For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
قبول اِسلام کیا ۔ محمّد رفیع سوداؔ
۱
اجل نے عہد میں تیرے ہی تقدیر سے یہ پیغام کیا
ناز و تغافل دے کر اُس کو مجھ کو کیوں بد نام کیا
۲
چمن میں آتے سُن کر تجھ کو بادِ سحر یہ گھبرائی
ساغر جب تک لاویں ہیں لاویں توڑ صبو کو جام کیا
۳
ناگن کا اُس زلف کی مجھ سے رنگ نہ پوچھو کیا حاصل
خواہ تھی کالی خواہ تھی پیلی بِس نے اپنا کام کیا
۴
پوج مجھے اس دیرِ کہن میں کیا پوجے ہے پتّھر کو
مجھ وحشی کو سنا برہمن بتوں نے اپنا رام کیا
۵
تھا بہ جوانی فکر و تردد بعد از پیری پایا چین
رات تو کاٹی دکھ سکھ ہی میں صبح ہوئی آرام کیا
۶
خاص کروں میں ہی نظارہ تو تو دید کی لذّت ہے
کور بھلیں یہ آنکھیں اُس دن جِس دن جلوۂ عام کیا
۷
کون سا مجھ سے حسنِ تردّد عمل میں آیا تیرے حضور
دل کو غارت کر کے میرے جان کو کیوں پیغام کیا
۸
مہر و وفا و شرم و مُروّت سبھی کچھ اُس میں سمجھے تھے
کیا کیا دل دیتے وقت اُس کو ہم نے خیالِ خام کیا
۹
لذّت دی نہ اسیری نے صیّاد کی بے پروائی سے
تڑپ تڑپ کر مفت دیا جی ٹکڑے ٹکڑے دام کیا
۱۰
شمع رُخوں سے روشن ہو گھر ایسے اپنے کہاں نصیب
صبحِ ازل سے قسمت نے خاموش چراغِ شام کیا
۱۱
فخر نہیں اے شیخ مجھے کچھ دین میں تیرے آنے کا
راہب نے جب منہ نہ لگایا تب میں قبول اِسلام کیا
۱۲
سپش نہ مارے اے حاجی تو اپنی حج کی شرائط میں
حرص و ہوا کو قتل اے حاجی باندھ کے میں احرام کیا
۱۳
ادب دیا ہے ہاتھ سے اپنے کبھی بھلا میخانے کا
کیسے ہی ہم مست چلے پر سجدہ ہر اِک گام کیا
۱۴
میں بہ سماجت دیا ہے دل کو جور و جفا کا شکوہ کیا
اُن نے کب آنے پر اُس کے قاضی کا اعالام کیا
۱۵
یار کہے ہے سوداؔ کے ملنے سے ہم کو کیا حاصل
شعر جو اُن نے خوب کہے آفاق میں اپنا نام کیا
क़ुबूल इस्लाम किया – मोहम्मद रफ़’ई सौदा
१
अजल ने अहद में तेरे ही तक़्दीर से ये पैग़ाम किया
नाज़ ओ तग़ाफ़ुल दे कर उस को मुझ को क्यूं बदनाम किया
२
चमन में आते सुन कर तुझ को बाद-ए सहर ये घबराई
साग़र जब तक लावें हैं लावें तोढ सुबू को जाम किया
३
नागिन का उस ज़ुल्फ की मुझ से रंग न पूछो क्या हासिल
ख़्वाह थी काली ख़्वाह थी पीली बिस ने अपना काम किया
४
पूज मुझे इस दैर-ए कुहन में क्या पूजे है पत्थर को
मुझ वहशी को सुना बरहमन बुतों ने अपना राम किया
५
था ब-जवानी फ़िक्र ओ तरद्दुद बाद-अज़ पीरी पाया चैन
रात तो काटी दुख सुख ही में सुब्ह हुई आराम किया
६
ख़ास करूँ मैं ही नज़ारा तो तू दीद की लज़्ज़त है
कूर भलीं ये आँखें उस दिन जिस दिन जल्वा-ए आम किया
७
कौन सा मुझ से हुस्न-ए तरद्दुद अमल में आया तेरे हुज़ूर
दिल को ग़ारत कर के मेरे जान को क्यूं पैग़ाम किया
८
महर ओ वफ़ा ओ शर्म ओ मुरव्वत सभी कुछ उस में समझे थे
क्या क्या दिल देते वक़्त उस को हम ने ख़याल-ए ख़ाम किया
९
लज़्ज़त दी न असीरी ने सय्याद की बेपरवाई से
तढप तढप कर मुफ़्त दिया जी टुकढे टुकढे दाम किया
१०
शमा’-रुख़ों से रौशन हो घर ऐसे अपने कहाँ नसीब
सुब्ह-ए अज़ल से क़िस्मत ने ख़ामोश चराग़-ए शाम किया
११
फ़ख़्र नहीं अए शैख़ मुझे कुछ दीन में तेरे आने का
