Khumaar-e-baadah-e-Sad-soz-o-saaz kyaa jaaneN?
Sarwar A. Raz
maiN aaj kaafee dinoN ke ba'd HaaZ^ir ho rahaa hooN. kuchh Gham-e-
dauraaN, kuchh Gham-e-:jaanaaN:! ya'nee jo sab ke saath hotaa hai us
se maiN kis t^araH bach saktaa hooN?
ek Ghazal pesh hai. mushkil alfaaz^ ke ma'nee likh diYe haiN. shaayad
kisee ke kaam aa jaaYeN! apnee be-laag raaYe likh kar mamnoon keejiYe.
Sarwar A. Raz "Sarwar"
--------------------------------
Ghazal:
Khumaar-e-baadah-e-Sad-soz-o-saaz kyaa jaaneN?
yeh naaz waale maqaam-e-niyaaz kyaa jaaneN?
inheN to apnee hee chaarah-garee naheeN aatee
miraa i'laaj mire chaarah-saaz kyaa jaaneN?
hameN yeh mai-kadah-e-a'ashiqee hee kaafee hai
ham aur koyee dar-e-kaarsaaz kyaa jaaneN?
nah in kee dostee achh`ee nah dushmanee achh`ee
Hisaab-e-dil bh`alaa ahl-e-namaaz kyaa jaaneN?
jo apne dil pah guZartee hai kyaa kaheN in se?
sab ahl-e-dehr haiN, soz-o-gudaaz kyaa jaaneN?
azal se log jo naa-aashnaa-e-weHshat haiN
rah-e-wafaa ke nasheb-o-faraaz kyaa jaaneN?
woh lut^f-o-shauq jo Khud-aagahee se miltaa hai
fareb-Khurdah-e-Husn-e-majaaz kyaa jaaneN?
mile hai lut^f a'jab bandagee meN :Sarwar: ko
magar yeh aap se bandah-nawaaz kyaa jaaneN!
===============
Khumaar = halkaa nashah
baadah = sharaab
Sad = sau (100)
soz = jalan
saaz = mauseeqee
niyaaz = bandagee, a'ajizee
chaarah-garee = i'laaj karnaa
chaarah-saaz = i'laaj karne waalaa
mai-kadah-e-a'ashiqee = jahaaN muHabbat kaa nashah mil sake
dar-e-kaarsaaz = aisee jagah jahaaN mushkil Hal ho sake
ahl-e-namaaz = bohat maZhabee log
ahl-e-dehr = dunyaa-daar
soz-o-gudaaz = dil kee jalan aur taRap
azal = hameshah
naa-aashnaa = jis ko i'lm nah ho
weHshat = deewaanagee = i'shq
nasheb = neech
faraaz = ooNch
Khud-aagahee = Khud ko pehchaan lenaa
fareb-Khurdah = jo dhokaa khaa chukaa ho
Husn-e-majaaz = z^aahiree Khoob-Sooratee = dunyaa kaa Husn
bandah-nawaaz = paalanhaar, maalik
Naseer
lagtaa hai kih aap ne namaaz-i-saHr-gaah adaa kar ke (fajr ke saaRhe
chaar baje!!) yih Ghazal kahii hai. phir bhii aap farmaate haiN....
> nah in kee dostee achh`ee nah dushmanee achh`ee
> Hisaab-e-dil bh`alaa ahl-e-namaaz kyaa jaaneN?
'ajeeb baat hai!
janaab-i-vaalaa, aap kii Ghazal bahut hii pasand aaii. har ik shi'r
mere nazdiik qaabil-i-ta'riif hai. nihaayat shiiriiN maaHaul paidaa
kiyaa hai aap ne. kis kis shi'r kii ta'riif kii jaae?ek se baRh kar ek
hai. vaise mere liye..
> mile hai lut^f a'jab bandagee meN :Sarwar: ko
> magar yeh aap se bandah-nawaaz kyaa jaaneN!
ek infiraadii Haisiyyat rakhtaa hai.
ek KHuubsuurat Ghazal pesh karne kaa bahut bahut shukriyah.
