r’aanaaii ne-brij mohan kaifi

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

رعنائی نے ۔ پنڈت برج موہن دتاتریہ کیفی

۱

جِس کو ظاہر نہ کیا شعلۂ سینائی نے

راز وہ فاش کیا حُسن کی رعنائی نے

۲

چشمِ دِل وا ہوئی اے حُسنِ محبّت بیدار

طرفہ جادو یہ جگایا تری انگڑائی نے

۳

خود کو رکھا نہ کہیں کا بُتِ ہرجائی نے

کیا ہی نیرنگ کیا حُسن کی یکتائی نے

۴

گُل پہ بُلبُل ہے فِدا، سرو پہ قُمری ہے نِثار

گُل کھِلائے ہیں یہ کِس کی چمن آرائی نے

۵

کر دیا کثرتِ جلوہ نے نظر کو خیرہ

دیکھنا تھا جو نہ دیکھا وہ تماشائی نے

۶

دِلِ صافی میں نہیں جوہرِ ذاتی کے سوا

دیکھ لو رکھ کے ہزار آئینوں پر آئینے

۷

ایک دم بھی نہ تصور نے اکیلا چھوڑا

انجمن میں مجھے رکھا مری تنہائی نے

۸

پیکرِ خاک ہے تو چرخ پہ چھا مِثلِ غبار

تجھ کو مِٹّی میں ملایا ہے جبیں سائی نے

रानाई ने – पंडित ब्रिज मोहन कैफ़ी

जिस को ज़ाहिर न किया शोला-ए सीनाई ने

राज़ वो फ़ाश किया हुस्न कि रानाई ने

चश्म-ए दिल वा हुई, अए हुस्न-ए मोहब्बत बेदार

तुर्फ़ा जादू ये जगाया तेरी अंगड़ाई ने

ख़ुद को रक्खा न कहीं का बुत-ए हरजाई ने

क्या ही नैरंग किया हुस्न कि यकताई ने

गुल पे बुलबुल है फ़िदा, सर्व पे क़ुमरी है निसार

गुल खिलाए हैं ये किस कि चमन आराई ने

कर दिया कस्रत-ए जल्वा ने नज़र को ख़ीरा

देखना था जो न देखा वो तमाशाई ने

दिल-ए साफी में नहीं जौहर-ए ज़ाती के सिवा

देख लो रख के हज़ार आइनों पे आईने

एक दम भी न तसव्वुर ने अकेला छोड़ा

अंजुमन में मुझे रक्खा मेरी तन्हाई ने

पैकर-ए ख़ाक है तू, चर्ख़ पे छ मिस्ल-ए ग़ुबार

तुझ को मिट्टी में मिलाया है जबीं साई ने

 

Click here for background and on any passage for word meanings and explanatory discussion. This Ghazal is loaded with sufi and vedic concepts some very unconventional and open to interpretation that might be quite rebellious.
1
jis ko zaahir1 na kiya sho’la2-e seenaaii3 ne
raaz4 vo faash5 kiya husn6 ki raanaaii7 ne  
1.express, display 2.flame 3.sinaaii, Mt. toor 4.secret 5.reveal 6.beauty, beloved, god 7.brilliance
This has reference to moosa’s visit to toor where he asked to see god. But god did not display his form. Thus, that which was not displayed by the flame of toor … that secret was revealed by the one-ness of beauty/beloved/god. Such one-ness/unity of the creator and created – all creatures is a basic sufi concept. Even if the character of god was not manifest on the mountain on sinaaii, its secret was revealed in the sufi precept. But then, it remains open to intepretation as the beauty of the flesh and blood beloved reflecting the divine spirit.

2
chashm1-e dil vaa2 hui, aye husn3-e mohabbat bedaar4
turfa5 jaadu ye jagaaya teri aNgRaaii ne  
1.eye 2.open 3.beauty of 4.awake, beware 5.enchanting
‘husn-e mohabbat’ – the beauty of (universal) love is again a sufi concept. The eye of the heart of the poet/sufi has been opened by the enchanting magic of the arched back of the beloved as she stretched and yawned. The overlay and juxtaposition of the awakening of the concept of universal love and its beauty is worth noting. On top of it, the beauty of the flesh and blood beloved also weaved into the meaning/intepretation.

