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Recitation
شیخ و برہمن ۔ پنڈت آنند نرائن مُلّاؔ
منتخب اشعار
۱
ایک سے ایک سوا، کون کہے، کس کو کہے
اہلِ تسبیح وہی، صاحبِ زُنّار وہی
۲
منعِ مے نوشی کی خاطر میکدے جاتے ہیں شیخ
آدمی معلوم ہوتے ہیں مجھے چالاک سے
۳
ایک کوتاہ نظر ایک ذرا دور اندیش
فرق کچھ زاہد و مے نوش کی نیّت میں نہیں
۴
شیخ میں اور ترکِ عصیاں وہ بھی جنّت کے لئے
جب خطا کی تھی مرے قبضہ میں کیا جنّت نہ تھی
۵
سمجھا ہے شیخ ترک کو معراجِ بندگی
ناداں گناہ کر کے پشیماں نہ ہو سکا
۶
نظر آنے لگا ہے شیخ کو ہر جا وہی جلوہ
یہ اب کافر کہے جانے کے قابل ہوتا جاتا ہے
۷
اُس کے کرم پہ شک تجھے زاہد ضرور تھا
ورنہ ترا قصور نہ کرنا قصور تھا
۸
نمازِ جام پڑھی شیخ نے ۔ نہیں ۔ لیکن
عجب سا نور ہے رُخ پر طلوعِ شام کے بعد
۹
دُنیا امیر چھین چکا تھا غریب سے
جنّت بچی تھی، شیخ نے جنّت بھی چھین لی
۱۰
کٹا ہے ناصحِ مشفق سے گفتگو میں جو وقت
اُسے تُو زیست کی میعاد میں شمار نہ کر
۱۱
ظلماتِ دیر و کعبہ میں کچھ روشنی سی ہے
شاید کوئی گناہ کئے جا رہا ہوں میں
۱۲
کچھ اور بھی ہے جنّت میں تیری زاہد حور و کوثر کے سوا
اِس عیش گہہ بے کاراں میں باکاروں کا کچھ کام بھی ہے
शैख़ ओ बरहमन – पंडित आनंद नरायन मुल्ला
मुंतख़ब अशआर
१
एक से एक सिवा, कौन कहे, किस को कहे
अहल-ए तस्बीह वही, साहब-ए ज़ुन्नार वही
२
मन’अ-ए मै-नोशी कि ख़ातर मैकदे जाते हैं शैख़
आदमी म’आलूम होते हैं मुझे चालाक से
३
एक कोताह नज़र, एक ज़रा दूर अंदेश
फ़र्क़ कुछ ज़ाहद ओ मै-नोश कि निय्यत में नहीं
४
शैख़, मैं और तर्क-ए इस्यां, वो भी जन्नत के लिए
जब ख़ता की थी मेरे क़ब्ज़े में क्या जन्नत न थी
५
समझा है शैख़ तर्क को मे’राज-ए बन्दगी
नादां गुनाह कर के पशेमां न हो सका
६
नज़र आने लगा है शैख़ को हर जा वही जल्वा
ये अब काफ़र कहे जाने के क़ाबिल होता जाता है
७
उस के करम पे शक तुझे ज़ाहद ज़रूर था
वरना तेरा क़ुसूर न करना क़ुसूर था
८
नमाज़-ए जाम पढ़ी शैख़ ने – नहीं – लैकिन
अजब सा नूर है रुख़ पर तुलू-ए शाम के बाद
९
दुनिया अमीर छीन चुका था ग़रीब से
जन्नत बची थी शैख़ ने जन्नत भी छीन ली
१०
कटा है नासह-ए मुश्फ़िक़ से गुफ़्तगू में जो वक़्त
उसे तु ज़ीस्त कि मे’याद में शुमार न कर
११
ज़ुल्मात-ए दैर ओ क’आबा में कुछ रौशनी सि है
शाएद कोई गुनाह किए जा रहा हूं मैं
१२
कुछ और भी है जन्नत में तेरी ज़ाहद हूर ओ कौसर के सिवा
इस ऐश गह-ए बेकारां में बाकारौं का कुछ काम भी है
Click here for background and on any passage for word meanings and explanatory discussion. panDit anand narain mulla (1901-1997) thoughtful and thoughtprovoking shaa’er, urdu lover, judge, parliamentarian and strong secularist. This is a delightful collection of irreverent ash’aar where he pokes fun at orthodoxy.
