For word meanings and explanatory discussion in English click on the “Roman” or “Notes” tab.
Recitation
مُملکتِ لوح و قلم بانٹ رہا ہوں ۔ رگھوپتی سہائے فراقؔ گورکھپوری
۱۱
کھاتا ہوں شہنشاہیِ جمہور کی سوگند
میں سلطنتِ قیصر و جم بانٹ رہا ہوں
۱۲
چونکا نہ دیں ایمان کو یہ کفر کے تحفے
بول اُٹھنے کو ہیں جو وہ صنم بانٹ رہا ہوں
۱۳
لیتی ہے مری بات کو کچھ یہ نئی دنیا
جیسے کوئی انمول رقم بانٹ رہا ہوں
۱۴
اشعار کی یہ چستیٔ بندش ہے بہانہ
اے دوست تری شوخیٔ رم بانٹ رہا ہوں
۱۵
یہ نغمہ سرائی ہے کہ دولت کی ہے تقسیم
انسان کو انسان کا غم بانٹ رہا ہوں
۱۶
جس سے مرے وجدان میں پلتے ہیں خیالات
جمہور میں وہ ناز و نعم بانٹ رہا ہوں
۱۷
انفاسِ خزاں دیدہ کو شعلوں میں بسا کے
ویرانوں کو گلزارِ اِرم بانٹ رہا ہوں
۱۸
پیشانیِ مستقبلِ انساں ہے مُنوّر
وہ شعلے سرِ دیر و حرم بانٹ رہا ہوں
۱۹
اے اہلِ عرب آؤ ان اشعار کو پرکھو
کچھ سوچ کے میراثِ عجم بانٹ رہا ہوں
۲۰
معیارِ سخن اس سے چمک جائے تو ہے بات
جس دولتِ افکار کو کم بانٹ رہا ہوں
मुमलिकत-ए लौह ओ क़लम बांट रहा हुं – रघुपति सहाए फ़िराक़ गोरखपूरी
११
खाता हूं शहंशाही-ए जम्हूर की सौगंध
मैं सल्तनत-ए क़ैसर ओ जम बांट रहा हूं
१२
चौंका न दे ईमान को ये कुफ़्र के तोहफ़े
बोल उठने को है जो वो सनम बांट रहा हूं
१३
लेती है मेरी बात को कुछ ये नई दुनिया
जैसे कोई अनमोल रक़म बांट रहा हूं
१४
अश’आर की ये चुस्ती-ए बंदिश है बहाना
अए दोस्त तेरी शूख़ि-ए रम बांट रहा हूं
१५
ये नग़्मा सराई है के दौलत की है तक़्सीम
इंसान को इंसान का ग़म बांट रहा हूं
१६
जिस से मेरे वज्दान में पलते हैं ख़यलात
जम्हूर में वो नाज़ ओ ना’अम बांट रहा हूं
१७
अन्फ़ास-ए ख़िज़ां-दीदा को शो’लौं में बसा के
वीरानौं को गुल्ज़ार-ए इरम बांट रहा हूं
१८
पेशानी-ए मुस्तक़्बिल-ए इंसां है मुनव्वर
वो शो’ले सर-ए दैर ओ हरम बांट रहा हूं
१९
अए अहल-ए अरब आओ इन अश’आर को परखो
कुछ सोच के मीरास-ए अजम बांट रहा हूं
२०
मे’आर-ए सोख़न इस से चमक जाए तो है बात
जिस दौलत-ए अफ़्कार को कम बांट रहा हूं
Click here for background and on any passage for word meanings and explanatory discussion. raghupati sahay firaq gorakhpuri (1896-1982) pre-eminent urdu shaa’er, scholar of farsi and sanskrit. Was nominated to Indian Civil Service but chose to participate in the freedom movement. After independence he chose an academic career, teaching English at Allahabad University. This Ghazal, in praise of his own composition, is posted in three parts and all three are linked to ‘suKhanvar o suKhanvari’ on the Theme Index page.
11
khaata huN shahanshaahi1-e jamhoor2 ki saugandh3
maiN saltanat4-e qaisar5 o jam6 baaNT raha huN 1.empire, rule 2.democracy 3.swear 4.kingdom 5.Caesar 6.jamshed – ancient Persian emperor
I swear by the rule/primacy of democracy that I am giving away the empires of Caesar and jamshed.
