muntaKhab ash’aar-raahat indori

For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.

منتخب اشعار ۔ راحت اندوری

۱

جنازے پر مرے لکھ دینا یارو

محبت کرنے والا جا رہا ہے

۲

میں جب مر جاؤں تو میری الگ پہچان لکھ دینا

لہو سے میری پیشانی پہ ہندوستان لکھ دینا

۳

سبھی کا خون ہے شامل یہاں کی مِٹّی میں

کِسی کے باپ کا ہندوستان تھوڑی ہے

۴

مجھے بھروسہ ہے اپنے لہو کے قطروں پر

میں نیزے نیزے کو شاخ گلاب کر دوں گا

۵

چمکتے لفظ ستاروں سے چھین لائے ہیں

ہم آسماں سے غزل کی زمین لائے ہیں

۶

اسے سامان سفر جان یہ جگنو رکھ لے

راہ میں تیرگی ہوگی مرے آنسو رکھ لے

۷

وہ چاہتا تھا کہ کاسہ خرید لے میرا

میں اُس کے تاج کی قیمت لگا کے لوٹ آیا

۸

ایک ہی ندی کے ہیں یہ دو کنارے دوستو

دوستانہ زندگی سے موت سے یاری رکھو

۹

نہ ہم سفر نہ کسی ہم نشیں سے نکلے گا

ہمارے پاؤں کا کانٹا ہمیں سے نکلے گا

۱۰

شاخوں سے ٹوٹ جائیں وہ پتے نہیں ہیں ہم

آندھی سے کوئی کہہ دے کہ اوقات میں رہے

۱۱

میں پربتوں سے لڑتا رہا اور چند لوگ

گیلی زمین کھود کے فرہاد ہو گئے

۱۲

ہم اپنی جان کے دشمن کو اپنی جان کہتے ہیں

محبت کی اِسی مٹی کو ہندوستان کہتے ہیں

۱۳

زندگی ہے اک سفر اور زندگی کی راہ میں

زندگی بھی آئے تو ٹھوکر لگانی چاہئے

۱۴

موت لمحے کی صدا زندگی عمروں کی پکار

میں یہی سوچ کے زندہ ہوں کہ مر جانا ہے

۱۵

یہیں حُسین بھی گزرے یہیں یزید بھی تھا

ہزار رنگ میں ڈوبی ہوئی زمیں ہوں میں

۱۶

روایتوں کی صفیں توڑ کر بڑھو ورنہ

جو تم سے آگے ہیں وہ راستہ نہیں دیں گے

۱۷

رکھ دیے جائیں گے نیزے لفظ اور ہونٹوں کے بیچ

ظِلّ سبحانی کے احکامات جاری ہو گئے

۱۸

یہ رہا نامۂ اعمال، مگر تجھ سے بھی

کچھ سوالات تو ہم بھی، اے خدا پوچھیں گے

मुंतख़ब अश’आर – राहत इन्दोरी

जनाज़े पर मेरे लिख देना यारो

मोहब्बत करने वाला जा रहा है

मैं जब मर जाऊं तो मेरी अलग पहचान लिख देना

लहू से मेरी पेशानी पे हिन्दोस्तान लिख देना

सभी का ख़ून है शामिल यहां कि मिट्टी में

किसी के बाप का हिन्दोस्तान थोढी है

मुझे भरोसा है अपने लहू के क़तरों पर

मैं नेज़े नेज़े को शाख़-ए-गुलाब कर दूँगा

चमकते लफ़्ज़ सितारों से छीन लाए हैं

हम आसमाँ से ग़ज़ल की ज़मीन लाए हैं

इसे सामान-ए-सफ़र जान ये जुग्नू रख ले

राह में तीरगी होगी मेरे आँसू रख ले

वो चाहता था कि कासा ख़रीद ले मेरा

मैं उस के ताज की क़ीमत लगा के लौट आया

एक ही नद्दी के हैं ये दो किनारे दोस्तो

दोस्ताना ज़िंदगी से मौत से यारी रखो

न हम-सफ़र न किसी हम-नशीं से निकलेगा

हमारे पाँव का काँटा हमीं से निकलेगा

१०

शाख़ों से टूट जाएँ वो पत्ते नहीं हैं हम

आँधी से कोई कह दे कि औक़ात में रहे

११

मैं पर्बतों से लड़ता रहा और चंद लोग

गीली ज़मीन खोद के फ़रहाद हो गए

१२

हम अपनी जान के दुश्मन को अपनी जान कहते हैं

मोहब्बत की इसी मिट्टी को हिंदुस्तान कहते हैं

१३

ज़िंदगी है एक सफ़र और ज़िंदगी की राह में

ज़िंदगी भी आए तो ठोकर लगानी चाहिए

१४

मौत लम्हे की सदा ज़िंदगी उम्रों की पुकार

मैं यही सोच के ज़िंदा हूँ कि मर जाना है

१५

यहीं हुसैन भी गुज़रे यहीं यज़ीद भी था

हज़ार रंग में डूबी हुई ज़मीं हूँ मैं

१६

रिवायतों की सफ़ें तोड़ कर बढ़ो वर्ना

जो तुम से आगे हैं वो रास्ता नहीं देंगे

१७

रख दिए जाएँगे नेज़े लफ़्ज़ और होंटों के बीच

ज़िल्ल-ए-सुब्हानी के अहकामात जारी हो गए

१८

ये रहा नामा-ए आ’माल मगर तुझ से भी

कुछ सवालात तो अए ख़ुदा, हम भी पूछेंगे

 