KHair-KHvaah,
Naseer
il_khan
> bandah-nawaaz = paalanhaar, maalik
Sarwar Saheb,
Aap ki ghazal ne DaaGH Dehlvi ki ek mash'hoor ghazal
ki yaad taaza kar di. Lutf ki baat yeh hai ke zameen
bhi yehi hai aur kaafi alfaaz bhi mushtarik haiN. Lekin
yeh tawaarud ka mu'aamla naheeN hai, kyoN~ke mazaameen
kuchh alag haiN. Is ke 'ilaawah DaaGH ki zabaan men ek
KHaas qism ki ghulaavaT aur miThaas hai, jo unheeN ka
hissa hai. Deegar ALUPers ki KHaatir DaaGH ki yeh ghazal
neeche naql kar raha hooN :
Saaz yeh keena~saaz kya jaaneN
Naaz waale niyaaz kya jaaneN
Shama'~roo aap go huwe lekin
Lutf-e-soz-o-gudaaz kya jaaneN
Kab kisi ke dar ki jubba~saai ki
ShaiKH saheb namaaz kya jaaneN
Jo rah-e-'ishq men qadam rakheN
Woh nasheb-o-faraaz kya jaaneN
Poochhiye mai~kashoN se lutf-e-sharaab
Yeh maza paak~baaz kya jaaneN
Jin ko apni KHabar naheeN ab tak
Woh mire dil ka raaz kya jaaneN
Hazrat-e-KHizr jab shaheed na hoN
Lutf-e-'umr-e-daraaz kya jaaneN
Jo guzarte haiN DaaGH par sadme
Aap banda~nawaaz kya jaaneN
Jo alfaaz donoN ghazloN men mushtarik haiN unheN bhi
neeche likha ja raha hai :
soz-o-gudaaz, banda~nawaaz, nasheb-o-faraaz, namaaz,
niyaaz.
Ho sakta hai ke laa~sha'oori taur par DaaGH kee yeh ghazal
aap ke zehn men rahi ho.
Aap ki ghazal ka pehla sher dekheN :
Khumaar-e-baadah-e-Sad-soz-o-saaz kyaa jaaneN?
Yeh naaz waale maqaam-e-niyaaz kyaa jaaneN?
Aap ne donoN misroN ke aaKHir men sawaaliya nishaan
lagaaya hai. Meri naa~cheez raaye men in ki yahaaN
chandaaN zaroorat naheeN thi, ya phir "exclamation
mark" ziyaadah munaasib hota.
Is ke 'ilaawah mazmoon men kaafi pecheeda~pan hai, jis
ki wajah se sher ka lutf lene men rukaawat si mehsoos
hoti hai. Doosri baat yeh ke "KHumaar" hosh men aa jaane
ke b'aad jaisi kaifeeyat hai, lekin "maqaam-e-niyaaz" to
saraasar ('ishq ki) sarshaari pe hi munhasir hai. YahaaN
"Sad" bhi "hashv" kee qabeel se nazar aata hai. Aise
"KHumaar" ke liye itne ziyaadah jaam peene ki zaroorat naheeN.
Doosra sher dekheN :
InheN to apnee hee chaarah-garee naheeN aatee
Miraa i'laaj mire chaarah-saaz kyaa jaaneN?
"Chaarah~garee (naheeN) aana" zara saqeel mehsoos hota hai.
"Chaarah~garee karna" ziyaadah maanoos m'aloom hota hai.
Phir 'aashiq ke chaarah~saaz ko KHud apne 'ilaaj ki zaroorat
kyoN hai, yeh bhi waazeh naheeN hai.
Teesra sher :
HameN yeh mai-kadah-e-a'ashiqee hee kaafee hai
Ham aur koyee dar-e-kaarsaaz kyaa jaaneN?
YahaaN "kaarsaaz" aur "dar-e-kaarsaaz" se kya muraad hai ?
