kausar farosh hai-brij mohan kaifi

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

کوثر فروش ہے ۔ برج موہن دتّاتریہ کیفیؔ

۱

جس کو خبر نہیں اُسے جوش و خروش ہے

جو پا گیا وہ راز وہ گم ہے خموش ہے

۲

ہے ایک شورِ بُلبُل و صوتِ شگفتہ گل

یہ صورِ عافیت ہے وہ یاسینِ ہوش ہے

۳

آئی تھی شکل دل کے جو آئنہ میں نظر

بند آنکھ اُس سے اور زباں بھی خموش ہے

۴

یہ حال ہو کہ آپ میں عالم کو دیکھ لے

گر دل میں تیرے عشق کی کثرت کا جوش ہے

۵

کب ہے کمالِ عشق پہ حاوی غمِ فراق

ایک ایک ذرّہ قیس کو محمل بہ دوش ہے

۶

وارفتۂ ہوائے طرب یاد رکھ اِسے

جو درد کی کھٹک ہے نویدِ سروش ہے

۷

برقِ جمال نافئے ما و شما ہوئی

کیا ذِکرِ شمع طور کہ وہ بھی خموش ہے

۸

کیا ہے ترا حُدوث و قِدم ہم تو ہیں وہاں

ہستی جہاں عدم کے لئے خواب نوش ہے

۹

عشاق جامہ پہنے ہیں تسلیمِ عشق کا

دستار و جبّہ شیخ کا ہاں پردہ پوش ہے

۱۰

تیرے جہاں سے محفلِ رِنداں جدا ہے شیخ

ہر ایک مغبچہ یہاں کوثر فروش ہے

۱۱

ساقی کی ایک نظر ہی ہمیں مست کر گئی

کس کو صراحی و خم و ساغر کا ہوش ہے

۱۲

امرت کے جھالے مرکیاں لا تقنطو کی ہیں

اس بزم میں یہ مشغلۂ ناؤنوش ہے

۱۳

کیفیؔ یہ اہلِ دہر سے کہہ دو پکار کر

اس بزم میں وہ آئے کہ جو سرفروش ہے

कौसर-फ़रोश है – ब्रिज मोहन दत्तात्रेया कैफ़ी

जिस को ख़बर नहीं उसे जोश-ओ-ख़रोश है

जो पा गया वो राज़ वो गुम है ख़मोश है

है एक शोर-ए बुलबुल-ओ-सौत-ए शगुफ़्ता-गुल

ये सूर-ए आफ़ियत है वो यासीन-ए होश है

आई थी शक्ल दिल के जो आईने में नज़र

बंद आँख इस से और ज़बाँ भी ख़मोश है

ये हाल हो के आप में आलम को देख ले

गर दिल में तेरे इश्क़ की कस्रत का जोश है

कब है कमाल-ए इश्क़ पे हावी ग़म-ए फ़िराक़

एक एक ज़र्रा क़ैस को महमिल ब-दोश है

वारफ़्ता-ए हवा-ए तरब याद रख इसे

जो दर्द की खटक है नवीद-ए सरोश है

बर्क़-ए जमाल नाफ़ा-ए मा-ओ-शुमा हुई

क्या ज़िक्र-ए शम-ए तूर के वो भी ख़मोश है

क्या है तेरा हुदूस-ओ-क़िदम हम तो हैं वहाँ

हस्ती जहाँ अदम के लिए ख़्वाब-नोश है

उश्शाक़ जामा पहने हैं तस्लीम-ए इश्क़ का

दस्तार-ओ-जुब्बा शैख़ का हाँ पर्दा-पोश है

१०

तेरे जहाँ से महफ़िल-ए रिंदाँ जुदा है शैख़

हर एक मुग़्बचा यहाँ कौसर-फ़रोश है

११

साक़ी की एक नज़र ही हमें मस्त कर गई

किस को सुराही-ओ-ख़ुम-ओ-साग़र का होश है

१२

अमृत के झाले मुर्कियां ला-तक़्नतू की हैं

इस बज़्म में ये मश्ग़ला-ए नाओ-नोश है

१३

कैफ़ी ये अहल-ए दहर से कह दो पुकार कर

इस बज़्म में वो आए के जो सरफ़रोश है

 

