justaju kareN-Khwaaja mir dard

For word meanings and explanatory discussion in English click on the “English” or “Notes” tab.
song by mukesh

جستجو کریں ۔ خواجہ میر درد

۱

ہم تجھ سے کِس ہوس کی فلک جستجو کریں

دل ہی نہیں رہا ہے کہ کچھ آرزو کریں

۲

مِٹ جائیں ایک آن میں کثرت نمائیاں

ہم آئینے کے سامنے جب آ کے ہو کریں

۳

تر دامنی پہ شیخ ہماری نہ جائیو

دامن نچوڑ دیں تو فرشتے وضو کریں

۴

سر تا قدم زبان ہیں جوں شمع گو کہ ہم

پر یہ کہاں مجال جو کچھ گُفتگو کریں

۵

ہر چند آئینہ ہوں پر اِتنا ہوں ناقبول

منہ پھیر لے وہ جِس کے مجھے رو بہ رو کریں

۶

نے گُل کو ہے ثبات نہ ہم کو ہے اعتبار

کس بات پر چمن ہوسِ رنگ و بو کریں

۷

ہے اپنی یہ صلاح کہ سب زاہدانِ شہر

اے دردؔ آ کے بیعتِ دستِ سبو کریں

 

जुस्तुजू करें – ख़्वाजा मीर दर्द

हम तुझ से किस हवस की फ़लक जुस्तुजू करें

दिल ही नहीं रहा है कि कुछ आरज़ू करें

मिट जाएँ एक आन में कसरत-नुमाइयाँ

हम आइने के सामने जब आ के हू करें

तर-दामनी पे शैख़ हमारी न जाइयो

दामन निचोड़ दें तो फ़रिश्ते वुज़ू करें

सर-ता-क़दम ज़बान हैं जूँ शम्अ गो कि हम

पर ये कहाँ मजाल जो कुछ गुफ़्तुगू करें

हर-चंद आइना हूँ पर इतना हूँ ना-क़ुबूल

मुँह फेर ले वो जिस के मुझे रू-ब-रू करें

ने गुल को है सबात न हम को है ए’तिबार

किस बात पर चमन हवस-ए-रंग-ओ-बू करें

है अपनी ये सलाह कि सब ज़ाहिदान-ए-शहर

अए ‘दर्द’ आ के बै’अत-ए-दस्त-ए-सुबू करें

 

Click here for background and on any passage for word meanings and explanatory discussion. Khwaaja mir dard, mir taqi mir, mohammed rafi sauda were contemporaries and lived in and around dehli. All three can be considered early pillars/foundations of urdu verse. They combined romantic imagery with mystic/sufiyaana thought effectively. It is a pleasure to read them side by side and enjoy the similarities and nuances.
1
hum tujh se kis havas1 ki falak2 justuju3 kareN
dil hi nahiN raha hai ke kuchh aarzu4 kareN
1.desire, longing, lust 2.sky, heaven 3.search, ask, demand 4.desire, wish
Superficially it means that the poet/lover has lost his heart and is no longer able to have any desires. How then, can he ask heavens to fulfil any desire. At the mystical level the poet/sufi has gone past the stage of desire. He has become be-dil, without heart, which is a great merit because heart/dil is lustful. Sufi shaa’er mirza be-dil also uses this very effectively …
Ghair-e man zin qulzum-e gauhar habaabi gul na-kard
aalami saahab-dil ast, amma kasi bedil na shud
Other than me, in this ocean of pearls, no shell will bloom
All the world holds a heart, there is none like be-dil

2
miT jaayeN ek aan1 meN kasrat-numaaiyaaN2
hum aaiine ke saamne jab aa ke hu3 kareN
1.moment 2.many reflections/manifestations 3.sufi chant as in allah-hu
In the sufi tradition all of creation is a mirror because it reflects the beauty of the divine beloved. But when the poet/sufi comes before this mirror and goes into a sufi trance (absorbed in love of the divine) then he does not see anything but the divine itself. All reflections/manifestations are erased. Only the pure divine is left.

3
tar-daamani1 pe shaiKh hamaari na jaiyo
daaman2 nichoR3 deN to farishte4 vuzu5 kareN
1.wetness of the hem of the robe 2.hem of the robe 3.squeeze 4.angels 5.ritual cleansing/ablutions before prayer/namaaz
In orthodox tradition drinking wine is forbidden and considered a transgression. The poet/sufi uses drinking itself as a tool to make fun of orthodoxy. He has been drinking and the hem of his robe has gotten wet. The shaiKh disapproves of this. He admonishes the shaiKh – don’t go by this superficiality. Were I to squeeze the robe, then the collected liquid will be pure enough for angels to do their ablutions. faiz borrows this she’r in a Ghazal posted on this site under the title – teri guftagu kareN.

4
sar-ta-qadam1 zabaan haiN juN2 sham’a3 go4 ke hum
par ye kahaaN majaal5 jo kuchh guftugu6 kareN
1.head to toe 2.like, similar to 3.candle 4.even if 5.daring, courage 6.conversation
Candle wax melts and hangs down forming a shape similar to the tongue. The poet claims to be like this tongue from head to toe. Even though he is such, he dare not open his mouth is conversation – dare not speak of his love, lest he malign the reputation of the beloved.

