For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
کفر کو ایماں کیے ہوئے ۔ سادھو رام آرزوؔ سہارنپوری
۱
مدت ہوئی ہے یار کو مہماں کیے ہوئے
آرائشِ حریمِ رگِ جاں کیے ہوئے
۲
پھر مائلِ جنونِ عدم ہے مذاقِ عشق
ہستی کو خاکِ کوچۂ جاناں کیے ہوئے
۳
پھر بڑھ چلا ہے حدّ تعین سے جذبِ عشق
فطرت کے ہر مقام کو عریاں کیے ہوئے
۴
پھر دیدۂ خیال ہے محوِ نشاطِ دید
صد جنّتِ نگاہ کا ساماں کیے ہوئے
۵
پھر رقص میں ہیں آئینۂ دل کی حیرتیں
نظارۂ جمال کو حیراں کیے ہوئے
۶
پھر ہے زبانِ عشق پہ تفسیرِ موجِ زلف
ایماں کو کفر، کفر کو ایماں کیے ہوئے
۷
پھر لے چلا ہے ساحلِ تحقیق پر کوئی
کشتی کو نذرِ موجۂ طوفاں کیے ہوئے
۸
پھر مائلِ حقیقتِ پرواز ہے جنوں
صحرائے صد خیال کو زنداں کیے ہوئے
۹
پھر صحنِ باغ میں ہے وہ جانِ بہارِ ناز
ہر بوئے گل کو میکدۂ جاں کیے ہوئے
कुफ़्र को ईमां किये हुए – साधु राम आर्ज़ू सहारनपूरी
१
मुद्दत हुई है यार को मेहमां किये हुए
आरा’एश-ए हरीम-ए रग-ए जां किये हुए
२
फिर मा’एल-ए जुनून-ए अदम है मज़ाक़-ए इश्क़
हस्ती को ख़ाक-ए कूचा-ए जानां किये हुए
३
फिर बढ़ चला है हद-ए त’अय्युन से जज़्ब-ए इश्क़
फ़ितरत के हर मक़ाम को उर्यां किये हुए
४
फिर दीदा-ए ख़याल है महव-ए निशात-ए दीद
सद-जन्नत-ए निगाह का सामां किये हुए
५
फिर रक़्स में हैं आइना-ए दिल की हैरतें
नज़्ज़ारा-ए जमाल को हैरां किये हुए
६
फिर है ज़बान-ए इश्क़ पे तफ़्सीर-ए मौज-ए ज़ुल्फ़
ईमां को कुफ़्र, कुफ़्र को ईमां किये हुए
७
फिर ले चला है साहिल-ए तहक़ीक़ पर कोई
किश्ती को नज़्र-ए मौजा-ए तूफ़ां किये हुए
८
फिर मा’एल-ए हक़ीक़त-ए परवाज़ है जुनूं
सहरा-ए सद-ख़याल को ज़िंदां किये हुए
९
फिर सहन-ए-बाग़ में है वो जान-ए बहार-ए नाज़
हर बू-ए गुल को मयकदा-ए जां किये हुए
Click here for background and on any passage for word meanings and explanatory discussion. saadhu ram aarzu saharanpuri (1901-1983) saharanpur and kolkata. He was a shaagird of faani badayuni. There are at least two collections of Ghazal and nazm. There is precious little by way of biographical information but it seems that he was associated with teaching (perhaps urdu) in some college in kolkata. This Ghazal is linked to Ghalib naqsh-e qadam. Also noteworthy is that Ghalib starts the first misra of 7 out of 17 ash’aar with the word ‘phir’ and aarzu saharanpuri starts 8 of 9 the same way.
1
muddat1 hui hai yaar2 ko mehmaaN3 kiye hue
aaraa’esh4-e hariim5-e rag-e-jaaN6 kiye hue 1.long time 2.friend, beloved 3.guest 4.adornment 5.house, sanctuary 6.jugular vein
Here ‘rag-e-jaaN’ – jugular vein represents life itself and the ‘hariim-e rag-e-jaaN’ is the heart. Thus, it has been a long time since I have hosted/entertained the beloved and adorned the heart to receive her (or adorned the heart with her presence).