Click here for background and on any passage for word meanings and explanatory discussion. panDit brij mohan dattatreya kaifi (1866-1955) was recognized as a scholar of arabi, faarsi, sanskrit and urdu. He was a great lover of urdu and wrote a short history of the evolution of the language. He wrote with much poignancy about communal harmony that existed before the souring of relationships. This Ghazal is modeled after Ghalib’s “Ghalib sariir-e Khaama navaa-e sarosh hai”. In addition, kaifi’s tribute to Ghalib is also worth visiting (https://urdushahkar.org/mirza-ghalib-brij-mohan-kaifi/).
1
jis ko Khabar1 nahiN use josh-o-Kharosh2 hai
jo paa gayaa vo raaz3, vo gum4 hai Khamosh hai    
1.awareness, knowledge 2.boisterous and noisy 3.secret 4.lost (in thought)
He who does not know is disruptive, boisterous and loud. It could also mean he who does not know, loudly demands to know/see. He who knows/understands the secret (of vahdat-ul-vujood, universal love, one-ness of god and the cosmos), remains deep in thought and quiet (he cannot describe it, each one has to discover the secret on their own).

2
hai ek shor1-e bulbul o saut2-e shagufta-gul3
ye suur4-e aafiyat5 hai vo yaasiin6-e hosh7 hai    
1.sound, song 2.sound, chiTakna – gentle sound with the petal unfurls 3.blossoming rose 4.horn, bugle, announcement 5.well being 6.chapter in qur’aan 7.awareness, knowledge (spiritual)
In urdu poetic tradition the bulbul and the rose are symbols of love. The bulbul sings songs of love and the rose blossoms and spreads fragrance for it. ‘yaasiin’ the chapter of the qur’aan is generally considered to be the heart/essence of the qur’aanic message. The song/love of the bulbul and the rose is the same (that of universal love). It is the trumpet of happiness and the essence of spiritual awareness.

3
aaii thi shakl1 dil ke jo aaiine meN nazar2
band aaNkh us se aur zabaaN bhi Khamosh hai   
1.face, image, vision 2.see
The face that he had seen in the mirror of his heart – the mirror of the heart is usually the conscience and the poet/devotee probably is talking about a divine image. He is in such awe of this that he cannot open his eyes to see the material world nor he can he talk about/describe this vision. Of course, the image/vision can also be the beloved, a vision of the future or a conception of verse.

4
ye haal1 ho ke aap2 meN aalam3 ko dekh le
gar4 dil meN tere ishq ki kasrat5 ka josh6 hai    
1.condition 2.used here to mean-‘self’ as in apne aap meN 3.world, cosmos 4.if 5.plentitude, abundance 6.fervour, passion
If you have an abundance of passion of (universal) love in your heart then your state/condition will be such that you will be able to see the whole cosmos in yourselves i.e. you will the whole in the part. This reminds me of Ghalib’s … ishrat-e qatra hai darya meN fana ho jaana or …
qatre meN dajla dikhaai na de aur juzv meN kul
khel laRkoN ka hua diida-e biina na hua

5
kab hai kamaal1-e ishq pe haavi2 Gham-e firaaq3
ek ek zarra4 qais5 ko mahmil6 ba-dosh7 hai    
1.perfection 2.triumphant 3.separation (from the beloved) 4.particle, grain (of sand) 5.another name of majnun 6.palanquin/howda for camel 7.on its back
qais/majnuN wanders the desert looking for laila who rides in a camel howda/mahmil, behind a curtain. But his love is perfect/spiritual and cannot be overcome by the pain of separation. The intensity of his love enables him to see a ‘mahmil’ on the back of every grain of sand.