राहेब ने जब मुँह न लगाया तब मैं क़ुबूल इस्लाम किया
१२
सपश न मारे अए हाजी तू अपनी हज की शरा’एत में
हिर्स ओ हवा को क़त्ल अए हाजी बांध के मैं अहराम किया
१३
अदब दिया है हाथ से अपने कभी भला मैख़ाने का
कैसे ही हम मस्त चले पर सजदा हर एक गाम किया
१४
मैं ब-समाजत दिया है दिल को जौर ओ जफ़ा का शिक्वा क्या
उन ने कब आने पर उस के क़ाज़ी का आ’लाम किया
१५
यार कहे है सौदा़ के मिलने से हम को क्या हासिल
शे’र जो उन ने ख़ूब कहे आफ़ाक़ में अपना नाम किया
Click here for background and on any passage for word meanings and explanatory discussion. mirza mohammed raf’ii sauda (1713-1781) wrote faarsi and urdu, romantic and sufiyaana Ghazal in classical style. Contemporary (somewhat senior) of mir taqi mir. sauda, along with mir taqi mir was a strong proponent of communal harmony. They made much fun of orthodoxy. This Ghazal with the same radeef-qaafiya as mir taqi mir’s, ‘tark islaam kiya’. It is highly likely that both were recited at the same tarahi mushaa’era.
1
ajal1 ne ahd2 meN tere hi taqdiir3 se ye paiGhaam4 kiya
naaz5 o taGhaaful6 de kar uss ko mujh ko kyuN badnaam7 kiya 1.death, used here as a synonym of destiny 2.period, reign 3.fate 4.message 5.charms and fancies (of the beloved) 6.deliberate/feigned indifference 7.disrepute
Here ‘tera ahd’ is the beloved’s reign; she reigns supreme. She has ‘naaz o taGhaaful’ – remains proud of her charm and indifferent to the lover. He falls into disrepute because of his affliction of melancholy and eventually dies of it. The poet/lover’s death sends a message to fate during the reign of the beloved … why did you (fate) give her naaz and taGhaaful and cause disrepute to me (lover).
2
chaman meN aate sun kar tujh ko baad-e-sahar1 ye ghabraa’ii2
saaGhar3 jab tak laaveN haiN laaveN toR suboo4 ko jaam5 kiya 1.morning breeze 2.flustered 3.cup of wine 4.wine flask 5.goblet
This is a picture of exuberance as a result of the arrival of the beloved in the ‘garden’. Garden itself could symbolise the world. The morning breeze is distressed at the arrival of the beloved … awed by her beauty and yet preparing to greet her. Before a wine cup can be fetched, she breaks open a flask and uses it as goblet i.e., let’s a lot of wine flow immediately.
3
naagin1 ka uss zulf2 ki mujh se raNg3 na poocho kya haasil4
Khwaah5 thi kaali Khwaah thi piili bis6 ne apna kaam kiya 1.small female snake 2.hair 3.colour, attributes, qualities 4.use, benefit 5.may have been 7.hindi-vish, poison
What is the use of asking me about the qualities of the beloved’s hair (like a serpent). It may have been black, it may have been yellow (that does not matter)-the poison did its trick (performed its work).
