Recitation
ماورا ۔ وحید اَخْتر
راہ چلتے ہوئے اِک موڑ پر دور اَز اُمید
آنکھ جھپکی تو میرے سامنے وہ شوخ پری پیکر تھا
میرے پہلو سے وہ گزرا مگر اِس طرح کہ چہرے پہ تھا ہاتھ
ایک میٹھی سی خلِش چھوڑ گئی دِل میں یہ جاں سوز ادا
ماورائیِ سایۂ جلوہ جو گریزاں ہے میری نظروں سے
میری باہوں کی حرارت میں کبھی شمع کی مانند پگھل جاتا تھا
قرُب کی آنْچ سے یہ پیکرِ نور
عشق کی آ تشِ سیال میں ڈھل جاتا تھا
ایک شعلہ سا رگ و پئے میں مچل جاتا تھا
یہ کوئی دشتِ تصوٌر کا حسیں موڑ نہ تھا
جہاں رم دیدہ غزالانِ تخیل نے اُسے دیکھا ہو
یہ کوئی خوابِ دِل آویز نہ تھا
موڑ اوجھل ہوا نظروں سے تو پِھر راہ وہی، لوگ وہی
صرف وہ چہرہ وہ آنکھیں وہ خط و خال نہ تھے
جِن سے بڑھ کر کوئی نظروں کا شناسا بھی نہیں
ہائے وہ لمحۂِ پرّاں وہ دِل آویز ادا
یوں ملے جیسے کبھی میں نے اُنہیں دیکھنا چاہا بھی نہیں
ہے روایت کہ خداوندِ خدایانِ جہاں
اپنی روُیت سے مشرٌف یونہی فرماتا ہے اُن بندوں کو
جو اُس کی لگن میں شب و روز
حمد و تسبیح و ثنا اور مناجات و دعا کرتے ہیں
صرف اک دید کی حسرت میں جیا کرتے ہیں
آنکھوں میں کاٹ دیا کرتے ہیں رات
تب کسی لمحے میں وہ ذاتِ منزٌہ کہ جو ہے خاتمۂ جملہ صفات
شعلۂ حسنُ ازل، روحِ جہاں، جانِ حیات
صبح کے نور کے مانند نگاہوں کو منوٌر کرتا
عرش سے فرش پہ کرتا ہے نزول
اور اُسی لمحہ وہ بد بخت وہ مرتاضیِ تسبیح و رکوع و سجدہ
نشۂِ تشنگیِ دید سے چُور
خانقاہوں کے کسی گوشے میں سو جاتے ہیں
جس طرح حسرتِ دیدار میں اک عمر گزاری ہی نہیں
آرْتی جیسے کبھی اُس کی نگاہوں نے اُتاری ہی نہیں
اور وہ ربٌ جہاں راحتِ جاں
ماورائے نگٔہ کون و مکاں
منہ چھپائے ہوئے ہاتھوں سے گزر جاتا ہے
حسرتِ دید دَر و بام سے سر پھوڑتی رہ جاتی ہے
मावरा – वहीद अख़्तर
राह चलते हुए एक मोड़ पे दूर अज़ उम्मीद
आँख झपकी तो मेरे सामने वो शूख़ परी-पैकर था
मेरे पहलू से वो गुज़रा मगर इस तरह की चेहरे पे था हाथ
एक मीठी सी ख़लिश छोड़ गई दिल में ये जां-सोज़ अदा
मावराई-ए साया-ए जलवा जो गुरेज़ाँ है मेरी नज़रों से
मेरी बाहोँ की हरारत में कभी शमा के मानिंद पिघल जाता था
क़ुर्ब की आँच से ये पैकर-ए नूर
इश्क़ की आतिश-ए सय्याल में ढल जाता था
एक शोला सा रग-ओ-पै में मचल जाता था
ये कोई दश्त-ए तसव्वुर का हसीं मोड़ ना था
जहाँ रम-दीदा ग़ज़ालान-ए तख़य्युल ने उसे देखा हो
ये कोई ख़्वाब-ए दिल आवेज़ ना था
मोड़ औझल हुआ नज़रों से तो फिर राह वही, लोग वही
सिर्फ़ वो चेहरा वो आँखें वो ख़त ओ ख़ाल ना थे
जिन से बढ़ कर कोई नज़रों का शनासा भी नहीं
हाए वो लम्हा-ए परां वो दिल-आवेज़ अदा
यूँ मिले जैसे कभी मैं ने उन्हें देखना चाहा भी नहीं
है रिवायत के ख़ुदावन्द-ए ख़ुदायान-ए जहां
अपनी रूईयत से मुशर्रफ़ युं हि फ़रमाता है उन बन्दौं को
जो उस की लगन में शब ओ रोज़
हम्द ओ तसबीह ओ सना और मुनाजात ओ दुआ करते हैं
सिर्फ़ एक दीद की हसरत में जिया करते हैं
आँखों में काट दिया करते हैं रात
तब किसी लम्हे में वो ज़ात-ए मुनज़्ज़ह की जो है ख़ात्मा-ए जुमला सिफ़ात
शोला-ए हुस्न-ए अज़ल रुह-ए जहाँ जान-ए-हयात
सुबह के नूर के मानिंद निगाहों को मुनव्वर करता
