For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
کیوں بابِ اِرم کھلتا ہے – وحیدؔ اَخْتَر
۱
دفترِ لوح و قلم یا درِ غم کُھلتا ہے
ہونٹ کھلتے ہیں تو اک بابِ سِتم کُھلتا ہے
۲
حرفِ اِنکار ہے کیوں نارِ جہنم کا حلیف
صرف اِقرار پہ کیوں بابِ اِرم کُھلتا ہے
۳
آبْرُو ہو نہ جو پیاری تو یہ دُنیا ہے سخی
ہاتھ پھیلاؤ تو یہ طرزِ کرم کُھلتا ہے
۴
مانگنے والوں کو کیا عِزّت و رسوائی سے
دینے والوں کی امیری کا بھرم کُھلتا ہے
۵
بند آنکھیں رہیں میلا ہے لُٹیروں کا لگا
اشک لُٹ جاتے ہیں جب دیدۂ نم کُھلتا ہے
۶
جان دینے میں جو لذّت ہے بچانے میں کہاں
دِل کسی سے جو بندھے عقدۂ غم کُھلتا ہے
۷
ساتھ رہتا ہے سدا محفل و تنہائی میں
دلِ رم خوردہ مگر ہم سے بھی کم کُھلتا ہے
۸
دیکھو پستی سے تو ہر ایک بلندی ہے راز
جادۂ کوہ فقط زیر قدم کُھلتا ہے
۹
قرض ادا کرنا ہے جاں کا تو چلو مقتل میں
کِھنچ گئی باگ، بجا طبل، علم کُھلتا ہے
क्यूँ बाब-ए इरम खुलता है – वही अख़्तर
१
दफ़्तर-ए लौह ओ क़लम या दर-ए ग़म खुलता है
होंट खुलते हैं तो एक बाब-ए सितम खुलता है
२
हर्फ़-ए इंकार है क्यूँ नार-ए जहन्नम का हलीफ़
सिर्फ़ इक़रार पे क्यूँ बाब-ए इरम खुलता है
३
आबरू हो न जो प्यारी तो ये दुनिया है सख़ी
हाथ फैलाओ तो ये तर्ज़-ए करम खुलता है
४
माँगने वालों को क्या इज़्ज़त ओ रुस्वाई से
देने वालों की अमीरी का भरम खुलता है
५
बंद आँखें रहीं मेला है लुटेरों का लगा
अश्क लुट जाते हैं जब दीदा-ए नम खुलता है
६
जान देने में जो लज़्ज़त है बचाने में कहाँ
दिल किसी से जो बंधे उक़्दा-ए ग़म खुलता है
७
साथ रहता है सदा महफ़िल ओ तन्हाई में
दिल-ए रम-ख़ुरदा मगर हम से भी कम खुलता है
८
देखो पस्ती से तो हर एक बुलंदी है राज़
जादा-ए कोह फ़क़त ज़ेर-ए क़दम खुलता है
९
क़र्ज़ अदा करना है जाँ का तो चलो मक़्तल में
खिंच गई बाग, बजा तब्ल, अलम खुलता है
Click here for background and on any passage for word meanings and explanatory discussion. vaheed aKhter (1935-1996), hyderabad, poet, writer and critic. He did his PhD in philosophy from osmania university and later taught at aligaRh. His compositions are very thoughtful and thought provoking and reflect his scholarship of philosophy. His ‘free verse’ nazm are extremely musical.
1
daftar1-e lauh2 o qalam3 yaa dar4-e Gham5 khulta hai
hoNT khulte haiN to ek baab6-e sitam7 khulta hai 1.register, account, book 2.writing pad, paper 3.pen 4.door 5.sorrow, grief 6.door 7.cruelty, injustice
Let us begin with the second misra … when I open my mouth to say something i.e., when I get ready to say/write something a door of pain/injustice opens up before me. The first misra reads – is it a book, a writing tablet and pen or is it a door to grief and sorrow that opens up. The implication is that it is very painful to say/write verse. There is another way to interpret this. Whenever I open my mouth to ask a question, I face oppression, I am silenced i.e., orthodoxy does not tolerate questioning. Do they open up a book of knowledge, paper and pen before me or is it a door to sorrow that they show me.
2
harf1-e inkaar2 hai kyuN naar3-e jahannum4 ka haleef5
sirf6 iqraar7 pe kyuN baab8-e iram9 khulta hai 1.word 2.denial, refusal 3.fire 4.hell 5.ally, sworn friend, conspirator 6.only 7.accepting, agreeing 8.door, domain 9.heaven
The door to heaven may be interpreted as the domain of rewards. These could be rewards bestowed by the powerful or by god/orthodoxy. Why is it that if I refuse to accept what you say, then the fire of hell conspires (with you) to burn me. Why does the domain of rewards open up, only if I agree/submit.