Click here for background and on any passage for word meanings and explanatory discussion. raahat indori (1950-2020). At a very young age the family’s financial situation forced him to work as a sign painter. But he continued with his education and eventually completed his PhD in urdu literature and later taught at a local college in indore. He was a very popular, crowd pleasing, mushaa’era shaa’er and a lyricist. Some of his compositions are more than usually defiant, many justifiably so. As a continuation of my tribute to him I have selected ash’aar that reflect his varied styles.
1
janaaze1 par mere likh dena yaaro
mohabbat karne vaala jaa raha hai    
1.funeral bier
Write on my funeral bier, friends – here goes one who loved. Who or what did he love – his country, language, verse, the poor and the deprived – all of them.

2
maiN jab mar jaauN meri alag1 pahchaan2 likh dena
lahu3 se meri peshaani pe hindostaan likh dena
1.different, distinct 2.identification 3.blood
The poet wrote this one she’r in response to a comment that some political leader made accusing him of being a “jihaadi”. He humorously reflected, “I am 70 years old and I never realized that I was a ‘jihaadi’”. And so, he wants to assert his unique identity. When I die, give me this distinct identification. With blood, write on my forehead the word, “hindostaan”. This is also a poignant reflection of the fact that in today’s India, a muslim citizen is required to prove his/her loyalty. His/her loyalty is questioned when she/he assert their rights.

3
sabhi ka Khoon hai shaamil1 yahaaN ki miTTi meN
kisi ke baap ka hindostaan thoRi hai    
1.included, mixed
Everyone’s (people of all communities and persuasions) blood is mixed in this soil. India is not the exclusive property of any one of them.

4
mujhe bharosa1 hai apne lahu2 ke qatroN3 par
maiN neze4 neze ko shaaKh-e gulaab kar duuNga   
1.trust 2.blood 3.drops 4.lance, spear
Literal meaning is straightforward. I trust the drops of my blood. I will convert every lance into a bough of roses. The drops of blood are his words, his ash’aar. He trusts their effect. They will convert enemies to friends. Also, the pictorialization is classical urdu shaa’eri … lances are used to thrust and cut. They get bloody – red, like roses – branches of roses.

5
chamakte lafz1 sitaaroN se chhin laaye haiN
ham aasmaaN se Ghazal ki zamin2 laaye haiN     
1.words 2.Ghazal ki zamin means the meter, flow and balance of the Ghazal
There is a wonderful play of words between aasmaan and zamin. Bringing stars down to earth can also imply bringing an inspired message to people. The “ham” – “we” here refers to poets. Poets steal shining words from words and make the meter/flow/balance of the Ghazal with an inspiring message.

6
ise saamaan-e safar1 jaan ye jugnu rakh le
raah2 meN tiragi3 hogi mere aaNsu rakh le    
1.journey 2.pathway 3.darkness
The poet is offering his tears. Because his ash’aar come from passion from the depth of his heart, they can be like tears. Thus he is offering his ash’aar. They are like shining lamps to show the way in darkness. Thus, consider these to be your provisions for the journey (of life). They are like glowing fireflies and will show the way when there is darkness along the path.