2
phir maa’el1-e junoon2-e adam3 hai mazaaq4-e ishq
hasti5 ko Khaak6-e koocha7-e jaanaaN8 kiye hue 1.inclined towards, attracted to 2.passion, madness 3.non-existence 4.taste, desire 5.existence, life 6.dust 7.street 8.beloved
My desire of love is once again inclined towards the madness of non-existence. It has transformed my life to be the dust of the street of the beloved. This could either mean that the poet/lover lies in the street of the beloved all day and all night long, or that he is dead and buried there and disintegrated into dust.
3
phir baRh chala hai hadd1-e ta’ayyun2 se jazb3-e ishq
fitrat4 ke har maqaam5 ko uriyaaN6 kiye hue 1.limit 2.allotted, sanctioned 3.sentiments, emotions 4.nature 5.stage 6.naked, exposed
Once again, the emotions of love have stepped beyond sanctioned limits, exposing every stage of natural feelings i.e., it has crossed all stages considered natural. The lover is now stark raving mad.
4
phir diida1-e Khayaal2 hai mahv3-e nishaat4-e diid5
sad-jannat6-e nigaah7 ka saamaaN8 kiye hue 1.eye 2.thought, imagination 3.engrossed, fascinated 4.pleasure 5.sighting, looking at 6.hundred heavens 7.eyes, glance 8.arrangement
Once again the eye of imagination is fascinated/engrossed in the thought of looking at the beloved. It has done this by making arrangements of a scene of a hundred heavens.
5
phir raqs1 meN haiN aaiina2-e dil ki hairateN3
nazzaara4-e jamaal5 ko hairaaN6 kiye hue 1.dance 2.reflection 3.amazement 4.scene 5.beauty, glory 6.amazed, perplexed
The heart reflects the glory of god and has once again gone into dance of ecstacy/amazement, looking at the scene of the glory of god in amazement.
6
phir hai zabaan1-e ishq peh tafsiir2-e mauj3-e zulf4
iimaaN5 ko kufr6, kufr ko iimaaN kiye hue 1.tongue 2.explanation, commentary 3.waves 4.hair 5.faith 6.non-faith, other faith
Normally, a person of faith would praise god and nothing else. But here once again on the tongue of the poet/lover is the explanation/commentary about the waves of the beloved’s hair. Because he is praising something other than god, his faith is becoming non-faith, but he is making love of the beloved (non-faith) his new faith.
7
phir le chala hai saahil1-e tahqiiq2 par koii
kishti ko nazr3-e mauja4-e toofaaN5 kiye hue 1.shore 2.inquiry, search, question 3.sacrificial offering, abandon 4.wave 5.storm
Here ‘tahqiiq’ is the ocean, which is stormy and tumultous and the ‘saahil’ is the shore which is faith and is calm and peaceful. Thus he has abandoned the boat of his journey to the storms and sought refuge on the shore (in faith).
8
phir maa’el1-e haqiiqat2-e parvaaz3 hai junooN4
sahraa5-e sad-Khayaal6 ko zindaaN7 kiye hue 1.inclined towards 2.reality 3.flight 4.passion, madness 5.desert 6.hundred thoughts 7.prison, confinement
What is a desert of a hundred thoughts and what does it mean to make it a prison. Perhaps the hundred thoughts do not give the poet/thinker any satisfaction, any answers to his burning questions. So they are unproductive like the desert, barren thoughts. His passion/madness feels confined in this desert of thoughts and is once again inclined to take flight looking for ‘reality’ not in thought, but in love/mysticism.
9
phir sahn1-e baaGh meN hai voh jaan2-e bahaar3-e naaz4
har buu-e-gul5 ko maikada6-e jaaN2 kiye hue 1.open field 2.life 3.spring 4.coquetry 5.frangrance of the rose 6.tavern
The ‘jaan-e bahaar-e naaz’ – the life of the spring of coquetry, is the beloved. She is out in the fields of the garden making every fragrance of the rose the life of the tavern i.e., making it intoxicating.
saadhu ram aarzu saharanpuri (1901-1983) saharanpur and kolkata. He was a shaagird of faani badayuni. There are at least two collections of Ghazal and nazm. There is precious little by way of biographical information but it seems that he was associated with teaching (perhaps urdu) in some college in kolkata. This Ghazal is linked to Ghalib naqsh-e qadam. Also noteworthy is that Ghalib starts the first misra of 7 out of 17 ash’aar with the word ‘phir’ and aarzu saharanpuri starts 8 of 9 the same way.