3
aabru1 ho na jo pyaari2 to ye duniya hai saKhi3
haath phailaao to ye tarz4-e karam5 khulta hai 1.respect, dignity 2.dear, loved 3.generous 4.style 5.kindness, benevolence
This is a reflection that in begging/asking there is a loss of dignity. If dignity is not dear to you, then the whole appears to be generous. But if you spread your hands (beg or ask) then the true style of benevolence emerges i.e., they will turn you away and you will lose your dignity.
4
maaNgne vaalauN ko kya izzat1 o rusvaaii2 se
dene vaalauN ki amiiri3 ka bharam4 khulta hai 1.respect 2.embarrassment 3.wealth 4.pretense
What do those who ask/beg have to do with respect or embarrassment (their need has taken them past the point of embarrassment). But (by asking) the pretense of wealth is revealed. Here the pretense of wealth can be feigned big-heartedness or even showing off material wealth when they don’t have it. Said Ghalib …
banaa kar faqiiroN ka ham bhes Ghalib
tamaashaa-e ahl-e karam dekhte haiN
5
band aaNkheN rahiN mela1 hai luTerauN2 ka laga
ashk3 luT4 jaate haiN jab deeda5-e nam6 khulta hai 1.fair, bazaar 2.robbers, plunderers 3.tears 4.robbed, plundered 5.eyes 6.moist, tearful
The tears of the poet/lover are valuable like pearls. When his eyes were shut, plunderers and robbers crowded around him. When he opens his eyes, tears (pearls) drop and robbers plunder them. Possibly, this could refer to his verse as sorrowful tears which are valuable like pearls. When he speaks, people eagerly pick up each word.
6
jaan dene meN jo lazzat1 hai bachaane2 meN kahaaN
dil kisi se jo bandhe3 uqda4-e Gham5 khulta hai 1.pleasure, joy 2.saving (other lives) 3.tied, associated 4.knot, mystery 5.grief, sorrow also used for love
Here ‘bachaana’ is used specifically to mean save one’s own life, not take any risk. Also, ‘dil baandhna’ is used to mean tie up the heart, give your heart, fall in love. Thus, the relief that you feel in avoiding all risk is nothing compared with the pleasure that you get in putting your life on the line. Only by loving someone is the mystery of love revealed. The juxtaposition of ‘baandhna’ and ‘khulna’ is noteworthy.
7
saath rahta hai sadaa1 mahfil2 o tanhaaii3 meN
dil-e ram-Khurda4 magar hum se bhi kam khulta hai 1.always 2.gathering 3.privacy, seclusion 4.running away in fright
The heart always remains with you whether in a crowd or in seclusion. Yet, the frightened heart does not open up to me often i.e., feelings are so complex that it is often difficult to confront them, understand them.
8
dekho pasti1 se to har2 ek bulandi3 hai raaz4
jaada5-e koh6 faqat7 zer8-e qadam9 khulta hai 1.low height 2.every 3.height, hill 4.mystery 5.path 6.hill 7.only 8.under 9.feet, step
If you look at it from below, every mountain appears to be a mystery. The path up the mountain opens up only under your feet i.e., only if you attempt to climb the mountain, can you find your way up.
9
qarz1 ada2 karna hai jaaN ka to chalo maqtal3 meN
khiNch4 gaii baag5, baja tabl6 o alam7 khulta hai 1.debt, obligation 2.pay, fulfil 3.slaughter house 4.pulled tight 5.rein 6.drum 7.flag
The second misra paints a picture of a battle/struggle … the reins of the horse have been pulled i.e., the horse is ready to gallop, drums have been struck and the flag unfurled. If you want to fulfill the obligations of life, head for the slaughterhouse, the battle has been readied i.e., you cannot live fully unless you take part in the struggle fully, take risk, defy authority and power.
vaheed aKhter (1935-1996), hyderabad, poet, writer and critic. He did his PhD in philosophy from osmania university and later taught at aligaRh. His compositions are very thoughtful and thought provoking and reflect his scholarship of philosophy. His ‘free verse’ nazm are extremely musical.
1
daftar1-e lauh2 o qalam3 yaa dar4-e Gham5 khulta hai
hoNT khulte haiN to ek baab6-e sitam7 khulta hai
1.register, account, book 2.writing pad, paper 3.pen 4.door 5.sorrow, grief 6.door 7.cruelty, injustice
Let us begin with the second misra … when I open my mouth to say something i.e., when I get ready to say/write something a door of pain/injustice opens up before me. The first misra reads – is it a book, a writing tablet and pen or is it a door to grief and sorrow that opens up. The implication is that it is very painful to say/write verse. There is another way to interpret this. Whenever I open my mouth to ask a question, I face oppression, I am silenced i.e., orthodoxy does not tolerate questioning. Do they open up a book of knowledge, paper and pen before me or is it a door to sorrow that they show me.
