For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
کس کے آشیاں سے ۔ پنڈت آنند موہن گلزارؔ دہلوی
لاہور ۱۹۴۸
۱
فلک کی گردش نے پیس ڈالا، کریں تو کیا شکوہ آسماں سے
فریبِ گلچیں ہو وجہ زحمت، تو پھر گِلہ کیا ہو باغباں سے
۲
نصیب پھوٹے، حبیب روٹھے، عجیب یہ اِنقلاب آیا
بلائیں اِک مشت پر یہ ٹوٹیں، نہ جانے آ کے کہاں کہاں سے
۳
سنا ہے فصلِ بہار آئی چمن پہ اپنے نکھار آیا
مگر دھواں سا یہ اُٹھ رہا ہے، بہار میں کس کے آشیاں سے
۴
خموش رہنے کا حکم یکسر، سِتم ظریفی نہیں تو کیا ہے
وہ زخمِ دل پر نمک بھی چھڑکیں، مگر کہیں کچھ نہ ہم زباں سے
۵
بہار آتے ہی زخمِ دل پر، جو برق پاشی کرم کرے گی
نتیجہ ظاہر ہے فصلِ گُل کا، تو فائدہ سعیِ رائیگاں سے
۶
کرم خدایا کرم کہ اب تو، ترے کرم ہی کا آسرا ہے
میں ایک مُدّت سے بے خبر ہوں، چمن میں پھولوں سے آشیاں سے
۷
نظر پہ بندش، نفس پہ لرزش، قدم کو لغزش، الہٰی توبہ
نہ بوئے گل ہے، نہ جامِ مُل ہے، ملے گا کیا نالہ و فغاں سے
۸
جو آ پڑی ہے قبول کیجے، یہ گریہ اب کیوں فضول کیجے
نہ بچ سکیں گے یہ چار تنکے، بھی ورنہ فضلِ سِتم گراں سے
۹
وہ کون تھا جس نے لوٹا گلشن، سُراغ اُس کا نہیں ہے مشکل
کہ برگ گل پہ ابھی تو روشن، ہیں اُنگلیوں کے یہ کچھ نشاں سے
۱۰
بکھر گیا ہے جو آشیانہ، تو اس کا ماتم کرو گے کب تک
منگانے ہیں تو منگاؤ تنکے، منگا سکو تم جہاں جہاں سے
۱۱
ہر ایک صورت میں ہو توکّل، ہو صبر و شکرِ خدا ہمیشہ
حریف کو بھی حلیف کر لو، جو چاہو شیرینیِ زباں سے
۱۲
تمہیں یہ گلزارؔ خبط کیا ہے، یہ ملک و مِلٓت سے ربط کیا ہے
ذرا تو آہوں کو ضبط کیجے، کہ نغمے برسیں گے اِس فغاں سے
किस के आशियाँ से – पंडित आनंद मोहन गुलज़ार देहलवी
लाहौर १९४८
१
फ़लक की गर्दिश ने पीस डाला, करें तो क्या शिक्वा आसमाँ से
फ़रेब-ए गुलचीं हो वजह-ए ज़हमत, तो फिर गिला क्या हो बाग़बां से
२
नसीब फूटे, हबीब रूठे, अजीब ये इन्क़ेलाब आया
बलाएं एक मुश्त पर यह टूटीं, न जाने आ के कहां कहां से
३
सुना है फ़स्ल-ए बहार आई चमन पे अपने निखार आया
मगर धुआं सा ये उठ रहा है, बहार में किस के आशियां से
४
ख़मोश रहने का हुक्म यकसर, सितम-ज़रफ़ी नहीं तो क्या है
वो ज़ख़्म-ए दिल पर नमक भी छिढकें, मगर कहें कुछ न हम ज़बां से
५
बहार आते ही ज़ख़्म-ए दिल पर, जो बर्क़-पाशी करम करेगी
नतीजा ज़ाहिर है फ़स्ल-ए गुल का, तो फ़ा’एदा सई-ए रा’एगां से
६
करम ख़ुदाया करम के अब तो, तेरे करम ही का आसरा है
मैं एक मुद्दत से बेख़बर हूँ, चमन में फूलौं से आशियां से
७
नज़र पे बंदिश, नफ़्स पे लर्ज़िश, क़दम को लग़्ज़िश, इलाही तौबा
न बू-ए गुल है, न जाम-ए मुल है, मिलेगा क्या नाला ओ फ़ोग़ां से
८
जो आ पढी है क़ुबूल कीजे, ये गिर्या अब क्यों फ़ज़ूल कीजे
न बच सकेंगे ये चार तिनके भी वरना फ़ज़्ल-ए सितम-गरां से
९
वो कौन था जिस ने लूटा गुलशन, सुराग़ उस का नहीं है मुश्किल
के बर्ग-ए गुल पे अभी तो रौशन, हैं उंग्लियौं के ये कुछ निशाँ से
१०
बिखर गया है जो आशियाना, तो उस का मातम करोगे कब तक
मंगाने हैं तो मंगाओ तिनके, मंगा सको तुम जहां जहां से
११
हर एक सूरत में हो तवक्कुल, हो सब्र ओ शुक्र-ए ख़ुदा हमेशा