3
Khud ko rakkha na kahiN ka but1-e harjaaii2 ne
kya hi nairaNg3 kiya husn4 ki yaktaaii5 ne  
1.idol, beloved, god 2.literally – every place, unfaithful 3.magic, trick 4.beauty, beloved, god 5.one-ness, universality
‘husn’ – beauty/beloved/god is universal and all inclusive. god is also everywhere … harjaaii, sometimes is used for an unfaithful beloved/lover who “goes everywhere”. Also, “kahiN ka nahiN rakkha” is usually used in the negative sense to say, “that he did not make anything of himself” but here it is used in the sense of “did not confine himself to one place … la-makaan”. The unfaithful beloved did not confine himself to any one place. What a trick the universality of beauty has played on us.

4
gul pe bulbul hai fida1, sarv2 pe qumri3 hai nisaar4
gul-khilaaye5 haiN ye kis ki chaman-aaraaii6 ne   
1.deeply in love 2.cypress used as symbold of beauty/beloved because of its slender and beautiful stature 3.dove 4.hopelessly in love 5.expression used to mean played mischief 6.arranging the garden
‘gul o bulbul’ – rose and bulbul and ‘sarv o qumri’ – cypress and dove are traditional symbols of love. These pairs are hopelessly in love with each other and their love is considered to be self-less and ideal, much like sufiyaana concepts of love. Who is it who has played mischief/tricks in arranging this garden and creating such lovers.

5
kar diya kasrat1-e jalva2 ne nazar3 ko Kheera4
dekhna tha jo na dekha vo tamashaaii5 ne   
1.abundance 2.appearance, manifestation 3.sight 4.dazzed 5.spectator, observer
Manifestations of god are plentiful and everywhere. So many that they eye can be dazzled and blind. The result may be that the spectator/observer may not be able to see that which needs to be seen … the universality and one-ness of creator and creation.

6
dil-e saafi1 meN nahiN jauhar2-e zaati3 ke siva4
dekh lo rakh ke hazaar aainauN par aaiine   
1.cleansed, made pure 2.brilliance 3.of the ‘zaat’, of the (divine) being 4.except for
The heart that has been cleansed contains nothing but divine brilliance. You may try and look using any number of mirrors … mirrors reflect images and are used here to search.

7
ek dam1 bhi na tasavvur2 ne akela chhoRa
anjuman3 meN mujhe rakkha meri tanhaaii4 ne   
1.moment 2.imagination 3.gathering, company 4.alone-ness
‘Khalwat dar anjuman’ – privacy/withdrawal/contemplation even in company is a sufiyaana phrase. Here the poet/sufi’s powers of imagination/contemplation do not leave him alone even for a moment. Even when he is alone he is always in company (of his thoughts, of god or of the flesh and blood beloved).

8
paikar1-e Khaak2 hai tu, charKh3 pe chhaa misl4-e Ghubaar5
tujh ko miTTi meN milaaya hai jabiN-saaii6 ne   
1.picture, sketch, idol 2.clay 3.sky 4.similar to, like 5.dust 6.bowing your forehead
‘miTTi meN milaana’ is to devalue, degrade, destroy. Thus, this habit of bowing/prostrating has devalued you (humanity/creation). You are after all one with god. You are made of clay and can spread across the sky like dust … getting the same status as god. You don’t have to bow down and de-value yourselves. This is open to a completely non-theistic, rebellious interpretation bordering on iqbal’s concept of “Khudi”.

This Ghazal is loaded with sufi and vedic concepts some very unconventional and open to interpretation that might be quite rebellious.
1
jis ko zaahir1 na kiya sho’la2-e seenaaii3 ne
raaz4 vo faash5 kiya husn6 ki raanaaii7 ne

1.express, display 2.flame 3.sinaaii, Mt. toor 4.secret 5.reveal 6.beauty, beloved, god 7.brilliance

This has reference to moosa’s visit to toor where he asked to see god.  But god did not display his form.  Thus, that which was not displayed by the flame of toor … that secret was revealed by the one-ness of beauty/beloved/god.  Such one-ness/unity of the creator and created – all creatures is a basic sufi concept.  Even if the character of god was not manifest on the mountain on sinaaii, its secret was revealed in the sufi precept.  But then, it remains open to intepretation as the beauty of the flesh and blood beloved reflecting the divine spirit.
2
chashm1-e dil vaa2 hui, aye husn3-e mohabbat bedaar4
turfa5 jaadu ye jagaaya teri aNgRaaii ne