2
harf1-e inkaar2 hai kyuN naar3-e jahannum4 ka haleef5
sirf6 iqraar7 pe kyuN baab8-e iram9 khulta hai
1.word 2.denial, refusal 3.fire 4.hell 5.ally, sworn friend, conspirator 6.only 7.accepting, agreeing 8.door, domain 9.heaven
The door to heaven may be interpreted as the domain of rewards. These could be rewards bestowed by the powerful or by god/orthodoxy. Why is it that if I refuse to accept what you say, then the fire of hell conspires (with you) to burn me. Why does the domain of rewards open up, only if I agree/submit.
3
aabru1 ho na jo pyaari2 to ye duniya hai saKhi3
haath phailaao to ye tarz4-e karam5 khulta hai
1.respect, dignity 2.dear, loved 3.generous 4.style 5.kindness, benevolence
This is a reflection that in begging/asking there is a loss of dignity. If dignity is not dear to you, then the whole appears to be generous. But if you spread your hands (beg or ask) then the true style of benevolence emerges i.e., they will turn you away and you will lose your dignity.
4
maaNgne vaalauN ko kya izzat1 o rusvaaii2 se
dene vaalauN ki amiiri3 ka bharam4 khulta hai
1.respect 2.embarrassment 3.wealth 4.pretense
What do those who ask/beg have to do with respect or embarrassment (their need has taken them past the point of embarrassment). But (by asking) the pretense of wealth is revealed. Here the pretense of wealth can be feigned big-heartedness or even showing off material wealth when they don’t have it. Said Ghalib …
banaa kar faqiiroN ka ham bhes Ghalib
tamaashaa-e ahl-e karam dekhte haiN
5
band aaNkheN rahiN mela1 hai luTerauN2 ka laga
ashk3 luT4 jaate haiN jab deeda5-e nam6 khulta hai
1.fair, bazaar 2.robbers, plunderers 3.tears 4.robbed, plundered 5.eyes 6.moist, tearful
The tears of the poet/lover are valuable like pearls. When his eyes were shut, plunderers and robbers crowded around him. When he opens his eyes, tears (pearls) drop and robbers plunder them. Possibly, this could refer to his verse as sorrowful tears which are valuable like pearls. When he speaks, people eagerly pick up each word.
6
jaan dene meN jo lazzat1 hai bachaane2 meN kahaaN
dil kisi se jo bandhe3 uqda4-e Gham5 khulta hai
1.pleasure, joy 2.saving (other lives) 3.tied, associated 4.knot, mystery 5.grief, sorrow also used for love
Here ‘bachaana’ is used specifically to mean save one’s own life, not take any risk. Also, ‘dil baandhna’ is used to mean tie up the heart, give your heart, fall in love. Thus, the relief that you feel in avoiding all risk is nothing compared with the pleasure that you get in putting your life on the line. Only by loving someone is the mystery of love revealed. The juxtaposition of ‘baandhna’ and ‘khulna’ is noteworthy.
7
saath rahta hai sadaa1 mahfil2 o tanhaaii3 meN
dil-e ram-Khurda4 magar hum se bhi kam khulta hai
1.always 2.gathering 3.privacy, seclusion 4.running away in fright
The heart always remains with you whether in a crowd or in seclusion. Yet, the frightened heart does not open up to me often i.e., feelings are so complex that it is often difficult to confront them, understand them.
8
dekho pasti1 se to har2 ek bulandi3 hai raaz4
jaada5-e koh6 faqat7 zer8-e qadam9 khulta hai
1.low height 2.every 3.height, hill 4.mystery 5.path 6.hill 7.only 8.under 9.feet, step
If you look at it from below, every mountain appears to be a mystery. The path up the mountain opens up only under your feet i.e., only if you attempt to climb the mountain, can you find your way up.
9
qarz1 ada2 karna hai jaaN ka to chalo maqtal3 meN
khiNch4 gaii baag5, baja tabl6 o alam7 khulta hai
1.debt, obligation 2.pay, fulfil 3.slaughter house 4.pulled tight 5.rein 6.drum 7.flag
The second misra paints a picture of a battle/struggle … the reins of the horse have been pulled i.e., the horse is ready to gallop, drums have been struck and the flag unfurled. If you want to fulfill the obligations of life, head for the slaughterhouse, the battle has been readied i.e., you cannot live fully unless you take part in the struggle fully, take risk, defy authority and power.
