Ghalib Translation Needed
princeali
I am looking for the transalation of one of Ghalib's Ghazal. The Ghazal
is:
Kisee ko day kay dil koi Nawa sanj FughaN kuN hoo
......
Can anyone help me here??
Thanx
Ali K
PS: Could you please cc your reply to al...@super.net.pk
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il_...@yahoo.com
"princeali" <ali...@netscape.net> wrote:
> Hi All,
>
> I am looking for the transalation of one of Ghalib's Ghazal. The Ghazal
> is:
>
> Kisee ko day kay dil koi Nawa sanj FughaN kuN hoo
> ......
>
> Can anyone help me here??
>
> Thanx
> Ali K
>
> PS: Could you please cc your reply to al...@super.net.pk
In my view, this is one of the greatest ghazals of Ghalib.
Now, for the translation or, as I prefer to say, "a rough
rendition in English" :
Kisi ko deke dil koi nawaa-sanj-e-fughaaN kyoN ho
Na ho jab dil hi seene men to phir moonh men zabaaN kyoN ho
Ghalib is sort of prescribing a code of conduct for the true
aashiq. Lamentations or complaints about the lack of response
from the beloved are out of place in Love. When one has lost
one's heart to someone, one should bear all the consequences
silently and stoically. Literally, when there is no heart in
the chest, why should there be a tongue in the mouth ?
(In English, this sounds horrible, but the sheer beauty of
the corresponding Urdu words is impossible to describe.)
Nawaa-sanj-e-fughaaN hona=Indulging in loud lamentations
Woh apni Khoo na chhoRenge, hum apni waz'a kyoN chhoReN
Subuk-sar ban ke kya poochheN ke hum se sar-garaaN kyoN ho
I know that my beloved will persist in being unresponsive
to my love. Then why should I abandon my self-respect ?
Why should I ask : "Why are you (always) displeased with
me ?"
Khoo=aadat, an unchanging pattern of behaviour
Waz'a= attitude, manner, a preferred mode/style of behaviour
Subuk-sar ban ke= Demeaning oneself by (literally, with head
bowed in shame or remorse)
Sar-garaaN= Angry, displeased.
"Khoo" has a slightly negative connotation here. On the
other hand, "waz'a" has a more dignified ring to it.
This sher is an excellent example of using Urdu phrases
and "ri'aayat-e-lafzi" in a most appropriate and pleasing
manner.
Kiya Gham-khwaar ne ruswa, lage aag is muhabbat ko
Na laawe taab jo Gham ki woh mera raaz-daaN kyoN ho
The lover's plight in love was so palpably obvious that
his friend/sympathiser (began crying and thereby) made
it known to the entire world. The lover regards it as
an insult to the sincerity of his love and is condemning
the feelings of friendship that his sympathiser has
towards the lover. "If he cannot bear to see my
sorrow and ill-luck silently (like me), why should he be
my confidante ?"
Wafaa kaisi, kahaaN ka ishq, jab sar phoDna thehra
To phir ai sang-dil, tera hi sang-e-aastaN kyoN ho
"I loved you in all earnestness but you never responded.
You were always indifferent and even cruel towards me.
Now, in desperation, I have decided to end my life by
smashing my head on a stone. For this, any stone would
serve the purpose. Why does it have to be your doorsill ?
When you never cared for me in my lifetime, would it make
any difference, if I were to die at your doorstep ? I will
not follow the normal dictates of fidelity now."
"Sang-dil"=Heartless. Used in apposite juxtaposition to
"Sang-e-aastaN".
Qafas men mujh se roodaad-e-chaman kahte na dar humdum
Giri hai jis pe kal bijlee, woh mera aashiyaaN kyoN ho
A bird is caught by a hunter and put in a cage. It saw
from a distance lightning striking the garden or woods
from where it was captured. Another bird comes and
perches itself near the first bird's cage. But it is
silent. The caged bird tries to coax its friend to
reveal full details of the calamity which befell their
beloved garden. "Do not hesitate to tell me what befell
our garden. After all, it couldn't possibly be MY nest
that was struck by the lightning." Actually, it is that
nest which has been destroyed and this accounts for the
(eloquent) silence of the other bird. This entire
sequence is to be read "in between the lines", so to say.
