riyaazat-Ghalib-faarsi-shahed-urdu

For word meanings and explanatory discussion in English click on the “English” or “Notes” tab.
First Tab is faarsi recitation.  Second is urdu.

 

ریاضت ۔ مرزا اسداللہ خاں غالبؔ

۱

در پردہ شکایت ز تو داریم و بیاں ہیچ

زخمِ دلِ ما جملہ دہاں است و زباں ہیچ

۲

اے حسن گر از راست نرنجی، سخنے ہست

ناز ایں ہمہ یعنی چہ کمر ہیچ و دہاں ہیچ

۳

در راہِ تو ہر موجِ غبارے است روانے

دل تنگ نہ گردم ز ہر افشاندنِ جاں ہیچ

۴

بر گریہ بہ افزود و ز دل ہر چہ فرو ریخت

در عشق بود تفرقۂ سود و زیاں ہیچ

۵

تن پروریِ خلق فزُوں شُد زِ ریاضت

جُز گرمیِ اِفطار ندارد رمضاں ہیچ

۶

دُنیا طلباں عَربدہ مفت است بِجُوشید

آزادیِ ما ہیچ و گرفتاریِ تاں ہیچ

۷

پیمانۂ رنگے ست درین بزم بہ گردش

ہستی ہمہ طوفانِ بہار است خزاں ہیچ

۸

عالم ہمہ مِرآتِ وجود است، عدم چیست

تا کار کند چشم، محیط است کراں ہیچ

۹

درپردۂ رسوائیِ منصور نوائے است

رازت نہ شنودیم از ایں خلوتیاں ہیچ

(سرمدؔ کاشانی)

عمر یست کہ آوازۂ منصور کہن شد

من از سرِ نو جلوہ دہم دار و رسن را

۱۰

غالبؔ زِ گرفتاریِ اوہام بِروں آے

بااللہ جہاں ہیچ، بد و نیکِ جہاں ہیچ

ریاضت ۔ مرزا اسد اللہ خاں غالبؔ

اُردُو ترجمہ ۔ سید محمد شاہد

۱

تجھ سے جو شکائت ہے نہاں، طاقتِ گفتار نہیں ہے

سو زخم جو ہیں دل میں، دہن ہیں پہ زباں ایک نہیں ہے

۲

اے حسن تُو ناراز نہ ہو گر میں کہوں کچھ

ہمہ تن ناز ہے تُو دہن و کمر ہی جو نہیں ہے

۳

ہر موجِ غبارِ رہِ عشق ترے کوچہ کو رواں ہے

ہو جان فدا تجھ پہ یہ شکوہ مجھے زنہار نہیں ہے

۴

گریہ عشق میں آنسو جو گہر بن کے گرے ہیں

یاں تفرقۂ سود و زیاں کچھ بھی نہیں ہے

۵

تن پروری کچھ اور ہی بڑھتی ہے ریاضت کے بہانے

رمضان میں بس گرمیِ افطار ہے، کچھ اور نہیں ہے

۶

دنیا کی طلب ہو کہ ہو کشمکشِ ترک

آزادی نہیں اِس میں، بندِ گراں اُس میں نہیں ہے

۷

ہر رنگ کے پیمانہ کی گردش یہ جہاں ہے

ہستی ہے بہار اور خزاں کچھ بھی نہیں ہے

۸

عالم ہمہ آئینۂ ہستی ہے، عدم کیا

دانا کے لئے قلزمِ ہستی کا کنارہ ہی نہیں ہے

۹

منصور کی رسوائی کے پیچھے جو نِدا ہے

خلوتیوں پر ہے عیاں راز، دُوجوں پہ نہیں ہے

(سرمد کاشانی ۔ ترجمہ معظم صدیقی)