अर्श से फ़र्श पे करता है नुज़ूल
और उसी लम्हा वो बद-बख़्त वो मर्ताज़ी-ए तसबीह-ओ-रुकु-ओ-सजदा
नशा-ए तिश्नगी-ए दीद से चूर
ख़ानक़ाहों के किसी गोशे में सो जाते हैं
जिस तरह हसरत-ए दीदार में इक उम्र गुज़ारी ही नहीं
आरती जैसे कभी उस की निगाहों ने उतारी ही नहीं
और वो रब्ब-ए जहाँ, राहत-ए जां
मावरा-ए निगाह-ए कौन-ओ- मकां
मुँह छुपाए हुए हाथों से गुज़र जाता है
हसरत-ए दीद दर-ओ- बाम से सर फोड़ती रह जाती है
maavara – vaheed aKhtar
Click here for overall comments and on any passage for meanings and discussion.“maavara” means something that transcends, goes above and beyond, is “ultra”, is (a) grand (vision). On the surface the poet is writing about seeing the beloved. The “beloved” could be Sufi spirituality/love or god, but equally it could be the poet’s ability to write poems, his inspiration, his “grand vision”.
raah chalte huey ik moR per duur az ummeed1
aaNkh jhapki to mere saamne vo shooKh2 pari-paikar3 tha
mere pahlu4 se vo guzra magar is tarah ke chehre pe tha haath
ek meeThi si Khalish5 chhoR gai dil meN yeh jaaN-soz6 ada7 1.beyond hope, unexpectedly 2.playful, mischievous 3.angel faced 4.side 5.wound, hurt 6.soul burning 7.style, coquetry
The poet/lover is on a casual walk when quite unexpectedly, at a turn in the path, in the blink of an eye he is face to face with the mischievous, angel faced beloved. But she passes by his side hiding her face with her hands. Her soul searing, coquettish style leaves a sweet pain/memory in his heart/mind. Who the beloved is, remains an enigma at this stage. Only as you read through you realize that he is writing about his own ability of versification – if you catch the inspiration at the right time you get it, otherwise it is lost. He writes all this in Sufi imagery.
mavaraii-e saaya-e jalva1 jo gurezaaN2 hai meri nazrauN se
meri baahauN ki haraarat3 meN kabhi shama4 ke maanind5 pighal jaata tha
qurb6 ki aaNch se ye paikar-e noor7
ishq ki aatish-e sayyal8 meN Dhal jaata tha
ek shola sa rag-o pai9 meN machal jaata tha1.vast/grand reflection/image of the face/beauty (of the beloved) 2.fleet footed, running away 3.heat, temperature 4.candle, wax 5.like, similar to 6.nearness, touch 7.body of light, embodied brilliance/beauty 8.liquid fire, wine 9.fibre of the body, thoughtout the body
The grand vision of her beauty, which I can no longer capture, once would melt like wax in the heat of my palms. At one time (in the past) my touch could mould that idol of light into the (Sufi) wine of love. It would be as if the fibre of my body would be on fire. (Is it possible that the poet is reminscing about how easy it was for him to write poetry and is sorrowful that it is no longer so).