7
vo chaahta tha ke kaasa1 Kharid le mera
maiN us ke taaj ki qiimat2 lagaa ke lauT aaya    
1.begging bowl 2.price
The poet looks upon himself as a monk, a mendicant, a saint, who carries a begging bowl. He (his thoughts) cannot be bought off. He will speak his mind. Thus, he (the powerful) wanted to buy him off, buy his begging bowl. He refused, set a price for the crown and turned away.

8
ek hi naddi ke haiN ye do kinaare dosto
dostaana zindagi se maut se yaari1 rakho    
1.friendship
In the river of life, one bank is life and the other is death (or perhaps, afterlife). As you lead your life on one bank, do not be afraid of, be mindful of, be friends with the other bank – death (or afterlife).

9
na ham-safar1 na kisi ham-nashiN2 se niklega
hamaare paaNv ka kaaNTa hamiN se niklega     
1.fellow traveller 2.friend
You have to depend on yourselves in the journey of life. The path is laden with thorns and only you can pull them out of your feet and keep moving. Your friends, fellow travellers cannot do this for you.

10
shaaKhoN se TuuT jaayeN vo patte nahiN haiN ham
aaNdhi se koi kah de ke auqaat1 meN rahe   
1.auqaat meN rahna is an expression that means recognize your own limitations, be respectful
The “ham” – “we”, here are poets/writers. They are not leaves that can be blown off branches. They remain firm and steadfast in their purpose no matter what attacks them. Thus he warns storms to be mindful of their limitations. We will not be blown away.

11
maiN parbatoN se laRta rahaa aur chand1 log
giili zamin khod ke farhaad2 ho gaye    
1.a few 2.farhaad of shirin-farhaad legend
farhaad wants to marry shirin. He is set a task – to dig a canal over a rocky mountain and make a river of milk flow through it. If he succeeds, he gets to marry shirin. The poet has set himself a similar task and is busy fighting mountains. But a few other people have dug up soft, moist earth and claim to be farhaad.

12
ham apni jaan ke dushman ko apni jaan kahte haiN
mohabbat ki isi miTTi ko hindostaan kahte haiN    
This is a claim that India is a land of love. The ‘ham’ here is ‘people of India’. We love our enemy … the enemy of our life, we call him ‘dear one’. There is a good play on words … jaan ka dushman and apni jaan.

13
zindagi hai ek safar1 aur zindagi ki raah2 meN
zindagi bhi aaye to Thokar lagaani chaahiye   
1.journey 2.pathway
A good play of words on zindagi. Life is a journey. In the path of the journey of life, if life becomes an obstacle, then it should be kicked. This can mean I am willing to lay down my life to stay true to the journey/purpose of life. It can also mean, if the temptations of worldly life, get in the way of the journey/purpose of life, then kick them away.

14
maut lamhe1 ki sadaa2 zindagi umroN3 ki pukaar
maiN yahi soch ke zinda huN ki mar jaana hai    
1.moment 2.call, voice 3.lifetime
Death is but a moment while ‘life’ is sustained ‘lifetime’. Live your life to the fullest/truest knowing that one day you have to die.

15
yahiN husain bhi guzre1 yahiN yazid bhi tha
hazaar raNg meN Duubi hui zamiN huN maiN    
1.passed
This has reference to the story of karbala. husain is the symbol of steadfast courage and righteousness. yazid is the symbol of evil and oppression. There have always been the righteous and oppressors on this earth. The struggle continues.

16
rivaayatoN1 ki safeN2 toR kar baRho varna3
jo tum se aage haiN vo raasta nahiN deNge    
1.traditions 2.lines, formations 3.otherwise
Old traditions are lines/military formations blocking your way. You have to defy tradition and make progress. Otherwise those who have gone before you will not let you pass i.e. traditions will block you.

17
rakh diye jaayeNge neze1 lafz2 aur hoNToN ke biich
zill-e-sub’haani3 ke ahkaamaat4 jaari5 ho gaye    
1.spear, lance 2.words 3.shadow of god 4.orders, edicts 5.issued, promulgated
The poet is taking a dig at the orthodoxy clergy/mullah. He refers to them sarcastically as the ‘shadow of god’. They issue edicts, pronounce fatwa. It is as if the words coming out their lips are like spears.