हरीफ़ को भी हलीफ़ कर लो, जो चाहो शीरीनी-ए ज़बां से
१२
तुम्हें ये गुलज़ार ख़ब्त क्या है, ये मुल्क ओ मिल्लत से रब्त क्या है
ज़रा तो आहों को ज़ब्त कीजे, के नग़मे बरसेंगे इस फ़ुग़ां से
Click here for background and on any passage for word meanings and explanatory discussion. anand mohan gulzar dehlavi (1926-2020), a kashmiri panDit, a scholar and lover of urdu and totally committed to communal harmony. Over his long and fruitful life has written with much love and admiration about many illustrious figures – political, religious and literary. This nazm was read in lahore in 1948, probably at an Indo-pak mushaa’era.
1
falak1 ki gardish2 ne piis3 Daalaa, kareN to kya shikva4 aasmaaN se
fareb5-e gulchiiN6 ho vaj’h7-e zahmat8, to phir gilaa9 kyaa ho baaGhbaaN10 se 1.sky, fate 2.rotation, calamities 3.grind up 4.complaint 5.deception 6.flower picker 7.reason, cause 8.trouble, hardship 9.complaint 10.gardener
Freqently used in urdu poetic convention … baaGhbaaN/gardener is the political leadership and they can sometimes be the same as gulchiiN/flower picker. baaGh/garden is the homeland. Also, calamities are sent down from the sky/fate. Thus, we (the people of the two countries) have been ground down by the calamities sent down from the sky. What is the use of complaining to the sky. We have been deceived by our political leadership, what is the use of complaining to them.
2
nasiib phuuT’e, habiib1 ruuTh’e, ajiib2 yeh inqelaab3 aayaa
balaa’eN4 ek musht5 par yeh TuuTiiN, na jaane aa ke kahaaN kahaaN se 1.dear ones, friends 2.strange 3.revolution 4.curses, calamities 5.fistful (of dust) i.e. humans
This whole Ghazal is read in the context of independence/partition. inqelaab is revolution/change. Thus, this has been a strange revolution/change in which our fate has been shattered, friends have been offended/annoyed; from where did such a curse fall on ordinary people.
3
sunaa hai fasl-e-bahaar1 aaii chaman pe apne nikhaar2 aayaa
magar dhuuaaN saa yeh uTh rahaa hai, bahaar meN kis ke aashiyaaN3 se 1.spring season 2.freshness, beauty, blooms 3.nest, home
It is heard that spring (bahaar) has arrived, bringing freshness/beauty to the garden (chaman)/homeland. Why then is smoke rising from someone’s nest/home i.e., why this destruction/arson.
4
Khamosh rahne kaa hukm yaksar1, sitam-zariifii2 nahiiN to kyaa hai
vo zaKhṃ3-e dil par namak bhii chhiRkeN4, magar kahe’N kuchh na ham zabaaN se 1.totally, completely 2.oppression, tyranny 3.wound 4.sprinkle
There has been a command of complete silence i.e., strict censorship. What is this if not the practice of tyranny. They wound us and then sprinkle salt on the wound, but we have to remain silent.