ye koi dasht-e tasavvur1 ka hasiN moR na tha
jahaN rum-dida2 ghazaalan-e taKhayyul3 ne use dekha ho
ye koi Khwab-e dil-aavez4 na tha1.wilderness of imagination 2.eyes of running (gazelles) 3.imaginary gazelles 4.heart pleasing
The “ye/this” is the poet’s ability to melt wax, make wine of love etc.This was not just a turn in the wilderness of imagination where eyes would imagine running gazelles. This was not just a heart pleasing dream. (It was real, I really could mold it like molten wax).
moR aujhal1 hua nazrauN se to phir raah vahi, log vahi
sirf2 vo chehra, vo aankheN, vo Khat o Khaal3 na the
jin se baRh kar koi nazrauN ka shanaasa4 bhi nahiN
haae vo lamha-e paraaN5 vo dil-aavez6 ada7
yuN mile jaise kabhi maiN ne unheN dekhna chaaha bhi nahiN1.disappear 2.only 3.face/chin cheeks and beauty spot 4.friend, acquaintance 5.moments that have wins, fleeting moments 6.heart pleasing 7.style
And as the turn disappeared from sight, there remained the same path, the same people except her face, her eyes, her beautiful chin and beauty spot were gone, even though there was none as familiar to my eyes as she. O those fleeting moments, that heart pleasing style, is gone as if I never wanted/had it.
hai rivaayat1 ke Khudavand-e Khudayaan-e jahaaN2
apni ruuyat3 se musharraf4 yuNhi farmaata5 hai un bandauN6 ko
jo us ki lagan meN shab o roz7
hamd8 o tasbih9 o sanaa10 aur munaajat11 o dua karte haiN
sirf12 ik deed13 ki hasrat14 meN jiya karte haiN
ankhauN meN kaaT diya karte haiN raat1.tradition, saying 2.god of the gods of this world 3.ability to see/show the face 4.honoured by a visit 5.bestow 6.slaves 7.night and day 8.praise/invocation 9.rosary 10.praise 11.prayers 12.only 13.sight 14.desire, longing
It is said that the god of gods bestows the honour of her visit and shows her face only to those slaves who dedicate day and night to singing her praises, invocations and prayers, who live only with the longing/desire of a sight of her, who remain awake at nights (hoping to see her).
tab kisi lamhe meN vo zaat-e-munazzah1 ke jo hai Khatama-e jumla-sifaat2
shola-e husn-e azal3 ruuh-e jahaaN4 jaan-e-hayaat5
subah ke noor ke maanind6 nigaahauN ko munavvar7 karta
arsh8 se farsh9 pe karta hai nuzool10 1.transcendent personality 2.culmination of all attributes (excellence) 3.flame of eternal beauty 4.spirit of the world 5.sould of life 6.like, similar to 7.make brilliant 8.sky 9.floor/earth 10.descent
This stanza is loaded with Sufi imagery. Only then, at a chosen moment does that transcendent being, that culmination of all (excellent) attributes, that flame of eternal beauty, the spirit of the world, the soul of life brightens up (the dedicated slaves’) eyes like the light of dawn. Only then does she deign to descend of earth.