18
ye raha naama1-e aa’maal2 magar tujh se bhi
kuchh savaalaat3 to aye Khuda hum bhi puuchheNge  

1.accounting, listing, ledger 2.deeds 3.questions
Having taken a dig at orthodoxy, the poet turns to god. He is presenting a ledger of his deeds, good and bad, so he may be judged. But he has some questions to ask … perhaps about the fate he has been dealt, or something else. We are left to fill in the blanks.

raahat indori (1950-2020).  At a very young age the family’s financial situation forced him to work as a sign painter.  But he continued with his education and eventually completed his PhD in urdu literature and later taught at a local college in indore.  He was a very popular, crowd pleasing, mushaa’era shaa’er and a lyricist.  Some of his compositions are more than usually defiant, many justifiably so.  As a continuation of my tribute to him I have selected ash’aar that reflect his varied styles.
1
janaaze1 par mere likh dena yaaro
mohabbat karne vaala jaa raha hai

1.funeral bier

Write on my funeral bier, friends – here goes one who loved.  Who or what did he love – his country, language, verse, the poor and the deprived – all of them.
2
maiN jab mar jaauN meri alag1 pahchaan2 likh dena
lahu3 se meri peshaani pe hindostaan likh dena

1.different, distinct 2.identification 3.blood

The poet wrote this one she’r in response to a comment that some political leader made accusing him of being a “jihaadi”.  He humorously reflected, “I am 70 years old and I never realized that I was a ‘jihaadi’”.  And so, he wants to assert his unique identity.  When I die, give me this distinct identification.  With blood, write on my forehead the word, “hindostaan”.  This is also a poignant reflection of the fact that in today’s India, a muslim citizen is required to prove his/her loyalty.  His/her loyalty is questioned when she/he assert their rights.
3
sabhi ka Khoon hai shaamil1 yahaaN ki miTTi meN
kisi ke baap ka hindostaan thoRi hai

1.included, mixed

Everyone’s (people of all communities and persuasions) blood is mixed in this soil.  India is not the exclusive property of any one of them.
4
mujhe bharosa1 hai apne lahu2 ke qatroN3 par
maiN neze4 neze ko shaaKh-e gulaab kar duuNga

1.trust 2.blood 3.drops 4.lance, spear

Literal meaning is straightforward.  I trust the drops of my blood.  I will convert every lance into a bough of roses.  The drops of blood are his words, his ash’aar.  He trusts their effect.  They will convert enemies to friends.  Also, the pictorialization is classical urdu shaa’eri … lances are used to thrust and cut.  They get bloody – red, like roses – branches of roses.
5
chamakte lafz1 sitaaroN se chhin laaye haiN
ham aasmaaN se Ghazal ki zamin2 laaye haiN

1.words 2.Ghazal ki zamin means the meter, flow and balance of the Ghazal

There is a wonderful play of words between aasmaan and zamin.  Bringing stars down to earth can also imply bringing an inspired message to people.  The “ham” – “we” here refers to poets.  Poets steal shining words from words and make the meter/flow/balance of the Ghazal with an inspiring message.
6
ise saamaan-e safar1 jaan ye jugnu rakh le
raah2 meN tiragi3 hogi mere aaNsu rakh le

1.journey 2.pathway 3.darkness

The poet is offering his tears.  Because his ash’aar come from passion from the depth of his heart, they can be like tears.  Thus he is offering his ash’aar.  They are like shining lamps to show the way in darkness.  Thus, consider these to be your provisions for the journey (of life).  They are like glowing fireflies and will show the way when there is darkness along the path.
7
vo chaahta tha ke kaasa1 Kharid le mera
maiN us ke taaj ki qiimat2 lagaa ke lauT aaya

1.begging bowl 2.price

The poet looks upon himself as a monk, a mendicant, a saint, who carries a begging bowl.  He (his thoughts) cannot be bought off.  He will speak his mind.  Thus, he (the powerful) wanted to buy him off, buy his begging bowl.  He refused, set a price for the crown and turned away.
8
ek hi naddi ke haiN ye do kinaare dosto
dostaana zindagi se maut se yaari1 rakho