5
har-chand1 aaina huN par itna huN na-qubool2
muNh pher le vo jis ke mujhe ru-ba-ru3 kareN
1.even though 2.unacceptable 3.face to face
Poet is the conscience of society. He/she is like a mirror, shows the reality of society to it. This is not acceptable to many. Thus anyone who comes face to face with this mirror (poet, conscience) turns his face away.

6
ne1 gul ko hai sabaat2 na hum ko hai ae’tibaar3
kis baat par chaman havas4-e raNg-o-bu5 kareN
1.neither 2.stability, permanence, long life 3.dependability, trust 4.desire, longing 5.colour and fragrance, material possessions
Neither the rose has permanence nor are we ourselves dedpendable (don’t know if we will be around). How can this world desire any material possessions … it should focus only on the spiritual.

7
hai apni ye salaah1 ke sab zahidaan2-e shahr
aye dard aa ke bai’at3-e dast4-e subu5 kareN
1.suggestion, advice 2.pious, observant, abstinent 3.pledge (allegiance) 4.hand 5.flask (of wine)
Allegiance (bai’at) to a leader is offered by taking a plegde and kissing his/her hand. Thus, the poet advises all the observant/pious people of the city/homeland to offer bai’at to the hand of the flask of wine. The flask of wine symbolizes ‘real’ love as opposed to superficial rituals of the orthodox.

Khwaaja mir dard, mir taqi mir, mohammed rafi sauda were contemporaries and lived in and around dehli.  All three can be considered early pillars/foundations of urdu verse.  They combined romantic imagery with mystic/sufiyaana thought effectively.  It is a pleasure to read them side by side and enjoy the similarities and nuances.
1
hum tujh se kis havas1 ki falak2 justuju3 kareN
dil hi nahiN raha hai ke kuchh aarzu4 kareN

1.desire, longing, lust 2.sky, heaven 3.search, ask, demand 4.desire, wish

Superficially it means that the poet/lover has lost his heart and is no longer able to have any desires.  How then, can he ask heavens to fulfil any desire.  At the mystical level the poet/sufi has gone past the stage of desire.  He has become be-dil, without heart, which is a great merit because heart/dil is lustful.  Sufi shaa’er mirza be-dil also uses this very effectively …
Ghair-e man zin qulzum-e gauhar habaabi gul na-kard
aalami saahab-dil ast, amma kasi bedil na shud
Other than me, in this ocean of pearls, no shell will bloom
All the world holds a heart, there is none like be-dil
2
miT jaayeN ek aan1 meN kasrat-numaaiyaaN2
hum aaiine ke saamne jab aa ke hu3 kareN

1.moment 2.many reflections/manifestations 3.sufi chant as in allah-hu

In the sufi tradition all of creation is a mirror because it reflects the beauty of the divine beloved.  But when the poet/sufi comes before this mirror and goes into a sufi trance (absorbed in love of the divine) then he does not see anything but the divine itself.  All reflections/manifestations are erased.  Only the pure divine is left.
3
tar-daamani1 pe shaiKh hamaari na jaiyo
daaman2 nichoR3 deN to farishte4 vuzu5 kareN

1.wetness of the hem of the robe 2.hem of the robe 3.squeeze 4.angels 5.ritual cleansing/ablutions before prayer/namaaz

In orthodox tradition drinking wine is forbidden and considered a transgression.  The poet/sufi uses drinking itself as a tool to make fun of orthodoxy.  He has been drinking and the hem of his robe has gotten wet.  The shaiKh disapproves of this.  He admonishes the shaiKh – don’t go by this superficiality.  Were I to squeeze the robe, then the collected liquid will be pure enough for angels to do their ablutions.  faiz borrows this she’r in a Ghazal posted on this site under the title – teri guftagu kareN.
4
sar-ta-qadam1 zabaan haiN juN2 sham’a3 go4 ke hum
par ye kahaaN majaal5 jo kuchh guftugu6 kareN

1.head to toe 2.like, similar to 3.candle 4.even if 5.daring, courage 6.conversation

Candle wax melts and hangs down forming a shape similar to the tongue.  The poet claims to be like this tongue from head to toe.  Even though he is such, he dare not open his mouth is conversation – dare not speak of his love, lest he malign the reputation of the beloved.
5
har-chand1 aaina huN par itna huN na-qubool2
muNh pher le vo jis ke mujhe ru-ba-ru3 kareN

1.even though 2.unacceptable 3.face to face

Poet is the conscience of society.  He/she is like a mirror, shows the reality of society to it.  This is not acceptable to many.  Thus anyone who comes face to face with this mirror (poet, conscience) turns his face away.
6
ne1 gul ko hai sabaat2 na hum ko hai ae’tibaar3
kis baat par chaman havas4-e raNg-o-bu5 kareN

1.neither 2.stability, permanence, long life 3.dependability, trust 4.desire, longing 5.colour and fragrance, material possessions

Neither the rose has permanence nor are we ourselves dedpendable (don’t know if we will be around).  How can this world desire any material possessions … it should focus only on the spiritual.
7
hai apni ye salaah1 ke sab zahidaan2-e shahr
aye dard aa ke bai’at3-e dast4-e subu5 kareN

1.suggestion, advice 2.pious, observant, abstinent 3.pledge (allegiance) 4.hand 5.flask (of wine)

Allegiance (bai’at) to a leader is offered by taking a plegde and kissing his/her hand.  Thus, the poet advises all the observant/pious people of the city/homeland to offer bai’at to the hand of the flask of wine.  The flask of wine symbolizes ‘real’ love as opposed to superficial rituals of the orthodox.

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