6
vaarafta1-e havaa2-e tarab3 yaad rakh ise
jo dard ki khaTak4 hai naveed5-e sarosh6 hai    
1.enamoured of, wandering in search of 2.used here to mean ambience, atomosphere 3.pleasure, luxury 4.prick – as in pin prick, knock (at the door) 5.good news, tidings 6.angel
You, who are enamoured of a life of comfort and luxury, know that the pain/sorrow knocking at your door is good tidings that the angel brings. This could either mean – this is your chance to help those in pain/need or that pain itself is to be valued highly and embraced, comfort/luxury is not.

7
barq1-e jamaal2 naafa3-e maa-o-shumaa4 hui
kya zikr5-e sham’a6-e tuur7 keh vo bhi Khamosh hai    
1.lightning flas 2.glory 3.navel, birthplace 4.I and you 5.mention, talk of 6.lamp, light 7.mount tuur, Sinai peak
This refers to the story of Moses going up on mount tuur asking/insisting to see god. He sees/experiences a flash of lightning and faints. The mountain itself is reduced to ashes. Here the poet suggests that that flash of lightning became the source of the difference between ‘me and you’-‘creator and created’. The poet seems to suggest – why go to the mountain to ask to see god. god is within you. There is no difference between the creator and created. Even the flash of lightning on mount tuur is now extinguished.

8
kya hai tera huduus1-o-qidam2 ham to haiN vahaaN
hasti3 jahaaN adam4 ke liye Khwaab-nosh5 hai    
1.bringing into existence, creating 2.arrival 3.life, existence 4.non-existence 5.drunk on dreams, yearning for
Why talk about creation and arrival into the material world, when we are a place where, our life yearns for non-existence i.e. union with the great spirit.

9
ushshaaq1 jaama2 pahne haiN taslim3-e ishq4 ka
dastaar5-o-jubba6 shaiKh ka haaN pardaa-posh7 hai    
1.lovers 2.garments 3.acceptance 4.love 5.cap, turban 6.robes 7.hiding behind a veil
True lovers don’t have to wear garments of acceptance of love to show their sincerity. If they do, it is like the shaiKh/preacher in robes and turban as if he is hiding his real intent behind a veil i.e. there is much hypocrisy in the display of sanctity.

10
tere jahaaN1 se mahfil2-e rindaaN3 judaa4 hai shaiKh
har ek muGhbacha5 yahaaN kausar6-e farosh7 hai    
1.world 2.gathering 3.revelers, patrons of the tavern 4.different 5.apprentice wine-maker 6.river in heaven flowing with wine 7.selling, offering
O, shaiKh, the gathering of revelers in a tavern is very different from your world. Every wine maker here offers divine wine of heaven to every one (as opposed to your world, which is exclusive). This reminds me jigar muradabadi-
ye hai maikada yahaaN rind haiN, yahaaN sab ka saaqi imaam hai
ye haram nahiN hai aye shaiKh jee, yahaaN paarsaaii haraam hai

11
saaqi ki ek nazar1 hi hameN mast kar gaii
kis ko suraahi-o-Khum-o-saaGhar2 ka hosh3 hai    
1.glance 2.pot-barrel-flask-cup-goblet (of wine) 3.awareness, thoughts
One glance of the saaqi was enough to inebriate us. Who is thinking of flasks and cups of wine.

12
amrit1 ke jhaale2 murkiyaaN3 laa-taqnatuu4 ki haiN
is bazm5 meN ye mashGhala6-e naao-nosh7 hai  
1.nectar, immortality 2.shower 3.musical notes, verse, ash’aar 4.do not lose hope 5.gathering 6.past-time, celebration 7.eating and drinking
Here probably the “is bazm” – this gathering, refers to the musaa’era. The expression “laa-tuqnatuu” is a fragement of a qur’aanic verse which says do not lose hope in god’s benevolence. Thus, in this mushaa’era, the musical notes or ash’aar are like a shower of life-giving nectar, giving us hope in the generosity of god. Such is the celebration of this gathering.

