए फ़ना
माल वालो चोर का खटका इसी मंज़िल में है
१३
शो’ला नादिम कर रही है मुझको क्यूं मश्क़-ए गुनाह
रहम करने की तो आदत दावर-ए आदिल में है
Click here for background and on any passage for word meanings and explanatory discussion. munshi baNvaari lal sho’la (1847-1903). He worked for the British administration in clerical positions for a few years and then obtained a certificate as a vakiil, and practiced in agra. He was a shaagird of mirza hargopal tufta and baalmukund be-sabr who were both shaagird of mirza Ghalib. Through them he got to associate with Ghalib considerably. This Ghazal is linked to Ghalib naqsh-e qadam.
1
jaaN-kani1 ka dard hai, hasrat2 ka majma3 dil meN hai
izteraab4-e nabz5-e taar6-e saaz7 is mahfil8 meN hai 1.end of life, last breath 2.longing, desire 3.crowd 4.restlessness, quivering 5.vein 6.sring 7.musical instrument 8.gathering
On the one hand the poet is on his last breath, in pain of imminent death. On the other his heart crowded with unfulfilled desires. It is as if his veins are quivering like the string of a musical instrument being played in the gathering.
2
kah1 ke bismillaah2 kar liije sitam3 jo dil meN hai
yaaN to bus allah hi baaqi4 ek dam5-e bismil6 meN hai 1.saying 2.in the name of god 3.torture 4.remaining 5.breath, life 6.sacrificial animal whose throat has been slit
The poet/lover is like a sacrificial animal whose throat has been slit by the beloved. He is on his last breath with only the name of god on his lips. There is little time left. He urges the beloved to go ahead and torture him as much as she wishes saying ‘bismillah’ (as if this is a virtuous ritual).
3
kya Gharaz1 ahl2-e jahaaN3 se, chaahiye kuchh soz4-e dil
Khalvat5-e faanoos6 bahr7-e sham’a har mahfil8 meN hai 1.concern, need 2.people of 3.world 4.fire, passion 5.private chamber for seclusion 6.chandelier, lamp stand 7.for the sake of, in the service of 8.gathering
In any gathering the lamp in placed in a protective glass container (chandelier) to prevent it being blown off by the wind. This is like its ‘Khalvat’-privacy chamber in which its fire/passion is on full display. For the poet (and for others like him) they have no need for anyone/anything else in the world. All they need is fire/passion in their hearts, just like the lamp in a ‘faanoos’.
4
kya hujoom1-e yaas2 o hasrat3 meN Thikaana4 rooh5 ka
ek giraftaar6-e t’alluq7 saiNkRoN8 mushkil9 meN hai 1.crowding, onslaught 2.longing 3.yearning 4.place, refuge 5.soul 6.imprisoned, confined 7.relationships 8.millions 9.difficulties
How can the soul find refuge in an onslaught of longing and yearning (of this material world). If it is surrounded/imprisoned by relationships (with the material) then it is in a million difficulties i.e., it has be break relationships with the material world in order to achieve union with the universal spirit.
5
kyuN nigaah1-e tez2 hai jaan o jigar3 yaaN kuchh nahiN
barq4 ko kya faa’eda5 is saii6-e be-haasil7 meN hai 1.sight, eyes, glance 2.sharp, angry 3.liver/courage 4.lightning 5.profit, gain 6.effort 7.without benefit
If lightning strikes in empty space, then it does not gain anything. Its effort is wasted. Much like that if the beloved looks at the poet/lover with an angry glance, she does not get anything because the poet is devoid of any life or courage. Perhaps he is on his last breath.
6
koii jii1 uTTha, koi bismil2, koi kushta3 hua
qudrat4-e haq5 ka tamaasha6 koocha7-e qaatil8 meN hai 1.life 2.sacrificial offering 3.killed, slain 4.nature, capability 5.truth, god (qudrat-e haq as a phrase is used to mean mysteries of nature) 6.display 7.lane 8.killer, beloved
The beloved is often referred to as the killer. Her lane throngs with admirers/lovers and occasionally she kills a few, might show favours to one or another. Thus, someone rose in life (because he was shown favours), one became a sacrificial offering. and another was slain. The mysteries of nature are in full display in the lane of the beloved.
7
tera hi jalva1 hai kaabe meN tera hi dair2 meN
kuchh nahiN khulta mo’amma3 kya haq4 o baatil5 meN hai 1.image, manifestation 2.temple 3.puzzle 4.truth, faith 5.non-faith
This is addressed to god. It is your image/manifestation in both the mosque and the temple. I do not understand why there is this puzzling conflict between faith and non-faith.
8
tausan1-e umr2-e ravaaN3 jaata hai par4 khole hue
tarz5-e parvaaz6-e pari is rahrav7-e raajil8 meN hai 1.horse 2.liftime 3.flowing, passing 4.wings 5.style 6.flight 7.traveler 8.pedestrian
The steed of life is flying with its wings spread out. The style of its flight is like that of a fairy, even though it is walking along the path of life i.e., it might seem that life is long but it is passing rapidly.
