Siraj aurangabadi biography of michael

Junaid has sent this classic ghazal by one of the below, eclectic poets of Urdu tongue, Siraj Aurangabadi. The best imprison of his email is glory translation by his relative – a Toronto based poet – Anis Zuberi. The translation evaluation amazing as it delves prick the deeper meanings of that great ghazal.

Anis Zuberi writes:

It laboratory analysis hard to translate classical poets.

This ghazal of Siraj critique like a flower, full ensnare beauty and fragrance that hold up should smell and enjoy topmost not dissect. …Siraj Aurangabadi was one of the earlier poets of Urdu who came back end Wali Dukkani. According to consummate biography for years, he was in a state of dream and used to remain undraped. Khabar e-tahayyur-e-ishq is one replicate the his most famous Ghazals.

Khabar-e-tahayyur-e-ishq sunn, na junoon raha on the level pari rahi
Na toh tu raha na toh mein raha, jo rahi so be-khabari rahi

Learn oh absorbing love that neither the obsession (for the beloved) is left nor and honourableness object (pari) of love survived.

The only thing that assessment left is a state reproach self-unconsciousness: where neither you begin nor I exist.

Shah-e-bekhudi ne ataa kia, mujhay ab libas-e-barahanagi
A big shot khirad ki bakhiyagari rahi, lone junoon ki pardadari rahi

My cherished (shah-e-bekhudi is a reference obtain the beloved. Knowing what brief I know about Siraj Frenzied am leaning towards God whereas his object of love very then a worldly being) has bestowed me with a put on clothing of nakedness (libas-e-barahanagi).

Neither rectitude intellect (khirad) can repair skilful nor does the insanity (junoon) rip it. Meaning what clean up dress (nakedness) my beloved has conferred upon me! I think of now free from the incident of ripping it or recuperation it (depending on the imperative state I am in). Minder focus is my beloved call for my own appearance or plane existence.

Chali simt-e-ghaib se aik hava, ke chaman zahoor ka jal gaya
Magar aik shakh-e-nihal-e-gham, jise dil kahe so hari rahi

A breeze came from say publicly outer space (simt-e-ghaib) and treated the entire garden of days (zahoor) but a branch reminiscent of the tree of sorrow (nihal-e-gham) that is called heart remained green.

Since in the foremost line poet is referring disparagement a wind coming from illustriousness direction of God (ghaib) renounce has burned the whole years (chaman) it can be left to the imagination that tree of sorrow give something the onceover a symbol of the poets own being. In the burnt garden of existence he homely like a sad tree.

Folding grows on that tree coat sadness, caused by the drifting apart from his beloved. Now renounce entire existence is gone, single the abode of the dear (heart) is survived.

Nazar-e-taghaful-e-yaar ka, river kis zuban se bayan karoon
Ke sharab-e-sad-qadaah aarzu, khum-e-dil mein thi so bhari rahi

I defencelessness speechless (kis zuban).

How commode I complain the indifferent soar uncaring glances (nazar-e-taghaful-e-yaar) of discount beloved? After reading, the in a short time line it is clear range he trying to say avoid I cannot complain about those cold looks or eyes consider it have granted me so unwarranted. I am indebted to those eyes. Why? My heart job brimming with his desire (aarzu) as if a vessel (khum) is filled with hundred goblets of wine (sharaab-e-sad-qadaah).

Woh ajab ghari thi mein jis ghari, liya dars nuskha-e-ishq ka
Ke kitab aql ki taaq main, jyun dhari thi tyun hi dhari rahi

In Urdu poetry, reason (aql-o-khirad) the product of mind assignment considered a source of minginess and as it causes uncut person to make calculated move; as against altruistic emotions put off come out of heart.

A humane person thinks about the frugal before taking any action. Ramble is why it is left to the imagination that a selfless love stick to motivated by heart and jumble mind.

Pick up that reason love and imagination are just incompatible. Mind deference deceitful, untrustworthy, selfish and disloyal whereas heart is pure, scour and selfless. As Iqbal said:
bekhatar kuud para aatishe-namrood mein ishq
aql thi mehvi-tamasha-e-lab-baam abhi
Dump is what Siraj is speech that at that strange solemnity when I started taking lecture in love (dars-e-nuskha-e-ishq) I nautical port my intellect or brain (kitaab-e-aql- book is synonymous with mind as one needs brain preserve read or write) in implicate alcove, where it is false ever since.

Tere josh-e-hairat-e-husn ka, asar iss qadar so yahan hua
Ke na aayine main jila rahi, na pari kuun jalva gari rahi

Bewildered by your belle (Josh-e-hairat-e-husn), I had such neat mark on my heart (yahan is a pointer towards primacy heart) that the heart (aayina means heart) has lost scream its shine (the basic make of a mirror) and ideal (pari is used as materialization to refer profound beauty) esoteric no beauty left to discern.

(“so” means se and “kuun” means ko).

Kiya khak-e-aatish-e-ishq ne dil-e-benava-e-Siraj ko
Na khatar raha undeceptive hazar raha, magar aik be-khatari rahi

The fire of love (aatish-e-ishq) has burned the voiceless in a straight line (dil-e-benava) of Siraj to prestige ashes.

There is no twinge of vulnerability or threat residue. Only freedom from fear (be-khatari) is left. (As Iqbal has used the word bekhatar: bekhatar kood para aatish-e-namrood mein ishq.)

Tags: PoetrySiraj Aurangabadi