POET MIRZA-GHALIB (URDU)

https://en.wikipedia.org/wiki/Ghalib

Although Ghalib himself was far prouder of his poetic achievements in Persian,^[12] he is today more famous for his Urdu ghazals. Numerous elucidations of Ghalib's ghazal compilations have been written by Urdu scholars. The first such elucidation or Sharh was written by Ali Haider Nazm Tabatabai of Hyderabad during the rule of the last Nizam of Hyderabad. Before Ghalib,

the ghazal was primarily an expression of anguished love;

but

Ghalib expressed philosophy, the travails and mysteries of life and wrote ghazals on many other subjects, vastly expanding the scope of the ghazal.

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In his poem "Chiragh-i-Dair" (Temple lamps) which was composed during his trip to Benares during the spring of 1827, Ghalib mused about the land of Hindustan (the Indian subcontinent) and how Qiyamah (Doomsday) has failed to arrive, in spite of the numerous conflicts plaguing it.^[24]

REF:

https://www.youtube.com/watch?v=_EbIESRjc2I

M.S.Subbulakshmi-Ishrate Qatra-Urdu

upload by BALA GIRISH

please download/listen in vlc player

https://drive.google.com/file/d/1yhr5C2SreVNyTf_NcF8KD9Bax5Ia9Xq_/view?usp=sharing

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दिल हुआ कशमकश चराए जहमत में तमाम

मिट गया घिसने में इस उक्दे का वा हो जाना

अब ज़फ़ा से भी हैं महरूम हम अल्लाह अल्लाह

इस कदर दुश्मने अरबाबे वफ़ा हो जाना

ज़ोफ़ से गिरिया मुबादिल बाह दम सर्द हवा

बावर आया हमें पानी का हवा हो जाना

दिल से मिटना तेरी अन्गुश्त हिनाई का ख्याल

हो गया गोश्त से नाखून का जुदा हो जाना

है मुझे अब्र ए बहारी का बरस कर खुलना

रोते रोते गमे फ़ुरकत में फ़ना हो जाना

गर नहीं निकहते गुल को तेरे कूचे की हवस

क्यों है गर्द ए राहे जोलने सबा हो जाना

बख्शे हैं जलवे गुल जोशे तमाशा गालिब

चश्म को चाहिये हर रंग में वा हो जाना

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Ishrat-e qatra hai dariya mein fana hoo jana

Dard ka hudh say guzarna hai dawa hoo jana

The ecstasy for every drop, Is to become one with the sea; When pain exceeds all limits, it becomes a remedy.

(This opening verse points to the similarities in opposites, the correlation of the beginning with the end and the relationships of the unrelated phenomena. This is in fact the theme of the entire poem.)

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Tujh say qismat may mayree surat-e qufal-e abjad

Tha likha baat kay buntay he juda hoo jana

My destiny with you, like the combination lock; Was to separate, the instant all elements ticked like a clock.

(The latch and bolt of a combination lock separate only when the numbers match. Here the poet says that the matching of their natures did not suit lady luck, and destiny set them apart the moment all things harmonized in their relationship.)

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Dil hua kashmakash-e charah-e zahmat may tamam

Mitt gaya ghisnay mein iss Uqad-e ka wa hoo jana

The heart was consumed in the routine troubles of life. The knot’s ability to untie was lost, in the rubbing and strife.

(The knot is easy to open when fresh and crisp. The old worn out knot is far more difficult to untie. Similarly a heart trampled by the world is difficult to excite and arouse.)

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Ab jafa say bhi hain mehroom hum Allah Allah

Iss qadar dushman-e arbaab-e wafa hoo jana

We are now, deprived even of torture -- God Oh! God. The extent to which the once beloved has developed animosity and discord.

(The beloved who showered love and affection has turned her attention and the poet says that now she is not even ready to detest or even torture.)

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Zuff say gar yeh mubaddal bedaam e sard hua

Bawaar aya humain pani ka hawa hoo jana

Weakness set in by weeping, such that, The warmth of the body came to pass; This surely made me comprehend, how water cools when it turns to gas.

( The extreme weakness due to endless crying results in the loss of even the warmth of life, just the way the evaporation of water due to heat, results in the cooling of the surroundings.)

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Dil say mitna terri angushatt-e hinai ka khayaal

Hoo gaya goshtt say nakhoon ka juda hoo jana

Removal from the heart of the thought of your finger, ‘henna-dyed’; Became as if it were the separation, of the nail from the hide.

(To try and forget the sight of the beloved’s beautiful fingers, dyed with henna, became as painful as if a nail is being pulled out from its skin.)

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Hai mujhay abr-e bahari ka baras kar khulna

Roottay roottay gham-e furquat mein fana hoo jana

The clearing of the sky after heavy monsoon precipitation; Is akin to perishing, in endless weeping of separation.

(The calm after a monsoon storm seem like the silence of death after wailing and crying and then its passing away.)

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Gar naheen nighat-e gul ko teray kunchay ki havis

Qayuun hai gard-e rah e joolan-e sabah hoo jana

If the scent of the flower is not desirous of your court yard’s ease; Why then does the dust of the path acquire swiftness in the morning breeze.

(The poet questions the phenomena of nature where, if the scent of flowers, or in other words peace and serenity are difficult to find in the lovers lane, then why is it that hurt or pain reaches there so quickly.)

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Taa kay tujh pur khulay eijaz e hawa-e saiqqal

Deikh barsaat mein sabz aainay ka hoo jana

So that you may be acquainted with the miracle of air, pure and clean. See in the monsoon, how, even the mirror turns green.

(The idea here is that the environment affects every thing. A good environment makes one happy, so much so that in the monsoon even the mirror reflects and shows only greenness.)

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Bakhsh-e hai jalwa-e gul zuaq-e tamasha Ghalib

Chasham ko chahiay her rung mein waa hoo jana

The beauty of the flower, Ghalib, enhances the aesthetics of the scene. The eye should be able to adapt to every shade, and stay serene.

(The poet leaves here with a message that though good times please everyone, one should be able to bear all situations with courage, fortitude, and patience and stay calm.)

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