For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
کِھنچتی ہے کماں اور ۔ میر عثمان علی خاں
۱
مِژگاں سے سِتم ڈھاتے ہیں ابروئے بتاں اور
ہوتا ہے رواں تیر تو کھنچتی ہے کماں اور
۲
اُڑ اُڑ کے مری خاک پتہ دیتی ہے میرا
مِٹتا ہے مرا نام تو ہوتا ہے نشاں اور
۳
غمّاز ہے دل اُن کے مری داد و سِتَد میں
کمبخت یہ کہتا ہے یہاں اور وہاں اور
۴
وعدہ پہ وہ آتے ہی نہیں یہ تو یقیں ہے
جاتے ہیں جو بے وعدہ تو ہوتا ہے گماں اور
۵
کیا خاک لگے گا مرا جی خلد میں واعظ
حور اور، قصُور اور، مکیں اور، مکاں اور
۶
بے ہوش ہیں سرشار ہیں سیری نہیں ہوتی
میکش یہی کہتے ہیں کہ ہاں پیرِ مغاں اور
۷
پردہ کوئی حائل نہ رہا بہرِ نظارہ
بچ کر مری نظروں سے وہ جائیں گے کہاں اور
۸
یہ تنگ دہانی ہے کہاں اُس میں عنادل
غنچے کی گرہ اور ہے، اُس گُل کا دہاں اور
۹
اے حضرتِ دل، وصل کی منزل ہے ابھی دور
فرقت میں کئے جاؤ ابھی آہ و فغاں اور
۱۰
اُجڑے ہوے بستے ہیں ترے کوچے کے جس جا
ہم بھی وہیں رہ جائیں گے رہتے ہیں جہاں اور
۱۱
ہے بزمِ عزا میرے لئے خلد میں عثمان
پھول اور ہیں تربت کے مرے فاتحہ خواں اور
खिंच्ती है कमां और – मिर उस्मान अली ख़ां
१
मिज़्श्गां से सितम ढाते हैं अब्रू-ए बुतां और
होता है रवां तीर तो खिंच्ती है कमां और
२
उड़ उड़ के मेरी ख़ाक पता देती है मेरा
मिटता है मेरा नाम तो होता है निशां और
३
ग़म्माज़ है दिल उन के मेरी दाद ओ सितद में
कमबख़्त ये कहता है यहां और वहां और
४
वादे पे वो आते हि नहीं, ये तो यक़ीं है
जाते हैं जो बे-वादा तो होता है गुमां और
५
क्या ख़ाक लगे गा मेरा जी ख़ुल्द में वा’एज़
हूर और, क़ुसूर और, मकीं और, मकां और
६
बे-होश हैं सरशार हैं सेरी नहीं होती
मयकश यही कहते हैं के हां पीर-ए मुग़ां और
७
पर्दा कोई हा’एल न रहा बहर-ए नज़ारा
बच कर मेरी नज़्रौं से वो जाएंगे कहां और
८
ये तंग-दहानी है कहां उस में अनादिल
ग़ुंचे कि गिरह और है, उस गुल का दहां और
९
अए हज़्रत-ए दिल, वस्ल की मंज़िल है अभी दूर
फ़ुर्क़त में किये जाओ अभी आह ओ फ़ुग़ां और
१०
उज्ड़े हुए बस्ते हैं तेरे कूचे के जिस जा
हम भी वहीं रह जाएंगे रहते हैं जहां और
११
है बज़्म-ए अज़ा मेरे लिये ख़ुल्द में उस्मान
फूल और तुर्बत के मेरे फ़ातहा ख़्वां और
Click here for background and on any passage for word meanings and explanatory discussion. osman ali KhaaN (1886-1967), the erstwhile ruler of hyderabad was a prolific poet of considerable literary capability. His diivaan was collected and published posthumously in eight fair sized volumes. This Ghazal is linked to the series “Ghalib naqsh-e qadam” modeled after Ghalib’s ‘andaaz-e bayaaN aur’. He was known to be the richest man in the world at that time and was known to have over a hundred concubines. So it is a bit amusing to see him write about the cruelty of the beloved.
1
mizshgaaN1 se sitam2 Dhaate3 haiN abruu4-e butaaN5 aur
hota hai ravaaN6 tiir to khiNchti hai kamaaN aur 1.eye-lashes 2.cruelty 3.pour/throw/dump down 4.eye-brows 5.idols, beloved 6.flow, fly, move
The glances (sidelong glances) of the beloved are likened to arrows. Curved eyelashes are like daggers. Eyebrows are likened to bows from which arrows are shot. As soon as one arrow is let fly, the bow is arched again i.e. the cruelty of the beloved continues.
