Click here for background and on any passage for word meanings and explanatory discussion. This Ghazal is taken from a small booklet published in 1969 by Ghalib shataabdi naagarik samiti, jabalpur. premchandr srivastav mazhar, PhD, principal of a local college, editorial board member for this booklet, chairman of the jabalpur branch of ‘anjuman-e taraqqi-e urdu’. This Ghazal ss representative of the long lasting impact of Ghalib and of the wide following that urdu had even in 1969! How rapidly was the language murdered! The ‘samiti’ held several mushaa’era over a two-year period using one Ghazal or the other of Ghalib’s as a model. This is one of several Ghazal modeled after Ghalib’s ‘saaqi ne kuchh mila na diya ho sharaab meN’.
1
kul¹ kaa’enaat² aaii dil-e faizyaab³ meN
zarre⁴ ne kya na paaya⁵ jo tha aaftaab⁶ meN    1.total, all 2.creation 3.blessed, something that has received (divine) blessing 4.particle 5.received 6.sun
The poet/vedic/sufi is expressing gratitude and amazement that his blessed heart has received the whole universe in it i.e. it is a reflection of all creation. What all has the particle not received that the sun does not have! Here the ‘zarra’/particle is the human and the ‘aaftaab’/sun is god. The particle reflects the light of the sun and human reflects the qualities of god.
2
mere liye uThaaii gayi zahmat¹-e naqaab²
jalve³ lateef⁴ ho gaye sharm⁵ o hijaab⁶ meN    1.inconvenience 2.veil 3.appearance, image 4.pleasing 5.shy/coy 6.veil
The beloved bears the inconvenience of a veil just to not appear before the poet/lover. But it has had the opposite effect. Her appearance has become even more pleasant and desirable because of the coy shyness behind the veil.
3
kuchh aur hi maqaam¹ meri bandagi² ka hai
kyuN khiiNchte³ haiN mujhko gunaah⁴ o savaab⁵ meN    1.place, status, level 2.devotion 3.pull 4.vice 5.virtue
The level of my devotion (to the divine) is something else. It is at a higher plain. Why do you pull me into this meaningless discussion of virtue and vice. It is also possible that ‘gunaah’ o ‘savaab’ are surrogates for communal feelings of both sides. His own feelings are at the universal humanist level, not at the level of conventional orthodoxy.
4
duniya-e be-sabaat¹ meN hasti²-e be-sabaat¹
jaise ke Khwaab dekhta ho koii Khwaab meN   1.mortal, transient 2.existence, life
We lead a mortal/temporary/passing life in a transient world. It is as if one is dreaming in his/her dream.
5
duniya-e e’teqaad¹ o yaqiiN² meN thi raushni³
tariikiyaaN⁴ mili haiN savaal o javaab meN    1.belief 2.certainty, faith 3.light, knowledge, strength 4.darkness
The poet/believer has found strength in the world of belief and faith. There is only darkness in question and answer. Editorial – this is like saying, knowledge or even seeking knowledge is harmful. This is a view exactly opposite to what I hold. See my own ‘talaash-e haq’ or ‘tashkeek’ posted under ‘shahed shuru’aat’.
6
kyuN maikashoN¹ meN aaj hai dair² of haram³ ki baat
saaqi ne kuchh mila na diya ho sharaab meN    1.patrons of the tavern 2.temple 3.mosque
The maiKhaana/tavern is symbolic of a secular/universal/humanist space and patrons of the maiKhaana – the maikash are secular/liberal people. Why is there a discussion of temple and mosque among tavern goers. Is it that the saaqi has blended something else in the wine (of divine/universal love). A very poignant comment on raging communalism. Here the ‘saaqi’ could well refer to extremist communal people/parties and the ‘kuchh’ could be the poison of communalism.
7
hirs¹ o havas² ki raah³ meN mazhar⁴ kahaaN maqaam⁵
chalte hi ja rahe haiN chale the shabaab meN   1.greed, acquisitiveness 2.lust 3.pathway 4.pen-name of poet 5.place, shelter
O, mazhar there is no place (possibility) to stop in the path of greed and lust. You will keep walking this path (without thinking) from youth to aging (once you get on this treadmill, it is impossible to get off).