12
chauNka1 na de iimaan2 ko ye kufr3 kay tohfay4
bol uThne ko hai jo, vo sanam5 baaNT raha huN 1.startle 2.faith 3.unfaith 4.gifts 5.idol
People of faith would consider idols to be inanimate and unable to speak. But the poet is giving away idols that are about to break out into speech. These gifts might end up startling the faithful. He is rebelling against conventional faith.
13
leti hai meri baat ko kuchh ye naii duniya
jaisay1 koii anmol2 raqam3 baaNT raha huN 1.as if 2.priceless 3.currency, wealth
The new world accepts my words as if I am giving away priceless treasure.
14
ash’aar1 ki ye chusti2-e bandish3 hai bahaana4
aye dost5 teri shooKhi6-e rum7 baaNT raha huN 1.couplets, verses 2.agility, alacrity 3.musical composition 4.excuse, veil 5.friend, god 6.mischief 7.graceful run, leap … as in rum-e aahu – the graceful leap of an antelope
The musical composition of my couplets is a mere veil. What I give is a reflection of the playful grace of god.
15
ye naGhma-saraaii1 hai keh daulat2 ki hai taqsiim3
insaan ko insaan ka Gham baaNT raha huN 1.Ghazal singing 2.wealth 3.distribution
Is this Ghazal singing or is it a distribution of wealth. I am giving humans the ability/sensitivity to share the pain of fellow humans.
16
jis se mere vajdaan1 meN paltay2 haiN Khayaalaat3
jamhoor4 meN voh naaz-o-na’am5 baaNT raha huN 1.ecstacy, euphoric trance 2.nurtured 3.thoughts 4.democracy, egality 5.comforts and affluence
The thoughts that find their way into the poet’s verse are nurtured in a euphoric trance. He is giving away that affluence so that everyone can share in it and enjoy his thoughts.
17
anfaas1-e KhizaaN-diida2 ko sho’loN3 meN basa ke
viiraanoN4 ko gulzaar5-e iram6 baaNT raha huN 1.breath, life 2.that which has seen autumn i.e., experienced deprivation 3.flames (of passion, rebellion) 4.desolation, desert 5.garden 6.heaven
These are flames of rebellion demanding justice and anfaas-e KhizaaN-diida are lives of people who have seen deprivation. Autumn is representative of drought, no growth or even famine. In the desolations of these deprived/rebellious people he is distributing visions of the garden of heaven.
18
peshaani1-e mustaqbil2-e insaaN hai munavvar3
voh sho’le4 sar5-e dair6 o haram7 baaNT raha huN 1.forehead, brow 2.future 3.bright 4.flames 5.head, front 6.temple 7.mosque
He is giving away ‘flames’ in front of temple and mosque i.e., he is sharing ideas of universal love with crowds of conventional believers. Because of this the future of humanity is bright.
19
aye ahl1-e arab2 aao in ash’aar ko parkho3
kuchh soach ke miiraas4-e ajam5 baaNT raha huN 1.people of 2.arabia in the vicinity of makkah and madinah 3.examine, evaluate 4.legacy 5.area beyond arabia
The poet is using arab and ajab as two centres of civilization, centres of critical thinking, where arabia is the birthplace of Ghazal which has found great nurturing and maturation in India. He has given it some thought and composed the legacy of ‘ajam’ into his Ghazal and giving it away. Come O people of arabila and examine my verse. The implication is that the tradition of Ghazal in India is no less that of its birthplace.
20
me’aar1-e suKhan2 is se chamak3 jaaye to hai baat
jis daulat4-e afkaar5 ko kam baaNT raha huN 1.standards 2.poetry 3.shine 4.wealth 5.thought
The poet is giving away some of the wealth of thought. If it makes the standards of poetry shine, then it will be of some consequence. The expression, ‘to hai baat’ implies that that should be the consequential/desired result.
raghupati sahay firaq gorakhpuri (1896-1982) pre-eminent urdu shaa’er, scholar of farsi and sanskrit. Was nominated to Indian Civil Service but chose to participate in the freedom movement. After independence he chose an academic career, teaching English at Allahabad University. This Ghazal, in praise of his own composition, is posted in three parts and all three are linked to ‘suKhanvar o suKhanvari’ on the Theme Index page.