5
bahaar1 aate hii zaKhm2-e dil par, jo barq-paashii3 karam4 karegii
natiija5 zaahir6 hai fasl-e-gul7 kaa, to faa’eda sa’ii8-e raa’egaaN9 se 1.spring 2.wound 3.lightning strikes 4.kindness 5.result 6.apparent 7.flowering season, spring 8.effort 9.useless
The arrival of the spring here signifies freedom/independence and lightning strikes (barq-pashii) represents the calamities befalling the garden due to partition. Kindness (karam) is used sarcastically. Thus, with the arrival of indpendence/partition, lightning strikes, trauma of separation from friends will bestow such ‘kindness’ on the wounded heart that we know what the result will be. Why then make this useless effort. I am not sure what kind of effort he has in mind. Does he simply mean that paritition is a done deal; make peace with it; stop talking about a single country. Not sure.
6
karam1 Khudaayaa karam keh ab to, tere karam hii kaa aasaraa2 hai
maiN ek muddat3 se beKhabar4 huN, chaman meN phuuloN se aashiyaaN5 se 1.mercy 2.support, hope 3.long time 4.unaware 5.nest, home
The poet pleads for god’s mercy (karam), as it is his only hope (aasaraa). The garden has been devoid of flowers and nests for a long time i.e., there has not been security of home nor joy in the homeland.
7
nazar1 pe bandish3, nafas3 pe larzish4, qadam5 ko laGhzish6, ilaahii tauba
na buu-e gul hai, na jaam7-e mul8 hai, milegaa kyaa naala9 o fuGhaaN10 se 1.eyes, looking 2.restrictions 3.breating 4.trembling 5.steps 6.unsteadiness 7.cup 8.wine 9.lament 10.crying
The authorities have placed restrictions of what one can see (to be able to write about); even the breath trembles (because of fear); steps are unsteady, god have mercy. There is no fragrance in the rose, there is no wine wine cup, what can we achieve with lamenting and crying.
8
jo aa paRii1 hai qubuul2 kiij’e, yeh girya3 ab kyuN fazuul4 kiij’e
na bach sakeNge ye chaar tinke5 bhii varna6 fazl7-e sitam-garaaN8 se 1.that which has befallen 2.accept 3.mourning 4.useless 5.straws, twigs 6.otherwise 7.grace, mercy 8.oppressor
Here ‘that which has befallen’ (jo aa paRii hai) is the partition and grace, mercy (fazl) used sarcastically. The oppressors (sitam-garaaN) is a combination of indigenous political leaders and British colonizers. Thus, whatever has befallen us, let us accept it; why lament uselessly, otherwise even these four pits of straw (to make an aashiyaaN/home) will not be saved from the mercy of the oppressors.
9
vo kaun thaa jis ne luuTa1 gulshan2, suraaGh3 us kaa nahiiN hai mushkil4
keh barg-e-gul5 pe abhii to raushan6, haiN uNgliiyoN ke ye kuchh nishaaN7 se 1.plundered, robbed 2.garden, homeland 3.clue, identity 4.difficult 5.rose petal 5.shining, visible 7.marks, prints
Who was it that plundered the homeland; their identity is not difficult to find, because on the rose petal a few finger prints can still be seen.
10
bikhar1 gayaa hai jo aashiyaana2, to uss kaa maatam3 karoge kab tak
maNgaane4 haiN to maNgaao tinke5, maNgaa sako tum jahaaN jahaaN se 1.scattered 2.nest, home 3.grieving 4.brought in, delivered 5.straws
The poet wants to turn attention to reconstruction of the two homelands; building of nests/homes. Thus, the nest has been destroyed and scattered; how long shall we keep grieving. Why not have straws brought in from wherever they can be brought in (to make new nests/homes).
