hazrat ka bhi insaaN hona-firaq gorakhpuri

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

حضرت کا بھی اِنساں ہونا ۔ رگھوپتی سہائے فراقؔ گورکھپوری

۱

اہلِ ایماں کا سراسیمہ و حیراں ہونا

کفرِ عشّاق کا وہ رُوکشِ ایماں ہونا

۲

سر بسر جسم کے اِمکان میں ہے جاں ہونا

رگِ ہستی کو نہ آیا ابھی لرزاں ہونا

۳

رازِ سربستہ ہے شیرازۂ دِل کی ترکیب

بہ یک انداز اُسے یکجا و پریشاں ہونا

۴

وہ گنہ گارِ محبّت ہوں میں واعظ کہ مجھے

قبلۂ دیں تو کبھی کعبۂ ایماں ہونا

۵

بات یہ ہے کہ میں ناشاد بھی ہوں شاد بھی ہوں

عقدۂ عشق کو دشوار نہ آساں ہونا

۶

ہم تو درماں کو بھی درد بنا لیتے ہیں

یوں تو اے درد مبارک تجھے درماں ہونا

۷

دلِ سوزاں شبِ غم پیکرِ بے خبری ہے

نہ شبستاں نہ اِسے شمعِ شبستاں ہونا

۸

ذرّہ اپنا بھی ہے خورشیدِ قیامت لیکن

مجھے منظور نہیں چاک گریباں ہونا

۹

کس طرح عشق کی مشکل کوئی آسان کرے

جس کے آساں کو بھی آیا نہیں آساں ہونا

۱۰

دہر میں جا کے کہاں کیجئے اِنساں کی تلاش

آدمی کو بھی تو آیا نہیں اِنساں ہونا

۱۱

نزع میں دادِ وفا مل گئی بیماروں کو

سر بسر حُسن کا تاخیر پشیماں ہونا

۱۲

تجھے دیکھا بھی تو اِس طرح کہ دیکھا بھی نہیں

تیرا سر تا بہ قدم عشوۂ پنہاں ہونا

۱۳

کتنی بے لاگ لگاوٹ نگہِ ناز کی تھی

یوں ملی جیسے اُسے درد نہ درماں ہونا

۱۴

جنگ اور ظلم کو دُنیا میں کیا نا ممکن

آدمی سیکھ گیا آج سے اِنساں ہونا

۱۵

دفترِ رازِ محبّت تھا ملالِ دل پر

وہ سکوتِ نگہِ ناز کا پُرساں ہونا

۱۶

میری سو بات میں اِک بات کا بننا بھی محال

اُس کی ہر بات میں سو بات کا اِمکاں ہونا

۱۷

یاں سخن ساز بھی ہو جاتے ہیں اکثر عاجز

لوگ آسان سمجھتے ہیں سخن داں ہونا

۱۸

بزمِ رِنداں میں مجھے حضرتِ واعظ بھی ملے

باور آیا مجھے حضرت کا بھی اِنساں ہونا

۱۹

رشکِ صد لطف و کرم ہے یہ نیا رنگِ ستم

کچھ ہمیں جان سکے تیرا پشیماں ہونا

۲۰

اور ہے شان میری وادیٔ وحشت کا فراقؔ

اِسے زنداں نہ بیاباں نہ گلستاں ہونا

हज़्रत का भी इंसां होना – रघुपती सहाय फ़िराक़ गोरखपूरी

अहल-ए ईमा का सरासीमा ओ हैरां होना

कुफ़्र-ए उश्शाक़ का वो रूकश-ए ईमां होना

सर-ब-सर जिस्म के इम्कान में है जां होना

रग-ए हस्ती को न आया अभी लर्ज़ां होना

राज़-ए सर-बस्ता है शीराज़ा-ए दिल की तरकीब

ब-यक अदाज़ उसे यकजा ओ परेशां होना

वो गुनहगार-ए मोहब्बत हूं मैं वा’एज़ के मुझे

क़िब्ला-ए दीं को कभी काबा-ए ईमां होना

बात ये है के मैं नाशाद भी हूं शाद भी हूं

उक़्दा-ए इश्क़ को दुश्वार न आसां होना

हम तो दरमां को भी दर्द बना लेते हैं

यूं तो अए दर्द मुबारक तुझे दरमां होना

दिल-ए सोज़ां शब-ए ग़म पैकर-ए बे-ख़बरी है