1.friendship

In the river of life, one bank is life and the other is death (or perhaps, afterlife).  As you lead your life on one bank, do not be afraid of, be mindful of, be friends with the other bank – death (or afterlife).
9
na ham-safar1 na kisi ham-nashiN2 se niklega
hamaare paaNv ka kaaNTa hamiN se niklega

1.fellow traveller 2.friend

You have to depend on yourselves in the journey of life.  The path is laden with thorns and only you can pull them out of your feet and keep moving.  Your friends, fellow travellers cannot do this for you.
10
shaaKhoN se TuuT jaayeN vo patte nahiN haiN ham
aaNdhi se koi kah de ke auqaat1 meN rahe

1.auqaat meN rahna is an expression that means recognize your own limitations, be respectful

The “ham” – “we”, here are poets/writers.  They are not leaves that can be blown off branches.  They remain firm and steadfast in their purpose no matter what attacks them.  Thus he warns storms to be mindful of their limitations.  We will not be blown away.
11
maiN parbatoN se laRta rahaa aur chand1 log
giili zamin khod ke farhaad2 ho gaye

1.a few 2.farhaad of shirin-farhaad legend

farhaad wants to marry shirin.  He is set a task – to dig a canal over a rocky mountain and make a river of milk flow through it.  If he succeeds, he gets to marry shirin.  The poet has set himself a similar task and is busy fighting mountains.  But a few other people have dug up soft, moist earth and claim to be farhaad.
12
ham apni jaan ke dushman ko apni jaan kahte haiN
mohabbat ki isi miTTi ko hindostaan kahte haiN

This is a claim that India is a land of love.  The ‘ham’ here is ‘people of India’.  We love our enemy … the enemy of our life, we call him ‘dear one’.  There is a good play on words … jaan ka dushman and apni jaan.
13
zindagi hai ek safar1 aur zindagi ki raah2 meN
zindagi bhi aaye to Thokar lagaani chaahiye

1.journey 2.pathway

A good play of words on zindagi.  Life is a journey.  In the path of the journey of life, if life becomes an obstacle, then it should be kicked.  This can mean I am willing to lay down my life to stay true to the journey/purpose of life.  It can also mean, if the temptations of worldly life, get in the way of the journey/purpose of life, then kick them away.
14
maut lamhe1 ki sadaa2 zindagi umroN3 ki pukaar
maiN yahi soch ke zinda huN ki mar jaana hai

1.moment 2.call, voice 3.lifetime

Death is but a moment while ‘life’ is sustained ‘lifetime’.  Live your life to the fullest/truest knowing that one day you have to die.
15
yahiN husain bhi guzre1 yahiN yazid bhi tha
hazaar raNg meN Duubi hui zamiN huN maiN

1.passed

This has reference to the story of karbala.  husain is the symbol of steadfast courage and righteousness.  yazid is the symbol of evil and oppression.  There have always been the righteous and oppressors on this earth.  The struggle continues.
16
rivaayatoN1 ki safeN2 toR kar baRho varna3
jo tum se aage haiN vo raasta nahiN deNge

1.traditions 2.lines, formations 3.otherwise

Old traditions are lines/military formations blocking your way.  You have to defy tradition and make progress.  Otherwise those who have gone before you will not let you pass i.e. traditions will block you.
17
rakh diye jaayeNge neze1 lafz2 aur hoNToN ke biich
zill-e-sub’haani3 ke ahkaamaat4 jaari5 ho gaye

1.spear, lance 2.words 3.shadow of god 4.orders, edicts 5.issued, promulgated

The poet is taking a dig at the orthodoxy clergy/mullah.  He refers to them sarcastically as the ‘shadow of god’.  They issue edicts, pronounce fatwa.  It is as if the words coming out their lips are like spears.
18
ye raha naama1-e aa’maal2 magar tujh se bhi
kuchh savaalaat3 to aye Khuda hum bhi puuchheNge

1.accounting, listing, ledger 2.deeds 3.questions

Having taken a dig at orthodoxy, the poet turns to god.  He is presenting a ledger of his deeds, good and bad, so he may be judged.  But he has some questions to ask … perhaps about the fate he has been dealt, or something else.  We are left to fill in the blanks.

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