4
pooj1 mujhe iss da’er2-e kuhan3 meN kya pooje hai patthar ko
mujh vahshi4 ko suna barahman5 butoN6 ne apna raam7 kiya 1.worship 2.temple 3.ancient 4.wild, untamed 5.priest 6.idols, beloved 7.raam karna is an expression meaning to tame, to convince
This she’r is a play on ‘but-idol-beloved’ and ‘raam karna-to tame and raam-deity’. Thus, O brahmin, why do you worship stone/rock in the ancient temple, worship me instead, listen/see idols have tamed a wild and untamed person like me and made me into raam-a deity worth worshipping. mir taqi mir …
aise aahu-e ram-Khurda ki vahshat khoni mushkil thi
sehr kiya, e’jaaz kiya, jin logoN ne tujh ko raam kiya
5
tha ba-javaani1 fikr2 o taraddud3 baad-az4 piiri5 paaya chain6
raat to kaaTi dukh-sukh7 hi meN sub’h hui aaraam8 kiya 1.during youth 2.worry 3.anxiety, contradictions 4.later, after 5.old age 6.peace, tranquility 7.sorrow and joy 8.comfort
During youth, all there was worry and anxiety, and only after this, did I find peace in old age. The night (duration of life) was spent in joys and sorrows, only at dawn did I find comfort. Here ‘dawn’ might symbolize enlightenment/acceptance/resignation or even the dawn of a new life after death. mir taqi mir …
ahd-e javaani ro ro kaaTa piiri meN liiN aaNkheN muuNd
yaani raat bahut the jaage, sub’h hui aaram kiya
6
Khaas1 karuN maiN hi nazaara2 to tuu diid3 ki lazzat4 hai
kuur5 bhaliiN6 ye aaNkheN uss din jis din jalva7-e ‘aam8 kiya 1.special, exclusive 2.view, behold 3.sighting, seeing 4.pleasure 5.blind 6.early feminine form of the word ‘bhalii’, good enough 7.manifestation, display 8.public, common
If I alone behold you, it is the pinnacle of the pleasure of sight; let these eyes be blind on the day when your splendor is unveiled to all – an expression of extreme jealousy.
7
kaun sa mujh se husn-e-taraddud1 amal2 meN aaya tere huzoor3
dil ko Ghaarat4 kar ke mere jaaN5 ko kyuN paiGhaam6 kiya 1.hesitation/contradiction of beauty 2.action 3.presence 4.ruined 5.soul 6.message
What kind of hesitation (in accepting your) beauty did I show in your presence, that you have ruined my heart and sent a message to my soul. Perhaps even after ruining the heart, continuing to send a message to/of life implies continuing to torture the lover, or asking him to kill himself. mir taqi mir …
harf nahiN jaaN-baKhshi meN us ki, Khoobi apni qismat ki
hum se jo pahle kah bheja so marne ka paiGhaam kiya
8
mehr-o-vafa1 o sharm2 o muravvat3 sabhi kuchh uss meN samjhe th’e
kya kya dil det’e vaqt uss ko hum ne Khayaal-e Khaam4 kiya 1.love and fidelity 2.shyness 3.consideration, kindness 4.defective, faulty
At the time of giving my heart to the beloved, I thought that she had all these qualities of love and fidelity, shyness, consideration and kindness. O what a faulty thought this was. mir taqi mir …
saa’ad-e-siimiN donoN us ke haath meN la kar chhoR diye
bhoole us ke qaul-o-qasam par haaye Khayaal-e-Khaam kiya
9
lazzat1 di na asiiri2 ne sayyaad3 ki beparvaa’ii4 se
taRap-taRap5 kar muft6 diya jii7 tukRe-tukRe8 daam9 kiya 1.pleasure 2.captivity 3.captor 4.indifference 5.painful writhing/thashing about 6.useless, without getting in benefit 7.life, heart 8.fragments 9.snare, trap
The sayyaad/captor is the beloved, but because of the indifference of the beloved the captive (poet/lover) did not get any pleasure in captivity. There was no benefit in giving her my heart and there was no use in banging my head to break the trap. Thus, the poet does not get any benefit out of his fidelity nor can he get out of the trap of love.
10
sham’a-ruKhoN1 se raushan2 ho ghar aise apne kahaaN nasiib3
sub’h-e azal4 se qismat5 ne Khaamosh6 charaaGh7-e shaam8 kiya 1.bright/radiant face 2.lit up 3.fate 4.eternity, beginning 5.destiny 6.silent, extinguished 7.lamp, candle 8.evening
It is not my destiny that my home (heart) be illuminated with the radiant face of the beloved. From the beginning of creation destiny has extinguished the lamp that could have dispelled the darkness of the night.