ना शबिस्तां ना इसे शमा-ए शबिस्तां होना

ज़र्रा अपना भी है ख़ुर्शीद-ए क़यामत लैकिन

मुझे मंज़ूर नहीं चाक गरेबां होना

किस तरह इश्क़ कि मुश्किल कोई आसान करे

जिस के आसां को भी आया नहीं आसां होना

१०

दहर मे जा के कहां कीजिये इंसां कि तलाश

आदमी को भी तो आया नहीं इंसां होना

११

नज़’अ में दाद-ए वफ़ा मिल गई बीमारौं को

सर-ब-सर हुस्न का ताख़ीर-पशेमां होना

१२

तुझे देखा भी तो इस तरह के देखा भी नहीं

तेरा सर-ता-ब-क़दम इश्वा-ए पिन्हां होना

१३

कितनी ब-लाग लगावट निगह-ए नाज़ कि थी

यूं मिली जैसे उसे दर्द न दरमां होना

१४

जंग और ज़ुल्म को दुनिया में किया ना-मुम्किन

आदमी सीख गया आज से इंसां होना

१५

दफ़्तर-ए राज़-ए मोहब्बत था मलाल-ए दिल पर

वो सुकूत-ए निगह-ए नाज़ का पुर्सां होना

१६

मेरी सौ बात में एक बात का बन्ना भी महाल

उस कि हर बात में सौ बात का इम्कां होना

१७

यां सुख़न साज़ भी हो जाते हैं अक्सर आजज़

लोग आसान समझते हैं सुख़न दां होना

१८

बज़्म-ए रिंदां में मुझे हज़्रत-ए वा’एज़ भी मिले

बावर आया मुझे हज़्रत का भी इंसां होना

१९

रश्क-ए सद लुत्फ़ ओ करम है ये नया रंग-ए सितम

कुछ हमीं जान सके तेरा पशेमां होना

२०

और है शान मेरी वादी-ए वहशत का फ़िराक़

इसे ज़िंदां न बियाबां न गुलिस्तां होना

 

Click here for background and on any passage for word meanings and explanatory discussion. raghupati sahay firaq gorakhpuri (1896-1982) pre-eminent urdu shaa’er, scholar of farsi and sanskrit. Was nominated to Indian Civil Service but chose to participate in the freedom movement. After independence he chose an academic career, teaching English at Allahabad University. firaq composed four Ghazal (already posted on urdushahkar) in the style of mir taqi mir and five in the style of Ghalib. He composed this Ghazal specially for a dedicated ‘Ghalib Number’, Feb 1969 issue of ‘aaj kal’, a monthly magazine. There are at least four others in the same style which will be posted soon.
1
ahl-e-eemaaN1 ka saraasiima2 o hairaaN3 hona
kufr4-e ushshaaq5 ka vo ruu-kash6-e eemaaN7 hona
1.people of faith, orthodoxy 2.worried, fearful 3.puzzled, confused 4.transgression, unorthodoxy 5.lovers 6.confront, criticize 7.orthodoxy, conventions
‘Lovers’ are symbolic of unorthodox people who reject conventions. They can also symbolize sufiyaana universalism. Thus, lovers and their unorthodox transgressions confront orthodoxy and this causes them to get worried and fearful.