"Dar-e-kaarsaaz" se "baargaah-e-ilaahi" jaisa matlab to liya
ja sakta hai. Is ki munaasibat se pehle misre men kuchh
"dair-o-haram" jaisa taqaabul hota to mazeed lutf aata.
Misaal ke taur par Ghalib ka misra :
Wo kaafir jo KHuda ko bhi na sauNpa jaaye hai mujh se
Is ke 'ilaava "kaarsaaz" se "kaam banaane wala" jaise m'aani
nikalte haiN. Lekin is ke taqaabul men "maikadah-e-'aashiqi"
se aisa koi matlab naheeN nikalta. Woh to sirf ek sarshaar
rehne ki jagaah hai. Phir shaa'ir ko "dar-e-kaarsaaz" kyoN
chaahiye ? Ek baat yeh bhi hai ke agar 'aashiq koyee aur
"dar-e-kaarzaaz" jaanta hi naheeN, ("kya jaanen ?"), to
ise is baat ka ehsaas kyoNkar huwa ke "maikadah" hi us ke liye
kaafee hai ? Aise mauqe ke liye "kya chaaheN' jaisa fiqra ziyaadah
munaasib hota. Lekin zaahir hai ke yeh fiqra is zameen men
ist'emaal naheeN kiya ja sakta.
Chautha sher :
Na in kee dostee achh`ee nah dushmanee achh`ee
Hisaab-e-dil bh`alaa ahl-e-namaaz kyaa jaaneN?
DonoN misroN men koi mutaabiqat m'aaloom naheeN hoti.
Doosre misre' se kuchh pata naheeN chalta ke aaKHir
"ahl-e-namaaz" ki dosti aur dushmanee kyoN achchhee
naheeN hai.
Agla sher :
Jo apne dil pah guZartee hai kyaa kaheN in se?
Sab ahl-e-dehr haiN, soz-o-gudaaz kyaa jaaneN?
Sher men koi KHaas baat ya naya mazmoon naheeN hai.
Shaa'ir KHud bhi to ahl-e-dehr men se hi hai. Is ke
'ilaavah is baat kee tashreeh bhi naheeN ke tamaam
ahl-e-dehr soz-o-gudaaz se kyoN naa~waaqif haiN. Shaayad
doosre misre' men mehboob ya phir chand maKHsoos logoN tak
baat mehdood rakhi jaati to mazmoon ka lutf liya ja sakta
tha. Puraani film "Mahal" (stg. Madhubala) men kuchh isi
qism ke mazmoon ko is tarah pesh kiya gaya hai :
Jo hum pe guzarti hai, ik baar guzar jaaye
Woh kitne sitamgar haiN khul jaaye to achchhaa ho
ChhaTa sher :
azal se log jo naa-aashnaa-e-weHshat haiN
rah-e-wafaa ke nasheb-o-faraaz kyaa jaaneN?
DaaGH ne yehi tarkeeb kis KHoobsoorti aur saad`gi se
apne sher men ist'emaal ki hai :
Jo rah-e-'ishq men qadam rakheN
Woh nasheb-o-faraaz kya jaaneN
Bhaari~bharkam alfaaz ke baa~wujood mazmoon dil pe asar
naheeN chhoRta. Shart aur jawaab-e-shart waala mu'aamla
bhi hai : Jo log raah-e-wafa pe chaleNge wuhi "aashnaaye
wehshat" bhi hoNge.
SaatwaaN sher :
Woh lut^f-o-shauq jo Khud-aagahee se miltaa hai
Fareb-Khurdah-e-Husn-e-majaaz kyaa jaaneN?
"KHud~aagahee" tasawwuf ka ek 'aala (ya shaayad sab se
ooNcha) maqaam hai. Is ko "lutf-o-shauq" se t'aabeer
karna munaasib naheeN m'aaloom hota.
Maqta' :
mile hai lut^f a'jab bandagee meN :Sarwar: ko
magar yeh aap se bandah-nawaaz kyaa jaaneN!