1
ek se ek siva1, kaun kahe, kis se kahe
ahl-e-tasbeeh2 vahi, sahib-e-zunnaar3 vahi 1.more than, beyond 2.people of (islamic) rosary, shaiKh 3.owner of (hindu holy) thread, barhaman
One goes beyond the other (in foolishness). Who can say anything, who can we say it to (no one listens). Both the shaiKh and the barhaman are of the same ilk.
2
man’a1-e mai-noshi2 ki Khaatir3 maikade4 jaate haiN shaiKh
aadmi m’aaloom hote haiN mujhe chaalaak se 1.prohibiting 2.wine drinking 3.for the sake of 4.tavern
The shaiKh has been caught red-handed, going to the tavern. He claims that he is going there to advise people of prohibition against wine-driking. He appears to me to be a clever fellow. Recall Ghalib –
kahaaN maiKhaane ka darvaaza Ghalib aur kahaaN vaa’ez
par itna jaante haiN kal vo jaata tha ke hum nikle
3
ek kotaah-nazar1, ek zara duur-andesh2
farq3 kuchh zaahid4 o mai-nosh5 ki niyyat6 meN nahiN 1.short-sighted 2.far-sighted 3.difference 4.observant of religious edicts 5.wine-drinker 6.intention, purpose
There is no difference between the intentions/desires of the zaahid and the wine-drinker. Both want wine. The zaahid is tempted by the promise of wine in heaven so is supposed to be far-sighted, and is waiting for that reward. The wine-drinker is shortsighted, but both want wine.
4
shaiKh, maiN aur tark-e-isyaaN1, vo bhi jannat ke liye
jab Khata2 ki thi, mere qabze3 meN kya jannat na thi 1.giving up sin 2.transgression, sin 3.control
Adam and Eve lived in heaven. He committed a sin and was sent down to earth. Thus, O, shaiKh, do you think that I will be persuaded to give up sin? And that for heaven! When I committed (the original) sin, was I not a resident of heaven! I gave it up then. Why would I want to go back to it.
5
samjha hai shaiKh tark1 ko me’raaj2-e bandagi3
naadaaN4 gunaah kar ke pashemaaN5 na ho saka 1.giving up, renunciation 2.climax 3.obedience 4.simpleton 5.repent
The shaiKh thinks that renouncing (wine) is the climax of obeying (god’s edict). The poor fellow does not enough to indulge and the repent and ask for forgiveness.
6
nazar aane laga hai shaiKh ko har ja1 vahi jalva2
ye ab kaafir3 kahe jaane ke qaabil4 hota jaata hai 1.place, ja=jagah 2.manifestation, image 3.non-believer 4.deserving of
What is the ‘jalva/image’ that the shaiKh is beginning to see all around him. I like to think that it is visions of hoor in heaven that he sees, when he looks at women all around. Of course that is transgression. Hence, he is deserving of being called a non-believer/sinner.
7
us ke karam1 pe shak2 tujhe zaahid3 zaroor tha
varna4 tera qusoor5 na karna qusoor tha 1.benevolence, forgiveness 2.doubt, not confident 3.observant, fastidious, punctilious 4.otherwise 5.transgression
Surely, the fastidious observer is not confident of the forgivenss, kindness of god. Not believing in god’s infinite kindness is a sin. Therefore, not sinning is a sin! How beautiful.
8
namaaz-e jaam1 paRhi shaiKh ne – nahiN – laikin
ajab2 sa noor hai ruKh3 par tulu-e-shaam4 ke baad 1.cup of wine 2.strange, enchanting 3.face 4.emergence of evening
There is a play of words here. An important namaaz is community prayer … jamaa’at. That is playfully presented as namaaz-e jaam. The shaiKh has not offered prayers to the cup of wine, BUT, there is an enchanting glow on his face since early evening.