13
kaifi1 ye ahl2-e dahr3 se kah4 do pukaar5 kar
is bazm6 meN vo aaye keh jo sarfarosh7 hai    
1.pen-name of the poet 2.people of 3.world 4.say, proclaim 5.loudly 6.gathering 7.willing to offer their head/lay down their lives
O, kaifi, proclaim loudly to the people of the world that only those who are willing to lay down their lives are welcome in this gathering.

panDit brij mohan dattatreya kaifi (1866-1955) was recognized as a scholar of arabi, faarsi, sanskrit and urdu.  He was a great lover of urdu and wrote a short history of the evolution of the language.  He wrote with much poignancy about communal harmony that existed before the souring of relationships.  This Ghazal is modeled after Ghalib’s “Ghalib sariir-e Khaama navaa-e sarosh hai”.  In addition, kaifi’s tribute to Ghalib is also worth visiting (https://urdushahkar.org/mirza-ghalib-brij-mohan-kaifi/).
1
jis ko Khabar1 nahiN use josh-o-Kharosh2 hai
jo paa gayaa vo raaz3, vo gum4 hai Khamosh hai

1.awareness, knowledge 2.boisterous and noisy 3.secret 4.lost (in thought)

He who does not know is disruptive, boisterous and loud.  It could also mean he who does not know, loudly demands to know/see.  He who knows/understands the secret (of vahdat-ul-vujood, universal love, one-ness of god and the cosmos), remains deep in thought and quiet (he cannot describe it, each one has to discover the secret on their own).
2
hai ek shor1-e bulbul o saut2-e shagufta-gul3
ye suur4-e aafiyat5 hai vo yaasiin6-e hosh7 hai

1.sound, song 2.sound, chiTakna – gentle sound with the petal unfurls 3.blossoming rose 4.horn, bugle, announcement 5.well being 6.chapter in qur’aan 7.awareness, knowledge (spiritual)

In urdu poetic tradition the bulbul and the rose are symbols of love.  The bulbul sings songs of love and the rose blossoms and spreads fragrance for it.  ‘yaasiin’ the chapter of the qur’aan is generally considered to be the heart/essence of the qur’aanic message.  The song/love of the bulbul and the rose is the same (that of universal love).  It is the trumpet of happiness and the essence of spiritual awareness.
3
aaii thi shakl1 dil ke jo aaiine meN nazar2
band aaNkh us se aur zabaaN bhi Khamosh hai

1.face, image, vision 2.see

The face that he had seen in the mirror of his heart – the mirror of the heart is usually the conscience and the poet/devotee probably is talking about a divine image.  He is in such awe of this that he cannot open his eyes to see the material world nor he can he talk about/describe this vision.  Of course, the image/vision can also be the beloved, a vision of the future or a conception of verse.
4
ye haal1 ho ke aap2 meN aalam3 ko dekh le
gar4 dil meN tere ishq ki kasrat5 ka josh6 hai

1.condition 2.used here to mean-‘self’ as in apne aap meN 3.world, cosmos 4.if 5.plentitude, abundance 6.fervour, passion

If you have an abundance of passion of (universal) love in your heart then your state/condition will be such that you will be able to see the whole cosmos in yourselves i.e. you will the whole in the part.  This reminds me of Ghalib’s … ishrat-e qatra hai darya meN fana ho jaana or …
qatre meN dajla dikhaai na de aur juzv meN kul
khel laRkoN ka hua diida-e biina na hua
5
kab hai kamaal1-e ishq pe haavi2 Gham-e firaaq3
ek ek zarra4 qais5 ko mahmil6 ba-dosh7 hai

1.perfection 2.triumphant 3.separation (from the beloved) 4.particle, grain (of sand) 5.another name of majnun 6.palanquin/howda for camel 7.on its back

qais/majnuN wanders the desert looking for laila who rides in a camel howda/mahmil, behind a curtain.  But his love is perfect/spiritual and cannot be overcome by the pain of separation.  The intensity of his love enables him to see a ‘mahmil’ on the back of every grain of sand.
6
vaarafta1-e havaa2-e tarab3 yaad rakh ise
jo dard ki khaTak4 hai naveed5-e sarosh6 hai

1.enamoured of, wandering in search of 2.used here to mean ambience, atomosphere 3.pleasure, luxury 4.prick – as in pin prick, knock (at the door) 5.good news, tidings 6.angel