مدت سے ہے منصور کی آواز تو خاموش

میں پھر سے جِلا دیتا ہوں اب دار و رسن کو

۱۰

غالب تو گرفتاریِ اوہام کے چکّر میں نہ پڑ

نیکی و بدی صرف ہے افسونِ جہاں، کچھ اور نہیں ہے

रियाज़त – मिर्ज़ा ग़ालिब

उर्दू तर्जुमा – शाहेद

तुझ से जो शिकाएत है नेहां, ताक़त-ए गुफ़्तार नहीं है

सौ ज़ख़्म जो हैं दिल में, दहन हैं, प ज़बां एक नहीं है

अए हुस्न तु नाराज़ न हो गर मैं कहूं कुछ

हमा-तन नाज़ है तू दहन ओ कमर ही जो नहीं है

हर मौज-ए ग़ुबार-ए रह-ए इश्क़ तेरे कूचे को रवां है

हो जान फ़िदा तुझ पे, ये शिक्वा मुझे ज़िन्हार नहीं है

गिरिया-ए इश्क़ में आंसू जो गोहर बन के गिरे हैं

या तफ़्रेक़ा-ए सूद ओ ज़ियां कुछ भी नहीं है

तन परवरी कुछ और हि बढती है रियाज़त के बहाने

रमज़ान में बस गर्मी-ए इफ़्तार है, कुछ और नहीं है

दुनिया कि तलब हो के हो कश्मकश-ए तर्क

आज़ादी नहीं इस में, बन्द-ए गिरां इस में नहीं है

हर रंग के मैमाने कि गर्दिश ये जहां है

हस्ती है बहार और ख़िज़ां कुछ भी नहीं है

आलम हमा आईना-ए हस्ती है, अदम क्या

दाना के लिए क़ुल्ज़ुम-ए हस्ती का किनारा हि नहीं है

मन्सूर कि रुस्वाई के पीछे जो निदा है

ख़ल्वतियौं पर है अयां राज़, दूजौं पे नहीं है

(सर्मद काशानी – तर्जुमा मुअज़्ज़म सिद्दीक़ी)

मुद्दत से है मंसूर का आवाज़ तो ख़ामोश

मैं फिर से जिला देता हुं अब दार ओ रसन को

१०

ग़ालिब तु गिरफ़्तारी-ए औहाम के चक्कर में न पड़

नेकी ओ बदी सिर्फ़ है अफ़्सून-ए जहां, कुछ और नहीं है

 

Click here for background and on any passage for word meanings and explanatory discussion. mirza asadullah KhaaN Ghalib (1797-1869), bard par excellence, thought that his faarsi kalaam was much superior to his urdu verse. This is one of his faarsi Ghazal, rendered as an urdu Ghazal relatively easily, but a very difficult (as yet experimental) English Ghazal structure.
1
tujh se jo shikaa’et1 hai nihaaN2, taaqat-e-guftaar3 nahiN hai
sau zaKhm haiN dil meN jo dahn4 haiN pa zabaaN ek nahiN hai   
1.complaint 2.hidden 3.ability to speak 4.mouth
In urdu poetic convention a wound is like a mouth. In this case Ghalib has a hundred wounds/mouths on his heart. But his complaints remain unspoken because these wounds have no tongue.

2
aye husn tu naaraaz na ho gar, maiN kahuN kuchh
hama-tan1 naaz2 hai tu, dahn3 o kamar hi jo nahiN hai   
1.embodiment 2.style, beauty 3.mouth
In urdu poetic convention the standards of beauty are that the beloved has such a delicate mouth and such a thin waist that they are invisible. Thus if the beloved not be offended, the poet/lover may make bold to say that she has no mouth or waist.

3
har mauj1-e Ghubaar2-e rah-e-ishq3 tere kooche4 ko ravaaN5 hai
ho jaan fida6 tujh pe, shikwa7 mujhe zinhaar8 nahiN hai   
1.wave 2.dust 3.path of love 4.street 5.flowing, going 5.sacrifice 7.complaint 8.under no conditions, definitely not
There are so many lovers traveling the path of love towards the street of the beloved that the dust rising from their feet is like ocean waves flowing in it. With so many rivals, the poet/lover can hardly complain about sacrificing his life for her. It will not be of any use.

4
giriya1-e ishq meN aaNsu jo gohar2 ban ke gire haiN
yaaN tafreqa3-e sood4 o ziyaaN5 kuchh bhi nahiN hai   
1.weeping 2.pearls 3.differentiation 4.profit, benefit 5.loss
The poet/lover sheds tears in love. These are valuable like pearls and are lost. But then, love does not care, does not differentiate between profit/benefit and loss. He cannot help but cry.

5
tan-parvari1 kuchh aur hi baRhti hai riyaazat2 ke bahaane
ramzaan meN bas garmi3-e iftaar4 hai, kuchh aur nahiN hai   
1.self-indulgence, gluttony 2.abstinence, fasting 3.enthusiasm 4.breaking fast
Ghalib wrote this in the late 1700s early 1800s but the Economist recently published a study which shows that consumption/waste of food in the Middle Eastern, oil rich countries increases by 70-100% during ramazan. Self indulgence body increases with abstinence/fasting. There is not much in ramazan except the festivites of breaking fast.

6
duniya ki talab1 ho ke ho kashmakash2-e tark3
aazaadi nahiN is meN, band-e-giraaN4 us meN nahiN hai  
1.demand, desire 2.struggle 3.giving up, abstinence, asceticism 4.strong tie, being bound
Whether it be indulging in material pleasures or struggling to abstain. There is no constraint in one, nor deliverance in the other. Perhaps Ghalib is talking about the “middle way”.