2
sar-ba-sar1 jism2 ke imkaan3 meN hai jaaN4 hona
rag5-e hasti6 ko na aaya abhi larzaaN7 hona   
1.head to head, complete, total 2.body 3.possibility 4.soul, divine 5.vein 6.life, existence 7.throbbing
It is entirely possible for the body to acquire a soul, become divine. But the problem is that jugular vein has not yet learnt throbbing. A throbbing vein is a sign of life, intensity and passion. If humans become passionate (about universal love) only then will they aquire a soul.

3
raaz1-e sar-basta2 hai sheeraaza3-e dil ki tarkeeb4
ba-yak5 andaaz6 use yakja7 o pareshaaN8 hona
1.secret 2.closed, hidden 3.book-binding, used for arranging/organizing (as arranging the pages of a book for binding) 4.trick, design 5.simultaneous 6.style, way, method 7.gathered, collected 8.scattered, disorganized
This is the hidden secret of the arrangement of the trick/design of the heart. It has to be simultaneously cool/collected and scattered/confused i.e. the heart has to deal with all emotions/situations simultaneously.

4
vo gunahgaar1-e mohabbat huN maiN vaa’ez2 ke mujhe
qibla3-e deeN4 to kabhi kaa’ba5-e eemaaN6 hona    
1.sinner 2.preacher 3.direction pointer 4.faith 5.focus 6.faith
‘qibla’ is towards the kaa’ba. This is the direction in which muslims offer their prayers. The term ‘qibla’ is often used to mean direction. Similarly, “k’aaba” is used to mean focus/centre. I am that kind of sinner of (universal) love, O, vaa’ez, that I sometimes become the direction pointing towards (universalist) faith and at other times the centre of that faith. The implication is that the vaa’ez himself, with narrow minded orthodoxy, misleads.

5
baat ye hai ke maiN naashaad1 bhi huN, shaad2 bhi huN
uqda3-e ishq4 ko dushvaar5 na aasaaN6 hona    
1.unhappy 2. happy 3.knot, puzzle, mystery 4.love 5.difficult 6.easy
The mystery of love is neither difficult nor easy (to solve). It is just that (because of love) I am sometimes happy and sometimes not.

6
hum to darmaaN1 ko bhi dard bana lete haiN
yuN to aye dard mubarak2 tujhe darmaaN hona   
1.remedy, cure 2.felicitation
The ‘hum’ here are the lovers. True love values ‘dard’/pain even more than its cure because ‘dard’ is here to stay, while relief is temporary. Also ‘dard’ is a necessary part of love, therefore, to be treasured. Thus, if we are offered a remedy, we convert it to pain. Thus, felicitations to pain because it itself has become a remedy (of the sorrow of the lover).

7
dil-e sozaaN1 shab2-e Gham paikar3-e be-Khabari4 hai
na shabistaaN5 na ise shama’-e shabistaaN hona
1.burning, passionate 2.night of 3.embodiment 4.trance 5.bed-chamber, refuge, haven
During the night of pain of separation, the passionate heart becomes the embodiment of trance – losing oneself (in the sufiyaana sense becoming one with the universal spirit). shanistaaN and shama’e shabistaaN are symbolic of refuge and pleasure. But this heart is totally absorbed in passion.

8
zarra1 apna bhi hai Khurshid2-e qayaamat3 laikin
mujhe manzoor4 nahiN chaak5 garebaaN6 hona    
1.grain (of dust), particle 2.sun 3.doomsday, intense 4.acceptable 5.torn 6.collar
The poet refers to himself as a grain of dust following the convention that humans are made of clay. Even this lowly grain of dust shines intensely like the sun (qayaamat also is used to mean intensity) with the passion of (universal) love. But I don’t want to go about like a mad passionate lover with a torn collar (which is more symbolic of a conventional, romantic lover).

9
kis tarah1 ishq ki mushkil koii aasaan kare
jis ke aasaaN ko bhi aaya nahiN aasaaN hona
1.means, method
The task of (universal) love is not an easy task even at its easiest level. How can anyone make it easy. This is a direct line from Ghalib’s ‘baske dushvaar hai har kaam ka aasaaN hona’.