Aap ne "banda~nawaaz" ka matlab "maalik" aur "paalanhaar"
likha hai. Kya in alfaaz se Allah ki zaat muraad hai ? Agar aisa
hai to phir "aap se" ka kya matlab hai ? Kya Allah jaisa
"banda~nawaaz" koi aur bhi ho sakta hai ? KaheeN is lafz se
aap ki muraad "mehboob" to naheeN ? Agar aisa hai to sawaal
yeh paida hota hai ke jo KHud "banda~nawaaz" hai (y'aani log
jis ki bandagee karte haiN ) use is kaifeeyat ke lutf ka ehsaas
aur andaaz kyoNkar ho sakta hai ? Kisi bhi "banda~nawaaz" se
bandagee ke KHaas (exclusive) lutf se waaqfeeyat ki ummeed
naheeN ki jaani chaahiye. Agar use aisa ehsaas ho jaaye to
shaayad woh bhi kisi ki bandagee karne lage. Lekin buniyaadi
sawaal to yehi hai ke is lafz ke kya m'aani nikaale jaayeN.
Aap ne be-laag raaye ke izhaar ki d'aawat di thi. Ummeed
hai aap kuchh KHayaal na farmaayeNge.
Afzal
Sarwar A. Raz
===========================================
mukarramee Naseer SaaHeb: aadaab!
maiN aap kaa mamnoon hooN keh aap ne nah Sirf meree Ghazal shauq se
dekhee bal.k us par apne giraaN-qadr Khayaalaat kaa iz^haar bhee
kiyaa. :andhaa kyaa chaahe? do aaNkheN!:
aaj kal Ghazal-goyee bohat kam ho gayee hai: kuchh Gham-e-dauraaN,
kuchh "Gham-e-jaanaaN"! kabhee kabhee kuchh keh letaa hooN aur bas.
kuchh karam-farmaa,oN ne "Dagh" Dehlavi kee Ghazal kaa Zikr kiyaa hai
jis kee zameen yehee hai. maiN ne aaj se qabl "Dagh" kee pooree Ghazal
naheeN dekhee thee aur us ke Sirf mat^le' se waaqif thaa. aap ne
"Dagh" kaa Zikr naheeN kiyaa to mujh ko qadre Hairat huyee.
Ghazal kee paZeeraayee aur daad kaa shukriyah!
Sarwar A. Raz "Sarwar"
Sarwar A. Raz
>
> - Show quoted text -
========================================
mukarramee Afzal SaaHeb: aadaab!
mamnoon hooN keh aap ne meree Ghazal itnee diqqat-e-naz^ar se dekhee
aur us par :a'alimaanah: tabSirah bhee farmaayee. kisee baat kaa buraa
maan,ne kaa kyaa sawaal hai jab.k aap ko apne t^aur par she'r samajhne
(yaa nah samajhne!) kaa mukammal Haq hai!
afsos keh is tanqeed-baraaYe-tanqeed meN mujh ko koyee baat aisee
naz^ar naheeN aayee jis kaa sanjeedagee se jawaab diyaa jaa sake!
too-o-t^oobaa-o-maa-o-qaamat-e-yaar
fikr-e-harkas ba-qadr-e-himmat-e-oost! (Hafiz Shirazi)
Sarwar A. Raz "Sarwar"
Afzal A. Khan
Janaab Sarwar Saheb,
Sab se pehle to mujhe aap ka shukriya ada karna laazim hai.
Aur woh bhi "double" shukriya ya phir "mukarrar" shukriya !
Pehle to yeh giraaN~qadr ghazal 'inaayat farmaane ka. Aur
doosre, meri madh(a)~saraaii ka. Mazeed lutf ki baat yeh hai
ke jis tarah aap ke kalaam men Faarsi ki be~shumaar tarkeebeN
milti haiN, usi tarah aap ne t'aareefee kalimaat ke liye bhi
ek Faarsi ka sher inteKHaab kiya hai. Zahe naseeb. Mamnoon
hooN. Warna "man aanam ke man daanam". Dekhiye, mujh par bhi
Faarsi ka kuchh kuchh asar ho raha hai !
