For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
وہم و گماں کیوں ہو ۔ پرمود لال یکتہؔ
۱
نہ ہو اِظہار کی جُرأت تو پھر منہ میں زباں کیوں ہو
کہوں میں بھی کہ ہاں کیوں ہو، کہو تم بھی کہ ہاں کیوں ہو
۲
اب اپنی بزم کا خود آپ ہی دستور سمجھائیں
کہ جس کو کچھ نہیں پانا اسی کا امتحاں کیوں ہو
۳
جدھر کوئی نہیں جاتا وہی منزل کا رستہ ہے
جو اتنا بھی نہیں سمجھا وہ میرِ کارواں کیوں ہو
۴
تمہاری ضد کہ کوئی مصلحت کا ساتھ کیوں چھوڑے
مرا کہنا کہ کوئی بھی دلوں کے درمیاں کیوں ہو
۵
کوئی آندھی چلے اور سب غباروں کو اُڑا ڈالے
تو اس علم و یقیں کے دور میں وہم و گماں کیوں ہو
۶
کسی کو ایک ہی پہچان دے پانا بھی مشکل ہے
وہی آزارِ جاں کیوں ہو وہی آرامِ جاں کیوں ہو
۷
سکوں، راحت، خوشی، موزونیت، سب اپنے دل سے ہیں
کوئی اِن کے لئے مِنّت گزارِ این و آں کیوں ہو
वहम ओ गुमां क्यूं हो – प्रमोद लाल यक्ता
१
न हो इज़्हार की जुर’अत तो फिर मुंह में ज़बां क्यूं हो
कहूं मैं भी के हां क्यूं हो, कहो तुम भी के हां क्यूं हो
२
अब अपनी बज़्म का ख़ुद आप हि दस्तूर समझाएं
के जिस को कुछ नहीं पाना उसी का इम्तेहां क्यूं हो
३
जिधर कोई नही जाता उधर मंज़िल का रस्ता है
जो इतना भी नहीं समझा वो मीर-ए कारवां क्यूं हो
४
तुम्हारी ज़िद के कोई मस्लेहत का साथ क्यूं छोढे
मेरा कहना के कोई भी दिलौं के दरमियां क्यूं हो
५
कोई आंधी चले और सब ग़ुबारौं को उढा डाले
तो इस इल्म ओ यक़ीं के दौर में वहम ओ गुमां क्यूं हो
६
किसी को एक ही पहचान दे पाना भी मुश्किल है
वही आज़ार-ए जां क्यूं हो, वही आराम-ए जां क्यूं हो
७
सुकूं, राहत, ख़ुशी, मौज़ूनियत, सब अपने दिल से हैं
कोई इन के लिये मिन्नत-गुज़ार-ए ईन-ओ-आं क्यूं हो
Click here for background and on any passage for word meanings and explanatory discussion. pramod lal yakta (xxxx-xxxx), dehra dun. He had a PhD in English literature and taught various colleges in madhya pradesh before settling down in dehra dun. His father vinod taalib worked for the government and was an urdu shaa’er. Two of his younger brothers also were shu’ara. His collection was published in 2016. This Ghazal with the same radeef and qaafiya as Ghalib’s ‘muN meN zabaaN kyuN ho’ is linked to Ghalib naqsh-e qadam.
1
na ho izhaar1 ki jur’at2 to phir muNh meN zabaaN kyuN ho
kahuN maiN bhi keh haaN kyuN ho, kaho tum bhi keh haaN kyuN ho 1.expressing, speaking 2.courage
If there is no courage to speak out (against injustice) then why should there be a tongue in the mouth. I say it so and you too show your agreement.
2
ab apni bazm1 ka Khud aap2 hi dastoor3 samjhaa’eN
keh jis ko kuchh nahiiN paana4, usi ki imtehaaN5 kyuN ho 1.gathering 2.you yourselves 3.traditions, rules 4.obtain, gain 5.test, trial
This could be addressed to the beloved but it can also have a political implication. Here ‘imtehaaN’ – test/trial could be tested by oppression or even a test of loyalty. In our gathering (homeland) you yourselves explain, why do we have this rule/tradition/practice that one who has nothing to gain, be tested (by oppression or tested for loyalty – as done with muslim minorities in India).
3
jidhar koii nahiN jaata udhar manzil1 ka rasta hai
jo itna bhi nahiN samjha vo miir-e-kaarvaaN2 kyuN ho 1.goal, destination 2.head of the caravan, leader
The destination is in the direction in which no one is going. Why should the one who cannot see/understand even this simple thing, be the leader/guide. This could also be a political statement.
4
tumhaari zidd1 keh koii maslehat2 ka saath kyuN chhoRe
mera kahna keh koii bhi diloN ke darmiyaaN3 kyuN ho 1.insistence 2.intention, hidden agenda 3.in between
Perhaps this is addressed to the beloved. The beloved is notorious for keeping many admirers hanging and using one against the other. She has a hidden agenda in meeting the poet/lover. Perhaps this might be to make his rival jealous and thus more pliant. Thus, she insists – why should I give up all my other interests and he says – why should there be anything between us.