10
dahr1 meN jaa ke kahaaN kiijiye insaaN ki talaash2
aadmi ko bhi to aaya nahiN insaaN hona    
1.world 2.seach
Where can I go in this world to look for a human with human qualities. ‘Man’ has not yet learned how to be human. This of course is a direct derivative of Ghalib’s ‘aadmi ko bhi mayassar nahiN insaaN hona’.

11
naz’a1 meN daad2-e vafa3 mil gayii biimaaroN ko
sar-ba-sar4 husn5 ka taaKheer6 pashemaaN7 hona   
1.last breath, moment of death 2.praise 3.fidelity 4.head to head, entirely 5.beauty, beloved 6.delay, finally, at last 7.regret, repentence
‘biimaar’ is used here to mean love-sick lovers. It is customary that visiting a dying person is essential. The beloved has finally arrived at the moment of death. Lovers have finally received recognition for their fidelity. This “finality” is entirely because of delayed penitence of the beloved. This is an echo of Ghalib’s she’r …
kii mere qatl ke baa’d us ne jafaa se taubah
haa’e us zuud-pashemaaN ka pashemaaN honaa

12
tujhe dekha bhi to is tarah ke dekha bhi nahiN
tera sar-ta-ba-qadam1 ishva2-e pinhaaN3 hona     
1.head to toe, embodiment 2.teasing, coquetry 3.hidden
We get only short glimpses of you, as if we have never really seen you. You are hidden mischief personified from head to toe. Thus, the beloved plays coquettish hide and seek with lovers. In much the same way, god appears in fleeting manifestations.

13
kitni be-laag1 lagaavat2 nigah-e-naaz3 ki thi
yuN mili jaise use dard na darmaaN4 hona   
1.uninterested, casual 2.attraction, love 3.coquettish/loving glance 4.cure, remedy
The beloved cast a coquettish glance at him which appeared totally casual, fleeting as if it did not want to have anything to do with either inducing the pain of love in the poet/lover or of healing it.

14
juNg aur zulm1 ko duniya meN kiya na-mumkin2
aadmi seekh gaya aaj se insaaN hona  
1.oppression 2.impossible
This can be interpreted either as a sarcastic or a conditional statement. Conditional , if we can banish war and oppression … or sarcastically we have banished war and oppression … from today, man has learnt to become human.

15
daftar1-e raaz2-e mohabbat tha malaal3-e dil par
vo sukoot4-e nigah-e-naaz5 ka pursaaN6 hona   
1.accounting, listing, book 2.secret, reason 3.sorrow 4.silence, stillness 5.beloved’s glance 6.inquiring after, asking about (health and well-being)
The beloved has cast a silent glance at the poet/lover as if asking about his well-being. He is elated. Such glances write the list of reasons why he loves her. The list gets written on the sorrowful heart.

16
meri sau baat meN ek baat ka ban-na bhi mahaal1
us ki har baat meN sau baat ka imkaaN2 hona    
1.difficult 2.possibility
When the beloved talks, there are a hundred possible interpretations in what she says/means. Thus, her promise to reciprocate his love cannot be believed. If he tells her a hundred things (makes a hundred requests) even one of them being fulfilled is difficult. The meaning can also be stretched to apply to orthodoxy … they speak in twisted language which can mean anything and is undependable.

17
yaaN suKhan-saaz1 bhi ho jaate haiN aksar2 aajiz3
log aasaan samajhte haiN suKhan-daaN4 hona   
1.crafters of verse, poets 2.often 3.tired, weak, defeated
Here even poets often are defeated. People think it is easy to compose verse.

18
bazm1-e rindaaN2 meN mujhe hazrat-e vaa’ez3 bhi mile
baavar4 aaya mujhe hazrat ka bhi insaaN hona    
1.gathering, group 2.revelers, wine enjoyers 3.preacher 4.understood, revealed
I met/saw the preacher among the revelers/wine drinkers (at the tavern). It dawned on me that after all this great person might also be human.