2
uR uR ke meri Khaak1 pataa2 deti hai mera
miTta3 hai mera naam to hota hai nishaaN4 aur 1.dust 2.location, presence 3.erased, maligned 4.mark, recognition, fame
There is a beautiful use of phraseology here. ‘naam miTna’ is to be maligned which is also ‘Khaak meN milaana’, grind into dust. Thus, if you grind me into dust, then dust flies and shows my presence. The more you erase me, the more well-known I become.
3
Ghammaaz1 hai dil un ke meri daad2 o sitad3 meN
kambaKht4 ye kahta hai yahaaN aur vahaaN aur 1.used here in the sense of hypocrite/sycophant 2.praise 3.glorify 4.used here as a derogatory word such as ‘disgusting person’.
They are sycophants with hypocritical hearts who offer praise and glorify me. These disgusting people say one thing here and another over there.
4
v’aade1 pe vo aate hi nahiN, ye to yaqiiN2 hai
jaate haiN jo be-v’aada to hota hai gumaaN3 aur 1.promise 2.sure 3.suspicion
The unstated background is that the poet/lover sees the beloved visiting the rival even though she has not promised to do so. She will promise to come, but will never do so, this much is sure. But she goes to visit the rival, even without an invitation. This invites a whole another suspicion!
5
kya Khaak1 lagega mera jii Khuld2 meN vaa’ez3
huur4 aur, qusoor5 aur, makiiN6 aur, makaaN7 aur 1.as an expression “Khaak lagega” is used to mean, this will not happen 2.heaven 3.preacher 4.angels 5.palaces 6.residents (possibly used to mean servants) 7.places (possible meaning sights to see)
I struggled to understand this. Perhaps this is sarcasm over the conventional picture of heaven with angels and palaces and nothing to do. How can I be happy in such a heaven, O, preacher. Give me more angels, more palaces, more servants and more places to visit.
6
be-hosh1 haiN sarshaar2 haiN seri3 nahiN hoti
maikash4 yahi kahte haiN ke haaN piir-e-muGhaaN5 aur 1.drunken stupor 2.filled to the brim 3.satisfaction 4.wine lovers 5.chief wine-maker
Wine lovers are filled to brim, out of their senses and still they are not satisfied and call to the chief wine-maker asking for more.
7
parda koii haa’el1 na raha bahr-e-nazaara2
bach kar meri nazroN3 se vo jaayega kahaaN aur 1.obstructing 2.for viewing/seeing 3.sight, eyes
There is no longer a veil obstructing my line of sight. Where can she go to save herself from my sight! Beyond this rather superficial reading of words, I cannot figure out what the poet means.
8
ye taNg1 dahaani2 hai kahaaN us meN anaadil3
Ghunche4 ki girah5 aur hai, us gul6 ka dahaaN2 aur 1.narrow 2.mouth 3.plural of andaleeb, bulbul 4.unopened bud 5.knot 6.rose
A narrow mouth is considered a sign of beauty, like a narrow waist. Also the bulbul and the rose traditional symbols of lovers. The poet/lover is telling the ‘bulbul’ that the unopened/adolescent rosebud does not the same beautiful mouth as ‘that’ rose, meaning his own beloved.
9
aye hazrat-e dil, vasl1 ki manzil2 hai abhi duur
furqat3 meN kiye jaao abhi aah4 o fuGhaaN5 aur 1.union 2.destination 3.separation 4.sigh 5.wailing
O, dear heart the destination of union (with the beloved) is still too far. Keep sighing and wailing in separation/deprivation for a while more.
10
ujRe1 hue baste2 haiN tere kooche3 ke jis jaa4
hum bhi vahiN rah jaayeNge, rahte haiN jahaaN aur 1.destroyed 2.residing, living 3.street 4.place
Lovers hang out in the street of the beloved and eventually are ruined. They must go away and live somewhere. The poet/lover has undergone the same fate (of being ruined) and wants to know where the others went to live. Now that he is ruined, he wants to go there himself and live out the rest of his life.
11
hai bazm1-e aza2 mere liye Khuld3 meN usmaan4
phool aur turbat5 ke mere faateha-KhwaaN6 aur 1.assembly, gathering 2.mourning 3.heaven, final resting place, used here to mean grave 4.pen-name of poet 5.tomb 6.reciters of verses for blessing
The poet his imagining his death/funeral. There is a gathering of mourning for him at his grave. He wants more flowers for his tomb and more people recited the ‘faateha’ for his deliverance.
osman ali KhaaN (1886-1967), the erstwhile ruler of hyderabad was a prolific poet of considerable literary capability. His diivaan was collected and published posthumously in eight fair sized volumes. This Ghazal is linked to the series “Ghalib naqsh-e qadam” modeled after Ghalib’s ‘andaaz-e bayaaN aur’. He was known to be the richest man in the world at that time and was known to have over a hundred concubines. So it is a bit amusing to see him write about the cruelty of the beloved.
