Ghazal
कल के लिए कर आज न ख़िस्सत शराब में
In this ghazal, Ghalib reflects on human dignity, divine grace, and the irony of existence. He advises embracing the present with unwavering faith in divine generosity, while pondering the painful contrast between humanity's exalted origin and its present humiliation.
Source: rekhta · HI
Listen
1
कल के लिए कर आज न ख़िस्सत शराब में
ये सू-ए-ज़न है साक़ी-ए-कौसर के बाब में
Be not stingy with wine today, saving it for tomorrow's need; to doubt the Cupbearer of Kausar is an ill thought indeed.
Do not be stingy with wine today out of worry for tomorrow. Such fear is tantamount to doubting the generosity of the Cupbearer of Kausar.
2
हैं आज क्यूँ ज़लील कि कल तक न थी पसंद
गुस्ताख़ी-ए-फ़रिश्ता हमारी जनाब में
Why are we so disgraced today, when until yesterday was unbrooked / Even an angel's insolence before our noble presence?
Why are we so humiliated today, when until yesterday we could not tolerate even an angel's slight disrespect in our presence?
3
जाँ क्यूँ निकलने लगती है तन से दम-ए-समा
गर वो सदा समाई है चंग ओ रबाब में
Why does the soul begin to slip from the flesh at the hour of mystic audition, if that divine voice is merely confined within the harp and lute?
If that voice is merely contained within instruments like the harp and lute, then why does the soul begin to leave the body at the time of mystical listening (sama)?
4
रौ में है रख़्श-ए-उम्र कहाँ देखिए थमे
ने हाथ बाग पर है न पा है रिकाब में
The steed of life is in full gallop, who knows where it will stay; no hand holds fast upon the reins, nor rests the foot in the stirrup's way.
The horse of life is galloping in full momentum, who knows where it will come to a halt; neither is the hand on the reins nor is the foot in the stirrup.
5
उतना ही मुझ को अपनी हक़ीक़त से बोद है
जितना कि वहम-ए-ग़ैर से हूँ पेच-ओ-ताब में
I am as far removed from the truth of my own reality, as I am twisted in torment by the illusion of the other.
I am just as far removed from the truth of my own reality as I am trapped in restlessness and turmoil by the delusion of the 'other'.
6
अस्ल-ए-शुहूद-ओ-शाहिद-ओ-मशहूद एक है
हैराँ हूँ फिर मुशाहिदा है किस हिसाब में
The witness, the witnessed, and the act of witnessing are essentially one; I wonder then, to what reckoning does perception belong?
When the observer, the observed, and the act of observing are fundamentally one, I am puzzled as to what purpose or reckoning the separate act of observation serves.
7
है मुश्तमिल नुमूद-ए-सुवर पर वजूद-ए-बहर
याँ क्या धरा है क़तरा ओ मौज-ओ-हबाब में
The ocean's being rests upon the manifestation of forms; what independent essence lies in bubble, wave, or drop?
The existence of the ocean is comprised of the manifestation of various forms, for what independent reality is there in a drop, a wave, or a bubble?
8
शर्म इक अदा-ए-नाज़ है अपने ही से सही
हैं कितने बे-हिजाब कि हैं यूँ हिजाब में
Shyness is a coquettish grace, even if practiced before oneself; / how utterly exposed they stand, while cloaked within this veil.
Shyness is a charming and coquettish grace, even if it is directed only toward oneself; yet see how completely exposed they become while being so veiled.
9
आराइश-ए-जमाल से फ़ारिग़ नहीं हुनूज़
पेश-ए-नज़र है आइना दाइम नक़ाब में
Not yet is she free from adorning her peerless grace; even beneath the veil, a mirror stays before her face.
The beloved is still not done embellishing her beauty; even beneath her veil, a mirror is kept constantly before her eyes.
10
है गै़ब-ए-ग़ैब जिस को समझते हैं हम शुहूद
हैं ख़्वाब में हुनूज़ जो जागे हैं ख़्वाब में
What we perceive as manifest reality is the mystery of the unseen; they are still asleep in a dream who have awakened within a dream.
That which we consider to be manifest reality is entirely unseen and hidden; those who think they have awakened within a dream are still asleep in a dream.
11
'ग़ालिब' नदीम-ए-दोस्त से आती है बू-ए-दोस्त
मश्ग़ूल-ए-हक़ हूँ बंदगी-ए-बू-तराब में
O Ghalib, from the Friend's confidant wafts the fragrance of the Friend; I am absorbed in the Divine Truth through devotion to Abu Turab.
O Ghalib, the fragrance of the Friend comes from the Friend's confidant; by serving Abu Turab (Hazrat Ali), I am truly absorbed in devotion to God (the Truth).
Comments · 0
Free — just your email. You'll come right back here.
No comments yet. Be the first.