savaal o javaab meN-premchandr srivastav mazhar

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

 

سوال و جواب میں ۔ پریم چندر سریواستو مظہرؔ

۱

کُل کائنات آئی دلِ فیضیاب میں

ذرّے نے کیا نہ پایا جو تھا آفتاب میں

۲

میرے لئے اُٹھائی گئی زحمتِ نقاب

جلوے لطیف ہو گئے شرم و حجاب میں

۳

کچھ اور ہی مقام مری بندگی کا ہے

کیوں کھینچتے ہیں مجھ کو گناہ و ثواب میں

۴

دُنیائے بے ثبات میں ہستیٔ بے ثبات

جیسے کہ خواب دیکھتا ہو کوئی خواب میں

۵

دُنیائے اعتقاد و یقیں میں تھی روشنی

تاریکیاں ملی ہیں سوال و جواب میں

۶

کیوں میکشوں میں آج ہے دیر و حرم کی بات

ساقی نے کچھ ملا نہ دیا ہو شراب میں

۷

حرص و ہوس کی راہ میں مظہرؔ کہاں مقام

چلتے ہی جا رہے ہیں، چلے تھے شباب میں

सवाल ओ जवाब में – प्रेम चन्द्र स्रीवास्तव मज़्हर

कुल काएनात आई दिल-ए फ़ैज़्याब में

ज़र्रे ने क्या न पाया जो था आफ़्ताब में

मेरे लिये उठाई गई ज़हमत-ए नक़ाब

जल्वे लतीफ़ हो गए शर्म ओ हिजाब में

कुछ और ही मक़ाम मेरी बन्दगी का है

क्यूं खींचते हैं मुझ को गुनाह ओ सवाब में

दुनिया-ए बे सबात में हस्ती-ए बे सबात

जैसे के ख़्वाब देखता हो कोई ख़्वोब में

दुनिया-ए ए’तेक़ाद ओ यक़ीं में थी रौश्नी

तारीकियां मिली हैं सवाल ओ जवाब में

क्यूं मयकशौं में आज है दैर ओ हरम की बात

साक़ी ने कुछ मिला न दिया हो शराब में

हिर्स ओ हवस की राह में मज़्हर कहां मक़ाम

चल्ते ही जा रहे हैं चले थे शबाब में

 

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).

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).

4 comments:

  1. Well, “dir o haram ki baat” doesn’t necessarily have to be hateful, communal etc. The “kuchh” could be something more profound, like bhang that would make anyone see through the utter preposterousness of any talk of dir o haram.

    1. There are three others of him … all three in the zamin of Ghalib. You can search for ‘mazhar’ and find them or go to Theme Index, Ghalib naqsh-e qadam and scroll down to spot him in 1969-Centennial or under the radeef qaafiya of Ghalib’s Ghazal. Enjoy.

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