19
rashk1-e sad2 lutf3 o karam4 hai ye naya raNg5-e sitam6
kuchh hamiiN jaan sake tera pashemaaN7 hona    
1.envy 2.hundred 3.favours 4.kindnesses 5.style 6.cruelty 7.regret, repentence
The beloved is showing repentence that she has neglected/been cruel to the poet/lover. But he can understand/know that this all a show, that it is a new style of oppression. This style of oppression is the envy of a thousand favours and kindnesses i.e. her penitence is such a successful disguise that even Favour and Kindness are envious of it.

20
aur hai shaan1 meri vaadi2-e vahshat3 ka firaq4
ise zindaaN5 na biyaabaaN6 na gulistaaN hona   
1.dignity 2.valley 3.trance, madness 4.pen-name of poet, also means separtation (from the beloved)
The poet/lover is mad/passionate and in a trance with the intensity of (universal) love. He is separated from the beloved (or god) and is wandering in the valley of firaq/separation. The dignity of this valley is something else … it does not want to be anything like a prison/confinement or wilderness or garden i.e. his pain of separation is different from conventional pain/pleasure.

raghupati sahay firaq gorakhpuri (1896-1982) pre-eminent urdu shaa’er, scholar of farsi and sanskrit.  Was nominated to Indian Civil Service but chose to participate in the freedom movement.  After independence he chose an academic career, teaching English at Allahabad University.  firaq composed four Ghazal (already posted on urdushahkar) in the style of mir taqi mir and five in the style of Ghalib.  He composed this Ghazal specially for a dedicated ‘Ghalib Number’, Feb 1969 issue of ‘aaj kal’, a monthly magazine.  There are at least four others in the same style which will be posted soon.
1
ahl-e-eemaaN1 ka saraasiima2 o hairaaN3 hona
kufr4-e ushshaaq5 ka vo ruu-kash6-e eemaaN7 hona

1.people of faith, orthodoxy 2.worried, fearful 3.puzzled, confused 4.transgression, unorthodoxy 5.lovers 6.confront, criticize 7.orthodoxy, conventions

‘Lovers’ are symbolic of unorthodox people who reject conventions.  They can also symbolize sufiyaana universalism.  Thus, lovers and their unorthodox transgressions confront orthodoxy and this causes them to get worried and fearful.
2
sar-ba-sar1 jism2 ke imkaan3 meN hai jaaN4 hona
rag5-e hasti6 ko na aaya abhi larzaaN7 hona

1.head to head, complete, total 2.body 3.possibility 4.soul, divine 5.vein 6.life, existence 7.throbbing

It is entirely possible for the body to acquire a soul, become divine.  But the problem is that jugular vein has not yet learnt throbbing.  A throbbing vein is a sign of life, intensity and passion.  If humans become passionate (about universal love) only then will they aquire a soul.
3
raaz1-e sar-basta2 hai sheeraaza3-e dil ki tarkeeb4
ba-yak5 andaaz6 use yakja7 o pareshaaN8 hona

1.secret 2.closed, hidden 3.book-binding, used for arranging/organizing (as arranging the pages of a book for binding) 4.trick, design 5.simultaneous 6.style, way, method 7.gathered, collected 8.scattered, disorganized

This is the hidden secret of the arrangement of the trick/design of the heart.  It has to be simultaneously cool/collected and scattered/confused i.e. the heart has to deal with all emotions/situations simultaneously.
4
vo gunahgaar1-e mohabbat huN maiN vaa’ez2 ke mujhe
qibla3-e deeN4 to kabhi kaa’ba5-e eemaaN6 hona