This entire meaning has been compressed in a few words.
The reader/listener has to fill in all the blanks.
One should read this sher a few times and mull over its
meaning to derive maximum pleasure (if that is the word).
Ghalat hai jazb-e-dil ka shikwa dekho jurm kis ka hai
Na kheeNcho gar tum apne ko kasha-kash darmiyaaN kyoN ho
The beloved is blaming the lover and his Love for all
the tension between the two of them. The Lover tells
the beloved that his Love (jazb-e-dil) is not to blame.
The blame lies elsewhere. "If you don't move away from
me, why should there be any "kasha-kash" (contention,
tension, dilemma) between us." The lover is subtly
inducing the beloved to respond positively to his love.
The beauty of the sher lies in Ghalib's use of the words
"kheencho" and "kasha-kash". The latter is derived from
the Persian infinitive "Kasheedan" meaning "To pull or
draw". He tells his beloved : "Do not draw away from
me. Then there would be no 'kasha-kash' between us."
Yeh fitna aasmi ki Khaana-weeraani ko kya kum hai
Huwe tum dost jiske dushman uska aasmaaN kyoN ho
This can be interpreted as a subtle taunt against the
beloved. "I know that you cannot be constant in your
love. If today your response towards someone is
positive, tomorrow you may turn away from him (and
lavish your attention on someone else). The first
lover's life will be ruined by your infidelity. There
is no need for the Sky to show its enmity towards him.
You and your infidelity are sufficient."
In Urdu poetry, the Sky is traditionally referred to
as being inimical to those in love.
The second misra (like so many other verses of Ghalib)
has become an oft-quoted aphorism ("zarb-ul-masal").
Yehi hai aazmaana to sataana kis ko kahte hain
'Adoo ke ho liye jab tum to mera imtihaaN kyoN ho
Why are you testing my love for you ? I know that
you have decided to lavish your favours on my rival
("raqeeb"). What you refer to as a "test" of my
love is nothing but your way of inflicting pain
(zulm or sataana) on me.
Kaha tum ne ke kyoN ho Ghair ke milne men ruswaai
Baja kahte ho, sach kahte ho, phir kahiyo ke haaN kyoN ho !!
The lover had cautioned his beloved against being
friendly with his rival (Ghair). The beloved responded
to this advice by asserting that there was nothing wrong
in it whatsoever. The lover (in a mixture of bewilderment,
sorrow, and helplessness) uses sarcasm : "All right. You
are perfectly correct. You can say it again !".
Nikaala chaahta hai kaam kya t'aanoN se tu Ghalib
Tire be-mehr kahne se woh tujh pe mehrbaaN kyoN ho
The lover accuses his beloved of being cruel and heartless,
therby hoping (against hope) to cause a change of heart.
But then he realises the futility of it all and is resigned
to his fate. He knows that such accusations would not have
any effect on the beloved.
The English rendition takes away a great deal of the charm
and beauty of the original in this case, as in so many others.
But I suppose that cannot be helped.
I do hope this would serve your purpose.
Afzal
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ahm...@noka.ub.bw
il_...@yahoo.com wrote:
> In article <CgOX1.7170$el4.14...@c01read02.service.talkway.com>,
> "princeali" <ali...@netscape.net> wrote:
> > Hi All,
> >
> > I am looking for the transalation of one of Ghalib's Ghazal. The Ghazal
> > is:
> >
> > Kisee ko day kay dil koi Nawa sanj FughaN kuN hoo
> > ......
> > Thanx
> > Ali K
...
>
> In my view, this is one of the greatest ghazals of Ghalib.
> Now, for the translation or, as I prefer to say, "a rough
> rendition in English" :
> ...
> Ghalat hai jazb-e-dil ka shikwa dekho jurm kis ka hai
> Na kheeNcho gar tum apne ko kasha-kash darmiyaaN kyoN ho
>
> The beloved is blaming the lover and his Love for all
> the tension between the two of them. The Lover tells
> the beloved that his Love (jazb-e-dil) is not to blame.