aur usi lamha vo bad-baKht1 vo martaazi2-e tasbih-o-ruku-o-sajda3
nasha-e tishnagi-e deed4 se chuur
KhaanqahauN5 ke kisi goshe6 meN so jaate haiN
jis tarah hasrat-e deedar7 meN ik umr guzaari hi nahiN
aarti8 jaise kabhi us ki nigahauN ne utaari hi nahiN1.unfortunate 2.devotee who fulfills all obligations of prayer 3.rosary, bowing and prostrating 4.intoxication of the desire of sight (of the beloved) 5.(Sufi) monastery 6.corner 7.desire to see 8.hindu prayer and devotional offering
And just at that moment the unfortunate devotee with his prayer beads, bowing and prostration, intoxicated with the desire to see her, falls asleep in some corner of the monastery as if he had not spent his life in the desire to seeing her, as if he had not prayed and made devotional offerings. (The poet misses his chance of getting inspiration).
aur vo rabb-e jahaaN1 raahat-e jaaN2
maavara3-e nigah-e kaun-o-makaaN4
muNh chhupaae hue haathauN se guzar jaata hai
hasrat-e deed5 dar-o-baam6 se sar phoRti rah jaati hai1.lord of the world 2.comfort of the soul 3.greatness/glory 4.eye of Time and Space 5.desire to see 6.door and roof
And that lord of the world, the comfort of the soul, glory of all Time and Space, hides and face and passes by. The desire to see (receive inspiration) beats its head against the wall.
maavara – vaheed aKhtar
“maavara” means something that transcends, goes above and beyond, is “ultra”, is (a) grand (vision). On the surface the poet is writing about seeing the beloved. The “beloved” could be Sufi spirituality/love or god, but equally it could be the poet’s ability to write poems, his inspiration, his “grand vision”.
raah chalte huey ik moR per duur az ummeed1
aaNkh jhapki to mere saamne vo shooKh2 pari-paikar3 tha
mere pahlu4 se vo guzra magar is tarah ke chehre pe tha haath
ek meeThi si Khalish5 chhoR gai dil meN yeh jaaN-soz6 ada7
1.beyond hope, unexpectedly 2.playful, mischievous 3.angel faced 4.side 5.wound, hurt 6.soul burning 7.style, coquetry
The poet/lover is on a casual walk when quite unexpectedly, at a turn in the path, in the blink of an eye he is face to face with the mischievous, angel faced beloved. But she passes by his side hiding her face with her hands. Her soul searing, coquettish style leaves a sweet pain/memory in his heart/mind. Who the beloved is, remains an enigma at this stage. Only as you read through you realize that he is writing about his own ability of versification – if you catch the inspiration at the right time you get it, otherwise it is lost. He writes all this in Sufi imagery.
mavaraii-e saaya-e jalva1 jo gurezaaN2 hai meri nazrauN se
meri baahauN ki haraarat3 meN kabhi shama4 ke maanind5 pighal jaata tha
qurb6 ki aaNch se ye paikar-e noor7
ishq ki aatish-e sayyal8 meN Dhal jaata tha
ek shola sa rag-o pai9 meN machal jaata tha
1.vast/grand reflection/image of the face/beauty (of the beloved) 2.fleet footed, running away 3.heat, temperature 4.candle, wax 5.like, similar to 6.nearness, touch 7.body of light, embodied brilliance/beauty 8.liquid fire, wine 9.fibre of the body, thoughtout the body
The grand vision of her beauty, which I can no longer capture, once would melt like wax in the heat of my palms. At one time (in the past) my touch could mould that idol of light into the (Sufi) wine of love. It would be as if the fibre of my body would be on fire. (Is it possible that the poet is reminscing about how easy it was for him to write poetry and is sorrowful that it is no longer so).
ye koi dasht-e tasavvur1 ka hasiN moR na tha
jahaN rum-dida2 ghazaalan-e taKhayyul3 ne use dekha ho
ye koi Khwab-e dil-aavez4 na tha
1.wilderness of imagination 2.eyes of running (gazelles) 3.imaginary gazelles 4.heart pleasing
The “ye/this” is the poet’s ability to melt wax, make wine of love etc.This was not just a turn in the wilderness of imagination where eyes would imagine running gazelles. This was not just a heart pleasing dream. (It was real, I really could mold it like molten wax).