1.sinner 2.preacher 3.direction pointer 4.faith 5.focus 6.faith

‘qibla’ is towards the kaa’ba.  This is the direction in which muslims offer their prayers.  The term ‘qibla’ is often used to mean direction.  Similarly, “k’aaba” is used to mean focus/centre.  I am that kind of sinner of (universal) love, O, vaa’ez, that I sometimes become the direction pointing towards (universalist) faith and at other times the centre of that faith.  The implication is that the vaa’ez himself, with narrow minded orthodoxy, misleads.
5
baat ye hai ke maiN naashaad1 bhi huN, shaad2 bhi huN
uqda3-e ishq4 ko dushvaar5 na aasaaN6 hona

1.unhappy 2. happy 3.knot, puzzle, mystery 4.love 5.difficult 6.easy

The mystery of love is neither difficult nor easy (to solve).  It is just that (because of love) I am sometimes happy and sometimes not.
6
hum to darmaaN1 ko bhi dard bana lete haiN
yuN to aye dard mubarak2 tujhe darmaaN hona

1.remedy, cure 2.felicitation

The ‘hum’ here are the lovers.  True love values ‘dard’/pain even more than its cure because ‘dard’ is here to stay, while relief is temporary.  Also ‘dard’ is a necessary part of love, therefore, to be treasured.  Thus, if we are offered a remedy, we convert it to pain.  Thus, felicitations to pain because it itself has become a remedy (of the sorrow of the lover).
7
dil-e sozaaN1 shab2-e Gham paikar3-e be-Khabari4 hai
na shabistaaN5 na ise shama’-e shabistaaN hona

1.burning, passionate 2.night of 3.embodiment 4.trance 5.bed-chamber, refuge, haven

During the night of pain of separation, the passionate heart becomes the embodiment of trance – losing oneself (in the sufiyaana sense becoming one with the universal spirit).  shanistaaN and shama’e shabistaaN are symbolic of refuge and pleasure.  But this heart is totally absorbed in passion.
8
zarra1 apna bhi hai Khurshid2-e qayaamat3 laikin
mujhe manzoor4 nahiN chaak5 garebaaN6 hona

1.grain (of dust), particle 2.sun 3.doomsday, intense 4.acceptable 5.torn 6.collar

The poet refers to himself as a grain of dust following the convention that humans are made of clay.  Even this lowly grain of dust shines intensely like the sun (qayaamat also is used to mean intensity) with the passion of (universal) love.  But I don’t want to go about like a mad passionate lover with a torn collar (which is more symbolic of a conventional, romantic lover).
9
kis tarah1 ishq ki mushkil koii aasaan kare
jis ke aasaaN ko bhi aaya nahiN aasaaN hona

1.means, method

The task of (universal) love is not an easy task even at its easiest level.  How can anyone make it easy.  This is a direct line from Ghalib’s ‘baske dushvaar hai har kaam ka aasaaN hona’.
10
dahr1 meN jaa ke kahaaN kiijiye insaaN ki talaash2
aadmi ko bhi to aaya nahiN insaaN hona

1.world 2.seach

Where can I go in this world to look for a human with human qualities.  ‘Man’ has not yet learned how to be human.  This of course is a direct derivative of Ghalib’s ‘aadmi ko bhi mayassar nahiN insaaN hona’.
11
naz’a1 meN daad2-e vafa3 mil gayii biimaaroN ko
sar-ba-sar4 husn5 ka taaKheer6 pashemaaN7 hona

1.last breath, moment of death 2.praise 3.fidelity 4.head to head, entirely 5.beauty, beloved 6.delay, finally, at last 7.regret, repentence

‘biimaar’ is used here to mean love-sick lovers.  It is customary that visiting a dying person is essential.  The beloved has finally arrived at the moment of death.  Lovers have finally received recognition for their fidelity.  This “finality” is entirely because of delayed penitence of the beloved.  This is an echo of Ghalib’s she’r …
kii mere qatl ke baa’d us ne jafaa se taubah
haa’e us zuud-pashemaaN ka pashemaaN honaa
12
tujhe dekha bhi to is tarah ke dekha bhi nahiN
tera sar-ta-ba-qadam1 ishva2-e pinhaaN3 hona