> The blame lies elsewhere. "If you don't move away from
> me, why should there be any "kasha-kash" (contention,
> tension, dilemma) between us." The lover is subtly
> inducing the beloved to respond positively to his love.
> The beauty of the sher lies in Ghalib's use of the words
> "kheencho" and "kasha-kash". The latter is derived from
> the Persian infinitive "Kasheedan" meaning "To pull or
> draw". He tells his beloved : "Do not draw away from
> me. Then there would be no 'kasha-kash' between us."
>
...
> Afzal
Afzal Sahib's explanation is lucid and precise. But Ghalib being Ghalib, one
can't help looking for a layer of meaning below the obvious one. In the
above sh'er, for example, as Afzal Sahib has aptly pointed out, the words
"khencho" and "kashaa-kash" in the same line have been beautifully placed.
But look at the word 'jazb-e-dil'. This means love or attraction, but like
the English word "attraction", jazb also means pulling. So the poet tells
the mehboob, "don't blame the attraction or the pull exerted by the heart;
the "kashaa-kash" can't result by one-way pull ('jazb' or kashish) alone.
You too are contributing to this uncomfortable situation by pulling yourself
in the opposite direction.
Jamil
il_...@yahoo.com
> "princeali" <ali...@netscape.net> wrote:
> > I am looking for the transalation of one of Ghalib's Ghazal. The Ghazal
> > is:
> >
> > Kisee ko day kay dil koi Nawa sanj FughaN kuN hoo
> > Ali K
> In my view, this is one of the greatest ghazals of Ghalib.
> Now, for the translation or, as I prefer to say, "a rough
> rendition in English" :
>
> Kisi ko deke dil koi nawaa-sanj-e-fughaaN kyoN ho
> Na ho jab dil hi seene men to phir moonh men zabaaN kyoN ho
(Contents Deleted)
Afzal
Sorry to be following up on my own post. While commenting
upon this ghazal, one beautiful sher slipped my memory.
A friend drew my attention to the omission. Accordingly,
I am making amends :
Yeh kah sakte ho "hum dil men nahiN hain" par yeh batlaao
Ke jab dil men tumheeN tum ho to aankhoN se nihaaN kyon ho
The first part of the first misra should be deemed to be
"istifhaam-e-inkaari". Can you say that "I am not in
your heart" ? No, you cannot say that, because in fact
you ARE in my heart. I am constantly thinking about you.
But, when you are ever present in my heart, why do you keep
yourself hidden from my eyes ? Do let me see you.
human...@gmail.com
nages...@yahoo.com
> In article <70qfre$qh0$1...@nnrp1.dejanews.com>,
> il_...@yahoo.com wrote:
> > "princeali" <ali...@netscape.net> wrote:
>
> > > I am looking for the transalation of one of Ghalib's Ghazal. The Ghazal
> > > is:
> > >
> > > Kisee ko day kay dil koi Nawa sanj FughaN kuN hoo
>
> > In my view, this is one of the greatest ghazals of Ghalib.
> > Now, for the translation or, as I prefer to say, "a rough
> > rendition in English" :
> >
> > Kisi ko deke dil koi nawaa-sanj-e-fughaaN kyoN ho
> > Na ho jab dil hi seene men to phir moonh men zabaaN kyoN ho
>
>
>
> Afzal
>
>
> Sorry to be following up on my own post. While commenting
> upon this ghazal, one beautiful sher slipped my memory.
> A friend drew my attention to the omission. Accordingly,
> I am making amends :
>
> Yeh kah sakte ho "hum dil men nahiN hain" par yeh batlaao
> Ke jab dil men tumheeN tum ho to aankhoN se nihaaN kyon ho
>
> The first part of the first misra should be deemed to be
> "istifhaam-e-inkaari". Can you say that "I am not in
> your heart" ? No, you cannot say that, because in fact
> you ARE in my heart. I am constantly thinking about you.
> But, when you are ever present in my heart, why do you keep
> yourself hidden from my eyes ? Do let me see you.
>
>
>
>
> -----------== Posted via Deja News, The Discussion Network ==----------
> http://www.dejanews.com/ Search, Read, Discuss, or Start Your Own
Regards,
Nagesh
desig...@gmail.com
Prem Joshi
PJ