11
faKhr1 nahiN aye shaiKh mujhe kuchh diin2 meN tere aane ka
raahib3 ne jab muNh na lagaaya4 tab maiN qabool5 islaam kiya 1.pride 2.faith (islaam) 3.monk, priest 4.not paying any attention 5.accept
O shaiKh, I do not take any pride/pleasure in coming into your faith. It was only when the priest did not pay any attention to me, that I accepted islaam i.e., the shaiKh cannot take any credit in persuading the poet to accept his faith (perhaps a sarcasm that the shaiKh is a hypocrite and that the raahib is equally so). mir taqi mir …
mir ke diin-o-mazhab ko ab poochhte kya ho un ne to
qashqa khaiNcha dair meN baiTha kab ka tark islaam kiya
12
sapash1 na maare aye haaji2 tuu apni hajj3 ki sharaa’et4 meN
hirs-o-havaa5 ko qatl6 aye haaji2 baaNdh ke maiN ahraam7 kiya 1.hair louse 2.pilgrim who is doing hajj 3.annual pilgrimage to the k’aaba 4.conditions 5.lust and greed 6.kill, reject 7.ritual unstitched cloth wrapped during hajj
This is a continuation of the thought calling out the hypocricy of the shaiKh, presented in this she’r as a ‘haaji-pilgrim’. The k’aaba and a large area surrounding it is declared and observed as a sanctuary, a peace/no-conflict zone. This is symbolized as ‘not even allowed to hurt a louse/flea/fly’. Thus, O shaiKh you ritually observe the conditions/requirements of hajj by not killing anything. I observe hajj by rejecting lust and greed when I wrap around the ahraam. Thus, not killing an insect is symbolic and ritualistic but giving up lust and greed is the real spirit.
13
adab1 diya hai haath se apne2 kabhi bhala3 maiKhaane4 ka
kaise hi hum mast5 chal’e par sajda6 har ek gaam7 kiya 1.respect, regard 2.let go out of hands i.e., lost control 3.indeed, really 4.tavern 5.intoxicated 6.prostration 7.step
Have I ever let go of the respect for the traditions of the tavern. Never! However, drunk I have been, however staggering my gait, I have offered devotional prostration at every step. Presumably, this is respectful devotion to the divine in spite of drinking. mir taqi mir …
sarzad hum se be-adabi to vahshat meN bhi kam hi hui
kosoN us ki oar gaye par sajda har har gaam kiya
14
maiN ba-samaajat1 diya hai dil ko jaur-o-jafa2 ka shikva3 kya
unn ne kab aan’e par uss ke qaazi-ka-aa’laam4 kiya 1.with supplication 2.tyranny and cruelty 3.complaint 4.invoking a judge, getting judgement certified/done legally
I gave my heart to the beloved with supplication, of my own accord; why complain of her tyranny and cruelty. When did she ever use authenticated judgement. I don’t know what ‘aan’e par uss ke-upon his/her arrival’ means; whose arrival? how does this fit into the misra? Any help.
15
yaar1 kahe hai saudaa2 ke milne se hum ko kya haasil3
she’r jo unn ne Khoob4 kahe aafaaq5 meN apna naam6 kiya 1.friend, beloved 2.pen-name 3.benefit, use 4.good, excellent 5.horizons, sky, the world under the sky 6.reputation, fame
The beloved says, how has getting saudaa benefitted me. Whatever verse he reads may be excellent and with it he gets a worldwide reputation. The implication is that she gets no benefit from having saudaa; that he is a useless poet.
mirza mohammed raf’ii sauda (1713-1781) wrote faarsi and urdu, romantic and sufiyaana Ghazal in classical style. Contemporary (somewhat senior) of mir taqi mir. sauda, along with mir taqi mir was a strong proponent of communal harmony. They made much fun of orthodoxy. This Ghazal with the same radeef-qaafiya as mir taqi mir’s, ‘tark islaam kiya’. It is highly likely that both were recited at the same tarahi mushaa’era.
1
ajal1 ne ahd2 meN tere hi taqdiir3 se ye paiGhaam4 kiya
naaz5 o taGhaaful6 de kar uss ko mujh ko kyuN badnaam7 kiya
1.death, used here as a synonym of destiny 2.period, reign 3.fate 4.message 5.charms and fancies (of the beloved) 6.deliberate/feigned indifference 7.disrepute
Here ‘tera ahd’ is the beloved’s reign; she reigns supreme. She has ‘naaz o taGhaaful’ – remains proud of her charm and indifferent to the lover. He falls into disrepute because of his affliction of melancholy and eventually dies of it. The poet/lover’s death sends a message to fate during the reign of the beloved … why did you (fate) give her naaz and taGhaaful and cause disrepute to me (lover).
2
chaman meN aate sun kar tujh ko baad-e-sahar1 ye ghabraa’ii2
saaGhar3 jab tak laaveN haiN laaveN toR suboo4 ko jaam5 kiya
1.morning breeze 2.flustered 3.cup of wine 4.wine flask 5.goblet
This is a picture of exuberance as a result of the arrival of the beloved in the ‘garden’. Garden itself could symbolise the world. The morning breeze is distressed at the arrival of the beloved … awed by her beauty and yet preparing to greet her. Before a wine cup can be fetched, she breaks open a flask and uses it as goblet i.e., lets a lot of wine flow immediately.