1.head to toe, embodiment 2.teasing, coquetry  3.hidden

We get only short glimpses of you, as if we have never really seen you.  You are hidden mischief personified from head to toe.  Thus, the beloved plays coquettish hide and seek with lovers.  In much the same way, god appears in fleeting manifestations.
13
kitni be-laag1 lagaavat2 nigah-e-naaz3 ki thi
yuN mili jaise use dard na darmaaN4 hona

1.uninterested, casual 2.attraction, love 3.coquettish/loving glance 4.cure, remedy

The beloved cast a coquettish glance at him which appeared totally casual, fleeting as if it did not want to have anything to do with either inducing the pain of love in the poet/lover or of healing it.
14
juNg aur zulm1 ko duniya meN kiya na-mumkin2
aadmi seekh gaya aaj se insaaN hona

1.oppression 2.impossible

This can be interpreted either as a sarcastic or a conditional statement.  Conditional , if we can banish war and oppression  … or sarcastically we have banished war and oppression … from today, man has learnt to become human.
15
daftar1-e raaz2-e mohabbat tha malaal3-e dil par
vo sukoot4-e nigah-e-naaz5 ka pursaaN6 hona

1.accounting, listing, book 2.secret, reason 3.sorrow 4.silence, stillness 5.beloved’s glance 6.inquiring after, asking about (health and well-being)

The beloved has cast a silent glance at the poet/lover as if asking about his well-being.  He is elated.  Such glances write the list of reasons why he loves her.  The list gets written on the sorrowful heart.
16
meri sau baat meN ek baat ka ban-na bhi mahaal1
us ki har baat meN sau baat ka imkaaN2 hona

1.difficult 2.possibility

When the beloved talks, there are a hundred possible interpretations in what she says/means.  Thus, her promise to reciprocate his love cannot be believed.  If he tells her a hundred things (makes a hundred requests) even one of them being fulfilled is difficult.  The meaning can also be stretched to apply to orthodoxy … they speak in twisted language which can mean anything and is undependable.
17
yaaN suKhan-saaz1 bhi ho jaate haiN aksar2 aajiz3
log aasaan samajhte haiN suKhan-daaN4 hona

1.crafters of verse, poets 2.often 3.tired, weak, defeated

Here even poets often are defeated.  People think it is easy to compose verse.
18
bazm1-e rindaaN2 meN mujhe hazrat-e vaa’ez3 bhi mile
baavar4 aaya mujhe hazrat ka bhi insaaN hona

1.gathering, group 2.revelers, wine enjoyers 3.preacher 4.understood, revealed

I met/saw the preacher among the revelers/wine drinkers (at the tavern).  It dawned on me that after all this great person might also be human.
19
rashk1-e sad2 lutf3 o karam4 hai ye naya raNg5-e sitam6
kuchh hamiiN jaan sake tera pashemaaN7 hona

1.envy 2.hundred 3.favours 4.kindnesses 5.style 6.cruelty 7.regret, repentence

The beloved is showing repentence that she has neglected/been cruel to the poet/lover.  But he can understand/know that this all a show, that it is a new style of oppression.  This style of oppression is the envy of a thousand favours and kindnesses i.e. her penitence is such a successful disguise that even Favour and Kindness are envious of it.
20
aur hai shaan1 meri vaadi2-e vahshat3 ka firaq4
ise zindaaN5 na biyaabaaN6 na gulistaaN hona

1.dignity 2.valley 3.trance, madness 4.pen-name of poet, also means separtation (from the beloved)

The poet/lover is mad/passionate and in a trance with the intensity of (universal) love.  He is separated from the beloved (or god) and is wandering in the valley of firaq/separation.  The dignity of this valley is something else … it does not want to be anything like a prison/confinement or wilderness or garden i.e. his pain of separation is different from conventional pain/pleasure.

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