Mera pichhla muraasala KHaasa taweel ho raha tha. Use muKHtasir
karne ke liye maiN ne ek do baateN kehne se gurez kiya. Sochta
hooN unheN ab darj kar dooN, taa~ke sanad rahe ..... aur aap ki
ghazal par tabsira ek tarah se mukammal ho jaaye. Itmaam -e-
hujjat ke taur par hi sahi.
Na in ki dosti achchhi na dushmani achchhi
Hisaab-e-dil bhala ahl-e-namaaz kya jaaneN
(Pehle jo keh chuka hooN, us ke 'ilaava...)
Hazrat-e-shaiKH ya waa'iz ya phir mohtasib --- in logoN par
Urdu shaa'iri men aksar chheeN'Te kase gaye haiN. Yeh koi naya
mazmoon naheeN hai. Lekin yeh kya GHazab ke tamaam ahl-e-namaaz
par yeh "ilzaam" 'aaid kar diya jaaye ko woh hisaab-e-dil naheeN
jaan'te ? Y'aani jazba-e-'ishq aur namaaz yeh donoN mutazaad
cheezeN haiN. Aur phir is se majaazi 'ishq hi kyoN muraad liya
jaaye ? Kya tamaam ahl-e-namaaz 'ishq-e-ilaahi se bhi 'aari hote
haiN ? Aap ne KHud isi ghazal men "fareb~KHurda-e-husn-e-majaaz"
ka bhi zikr kiya hai.
Azal se log jo naa~aashnaaye~wehshat haiN
Rah-e-wafa ke nasheb-o-faraaz kya jaaneN
(Pehle jo 'arz kar chuka hooN us ke 'ilaava...) Pehli nazar men
aisa mehsoos hota hai ke "wehshat se naa~aashna hona" tamaam logoN
ke liye ek 'aam (general) fiqra hai. Y'aani is jumle ka itlaaq
bila~taKHsees tamaam insaanoN par hota hai. Lekin dar~asl aisa
matlab hai naheeN. Doosre alfaaz men, "log jo" se "jo log" jaisa
matlab aKHaz karne ki koshish ki gayee hai. Mazeed~bar~aaN, sher
men is baat ka ishaara bhi hai ke jo log wehshat se naa~aashna
haiN, woh (balke wuhi) raah-e-'ishq ke nasheb-o-faraaz jaan'te
haiN. Lekin wehshat to ek aisa 'aalam hai, ek aisi kaifeeyat hai
jahaaN insaan duniya-o-maa~feeha ko bhula baiThta hai; use to KHud
apni KHabar bhi naheeN rehti. Aisi haalat men yeh kehna ke aise
log raah-e-ulfat ke tamaam nasheb-o-faraaz se waaqif haiN, kahaaN
tak durust ho sakta hai ? Agar sirf itna kaha jaata ke woh aise
nasheb-o-faraaz se guzar chuke haiN to shaayad ziyaada munaasib
hota.
Reh gayee kisi bhi ghazal par tabsire ke usooloN ki baat to is ke
muta'alliq meri raaye yeh hai ke :
1. Hum men se koi tanqeed-o-tabsire se baalaa naheeN hai. Shart
sirf yeh hai ke tabsira sanjeeda aur shaaista ho -- us ka
saheeh hona laazimee naheeN hai.
2. Tanqeed-e-bejaa, zaatiaat par hamla, lab-o-lehje ki talKHi
waGHaira ka koi jawaaz naheeN hai. Maqsad sirf aur sirf ad'bi
tabaad'la-e-KHayaal aur us se istifaada hai, na ke kisi ko
neecha dikhaana.
3. Har shaKHs ko tabsira karne aur us ke radd-o-qubool ka
iKHtiyaar hai.
4. GhalatiyoN ka aetiraaf aur b'aad~az'aaN mumkina islaah
saleem-ut-taba'ii ki daleel hai. Is men subki aur tauheen
ka koi sawaal paida naheeN hota.