11
har ek suurat1 meN ho tavakkul2, ho sabr3 o shukr4-e Khuda hamesha
hariif5 ko bhii haliif6 kar lo, jo chaaho shiiriini7-e zabaaN8 se 1.condition 2.trust in god 3.patience 4.thanks 5.rival 6.swron friend, ally 7.sweetness 8.tongue, speech, words
Under all condition we place trust in god and be patient, always offering thanks to him. We can win over the rival as a sworn friend with sweet words.
12
tumheN yeh gulzaar1 Khabt2 kya hai, yeh mulk3 o millat4 se rabt5 kyaa hai
zaraa to aahoN6 ko zabt7 kiij’e, keh naGhme8 barseNge is fuGhaaN se 1.pen-name 2.obsession 3.homeland 4.community, nation 5.relationship 6.sighs 7.control
O gulzaar, why do you have this obsession, what is your connection with the homeland and community; control your sorrowful sighs and little and allow melodies to emerge from this lamentation.
anand mohan gulzar dehlavi (1926-2020), a kashmiri panDit, a scholar and lover of urdu and totally committed to communal harmony. Over his long and fruitful life has written with much love and admiration about many illustrious figures – political, religious and literary. This nazm was read in lahore in 1948, probably at an Indo-pak mushaa’era.
1
falak1 ki gardish2 ne piis3 Daalaa, kareN to kya shikva4 aasmaaN se
fareb5-e gulchiiN6 ho vaj’h7-e zahmat8, to phir gilaa9 kyaa ho baaGhbaaN10 se
1.sky, fate 2.rotation, calamities 3.grind up 4.complaint 5.deception 6.flower picker 7.reason, cause 8.trouble, hardship 9.complaint 10.gardener
Freqently used in urdu poetic convention … baaGhbaaN/gardener is the political leadership and they can sometimes be the same as gulchiiN/flower picker. baaGh/garden is the homeland. Also, calamities are sent down from the sky/fate. Thus, we (the people of the two countries) have been ground down by the calamities sent down from the sky. What is the use of complaining to the sky. We have been deceived by our political leadership, what is the use of complaining to them.
2
nasiib phuuT’e, habiib1 ruuTh’e, ajiib2 yeh inqelaab3 aayaa
balaa’eN4 ek musht5 par yeh TuuTiiN, na jaane aa ke kahaaN kahaaN se
1.dear ones, friends 2.strange 3.revolution 4.curses, calamities 5.fistful (of dust) i.e. humans
This whole Ghazal is read in the context of independence/partition. inqelaab is revolution/change. Thus, this has been a strange revolution/change in which our fate has been shattered, friends have been offended/annoyed; from where did such a curse fall on ordinary people.
3
sunaa hai fasl-e-bahaar1 aaii chaman pe apne nikhaar2 aayaa
magar dhuuaaN saa yeh uTh rahaa hai, bahaar meN kis ke aashiyaaN3 se
1.spring season 2.freshness, beauty, blooms 3.nest, home
It is heard that spring (bahaar) has arrived, bringing freshness/beauty to the garden (chaman)/homeland. Why then is smoke rising from someone’s nest/home i.e., why this destruction/arson.
4
Khamosh rahne kaa hukm yaksar1, sitam-zariifii2 nahiiN to kyaa hai
vo zaKhṃ3-e dil par namak bhii chhiRkeN4, magar kahe’N kuchh na ham zabaaN se
1.totally, completely 2.oppression, tyranny 3.wound 4.sprinkle
There has been a command of complete silence i.e., strict censorship. What is this if not the practice of tyranny. They wound us and then sprinkle salt on the wound, but we have to remain silent.
5
bahaar1 aate hii zaKhm2-e dil par, jo barq-paashii3 karam4 karegii
natiija5 zaahir6 hai fasl-e-gul7 kaa, to faa’eda sa’ii8-e raa’egaaN9 se
1.spring 2.wound 3.lightning strikes 4.kindness 5.result 6.apparent 7.flowering season, spring 8.effort 9.useless
The arrival of the spring here signifies freedom/independence and lightning strikes (barq-pashii) represents the calamities befalling the garden due to partition. Kindness (karam) is used sarcastically. Thus, with the arrival of indpendence/partition, lightning strikes, trauma of separation from friends will bestow such ‘kindness’ on the wounded heart that we know what the result will be. Why then make this useless effort. I am not sure what kind of effort he has in mind. Does he simply mean that paritition is a done deal; make peace with it; stop talking about a single country. Not sure.