1.eye 2.open 3.beauty of 4.awake, beware 5.enchanting

‘husn-e mohabbat’ – the beauty of (universal) love is again a sufi concept.  The eye of the heart of the poet/sufi has been opened by the enchanting magic of the arched back of the beloved as she stretched and yawned.  The overlay and juxtaposition of the awakening of the concept of universal love and its beauty is worth noting.  On top of it, the beauty of the flesh and blood beloved also weaved into the meaning/intepretation.
3
Khud ko rakkha na kahiN ka but1-e harjaaii2 ne
kya hi nairaNg3 kiya husn4 ki yaktaaii5 ne

1.idol, beloved, god 2.literally – every place, unfaithful 3.magic, trick 4.beauty, beloved, god 5.one-ness, universality

‘husn’ – beauty/beloved/god is universal and all inclusive.  god is also everywhere … harjaaii, sometimes is used for an unfaithful beloved/lover who “goes everywhere”.  Also, “kahiN ka nahiN rakkha” is usually used in the negative sense to say, “that he did not make anything of himself” but here it is used in the sense of “did not confine himself to one place … la-makaan”.  The unfaithful beloved did not confine himself to any one place.  What a trick the universality of beauty has played on us.
4
gul pe bulbul hai fida1, sarv2 pe qumri3 hai nisaar4
gul-khilaaye5 haiN ye kis ki chaman-aaraaii6 ne

1.deeply in love 2.cypress used as symbold of beauty/beloved because of its slender and beautiful stature 3.dove 4.hopelessly in love 5.expression used to mean played mischief 6.arranging the garden

‘gul o bulbul’ – rose and bulbul and ‘sarv o qumri’ – cypress and dove are traditional symbols of love.  These pairs are hopelessly in love with each other and their love is considered to be self-less and ideal, much like sufiyaana concepts of love.  Who is it who has played mischief/tricks in arranging this garden and creating such lovers.
5
kar diya kasrat1-e jalva2 ne nazar3 ko Kheera4
dekhna tha jo na dekha vo tamashaaii5 ne

1.abundance 2.appearance, manifestation 3.sight 4.dazzed 5.spectator, observer

Manifestations of god are plentiful and everywhere.  So many that they eye can be dazzled and blind.  The result may be that the spectator/observer may not be able to see that which needs to be seen … the universality and one-ness of creator and creation.
6
dil-e saafi1 meN nahiN jauhar2-e zaati3 ke siva4
dekh lo rakh ke hazaar aainauN par aaiine

1.cleansed, made pure 2.brilliance 3.of the ‘zaat’, of the (divine) being 4.except for

The heart that has been cleansed contains nothing but divine brilliance.  You may try and look using any number of mirrors … mirrors reflect images and are used here to search.
7
ek dam1 bhi na tasavvur2 ne akela chhoRa
anjuman3 meN mujhe rakkha meri tanhaaii4 ne

1.moment 2.imagination 3.gathering, company 4.alone-ness

‘Khalwat dar anjuman’ – privacy/withdrawal/contemplation even in company is a sufiyaana phrase.  Here the poet/sufi’s powers of imagination/contemplation do not leave him alone even for a moment.  Even when he is alone he is always in company (of his thoughts, of god or of the flesh and blood beloved).
8
paikar1-e Khaak2 hai tu, charKh3 pe chhaa misl4-e Ghubaar5
tujh ko miTTi meN milaaya hai jabiN-saaii6 ne

1.picture, sketch, idol 2.clay 3.sky 4.similar to, like 5.dust 6.bowing your forehead

‘miTTi meN milaana’ is to devalue, degrade, destroy.  Thus, this habit of bowing/prostrating has devalued you (humanity/creation).  You are after all one with god.  You are made of clay and can spread across the sky like dust … getting the same status as god.  You don’t have to bow down and de-value yourselves.  This is open to a completely non-theistic, rebellious interpretation bordering on iqbal’s concept of “Khudi”.

Key Search Words:

Leave a Reply

Your email address will not be published. Required fields are marked *