Haazireen-e-mehfil (i.e. ALUPers) KHud faisla kar sakte haiN ke
maiN ne apne tabsire men kahaaN koi GHair~aKHlaaqi baat kahi hai
ya shaaistagi se haT kar kuchh kaha hai. Kaafi log is baat ki
gawaahi bhi deNge ke maiN ne baar~ha aap ke 'ilm-o-daanish ki
t'aareef ki hai. Haan, kisi zimn men iKHtilaaf-e-raaye zaroor
ho sakta hai.
Kuchh 'umr ke taqaaze se aur kuchh apni uftaad-e-taba' ke lihaaz
se shaa'iri ke mu'aamle men zara qadaamat~pasand waaqe' huwa hooN.
Pichhle 40-50 saaloN men Urdu tanqeed men kayee nayee raaheN nikaali
gayee haiN aur naye naye usool munzabit kiye gaye haiN. Lekin,
buniyaadi taur par maiN ek puraane muhaqqiq ki is raaye ki ab bhi
qadr karta hooN ke achchhi shaa'iri jazabaat ki zabaan hai aur
'aala KHayaalaat ki tarjumaan hai. Hasrat Mohani ne kya KHoob kaha
hai :
Sher dar~asl haiN wuhi Hasrat
Sunte hi dil men jo utar jaayeN
Urdu shaa'iree men Faarsi ki aamezish apni jagah koi buri baat
naheeN. Lekin har shaKHs Ghalib naheeN ho sakta. Sirf aisi
tarkeeboN ki bhar~maar ya sirf alfaaz ki keemiya~gari ko hi
achhi shaa'iree naheeN samjha jaana chaahiye. Saada alfaaz men
bhi nihaayat pur~asar sher kahe ja sakte haiN. Misaal ke taur par
yeh sher dekhiye :
Dil men ik dard uTha, aaNkh men aaNsoo bhar aaye
BaiThe baiThe hameN kya jaaniya kya yaad aaya
Yeh sher pehle bhi do~teen dafa' ALUP men likh chuka hooN. Ek aur
daf'aa is ka i'aada sirf is liye kar raha hooN ke ek 'azeez dost
ki tag-o-dau se is ke shaa'ir ka naam m'aaloom ho saka hai. Yeh
sher Saba ka hai, jo KHwaaja Aatish ke shaagird the. Yahaan ALUP ke
zariye apne dost ke liye ehsaan~mandi ka izhaar maqsood hai.
Abhi kuchh dinon pehle ek aur sher nazar se guzra, ya kisi ki
zabaani suna. Mulaahiza keejiye :
Tum na aaye to kya sahar na huwi ?
HaaN, magar chayn se basar na huwi
Koi mushkil lafz naheeN, koi Faarsi tarkeeb bhi naheeN. Lekin
sher phir bhi achcha mehsoos hota hai. Pehle misre' men mehboob
ke liye ek tarah ka "dare" ya "challenge" hai. Lekin phir doosre
misre' men hi apne 'ishq ki majboori ka aetiraaf bhi hai.
Urdu shaa'iree ke beshtar mazaameen is qadr kasrat se nazm kiye
gaye haiN ke naye mazaameen ki talaash aasaan kaam naheeN. Urdu
ke ek mash'hoor risaale ke editor ne ek daf'aa is raaye ka izhaar
kiya tha ke "paamaal aur farsooda mazaameen par qalam uThaana aisa
hi hai jaise chichoRi huwi haDDiyoN ko phir chichoRna". Misaal
lakh bhoNDi ho, phir bhi ise GHalat naheeN kaha ja sakta. HaaN,
yeh zaroor hai ke kisi farsooda mazmoon ko bhi jiddat-e-taKHayyul
aur nudrat-e-ada se ek alag raNg diya ja sakta hai.
Baat zara taweel ho gayee, is liye KHatm karta hooN.
