For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
bhaarati vishwanaathan
کِس خدا کی بات کریں ۔ ساحرؔ لدھیانوی
۱
سزا کا حال سنائیں جزا کی بات کریں
خدا ملا ہو جنہیں وہ خدا کی بات کریں
۲
اُنہیں پتہ بھی چلے اور وہ خفا بھی نہ ہوں
اِس احتیاط سے کیا مُدّعا کی بات کریں
۳
ہمارے عہد کی تہذیب میں قبا ہی نہیں
اگر قبا ہو تو بندِ قبا کی بات کریں
۴
ہر ایک دور کا مذہب نیا خدا لایا
کریں تو ہم بھی مگر کِس خدا کی بات کریں
۵
وفا شِعار کئی ہیں کوئی حسیں بھی تو ہو
چلو پھر آج اُسی بے وفا کی بات کریں
किस ख़ुदा की बात करें – साहिर लुधियानवी
१
सज़ा का हाल सुनाएँ जज़ा की बात करें
ख़ुदा मिला हो जिन्हें वो ख़ुदा की बात करें
२
उन्हें पता भी चले और वो ख़फ़ा भी न हों
इस एहतियात से क्या मुद्द’आ की बात करें
३
हमारे अहद की तहज़ीब में क़बा ही नहीं
अगर क़बा हो तो बंद-ए क़बा की बात करें
४
हर एक दौर का मज़्हब नया ख़ुदा लाया
करें तो हम भी मगर किस ख़ुदा की बात करें
५
वफ़ा-शेआर कई हैं कोई हसीं भी तो हो
चलो फिर आज उसी बेवफ़ा की बात करें
Click here for background and on any passage for word meanings and explanatory discussion. sahir ludhianavi (1921-1980) progressive poet writing in chaste yet relatively easily understood urdu. He brought the quality of urdu nazm to movie songs and raised the standards to a high level. Supported labour movements. Strong participant in the Progressive Writers’ Association. Winner of Lenin Peace Prize and padma shri, and several movie industry awards. He has written quite openly about his atheism, see ‘tarah-e nau’ and ‘Khayaal-e Khaam hai saaqi’. This is similar.
1
saza1 ka haal2 sunaa’eN jaza3 ki baat kareN
Khuda mila ho jinheN vo Khuda ki baat kareN 1.punishment 2.conditions 3.reward
This is probably a sacrcastic she’r about burning in hell and being rewarded with luxuries in heaven. Let them talk about punishment and reward. Let them who have met god talk about him. Perhaps implied in this is the poet saying that he doesn’t have the time/inclination to do it.
2
unheN pataa bhi chale aur vo Khafa1 bhi na hoN
is ehtiyaat2 se kya mudd’aa3 ki baat kareN 1.offended 2.caution 3.desire, wish
The poet/lover/admirer/suitor is to present his case to the beloved. He has to do it with such caution, such subtlety that she gets the message but does not get offended. How can I do this, he asks … or maybe … why should I do this, if we consider that ‘kya’ is sometimes used for ‘kyuN’. There is also a political interpretation. There is censorship and control of expression of opinion. The powers that be get offended.
3
hamaare ahd1 ki tahziib2 meN qaba3 hi nahiN
agar4 qaba3 ho to band5-e qaba ki baat kareN 1.times, age 2.culture 3.robe 4.if 5.ties
In urdu poetic tradition ‘band-e qaba’ kholna is a very titillating image and used often. Here it seems that sahir is complaining about degrading codes of dress of the times (this would be quite unlike him). In the culture of our times, we no longer wear robes. If we did, only then can we talk/write about ‘band-e qaba’. Is this a dig at (women?) for being scantily dressed! Alternatively, the old refined culture is gone. Politically, the old political culture of acceptance has changed. Thus, the same she’r has a conventional romantic, a social and a political interpretation!
4
har ek daur1 ka maz’hab naya Khuda laaya
kareN to ham bhi magar2 kis Khuda ki baat kareN 1.age, period, times 2.but
Every age ushered in a different god. If I were to talk about god, which god should I talk about.
5
vafa-she’aar1 kaii haiN koi hasiiN2 bhi to ho
chalo phir aaj usi bevafaa3 ki baat kareN 1.faithful nature 2.beauty 3.faithless
In urdu poetic tradition the poet/lover is always faithful to the beloved and she seeks/retains multiple admirers. It seems like sahir is complaining, ‘there are many who are by nature faithful, but there is no (worthy) beauty/beloved. Is there a political interpretation possible, with the hasiiN/beloved being the early picture of the homeland.
sahir ludhianavi (1921-1980) progressive poet writing in chaste yet relatively easily understood urdu. He brought the quality of urdu nazm to movie songs and raised the standards to a high level. Supported labour movements. Strong participant in the Progressive Writers’ Association. Winner of Lenin Peace Prize and padma shri, and several movie industry awards. He has written quite openly about his atheism, see ‘tarah-e nau’ and ‘Khayaal-e Khaam hai saaqi’. This is similar.
1
saza1 ka haal2 sunaa’eN jaza3 ki baat kareN
Khuda mila ho jinheN vo Khuda ki baat kareN
1.punishment 2.conditions 3.reward
This is probably a sacrcastic she’r about burning in hell and being rewarded with luxuries in heaven. Let them talk about punishment and reward. Let them who have met god talk about him. Perhaps implied in this is the poet saying that he doesn’t have the time/inclination to do it.
2
unheN pataa bhi chale aur vo Khafa1 bhi na hoN
is ehtiyaat2 se kya mudd’aa3 ki baat kareN
1.offended 2.caution 3.desire, wish
The poet/lover/admirer/suitor is to present his case to the beloved. He has to do it with such caution, such subtlety that she gets the message but does not get offended. How can I do this, he asks … or maybe … why should I do this, if we consider that ‘kya’ is sometimes used for ‘kyuN’. There is also a political interpretation. There is censorship and control of expression of opinion. The powers that be get offended.
3
hamaare ahd1 ki tahziib2 meN qaba3 hi nahiN
agar4 qaba3 ho to band5-e qaba ki baat kareN
1.times, age 2.culture 3.robe 4.if 5.ties
In urdu poetic tradition ‘band-e qaba’ kholna is a very titillating image and used often. Here it seems that sahir is complaining about degrading codes of dress of the times (this would be quite unlike him). In the culture of our times, we no longer wear robes. If we did, only then can we talk/write about ‘band-e qaba’. Is this a dig at (women?) for being scantily dressed! Alternatively, the old refined culture is gone. Politically, the old political culture of acceptance has changed. Thus, the same she’r has a conventional romantic, a social and a political interpretation!
4
har ek daur1 ka maz’hab naya Khuda laaya
kareN to ham bhi magar2 kis Khuda ki baat kareN
1.age, period, times 2.but
Every age ushered in a different god. If I were to talk about god, which god should I talk about.
5
vafa-she’aar1 kaii haiN koi hasiiN2 bhi to ho
chalo phir aaj usi bevafaa3 ki baat kareN
1.faithful nature 2.beauty 3.faithless
In urdu poetic tradition the poet/lover is always faithful to the beloved and she seeks/retains multiple admirers. It seems like sahir is complaining, ‘there are many who are by nature faithful, but there is no (worthy) beauty/beloved. Is there a political interpretation possible, with the hasiiN/beloved being the early picture of the homeland.