You, who are enamoured of a life of comfort and luxury, know that the pain/sorrow knocking at your door is good tidings that the angel brings.  This could either mean – this is your chance to help those in pain/need or that pain itself is to be valued highly and embraced, comfort/luxury is not.
7
barq1-e jamaal2 naafa3-e maa-o-shumaa4 hui
kya zikr5-e sham’a6-e tuur7 keh vo bhi Khamosh hai

1.lightning flas 2.glory 3.navel, birthplace 4.I and you 5.mention, talk of 6.lamp, light 7.mount tuur, Sinai peak

This refers to the story of Moses going up on mount tuur asking/insisting to see god.  He sees/experiences a flash of lightning and faints.  The mountain itself is reduced to ashes.  Here the poet suggests that that flash of lightning became the source of the difference between ‘me and you’-‘creator and created’.  The poet seems to suggest – why go to the mountain to ask to see god.  god is within you.  There is no difference between the creator and created.  Even the flash of lightning on mount tuur is now extinguished.
8
kya hai tera huduus1-o-qidam2 ham to haiN vahaaN
hasti3 jahaaN adam4 ke liye Khwaab-nosh5 hai

1.bringing into existence, creating 2.arrival 3.life, existence 4.non-existence 5.drunk on dreams, yearning for

Why talk about creation and arrival into the material world, when we are a place where, our life yearns for non-existence i.e. union with the great spirit.
9
ushshaaq1 jaama2 pahne haiN taslim3-e ishq4 ka
dastaar5-o-jubba6 shaiKh ka haaN pardaa-posh7 hai

1.lovers 2.garments 3.acceptance 4.love 5.cap, turban 6.robes 7.hiding behind a veil

True lovers don’t have to wear garments of acceptance of love to show their sincerity.  If they do, it is like the shaiKh/preacher in robes and turban as if he is hiding his real intent behind a veil i.e. there is much hypocrisy in the display of sanctity.
10
tere jahaaN1 se mahfil2-e rindaaN3 judaa4 hai shaiKh
har ek muGhbacha5 yahaaN kausar6-e farosh7 hai

1.world 2.gathering 3.revelers, patrons of the tavern 4.different 5.apprentice wine-maker 6.river in heaven flowing with wine 7.selling, offering

O, shaiKh, the gathering of revelers in a tavern is very different from your world.  Every wine maker here offers divine wine of heaven to every one (as opposed to your world, which is exclusive).  This reminds me jigar muradabadi-
ye hai maikada yahaaN rind haiN, yahaaN sab ka saaqi imaam hai
ye haram nahiN hai aye shaiKh jee, yahaaN paarsaaii haraam hai
11
saaqi ki ek nazar1 hi hameN mast kar gaii
kis ko suraahi-o-Khum-o-saaGhar2 ka hosh3 hai

1.glance 2.pot-barrel-flask-cup-goblet (of wine) 3.awareness, thoughts

One glance of the saaqi was enough to inebriate us.  Who is thinking of flasks and cups of wine.
12
amrit1 ke jhaale2 murkiyaaN3 laa-taqnatuu4 ki haiN
is bazm5 meN ye mashGhala6-e naao-nosh7 hai

1.nectar, immortality 2.shower 3.musical notes, verse, ash’aar 4.do not lose hope 5.gathering 6.past-time, celebration 7.eating and drinking

Here probably the “is bazm” – this gathering, refers to the musaa’era.  The expression “laa-tuqnatuu” is a fragement of a qur’aanic verse which says do not lose hope in god’s benevolence.  Thus, in this mushaa’era, the musical notes or ash’aar are like a shower of life-giving nectar, giving us hope in the generosity of god.  Such is the celebration of this gathering.
13
kaifi1 ye ahl2-e dahr3 se kah4 do pukaar5 kar
is bazm6 meN vo aaye keh jo sarfarosh7 hai

1.pen-name of the poet 2.people of 3.world 4.say, proclaim 5.loudly 6.gathering 7.willing to offer their head/lay down their lives

O, kaifi, proclaim loudly to the people of the world that only those who are willing to lay down their lives are welcome in this gathering.

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