9
duniya amiir chheen chuka tha Gharib se
jannat bachi thi shaiKh ne jannat bhi chheen li The wealthy capitalist exporpriated the comforts of this world from the poor. All that was left was (hope for) paradise and now the shaiKh has taken that away too.
10
kaTaa hai naaseh1-e mushfiq2 se guftagu3 meN jo vaqt
use tu zeest4 ki me’yaad5 meN shumaar6 na kar 1.moraliser, censor 2.loving (used sarcastically) 3.conversation, discussion 4.life span 5.duration 6.count
The time spent/wasted listening to the diatribe of the moralizer is not to be counted as life well spent … not a part of the life-span.
11
zulmaat1-e dair2-o-k’aaba meN kuchh raushni si hai
shaa’ed3 koii gunaah kiye ja raha huN maiN 1.darkness 2.temple 3.perhaps
There is rejoicing and joy in the temple and the k’aaba when a sinner commits transgression – either because such an act is an act of joy or because it gives god a chance to show his benevolence. Looking at this light, the poet/sinner wonders that perhaps this is because he has been committing some transgressions.
12
kuchh aur bhi hai jannat meN teri zaahid1 hoor2 o kauser3 ke siva4
is aish-gah5-e bekaaraaN6 meN baakaaroN7 ka kuchh kaam bhi hai 1.observant 2.angels 3.river (of wine) 4.other than 5.place of luxury 6.useless idle 7.useful workers
The conventional picture of heaven is that you have hoor at your beck and call and rivers of honey and wine flowing. It gives a picture of luxury where no one has to do anything. Is there anything for useful workers to do, or is it only a luxury for idlers. hari chand aKhtar said –
sukoon-e mustaqil, dil be-tamanna, shaiKh ki sohbat
agar jannat yahi hai to is jannat se dozaKh kya buraa hoga
Also see ‘va daKhali jannati’ under ‘shahed-shuru’aat’.
panDit anand narain mulla (1901-1997) thoughtful and thoughtprovoking shaa’er, urdu lover, judge, parliamentarian and strong secularist. This is a delightful collection of irreverent ash’aar where he pokes fun at orthodoxy.
1
ek se ek siva1, kaun kahe, kis se kahe
ahl-e-tasbeeh2 vahi, sahib-e-zunnaar3 vahi
1.more than, beyond 2.people of (islamic) rosary, shaiKh 3.owner of (hindu holy) thread, barhaman
One goes beyond the other (in foolishness). Who can say anything, who can we say it to (no one listens). Both the shaiKh and the barhaman are of the same ilk.
2
man’a1-e mai-noshi2 ki Khaatir3 maikade4 jaate haiN shaiKh
aadmi m’aaloom hote haiN mujhe chaalaak se
1.prohibiting 2.wine drinking 3.for the sake of 4.tavern
The shaiKh has been caught red-handed, going to the tavern. He claims that he is going there to advise people of prohibition against wine-driking. He appears to me to be a clever fellow. Recall Ghalib –
kahaaN maiKhaane ka darvaaza Ghalib aur kahaaN vaa’ez
par itna jaante haiN kal vo jaata tha ke hum nikle
3
ek kotaah-nazar1, ek zara duur-andesh2
farq3 kuchh zaahid4 o mai-nosh5 ki niyyat6 meN nahiN
1.short-sighted 2.far-sighted 3.difference 4.observant of religious edicts 5.wine-drinker 6.intention, purpose
There is no difference between the intentions/desires of the zaahid and the wine-drinker. Both want wine. The zaahid is tempted by the promise of wine in heaven so is supposed to be far-sighted, and is waiting for that reward. The wine-drinker is shortsighted, but both want wine.