6
karam1 Khudaayaa karam keh ab to, tere karam hii kaa aasaraa2 hai
maiN ek muddat3 se beKhabar4 huN, chaman meN phuuloN se aashiyaaN5 se
1.mercy 2.support, hope 3.long time 4.unaware 5.nest, home
The poet pleads for god’s mercy (karam), as it is his only hope (aasaraa). The garden has been devoid of flowers and nests for a long time i.e., there has not been security of home nor joy in the homeland.
7
nazar1 pe bandish3, nafas3 pe larzish4, qadam5 ko laGhzish6, ilaahii tauba
na buu-e gul hai, na jaam7-e mul8 hai, milegaa kyaa naala9 o fuGhaaN10 se
1.eyes, looking 2.restrictions 3.breating 4.trembling 5.steps 6.unsteadiness 7.cup 8.wine 9.lament 10.crying
The authorities have placed restrictions of what one can see (to be able to write about); even the breath trembles (because of fear); steps are unsteady, god have mercy. There is no fragrance in the rose, there is no wine wine cup, what can we achieve with lamenting and crying.
8
jo aa paRii1 hai qubuul2 kiij’e, yeh girya3 ab kyuN fazuul4 kiij’e
na bach sakeNge ye chaar tinke5 bhii varna6 fazl7-e sitam-garaaN8 se
1.that which has befallen 2.accept 3.mourning 4.useless 5.straws, twigs 6.otherwise 7.grace, mercy 8.oppressor
Here ‘that which has befallen’ (jo aa paRii hai) is the partition and grace, mercy (fazl) used sarcastically. The oppressors (sitam-garaaN) is a combination of indigenous political leaders and British colonizers. Thus, whatever has befallen us, let us accept it; why lament uselessly, otherwise even these four pits of straw (to make an aashiyaaN/home) will not be saved from the mercy of the oppressors.
9
vo kaun thaa jis ne luuTa1 gulshan2, suraaGh3 us kaa nahiiN hai mushkil4
keh barg-e-gul5 pe abhii to raushan6, haiN uNgliiyoN ke ye kuchh nishaaN7 se
1.plundered, robbed 2.garden, homeland 3.clue, identity 4.difficult 5.rose petal 5.shining, visible 7.marks, prints
Who was it that plundered the homeland; their identity is not difficult to find, because on the rose petal a few finger prints can still be seen.
10
bikhar1 gayaa hai jo aashiyaana2, to uss kaa maatam3 karoge kab tak
maNgaane4 haiN to maNgaao tinke5, maNgaa sako tum jahaaN jahaaN se
1.scattered 2.nest, home 3.grieving 4.brought in, delivered 5.straws
The poet wants to turn attention to reconstruction of the two homelands; building of nests/homes. Thus, the nest has been destroyed and scattered; how long shall we keep grieving. Why not have straws brought in from wherever they can be brought in (to make new nests/homes).
11
har ek suurat1 meN ho tavakkul2, ho sabr3 o shukr4-e Khuda hamesha
hariif5 ko bhii haliif6 kar lo, jo chaaho shiiriini7-e zabaaN8 se
1.condition 2.trust in god 3.patience 4.thanks 5.rival 6.swron friend, ally 7.sweetness 8.tongue, speech, words
Under all condition we place trust in god and be patient, always offering thanks to him. We can win over the rival as a sworn friend with sweet words.
12
tumheN yeh gulzaar1 Khabt2 kya hai, yeh mulk3 o millat4 se rabt5 kyaa hai
zaraa to aahoN6 ko zabt7 kiij’e, keh naGhme8 barseNge is fuGhaaN se
1.pen-name 2.obsession 3.homeland 4.community, nation 5.relationship 6.sighs 7.control
O gulzaar, why do you have this obsession, what is your connection with the homeland and community; control your sorrowful sighs and little and allow melodies to emerge from this lamentation.