7
har raNg ke paimaane1 ki gardish2 ye jahaaN hai
hasti3 hai bahaar4 aur KhizaaN5 kuchh bhi nahiN hai    
1.cup (of wine) 2.circulating, passing around 3.life, existence 4.spring 5.autumn
This life is meaningful, pulsates when cups of many colours make the rounds and are shared. Life/existence is a colourful spring, autumn a bland grey.

8
aalam1 hama2 aaiina-e-hasti3 hai, adam4 kya
daana5 ke liye qulzum-e-hasti6 ka kinaara hi nahiN hai   
1.world, universe 2.all, complete 3.mirror/reflection of life 4.non-being 5.wise 6.ocean of life
The world is a reflection of throbbing life, non-being is nothing. For the discriminating/wise eye, there is no shore to the (infinite) sea of life.

9
mansoor1 ki rusvaaii2 ke peechhe jo nida3 hai
KhalvatiyoN4 par hai ayaaN5 raaz6, doojoN7 pe nahiN hai
1.mansur al-hallaj, sufi ascetic, symbol of rebellion 2.insult 3.cry, declaration 4.intimate 5.apparent 6.secret 7.others
mansoor (among other things) declared “an-al haq – I am the Truth”. He was given a chance to recant, refused and was put to death. He is considered a symbol of resistance. Behind the insult to mansoor (behind his execution) there is a declaration which no one except those who are familiar with his thought can here. sarmad kaashaani, another sufi ascetic in India was put to death by auraNgzeb. His she’r in faarsi and urdu translation by my ustaad, moazzam siddiqi is included below …
umr eest ke aavaza-e mansoor kohan shud
man az-sar-e nau jalva daham daar o rasan ra
muddat se hai mansoor ki aavaaz to Khaamosh
maiN phir se jila deta huN ab daar o rasan ko

10
Ghalib tu giraftaari1-e auhaam2 ki chakkar meN na paR
neki-o-badi3 sirf4 hai afsoon5-e jahaaN, kuchh aur nahiN hai   
1.bondage 2.superstition, ritual 3.virtue and vice 4.only 5.illusion
Ghalib, do not get caught up in the bondage of meaningless ritual. There is nothing in virtue and vice except for illusion/deception.

This is an attempt, an experiment at composing Ghazal in English.  “radeef” the last word/refrain can be force fitted with some effort.  But a “qaafiya” the last but one rhyming sound is nearly impossible.  In Ghalib’s original faarsi, “hech” is the radeef and “aaN” is the qaafiya, beautifully integrated in each she’r.  The qaafiya is absent in my urdu re-composition and also in not present in English.  Further, the musicality of the English Ghazal is is rather impoverished.  Perhaps that is the difference in languages in addition to my own limitations.
1
The ‘plaints that I have remain unspoken, forever hiding
The lips of my heart’s wounds have no tongue for speaking
2
O, Beauty, if you not be offended allow me to say
Style incarnate, delicate lips and slender waist swaying
3
Dust from lovers’ feet flows like waves in your street
My life sacrificed to no avail, with rivals for your love vying
4
My pearly tears of love wasted, soaked into the dust
Is there any benefit or just loss, love is not calculating
5
Gluttony’s on the rise even with the ritual of fasting
There is not much in ramazan except festive dining
6
Be it indulgence in pleasure or struggle of the ascetic
One doesn’t set you free, the other is not constraining
7
Pass around wine of many colours for that is life pulsating
Autumn a bland grey, existence a colourful spring
8
The universe, a mirror of throbbing life, non-being is still
The ocean of life knows no shore, for the eye that is discriminating
9
The call hidden behind the killing of mansur
The deaf cannot hear, only those who are listening
10
Ghalib, beware the bondage of meaningless ritual
Vice and virtue an illusion, just a matter of believing

mirza asadullah KhaaN Ghalib (1797-1869), bard par excellence, thought that his faarsi kalaam was much superior to his urdu verse.  This is one of his faarsi Ghazal, rendered as an urdu Ghazal relatively easily, but a very difficult (as yet experimental) English Ghazal structure.
1
tujh se jo shikaa’et1 hai nihaaN2, taaqat-e-guftaar3 nahiN hai
sau zaKhm haiN dil meN jo dahn4 haiN pa zabaaN ek nahiN hai

1.complaint 2.hidden 3.ability to speak 4.mouth

In urdu poetic convention a wound is like a mouth.  In this case Ghalib has a hundred wounds/mouths on his heart.  But his complaints remain unspoken because these wounds have no tongue.
2
aye husn tu naaraaz na ho gar, maiN kahuN kuchh
hama-tan1 naaz2 hai tu, dahn3 o kamar hi jo nahiN hai