1
mizshgaaN1 se sitam2 Dhaate3 haiN abruu4-e butaaN5 aur
hota hai ravaaN6 tiir to khiNchti hai kamaaN aur
1.eye-lashes 2.cruelty 3.pour/throw/dump down 4.eye-brows 5.idols, beloved 6.flow, fly, move
The glances (sidelong glances) of the beloved are likened to arrows. Curved eyelashes are like daggers. Eyebrows are likened to bows from which arrows are shot. As soon as one arrow is let fly, the bow is arched again i.e. the cruelty of the beloved continues.
2
uR uR ke meri Khaak1 pataa2 deti hai mera
miTta3 hai mera naam to hota hai nishaaN4 aur
1.dust 2.location, presence 3.erased, maligned 4.mark, recognition, fame
There is a beautiful use of phraseology here. ‘naam miTna’ is to be maligned which is also ‘Khaak meN milaana’, grind into dust. Thus, if you grind me into dust, then dust flies and shows my presence. The more you erase me, the more well-known I become.
3
Ghammaaz1 hai dil un ke meri daad2 o sitad3 meN
kambaKht4 ye kahta hai yahaaN aur vahaaN aur
1.used here in the sense of hypocrite/sycophant 2.praise 3.glorify 4.used here as a derogatory word such as ‘disgusting person’.
They are sycophants with hypocritical hearts who offer praise and glorify me. These disgusting people say one thing here and another over there.
4
v’aade1 pe vo aate hi nahiN, ye to yaqiiN2 hai
jaate haiN jo be-v’aada to hota hai gumaaN3 aur
1.promise 2.sure 3.suspicion
The unstated background is that the poet/lover sees the beloved visiting the rival even though she has not promised to do so. She will promise to come, but will never do so, this much is sure. But she goes to visit the rival, even without an invitation. This invites a whole another suspicion!
5
kya Khaak1 lagega mera jii Khuld2 meN vaa’ez3
huur4 aur, qusoor5 aur, makiiN6 aur, makaaN7 aur
1.as an expression “Khaak lagega” is used to mean, this will not happen 2.heaven 3.preacher 4.angels 5.palaces 6.residents (possibly used to mean servants) 7.places (possible meaning sights to see)
I struggled to understand this. Perhaps this is sarcasm over the conventional picture of heaven with angels and palaces and nothing to do. How can I be happy in such a heaven, O, preacher. Give me more angels, more palaces, more servants and more places to visit.
6
be-hosh1 haiN sarshaar2 haiN seri3 nahiN hoti
maikash4 yahi kahte haiN ke haaN piir-e-muGhaaN5 aur
1.drunken stupor 2.filled to the brim 3.satisfaction 4.wine lovers 5.chief wine-maker
Wine lovers are filled to brim, out of their senses and still they are not satisfied and call to the chief wine-maker asking for more.
7
parda koii haa’el1 na raha bahr-e-nazaara2
bach kar meri nazroN3 se vo jaayega kahaaN aur
1.obstructing 2.for viewing/seeing 3.sight, eyes
There is no longer a veil obstructing my line of sight. Where can she go to save herself from my sight! Beyond this rather superficial reading of words, I cannot figure out what the poet means.
8
ye taNg1 dahaani2 hai kahaaN us meN anaadil3
Ghunche4 ki girah5 aur hai, us gul6 ka dahaaN2 aur
1.narrow 2.mouth 3.plural of andaleeb, bulbul 4.unopened bud 5.knot 6.rose
A narrow mouth is considered a sign of beauty, like a narrow waist. Also the bulbul and the rose traditional symbols of lovers. The poet/lover is telling the ‘bulbul’ that the unopened/adolescent rosebud does not the same beautiful mouth as ‘that’ rose, meaning his own beloved.
9
aye hazrat-e dil, vasl1 ki manzil2 hai abhi duur
furqat3 meN kiye jaao abhi aah4 o fuGhaaN5 aur
1.union 2.destination 3.separation 4.sigh 5.wailing
O, dear heart the destination of union (with the beloved) is still too far. Keep sighing and wailing in separation/deprivation for a while more.
10
ujRe1 hue baste2 haiN tere kooche3 ke jis jaa4
hum bhi vahiN rah jaayeNge, rahte haiN jahaaN aur
1.destroyed 2.residing, living 3.street 4.place
Lovers hang out in the street of the beloved and eventually are ruined. They must go away and live somewhere. The poet/lover has undergone the same fate (of being ruined) and wants to know where the others went to live. Now that he is ruined, he wants to go there himself and live out the rest of his life.
11
hai bazm1-e aza2 mere liye Khuld3 meN usmaan4
phool aur turbat5 ke mere faateha-KhwaaN6 aur
1.assembly, gathering 2.mourning 3.heaven, final resting place, used here to mean grave 4.pen-name of poet 5.tomb 6.reciters of verses for blessing
The poet his imagining his death/funeral. There is a gathering of mourning for him at his grave. He wants more flowers for his tomb and more people recited the ‘faateha’ for his deliverance.