4
shaiKh, maiN aur tark-e-isyaaN1, vo bhi jannat ke liye
jab Khata2 ki thi, mere qabze3 meN kya jannat na thi
1.giving up sin 2.transgression, sin 3.control
Adam and Eve lived in heaven. He committed a sin and was sent down to earth. Thus, O, shaiKh, do you think that I will be persuaded to give up sin? And that for heaven! When I committed (the original) sin, was I not a resident of heaven! I gave it up then. Why would I want to go back to it.
5
samjha hai shaiKh tark1 ko me’raaj2-e bandagi3
naadaaN4 gunaah kar ke pashemaaN5 na ho saka
1.giving up, renunciation 2.climax 3.obedience 4.simpleton 5.repent
The shaiKh thinks that renouncing (wine) is the climax of obeying (god’s edict). The poor fellow does not enough to indulge and the repent and ask for forgiveness.
6
nazar aane laga hai shaiKh ko har ja1 vahi jalva2
ye ab kaafir3 kahe jaane ke qaabil4 hota jaata hai
1.place, ja=jagah 2.manifestation, image 3.non-believer 4.deserving of
What is the ‘jalva/image’ that the shaiKh is beginning to see all around him. I like to think that it is visions of hoor in heaven that he sees, when he looks at women all around. Of course that is transgression. Hence, he is deserving of being called a non-believer/sinner.
7
us ke karam1 pe shak2 tujhe zaahid3 zaroor tha
varna4 tera qusoor5 na karna qusoor tha
1.benevolence, forgiveness 2.doubt, not confident 3.observant, fastidious, punctilious 4.otherwise 5.transgression
Surely, the fastidious observer is not confident of the forgivenss, kindness of god. Not believing in god’s infinite kindness is a sin. Therefore, not sinning is a sin! How beautiful.
8
namaaz-e jaam1 paRhi shaiKh ne – nahiN – laikin
ajab2 sa noor hai ruKh3 par tulu-e-shaam4 ke baad
1.cup of wine 2.strange, enchanting 3.face 4.emergence of evening
There is a play of words here. An important namaaz is community prayer … jamaa’at. That is playfully presented as namaaz-e jaam. The shaiKh has not offered prayers to the cup of wine, BUT, there is an enchanting glow on his face since early evening.
9
duniya amiir chheen chuka tha Gharib se
jannat bachi thi shaiKh ne jannat bhi chheen li
The wealthy capitalist exporpriated the comforts of this world from the poor. All that was left was (hope for) paradise and now the shaiKh has taken that away too.
10
kaTaa hai naaseh1-e mushfiq2 se guftagu3 meN jo vaqt
use tu zeest4 ki me’yaad5 meN shumaar6 na kar
1.moraliser, censor 2.loving (used sarcastically) 3.conversation, discussion 4.life span 5.duration 6.count
The time spent/wasted listening to the diatribe of the moralizer is not to be counted as life well spent … not a part of the life-span.
11
zulmaat1-e dair2-o-k’aaba meN kuchh raushni si hai
shaa’ed3 koii gunaah kiye ja raha huN maiN
1.darkness 2.temple 3.perhaps
There is rejoicing and joy in the temple and the k’aaba when a sinner commits transgression – either because such an act is an act of joy or because it gives god a chance to show his benevolence. Looking at this light, the poet/sinner wonders that perhaps this is because he has been committing some transgressions.
12
kuchh aur bhi hai jannat meN teri zaahid1 hoor2 o kauser3 ke siva4
is aish-gah5-e bekaaraaN6 meN baakaaroN7 ka kuchh kaam bhi hai
1.observant 2.angels 3.river (of wine) 4.other than 5.place of luxury 6.useless idle 7.useful workers
The conventional picture of heaven is that you have hoor at your beck and call and rivers of honey and wine flowing. It gives a picture of luxury where no one has to do anything. Is there anything for useful workers to do, or is it only a luxury for idlers. hari chand aKhtar said –
sukoon-e mustaqil, dil be-tamanna, shaiKh ki sohbat
agar jannat yahi hai to is jannat se dozaKh kya buraa hoga
Also see ‘va daKhali jannati’ under ‘shahed-shuru’aat’.