3
naagin1 ka uss zulf2 ki mujh se raNg3 na poocho kya haasil4
Khwaah5 thi kaali Khwaah thi piili bis6 ne apna kaam kiya
1.small female snake 2.hair 3.colour, attributes, qualities 4.use, benefit 5.may have been 7.sanskrit-vish, hindi-bis, poison
What is the use of asking me about the qualities of the beloved’s hair (like a serpent). It may have been black, it may have been yellow (that does not matter)-the poison did its trick (performed its work).
4
pooj1 mujhe iss da’er2-e kuhan3 meN kya pooje hai patthar ko
mujh vahshi4 ko suna barahman5 butoN6 ne apna raam7 kiya
1.worship 2.temple 3.ancient 4.wild, untamed 5.priest 6.idols, beloved 7.raam karna is an expression meaning to tame, to convince
This she’r is a play on ‘but-idol-beloved’ and ‘raam karna-to tame and raam-deity’. Thus, O brahmin, why do you worship stone/rock in the ancient temple, worship me instead, listen/see idols have tamed a wild and untamed person like me and made me into raam-a deity worth worshipping. mir taqi mir …
aise aahu-e ram-Khurda ki vahshat khoni mushkil thi
sehr kiya, e’jaaz kiya, jin logoN ne tujh ko raam kiya
5
tha ba-javaani1 fikr2 o taraddud3 baad-az4 piiri5 paaya chain6
raat to kaaTi dukh-sukh7 hi meN sub’h hui aaraam8 kiya
1.during youth 2.worry 3.anxiety, contradictions 4.later, after 5.old age 6.peace, tranquility 7.sorrow and joy 8.comfort
During youth, all there was worry and anxiety, and only after this, did I find peace in old age. The night (duration of life) was spent in joys and sorrows, only at dawn did I find comfort. Here ‘dawn’ might symbolize enlightenment/acceptance/resignation or even the dawn of a new life after death. mir taqi mir …
ahd-e javaani ro ro kaaTa piiri meN liiN aaNkheN muuNd
yaani raat bahut the jaage, sub’h hui aaram kiya
6
Khaas1 karuN maiN hi nazaara2 to tuu diid3 ki lazzat4 hai
kuur5 bhaliiN6 ye aaNkheN uss din jis din jalva7-e ‘aam8 kiya
1.special, exclusive 2.view, behold 3.sighting, seeing 4.pleasure 5.blind 6.early feminine form of the word ‘bhalii’, good enough 7.manifestation, display 8.public, common
If I alone behold you, it is the pinnacle of the pleasure of sight; let these eyes be blind on the day when your splendor is unveiled to all – an expression of extreme jealousy.
7
kaun sa mujh se husn-e-taraddud1 amal2 meN aaya tere huzoor3
dil ko Ghaarat4 kar ke mere jaaN5 ko kyuN paiGhaam6 kiya
1.hesitation/contradiction of beauty 2.action 3.presence 4.ruined 5.soul, life 6.message
What kind of hesitation (in accepting your) beauty did I show in your presence, that you have ruined my heart and sent a message to my soul. Perhaps even after ruining the heart, continuing to send a message to/of life implies continuing to torture the lover, or asking him to kill himself. mir taqi mir …
harf nahiN jaaN-baKhshi meN us ki, Khoobi apni qismat ki
hum se jo pahle kah bheja so marne ka paiGhaam kiya
8
mehr-o-vafa1 o sharm2 o muravvat3 sabhi kuchh uss meN samjhe th’e
kya kya dil det’e vaqt uss ko hum ne Khayaal-e Khaam4 kiya
1.love and fidelity 2.shyness 3.consideration, kindness 4.defective, faulty
At the time of giving my heart to the beloved, I thought that she had all these qualities of love and fidelity, shyness, consideration and kindness. O what a faulty thought this was. mir taqi mir …
saa’ad-e-siimiN donoN us ke haath meN la kar chhoR diye
bhoole us ke qaul-o-qasam par haaye Khayaal-e-Khaam kiya
9
lazzat1 di na asiiri2 ne sayyaad3 ki beparvaa’ii4 se
taRap-taRap5 kar muft6 diya jii7 tukRe-tukRe8 daam9 kiya
1.pleasure 2.captivity 3.captor 4.indifference 5.painful writhing/thashing about 6.useless, without getting in benefit 7.life, heart 8.fragments 9.snare, trap
The sayyaad/captor is the beloved, but because of the indifference of the beloved the captive (poet/lover) did not get any pleasure in captivity. There was no benefit in giving her my heart and there was no use in banging my head to break the trap. Thus, the poet does not get any benefit out of his fidelity nor can he get out of the trap of love.