1.embodiment 2.style, beauty 3.mouth

In urdu poetic convention the standards of beauty are that the beloved has such a delicate mouth and such a thin waist that they are invisible.  Thus if the beloved not be offended, the poet/lover may make bold to say that she has no mouth or waist.
3
har mauj1-e Ghubaar2-e rah-e-ishq3 tere kooche4 ko ravaaN5 hai
ho jaan fida6 tujh pe, shikwa7 mujhe zinhaar8 nahiN hai

1.wave 2.dust 3.path of love 4.street 5.flowing, going 5.sacrifice 7.complaint 8.under no conditions, definitely not

There are so many lovers traveling the path of love towards the street of the beloved that the dust rising from their feet is like ocean waves flowing in it.  With so many rivals, the poet/lover can hardly complain about sacrificing his life for her.  It will not be of any use.
4
giriya1-e ishq meN aaNsu jo gohar2 ban ke gire haiN
yaaN tafreqa3-e sood4 o ziyaaN5 kuchh bhi nahiN hai

1.weeping 2.pearls 3.differentiation 4.profit, benefit 5.loss

The poet/lover sheds tears in love.  These are valuable like pearls and are lost.  But then, love does not care, does not differentiate between profit/benefit and loss.  He cannot help but cry.
5
tan-parvari1 kuchh aur hi baRhti hai riyaazat2 ke bahaane
ramzaan meN bas garmi3-e iftaar4 hai, kuchh aur nahiN hai

1.self-indulgence, gluttony 2.abstinence, fasting 3.enthusiasm 4.breaking fast

Ghalib wrote this in the late 1700s early 1800s but the Economist recently published a study which shows that consumption/waste of food in the Middle Eastern, oil rich countries increases by 70-100% during ramazan.  Self indulgence body increases with abstinence/fasting.  There is not much in ramazan except the festivites of breaking fast.
6
duniya ki talab1 ho ke ho kashmakash2-e tark3
aazaadi nahiN is meN, band-e-giraaN4 us meN nahiN hai

1.demand, desire 2.struggle 3.giving up, abstinence, asceticism 4.strong tie, being bound

Whether it be indulging in material pleasures or struggling to abstain.  There is no constraint in one, nor deliverance in the other.  Perhaps Ghalib is talking about the “middle way”.
7
har raNg ke paimaane1 ki gardish2 ye jahaaN hai
hasti3 hai bahaar4 aur KhizaaN5 kuchh bhi nahiN hai

1.cup (of wine) 2.circulating, passing around 3.life, existence 4.spring 5.autumn

This life is meaningful, pulsates when cups of many colours make the rounds and are shared.  Life/existence is a colourful spring, autumn a bland grey.
8
aalam1 hama2 aaiina-e-hasti3 hai, adam4 kya
daana5 ke liye qulzum-e-hasti6 ka kinaara hi nahiN hai

1.world, universe 2.all, complete 3.mirror/reflection of life 4.non-being 5.wise 6.ocean of life

The world is a reflection of throbbing life, non-being is nothing.  For the discriminating/wise eye, there is no shore to the (infinite) sea of life.
9
mansoor1 ki rusvaaii2 ke peechhe jo nida3 hai
KhalvatiyoN4 par hai ayaaN5 raaz6, doojoN7 pe nahiN hai

1.mansur al-hallaj, sufi ascetic, symbol of rebellion 2.insult 3.cry, declaration 4.intimate 5.apparent 6.secret 7.others

mansoor (among other things) declared “an-al haq – I am the Truth”.  He was given a chance to recant, refused and was put to death.  He is considered a symbol of resistance.  Behind the insult to mansoor (behind his execution) there is a declaration which no one except those who are familiar with his thought can here.  sarmad kaashaani, another sufi ascetic in India was put to death by auraNgzeb.  His she’r in faarsi and urdu translation by my ustaad, moazzam siddiqi is included below …
umr eest ke aavaza-e mansoor kohan shud
man az-sar-e nau jalva daham daar o rasan ra
muddat se hai mansoor ki aavaaz to Khaamosh
maiN phir se jila deta huN ab daar o rasan ko
10
Ghalib tu giraftaari1-e auhaam2 ki chakkar meN na paR
neki-o-badi3 sirf4 hai afsoon5-e jahaaN, kuchh aur nahiN hai

1.bondage 2.superstition, ritual 3.virtue and vice 4.only 5.illusion

Ghalib, do not get caught up in the bondage of meaningless ritual.  There is nothing in virtue and vice except for illusion/deception.

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2 comments:

  1. Many thanks for posting Ghalib’s Persian poetry. If possible, please post the Urdu translation and oblige.

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