Aap ne Haafiz Shirazi ka sher bhi tehreer farmaaya hai. UnheN
lissan-ul-GHayb kehna kuchh GHalat naheeN hai. Taqreeban 700
saal guzar jaane ke ba~wujood un ka maqoola aaj bhi kitnee jagah
saadiq aata hai. Aap ki "madh(a)~saraaii" ka tareeqa aur mere
shukriye ka andaaz dekhne ke b'aad ho sakta hai log meri tarah
aap ki raaye se sad~fi~sad muttafiq ho jaayeN ke :
Fikr-e-har~kas ba~qadr-e-himmat-e-oost.
Wassalaam,
KHuloos~kesh
Afzal
UVR
Respected Afzal saahib,
I had a question for you vis a vis the following part of your
response to Sarwar saahib's Ghazal:
On Feb 24, 2:20 pm, "il_khan" <Khaaks...@gmail.com> wrote:
>
> Teesra sher :
>
> HameN yeh mai-kadah-e-a'ashiqee hee kaafee hai
> Ham aur koyee dar-e-kaarsaaz kyaa jaaneN?
>
> YahaaN "kaarsaaz" aur "dar-e-kaarsaaz" se kya muraad hai ?
> "Dar-e-kaarsaaz" se "baargaah-e-ilaahi" jaisa matlab to liya
> ja sakta hai. Is ki munaasibat se pehle misre men kuchh
> "dair-o-haram" jaisa taqaabul hota to mazeed lutf aata.
> Misaal ke taur par Ghalib ka misra :
>
> Wo kaafir jo KHuda ko bhi na sauNpa jaaye hai mujh se
>
> Is ke 'ilaava "kaarsaaz" se "kaam banaane wala" jaise m'aani
> nikalte haiN. Lekin is ke taqaabul men "maikadah-e-'aashiqi"
> se aisa koi matlab naheeN nikalta. Woh to sirf ek sarshaar
> rehne ki jagaah hai. Phir shaa'ir ko "dar-e-kaarsaaz" kyoN
> chaahiye ? Ek baat yeh bhi hai ke agar 'aashiq koyee aur
> "dar-e-kaarzaaz" jaanta hi naheeN, ("kya jaanen ?"), to
> ise is baat ka ehsaas kyoNkar huwa ke "maikadah" hi us ke liye
> kaafee hai ? Aise mauqe ke liye "kya chaaheN' jaisa fiqra
> ziyaadah munaasib hota. Lekin zaahir hai ke yeh fiqra is
> zameen meN ist'emaal naheeN kiya ja sakta.
>
I seem to have interpreted this couplet a little differently from
yourself, especially w.r.t "kyaa jaaneN". I crave your and
ALUP's indulgence while I attempt to elaborate on it.
hameN yeh mai-kadah-e-'aashiqi hi kaafi hai
ham aur koi dar-e-kaarsaaz kyaa jaaneN
(1) ham 'ishq ke maiKhwaaroN ko yeh mai [aur yeh maiKhaana]
hi bahut hai[n]; ham aur kisi "kaam ki jagah" ko naheeN jaante.
(2) maiKhaana-e-'ishq hi hamaari 'kaar-gaah' hai, aur rahegi,
to phir hameN aur kisi baargah[-e-'ilaahi] ko jaan_ne ki kyaa
zaroorat hai, k hameN us se kyaa waasta hai
In other words, I am interpreting "kyaa jaaneN" in one of two
ways: "we do not know" and "why should we know". In
neither of these cases, however, did I interpret "know"ing to
mean true 'ignorance' of other 'dar-e-kaarsaaz'(es), but rather
to a kind of wilful neglect ('tajaahul'?). It is as if the poet is
saying, "oh yeah, we do know there are other, more 'useful'
places where we can go, but what do we care for them?
We are drinkers of the Wine of Love and this Tavern of Love
more than we need."
My question to you is, is it be incorrect, linguistically
speaking, to interpret "ham kyaa jaaneN" as "hameN
naheeN ma'aloom" OR "ham jaan_ne ki kyoN parwa kareN",
notwithstanding the fact that these, especially the former,
came quite naturally to me?
-UVR.
Afzal A. Khan
UVR Saheb,
I think your query actually consists of two different parts.
And I propose to deal with them in that order.
