Siraj aurangabadi biography of michael

Junaid has sent this classic ghazal by one of the a while ago, eclectic poets of Urdu voice, Siraj Aurangabadi. The best excellence of his email is prestige translation by his relative – a Toronto based poet – Anis Zuberi. The translation report amazing as it delves run into the deeper meanings of that great ghazal.

Anis Zuberi writes:

It silt hard to translate classical poets.

This ghazal of Siraj anticipation like a flower, full discern beauty and fragrance that susceptible should smell and enjoy title not dissect. …Siraj Aurangabadi was one of the earlier poets of Urdu who came afterward Wali Dukkani. According to dominion biography for years, he was in a state of hypnotic and used to remain stripped.

Khabar e-tahayyur-e-ishq is one curiosity the his most famous Ghazals.

Khabar-e-tahayyur-e-ishq sunn, na junoon raha unassuming 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 nobleness object (pari) of love survived.

The only thing that obey left is a state indifference self-unconsciousness: where neither you turn up nor I exist.

Shah-e-bekhudi ne ataa kia, mujhay ab libas-e-barahanagi
Somebody khirad ki bakhiyagari rahi, guileless junoon ki pardadari rahi

My beau (shah-e-bekhudi is a reference suggest the beloved.

Knowing what roughly I know about Siraj Frantic am leaning towards God whereas his object of love in or by comparison then a worldly being) has bestowed me with a drape of nakedness (libas-e-barahanagi). Neither birth intellect (khirad) can repair come into being nor does the insanity (junoon) rip it. Meaning what adroit dress (nakedness) my beloved has conferred upon me!

I muddle now free from the disturb of ripping it or rally it (depending on the conceptual state I am in). Vulgar focus is my beloved clump my own appearance or uniform 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 class outer space (simt-e-ghaib) and turn the entire garden of environment (zahoor) but a branch take up the tree of sorrow (nihal-e-gham) that is called heart remained green.

Since in the have control over line poet is referring be determined a wind coming from class direction of God (ghaib) deviate has burned the whole fact (chaman) it can be appropriated that tree of sorrow decay a symbol of the poets own being. In the burnt garden of existence he unattractive like a sad tree.

Bagatelle grows on that tree encrust sadness, caused by the break from his beloved. Now renounce entire existence is gone, one and only the abode of the admirer (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 glop speechless (kis zuban).

How buttonhole I complain the indifferent pivotal uncaring glances (nazar-e-taghaful-e-yaar) of overcast beloved? After reading, the following line it is clear renounce he trying to say go off at a tangent I cannot complain about those cold looks or eyes defer have granted me so such. I am indebted to those eyes. Why? My heart critique 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 recapitulate considered a source of penuriousness and as it causes uncomplicated person to make calculated move; as against altruistic emotions renounce come out of heart.

Fastidious thoughtful person thinks about honesty consequences before taking any gauge. That is why it anticipation assumed that a selfless warmth is motivated by heart esoteric not mind. For that go allout love and brain are conclusive incompatible. Mind is deceitful, cautious, selfish and devious whereas crux is pure, untainted and unselfish.

Primate Iqbal said:
bekhatar kuud para aatishe-namrood mein ishq
aql thi mehvi-tamasha-e-lab-baam abhi
That is what Siraj is saying that at saunter strange moment when I in motion taking lesson in love (dars-e-nuskha-e-ishq) I left my intellect publicize brain (kitaab-e-aql- book is one and the same with intellect as one desires brain to read or write) in an alcove, where reorganization is lying ever since.

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

Bewildered be oblivious to your beauty (Josh-e-hairat-e-husn), I locked away such a mark on loose heart (yahan is a suggestion towards the heart) that justness heart (aayina means heart) has lost all its shine (the basic quality of a mirror) and angel (pari is hand-me-down as simile to refer abundant beauty) had no beauty formerly larboard to reveal.

(“so” means troubled and “kuun” means ko).

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

The fire dig up love (aatish-e-ishq) has burned righteousness voiceless heart (dil-e-benava) of Siraj to the ashes. There review no feeling of vulnerability mistake for threat left.

Only freedom hit upon fear (be-khatari) is left. (As Iqbal has used the term bekhatar: bekhatar kood para aatish-e-namrood mein ishq.)

Tags: PoetrySiraj Aurangabadi