9
khaiNch1 Khanjar2 se rag-e-gardan3 ko beRa paar4 ho
farq5 ek do haath hi ka kishti o saahil6 meN hai 1.pull, draw 2.dagger, knife 3.jugular vein 4.beRa paar karna is an expression meaning get across to the other shore … in this case to the end of life 5.difference 6.shore
This is addressed to the beloved. Go ahead the draw the knife over the jugular vein so that I may reach the shore of death. The difference/distance between the boat (of life) and the shore (of death) is only a couple of arm-lengths.
10
jaanib1-e pahlu2 lagaa’e kaan hai jaan-e haziiN3
tera paikaaN4 hai keh koi harf5-e taskiiN6 dil meN hai 1.towards 2.side (of the bosom), heart 3.sorrowful 4.arrow tip 5.word 6.consolation
The ear of my sorrowful life is trained towards my heart to hear what is throbbing. Is it an arrow tip or your word of consolation?
11
ma’naa1 nazzaara2 mujhe hai aur tum nichle3 nahiN
phir vahi haathoN ki shooKhi4 parda-e haa’el5 meN hai 1.forbidden 2.sight 3.quiet, still 4.mishief 5.obstructing, in between
The beloved forbids him from looking at her and at the same time she is not still. In ways full of mischief she ruffles the curtain between them. Said daaGh dehlavi …
Khuub parda hai keh chilman se lage baiThe haiN
saaf chhupte bhi nahiN saamne aate bhi nahiN
12
chhoRo asbaab1-e ta’alluq2 tai3 karo raah4-e fana5
maal vaalo chor ka khaTka6 isi manzil7 meN hai 1.means, reasons 2.relationships 3.traverse 4.path 5.annihilation (of the self), union with the universal spirit 6.danger 7.stage towards the destination
Leave aside these reasons to keep connections/temptations and traverse the path of negation of the self. O people of means the real danger of theft is at this stage of life i.e., getting hooked by material relationships/temptations.
13
sho’la1 naadim2 kar rahi hai mujhko kyuN mashq3-e gunaah4
raham5 karne ki to aadat6 daavar7-e aadil8 meN hai 1.pen-name of the poet 2.regret, repent 3.practise, exercise, commit 4.sin 5.kindness, forgiveness 6.habit 7.lord 8.just
O sho’la, why are you regretful about committing sins. It is the nature/habit of the just lord to be forgiving. Said muzaffar Khairabaadi …
mere gunah ziyaada haiN ya teri rahmateN
kariim tu hi bataa de hisaab kar ke mujhe
munshi baNvaari lal sho’la (1847-1903). He worked for the British administration in clerical positions for a few years and then obtained a certificate as a vakiil, and practiced in agra. He was a shaagird of mirza hargopal tufta and baalmukund be-sabr who were both shaagird of mirza Ghalib. Through them he got to associate with Ghalib considerably. This Ghazal is linked to Ghalib naqsh-e qadam.
1
jaaN-kani1 ka dard hai, hasrat2 ka majma3 dil meN hai
izteraab4-e nabz5-e taar6-e saaz7 is mahfil8 meN hai
1.end of life, last breath 2.longing, desire 3.crowd 4.restlessness, quivering 5.vein 6.sring 7.musical instrument 8.gathering
On the one hand the poet is on his last breath, in pain of imminent death. On the other his heart crowded with unfulfilled desires. It is as if his veins are quivering like the string of a musical instrument being played in the gathering.
2
kah1 ke bismillaah2 kar liije sitam3 jo dil meN hai
yaaN to bus allah hi baaqi4 ek dam5-e bismil6 meN hai
1.saying 2.in the name of god 3.torture 4.remaining 5.breath, life 6.sacrificial animal whose throat has been slit
The poet/lover is like a sacrificial animal whose throat has been slit by the beloved. He is on his last breath with only the name of god on his lips. There is little time left. He urges the beloved to go ahead and torture him as much as she wishes saying ‘bismillah’ (as if this is a virtuous ritual).
3
kya Gharaz1 ahl2-e jahaaN3 se, chaahiye kuchh soz4-e dil
Khalvat5-e faanoos6 bahr7-e sham’a har mahfil8 meN hai
1.concern, need 2.people of 3.world 4.fire, passion 5.private chamber for seclusion 6.chandelier, lamp stand 7.for the sake of, in the service of 8.gathering
In any gathering the lamp in placed in a protective glass container (chandelier) to prevent it being blown off by the wind. This is like its ‘Khalvat’-privacy chamber in which its fire/passion is on full display. For the poet (and for others like him) they have no need for anyone/anything else in the world. All they need is fire/passion in their hearts, just like the lamp in a ‘faanoos’.