1
muddat1 hui hai yaar2 ko mehmaaN3 kiye hue
aaraa’esh4-e hariim5-e rag-e-jaaN6 kiye hue
1.long time 2.friend, beloved 3.guest 4.adornment 5.house, sanctuary 6.jugular vein
Here ‘rag-e-jaaN’ – jugular vein represents life itself and the ‘hariim-e rag-e-jaaN’ is the heart. Thus, it has been a long time since I have hosted/entertained the beloved and adorned the heart to receive her (or adorned the heart with her presence).
2
phir maa’el1-e junoon2-e adam3 hai mazaaq4-e ishq
hasti5 ko Khaak6-e koocha7-e jaanaaN8 kiye hue
1.inclined towards, attracted to 2.passion, madness 3.non-existence 4.taste, desire 5.existence, life 6.dust 7.street 8.beloved
My desire of love is once again inclined towards the madness of non-existence. It has transformed my life to be the dust of the street of the beloved. This could either mean that the poet/lover lies in the street of the beloved all day and all night long, or that he is dead and buried there and disintegrated into dust.
3
phir baRh chala hai hadd1-e ta’ayyun2 se jazb3-e ishq
fitrat4 ke har maqaam5 ko uriyaaN6 kiye hue
1.limit 2.allotted, sanctioned 3.sentiments, emotions 4.nature 5.stage 6.naked, exposed
Once again, the emotions of love have stepped beyond sanctioned limits, exposing every stage of natural feelings i.e., it has crossed all stages considered natural. The lover is now stark raving mad.
4
phir diida1-e Khayaal2 hai mahv3-e nishaat4-e diid5
sad-jannat6-e nigaah7 ka saamaaN8 kiye hue
1.eye 2.thought, imagination 3.engrossed, fascinated 4.pleasure 5.sighting, looking at 6.hundred heavens 7.eyes, glance 8.arrangement
Once again the eye of imagination is fascinated/engrossed in the thought of looking at the beloved. It has done this by making arrangements of a scene of a hundred heavens.
5
phir raqs1 meN haiN aaiina2-e dil ki hairateN3
nazzaara4-e jamaal5 ko hairaaN6 kiye hue
1.dance 2.reflection 3.amazement 4.scene 5.beauty, glory 6.amazed, perplexed
The heart reflects the glory of god and has once again gone into dance of ecstacy/amazement, looking at the scene of the glory of god in amazement.
6
phir hai zabaan1-e ishq peh tafsiir2-e mauj3-e zulf4
iimaaN5 ko kufr6, kufr ko iimaaN kiye hue
1.tongue 2.explanation, commentary 3.waves 4.hair 5.faith 6.non-faith, other faith
Normally, a person of faith would praise god and nothing else. But here once again on the tongue of the poet/lover is the explanation/commentary about the waves of the beloved’s hair. Because he is praising something other than god, his faith is becoming non-faith, but he is making love of the beloved (non-faith) his new faith.
7
phir le chala hai saahil1-e tahqiiq2 par koii
kishti ko nazr3-e mauja4-e toofaaN5 kiye hue
1.shore 2.inquiry, search, question 3.sacrificial offering, abandon 4.wave 5.storm
Here ‘tahqiiq’ is the ocean, which is stormy and tumultous and the ‘saahil’ is the shore which is faith and is calm and peaceful. Thus he has abandoned the boat of his journey to the storms and sought refuge on the shore (in faith).
8
phir maa’el1-e haqiiqat2-e parvaaz3 hai junooN4
sahraa5-e sad-Khayaal6 ko zindaaN7 kiye hue
1.inclined towards 2.reality 3.flight 4.passion, madness 5.desert 6.hundred thoughts 7.prison, confinement
What is a desert of a hundred thoughts and what does it mean to make it a prison. Perhaps the hundred thoughts do not give the poet/thinker any satisfaction, any answers to his burning questions. So they are unproductive like the desert, barren thoughts. His passion/madness feels confined in this desert of thoughts and is once again inclined to take flight looking for ‘reality’ not in thought, but in love/mysticism.
9
phir sahn1-e baaGh meN hai voh jaan2-e bahaar3-e naaz4
har buu-e-gul5 ko maikada6-e jaaN2 kiye hue
1.open field 2.life 3.spring 4.coquetry 5.frangrance of the rose 6.tavern
The ‘jaan-e bahaar-e naaz’ – the life of the spring of coquetry, is the beloved. She is out in the fields of the garden making every fragrance of the rose the life of the tavern i.e., making it intoxicating.