moR aujhal1 hua nazrauN se to phir raah vahi, log vahi
sirf2 vo chehra, vo aankheN, vo Khat o Khaal3 na the
jin se baRh kar koi nazrauN ka shanaasa4 bhi nahiN
haae vo lamha-e paraaN5 vo dil-aavez6 ada7
yuN mile jaise kabhi maiN ne unheN dekhna chaaha bhi nahiN
1.disappear 2.only 3.face/chin cheeks and beauty spot 4.friend, acquaintance 5.moments that have wins, fleeting moments 6.heart pleasing 7.style
And as the turn disappeared from sight, there remained the same path, the same people except her face, her eyes, her beautiful chin and beauty spot were gone, even though there was none as familiar to my eyes as she. O those fleeting moments, that heart pleasing style, is gone as if I never wanted/had it.
hai rivaayat1 ke Khudavand-e Khudayaan-e jahaaN2
apni ruuyat3 se musharraf4 yuNhi farmaata5 hai un bandauN6 ko
jo us ki lagan meN shab o roz7
hamd8 o tasbih9 o sanaa10 aur munaajat11 o dua karte haiN
sirf12 ik deed13 ki hasrat14 meN jiya karte haiN
ankhauN meN kaaT diya karte haiN raat
1.tradition, saying 2.god of the gods of this world 3.ability to see/show the face 4.honoured by a visit 5.bestow 6.slaves 7.night and day 8.praise/invocation 9.rosary 10.praise 11.prayers 12.only 13.sight 14.desire, longing
It is said that the god of gods bestows the honour of her visit and shows her face only to those slaves who dedicate day and night to singing her praises, invocations and prayers, who live only with the longing/desire of a sight of her, who remain awake at nights (hoping to see her).
tab kisi lamhe meN vo zaat-e-munazzah1 ke jo hai Khatama-e jumla-sifaat2
shola-e husn-e azal3 ruuh-e jahaaN4 jaan-e-hayaat5
subah ke noor ke maanind6 nigaahauN ko munavvar7 karta
arsh8 se farsh9 pe karta hai nuzool10
1.transcendent personality 2.culmination of all attributes (excellence) 3.flame of eternal beauty 4.spirit of the world 5.sould of life 6.like, similar to 7.make brilliant 8.sky 9.floor/earth 10.descent
This stanza is loaded with Sufi imagery. Only then, at a chosen moment does that transcendent being, that culmination of all (excellent) attributes, that flame of eternal beauty, the spirit of the world, the soul of life brightens up (the dedicated slaves’) eyes like the light of dawn. Only then does she deign to descend of earth.
aur usi lamha vo bad-baKht1 vo martaazi2-e tasbih-o-ruku-o-sajda3
nasha-e tishnagi-e deed4 se chuur
KhaanqahauN5 ke kisi goshe6 meN so jaate haiN
jis tarah hasrat-e deedar7 meN ik umr guzaari hi nahiN
aarti8 jaise kabhi us ki nigahauN ne utaari hi nahiN
1.unfortunate 2.devotee who fulfills all obligations of prayer 3.rosary, bowing and prostrating 4.intoxication of the desire of sight (of the beloved) 5.(Sufi) monastery 6.corner 7.desire to see 8.hindu prayer and devotional offering
And just at that moment the unfortunate devotee with his prayer beads, bowing and prostration, intoxicated with the desire to see her, falls asleep in some corner of the monastery as if he had not spent his life in the desire to seeing her, as if he had not prayed and made devotional offerings. (The poet misses his chance of getting inspiration).
aur vo rabb-e jahaaN1 raahat-e jaaN2
maavara3-e nigah-e kaun-o-makaaN4
muNh chhupaae hue haathauN se guzar jaata hai
hasrat-e deed5 dar-o-baam6 se sar phoRti rah jaati hai
1.lord of the world 2.comfort of the soul 3.greatness/glory 4.eye of Time and Space 5.desire to see 6.door and roof
And that lord of the world, the comfort of the soul, glory of all Time and Space, hides and face and passes by. The desire to see (receive inspiration) beats its head against the wall.