4
kya hujoom1-e yaas2 o hasrat3 meN Thikaana4 rooh5 ka
ek giraftaar6-e t’alluq7 saiNkRoN8 mushkil9 meN hai
1.crowding, onslaught 2.longing 3.yearning 4.place, refuge 5.soul 6.imprisoned, confined 7.relationships 8.millions 9.difficulties
How can the soul find refuge in an onslaught of longing and yearning (of this material world). If it is surrounded/imprisoned by relationships (with the material) then it is in a million difficulties i.e., it has be break relationships with the material world in order to achieve union with the universal spirit.
5
kyuN nigaah1-e tez2 hai jaan o jigar3 yaaN kuchh nahiN
barq4 ko kya faa’eda5 is saii6-e be-haasil7 meN hai
1.sight, eyes, glance 2.sharp, angry 3.liver/courage 4.lightning 5.profit, gain 6.effort 7.without benefit
If lightning strikes in empty space, then it does not gain anything. Its effort is wasted. Much like that if the beloved looks at the poet/lover with an angry glance, she does not get anything because the poet is devoid of any life or courage. Perhaps he is on his last breath.
6
koii jii1 uTTha, koi bismil2, koi kushta3 hua
qudrat4-e haq5 ka tamaasha6 koocha7-e qaatil8 meN hai
1.life 2.sacrificial offering 3.killed, slain 4.nature, capability 5.truth, god (qudrat-e haq as a phrase is used to mean mysteries of nature) 6.display 7.lane 8.killer, beloved
The beloved is often referred to as the killer. Her lane throngs with admirers/lovers and occasionally she kills a few, might show favours to one or another. Thus, someone rose in life (because he was shown favours), one became a sacrificial offering. and another was slain. The mysteries of nature are in full display in the lane of the beloved.
7
tera hi jalva1 hai kaabe meN tera hi dair2 meN
kuchh nahiN khulta mo’amma3 kya haq4 o baatil5 meN hai
1.image, manifestation 2.temple 3.puzzle 4.truth, faith 5.non-faith
This is addressed to god. It is your image/manifestation in both the mosque and the temple. I do not understand why there is this puzzling conflict between faith and non-faith.
8
tausan1-e umr2-e ravaaN3 jaata hai par4 khole hue
tarz5-e parvaaz6-e pari is rahrav7-e raajil8 meN hai
1.horse 2.liftime 3.flowing, passing 4.wings 5.style 6.flight 7.traveler 8.pedestrian
The steed of life is flying with its wings spread out. The style of its flight is like that of a fairy, even though it is walking along the path of life i.e., it might seem that life is long but it is passing rapidly.
9
khaiNch1 Khanjar2 se rag-e-gardan3 ko beRa paar4 ho
farq5 ek do haath hi ka kishti o saahil6 meN hai
1.pull, draw 2.dagger, knife 3.jugular vein 4.beRa paar karna is an expression meaning get across to the other shore … in this case to the end of life 5.difference 6.shore
This is addressed to the beloved. Go ahead the draw the knife over the jugular vein so that I may reach the shore of death. The difference/distance between the boat (of life) and the shore (of death) is only a couple of arm-lengths.
10
jaanib1-e pahlu2 lagaa’e kaan hai jaan-e haziiN3
tera paikaaN4 hai keh koi harf5-e taskiiN6 dil meN hai
1.towards 2.side (of the bosom), heart 3.sorrowful 4.arrow tip 5.word 6.consolation
The ear of my sorrowful life is trained towards my heart to hear what is throbbing. Is it an arrow tip or your word of consolation?
11
ma’naa1 nazzaara2 mujhe hai aur tum nichle3 nahiN
phir vahi haathoN ki shooKhi4 parda-e haa’el5 meN hai
1.forbidden 2.sight 3.quiet, still 4.mishief 5.obstructing, in between
The beloved forbids him from looking at her and at the same time she is not still. In ways full of mischief she ruffles the curtain between them. Said daaGh dehlavi …
Khuub parda hai keh chilman se lage baiThe haiN
saaf chhupte bhi nahiN saamne aate bhi nahiN
12
chhoRo asbaab1-e ta’alluq2 tai3 karo raah4-e fana5
maal vaalo chor ka khaTka6 isi manzil7 meN hai
1.means, reasons 2.relationships 3.traverse 4.path 5.annihilation (of the self), union with the universal spirit 6.danger 7.stage towards the destination
Leave aside these reasons to keep connections/temptations and traverse the path of negation of the self. O people of means the real danger of theft is at this stage of life i.e., getting hooked by material relationships/temptations.
13
sho’la1 naadim2 kar rahi hai mujhko kyuN mashq3-e gunaah4
raham5 karne ki to aadat6 daavar7-e aadil8 meN hai
1.pen-name of the poet 2.regret, repent 3.practise, exercise, commit 4.sin 5.kindness, forgiveness 6.habit 7.lord 8.just
O sho’la, why are you regretful about committing sins. It is the nature/habit of the just lord to be forgiving. Said muzaffar Khairabaadi …
mere gunah ziyaada haiN ya teri rahmateN
kariim tu hi bataa de hisaab kar ke mujhe