10
sham’a-ruKhoN1 se raushan2 ho ghar aise apne kahaaN nasiib3
sub’h-e azal4 se qismat5 ne Khaamosh6 charaaGh7-e shaam8 kiya
1.bright/radiant face 2.lit up 3.fate 4.eternity, beginning 5.destiny 6.silent, extinguished 7.lamp, candle 8.evening
It is not my destiny that my home (heart) be illuminated with the radiant face of the beloved. From the beginning of creation destiny has extinguished the lamp that could have dispelled the darkness of the night.
11
faKhr1 nahiN aye shaiKh mujhe kuchh diin2 meN tere aane ka
raahib3 ne jab muNh na lagaaya4 tab maiN qubool5 islaam kiya
1.pride 2.faith (islaam) 3.monk, priest 4.not paying any attention 5.accept
O shaiKh, I do not take any pride/pleasure in coming into your faith. It was only when the priest did not pay any attention to me, that I accepted islaam i.e., the shaiKh cannot take any credit in persuading the poet to accept his faith (perhaps a sarcasm that the shaiKh is a hypocrite and that the raahib is equally so). mir taqi mir …
mir ke diin-o-mazhab ko ab poochhte kya ho un ne to
qashqa khaiNcha dair meN baiTha kab ka tark islaam kiya
12
sapash1 na maare aye haaji2 tuu apni hajj3 ki sharaa’et4 meN
hirs-o-havaa5 ko qatl6 aye haaji2 baaNdh ke maiN ahraam7 kiya
1.hair louse 2.pilgrim who is doing hajj 3.annual pilgrimage to the k’aaba 4.conditions 5.lust and greed 6.kill, reject 7.ritual unstitched cloth wrapped during hajj
This is a continuation of the thought calling out the hypocricy of the shaiKh, presented in this she’r as a ‘haaji-pilgrim’. The k’aaba and a large area surrounding it is declared and observed as a sanctuary, a peace/no-conflict zone. This is symbolized as ‘not even allowed to hurt a louse/flea/fly’. Thus, O shaiKh you ritually observe the conditions/requirements of hajj by not killing anything. I observe hajj by rejecting lust and greed when I wrap around the ahraam. Thus, not killing an insect is symbolic and ritualistic but giving up lust and greed is the real spirit.
13
adab1 diya hai haath se apne2 kabhi bhala3 maiKhaane4 ka
kaise hi hum mast5 chal’e par sajda6 har ek gaam7 kiya
1.respect, regard 2.let go out of hands i.e., lost control 3.indeed, really 4.tavern 5.intoxicated 6.prostration 7.step
Have I ever let go of the respect for the traditions of the tavern. Never! However, drunk I have been, however staggering my gait, I have offered devotional prostration at every step. Presumably, this is respectful devotion to the divine in spite of drinking. mir taqi mir …
sarzad hum se be-adabi to vahshat meN bhi kam hi hui
kosoN us ki oar gaye par sajda har har gaam kiya
14
maiN ba-samaajat1 diya hai dil ko jaur-o-jafa2 ka shikva3 kya
unn ne kab aan’e par uss ke qaazi-ka-aa’laam4 kiya
1.with supplication 2.tyranny and cruelty 3.complaint 4.invoking a judge, getting judgement certified/done legally
I gave my heart to the beloved with supplication, of my own accord; why complain of her tyranny and cruelty. When did she ever use authenticated judgement. I don’t know what ‘aan’e par uss ke-upon his/her arrival’ means; whose arrival? how does this fit into the misra? Any help.
15
yaar1 kahe hai saudaa2 ke milne se hum ko kya haasil3
she’r jo unn ne Khoob4 kahe aafaaq5 meN apna naam6 kiya
1.friend, beloved 2.pen-name 3.benefit, use 4.good, excellent 5.horizons, sky, the world under the sky 6.reputation, fame
The beloved says, how has getting saudaa benefitted me. Whatever verse he reads may be excellent and with it he gets a worldwide reputation. The implication is that she gets no benefit from having saudaa; that he is a useless poet.