11
khaata huN shahanshaahi1-e jamhoor2 ki saugandh3
maiN saltanat4-e qaisar5 o jam6 baaNT raha huN
1.empire, rule 2.democracy 3.swear 4.kingdom 5.Caesar 6.jamshed – ancient Persian emperor
I swear by the rule/primacy of democracy that I am giving away the empires of Caesar and jamshed.
12
chauNka1 na de iimaan2 ko ye kufr3 kay tohfay4
bol uThne ko hai jo, vo sanam5 baaNT raha huN
1.startle 2.faith 3.unfaith 4.gifts 5.idol
People of faith would consider idols to be inanimate and unable to speak. But the poet is giving away idols that are about to break out into speech. These gifts might end up startling the faithful. He is rebelling against conventional faith.
13
leti hai meri baat ko kuchh ye naii duniya
jaisay1 koii anmol2 raqam3 baaNT raha huN
1.as if 2.priceless 3.currency, wealth
The new world accepts my words as if I am giving away priceless treasure.
14
ash’aar1 ki ye chusti2-e bandish3 hai bahaana4
aye dost5 teri shooKhi6-e rum7 baaNT raha huN
1.couplets, verses 2.agility, alacrity 3.musical composition 4.excuse, veil 5.friend, god 6.mischief 7.graceful run, leap … as in rum-e aahu – the graceful leap of an antelope
The musical composition of my couplets is a mere veil. What I give is a reflection of the playful grace of god.
15
ye naGhma-saraaii1 hai keh daulat2 ki hai taqsiim3
insaan ko insaan ka Gham baaNT raha huN
1.Ghazal singing 2.wealth 3.distribution
Is this Ghazal singing or is it a distribution of wealth. I am giving humans the ability/sensitivity to share the pain of fellow humans.
16
jis se mere vajdaan1 meN paltay2 haiN Khayaalaat3
jamhoor4 meN voh naaz-o-na’am5 baaNT raha huN
1.ecstacy, euphoric trance 2.nurtured 3.thoughts 4.democracy, egality 5.comforts and affluence
The thoughts that find their way into the poet’s verse are nurtured in a euphoric trance. He is giving away that affluence so that everyone can share in it and enjoy his thoughts.
17
anfaas1-e KhizaaN-diida2 ko sho’loN3 meN basa ke
viiraanoN4 ko gulzaar5-e iram6 baaNT raha huN
1.breath, life 2.that which has seen autumn i.e., experienced deprivation 3.flames (of passion, rebellion) 4.desolation, desert 5.garden 6.heaven
These are flames of rebellion demanding justice and anfaas-e KhizaaN-diida are lives of people who have seen deprivation. Autumn is representative of drought, no growth or even famine. In the desolations of these deprived/rebellious people he is distributing visions of the garden of heaven.
18
peshaani1-e mustaqbil2-e insaaN hai munavvar3
voh sho’le4 sar5-e dair6 o haram7 baaNT raha huN
1.forehead, brow 2.future 3.bright 4.flames 5.head, front 6.temple 7.mosque
He is giving away ‘flames’ in front of temple and mosque i.e., he is sharing ideas of universal love with crowds of conventional believers. Because of this the future of humanity is bright.
19
aye ahl1-e arab2 aao in ash’aar ko parkho3
kuchh soach ke miiraas4-e ajam5 baaNT raha huN
1.people of 2.arabia in the vicinity of makkah and madinah 3.examine, evaluate 4.legacy 5.area beyond arabia
The poet is using arab and ajab as two centres of civilization, centres of critical thinking, where arabia is the birthplace of Ghazal which has found great nurturing and maturation in India. He has given it some thought and composed the legacy of ‘ajam’ into his Ghazal and giving it away. Come O people of arabila and examine my verse. The implication is that the tradition of Ghazal in India is no less that of its birthplace.
20
me’aar1-e suKhan2 is se chamak3 jaaye to hai baat
jis daulat4-e afkaar5 ko kam baaNT raha huN
1.standards 2.poetry 3.shine 4.wealth 5.thought
The poet is giving away some of the wealth of thought. If it makes the standards of poetry shine, then it will be of some consequence. The expression, ‘to hai baat’ implies that that should be the consequential/desired result.