5
koii aandhi chale aur sub GhubaaroN1 ko uRa Daale
to is ilm2 o yaqiiN3 ke daur4 meN vahm-o-gumaaN5 kyuN ho 1.dust, fog, confusion 2.knowledge 3.certainty 4.age, period 5.superstion and confusion
Perhaps this is a reflection of superstitious practices in society. He wishes that a storm would blow and clear all dust/fog/confusion. In this age of knowledge and clarity why should there be so much superstition and confusion.
6
kisi ko ek hi pahchaan1 de paana bhi mushkil2 hai
vahi aazaar3-e jaaN kyuN ho, vahi aaraam4-e jaaN kyuN ho 1.description, image 2.difficult 3.pain, affliction 4.comfort, pleasure
This is about the beloved. She is at the same time the joy of the lover’s life and the cause of his pain and distress. Thus, how can he give one description of her.
7
sukooN1, raahat2, Khushi, mauzooniyat3, sub apne dil se haiN
koii in ke liye minnat-guzaar4-e iin-o-aaN5 kyuN ho 1.tranquility 2.comfort 3.suitability, proportionality 4.obliged 5.this and that, anything
Tranquility, comfort, happiness, and balance are all states of the mind. Then why should one look outside for these, why should they be obligated to anyone/anything else.
pramod lal yakta (xxxx-xxxx), dehra dun. He had a PhD in English literature and taught various colleges in madhya pradesh before settling down in dehra dun. His father vinod taalib worked for the government and was an urdu shaa’er. Two of his younger brothers also were shu’ara. His collection was published in 2016. This Ghazal with the same radeef and qaafiya as Ghalib’s ‘muN meN zabaaN kyuN ho’ is linked to Ghalib naqsh-e qadam.
1
na ho izhaar1 ki jur’at2 to phir muNh meN zabaaN kyuN ho
kahuN maiN bhi keh haaN kyuN ho, kaho tum bhi keh haaN kyuN ho
1.expressing, speaking 2.courage
If there is no courage to speak out (against injustice) then why should there be a tongue in the mouth. I say it so and you too show your agreement.
2
ab apni bazm1 ka Khud aap2 hi dastoor3 samjhaa’eN
keh jis ko kuchh nahiiN paana4, usi ki imtehaaN5 kyuN ho
1.gathering 2.you yourselves 3.traditions, rules 4.obtain, gain 5.test, trial
This could be addressed to the beloved but it can also have a political implication. Here ‘imtehaaN’ – test/trial could be tested by oppression or even a test of loyalty. In our gathering (homeland) you yourselves explain, why do we have this rule/tradition/practice that one who has nothing to gain, be tested (by oppression or tested for loyalty – as done with muslim minorities in India).
3
jidhar koii nahiN jaata udhar manzil1 ka rasta hai
jo itna bhi nahiN samjha vo miir-e-kaarvaaN2 kyuN ho
1.goal, destination 2.head of the caravan, leader
The destination is in the direction in which no one is going. Why should the one who cannot see/understand even this simple thing, be the leader/guide. This could also be a political statement.
4
tumhaari zidd1 keh koii maslehat2 ka saath kyuN chhoRe
mera kahna keh koii bhi diloN ke darmiyaaN3 kyuN ho
1.insistence 2.intention, hidden agenda 3.in between
Perhaps this is addressed to the beloved. The beloved is notorious for keeping many admirers hanging and using one against the other. She has a hidden agenda in meeting the poet/lover. Perhaps this might be to make his rival jealous and thus more pliant. Thus, she insists – why should I give up all my other interests and he says – why should there be anything between us.
5
koii aandhi chale aur sub GhubaaroN1 ko uRa Daale
to is ilm2 o yaqiiN3 ke daur4 meN vahm-o-gumaaN5 kyuN ho
1.dust, fog, confusion 2.knowledge 3.certainty 4.age, period 5.superstion and confusion
Perhaps this is a reflection of superstitious practices in society. He wishes that a storm would blow and clear all dust/fog/confusion. In this age of knowledge and clarity why should there be so much superstition and confusion.
6
kisi ko ek hi pahchaan1 de paana bhi mushkil2 hai
vahi aazaar3-e jaaN kyuN ho, vahi aaraam4-e jaaN kyuN ho
1.description, image 2.difficult 3.pain, affliction 4.comfort, pleasure
This is about the beloved. She is at the same time the joy of the lover’s life and the cause of his pain and distress. Thus, how can he give one description of her.
7
sukooN1, raahat2, Khushi, mauzooniyat3, sub apne dil se haiN
koii in ke liye minnat-guzaar4-e iin-o-aaN5 kyuN ho
1.tranquility 2.comfort 3.suitability, proportionality 4.obliged 5.this and that, anything
Tranquility, comfort, happiness, and balance are all states of the mind. Then why should one look outside for these, why should they be obligated to anyone/anything else.
These poets and their poetry inspired by one ghazal of Mirza Ghalib is like finding rare pearls in the depths of ocean … awe inspiring.
Your dedication and contribution to Urdu poetry is immensely commendable. Congratulations.