The first part : You have equated the word "kaarsaaz" with
"kaam ki jagaah" and (alternatively) "kaar~gaah". One can say
that both essentially mean the same. But the point is : this
is not the meaning one associates with the actual word used,
viz. "kaarsaaz". This usually translates to someone who is a
"doer" or "maker". It is very often used to describe God
Almighty. Example : "Allah baRa kaarsaaz hai. Woh apne saare
kaam bana dega". In these circumstances, your query does not
really need any answer.
The second part : I can well understand the point you are
trying to make. But, in that case, the poet ought to have used
the word "kyoN", rather than "kya". That, of course, does not
go with with the zameen of the ghazal. Also, I don't think that
"kyoN jaaneN" is idiomatically correct. One will have to say
something like "hum kyoN jan'ne ki koshish kareN". The flow of
the ghazal and its zameen is such that only "kya jaaneN" fits
here --- the problem arises only because of the use of the
preceding words viz. "dar-e-kaarsaaz", as I have tried to point out.
Afzal
Naseer
According to my dictionary "kaar-saaz" has the following meanings:-
Nominal:- doer/maker, God (kaar-saaz-i-Haqiiqii), workshop
Adjectival:- helping, skilful.
I understand "dar-i-kaar-saaz" in two ways.
1) dar-e kih kaar-saaz raa ast= vuh darvaazah jo kaar-saaz (kaam
banaane vaale) kaa hai.
2) dar-e kih kaar-saaz ast = vuh darvaazah jo kaam banaane vaalaa hai,
ya'nii jahaaN (bigRaa huaa?) kaam bantaa hai.
>From Sarwar Sahib's couplet, I tend to take the adjectival meaning. I
think, he is saying that, we do not need any other door to achieve our
desires as the door to the tavern of love is sufficient for us.
As for "kyaa jaaneN", I take the secondary meaning offered by UVR
Sahib...Why should we care for another door to achieve our objectives.
This door need not belong to a masjid, mandir etc.
KHair-Khwaah,
Naseer
Afzal A. Khan
Naseer Saheb,
I didn't quite follow why you converted this expression into
a regular Faarsi sentence, complete with a verb ("ast"), before
reaching that conclusion.
Secondly, the poet has also given a glossary at the end of the
ghazal, where this word has been explained as "maalik" and
"paalanhaar". I had pointed this out in my observations. This
explanation would indicate that the poet wanted this word to be
understood as a noun. I don't think he used the word in an
adjectival sense.
In the first misra', there is no word corresponding to the word
"dar" in the second misra. The poet is talking about the
"maikada(h)" as a whole. In that sense, "dar" becomes an
unnecessary addition ("Hashv").
One more point. If the word "kaarsaaz" has been used in an
adjectival sense (i.e. kaam banaane men madadgaar etc.),
there should be a corresponding or similar sense associated
with the word "maikada(h)" in the first misra. What positive
result ("kaam ban'na") can one expect by merely sitting in a
"maikada(h)" ? Since that "maikada(h)" is one of "'aashiqi",
the probable meaning could be that "continuance in love" is an
end in itself. In that case, there is no need to bring in an
expression like "dar-e-kaarsaaz" in the second misra.
Altogether a very convoluted sher, which tends to confuse the
listener or reader. Just my view.
Afzal
Afzal A. Khan
Sorry for the follow-up. There is a mistake in what I wrote
above. The meanings "paalanhaar" and "maalik" were assigned to
another word "banda~nawaaz" and not to "karsaaz". For "dar-e-
kaarzaaz", the sense ascribed was : "Aisi jagah jahaaN
mushkil hal ho sake". But "dar" does not quite convey the sense
of "jagah". It is only a means of access to "Some Place" where
one's difficulties can be mitigated. A suitable word for that
"mythical Some Place" ought to have been used. Also, it is not
quite clear how using the "maikada(H)-e-'aashiqee" helps
resolve one's difficulties. And there is no need to imagine that
that there must necessarily be difficulties associated with love
or "'aashiqee".
Afzal