Translation - Hoon Garmi-e-Nishat-e-Tasavvur Se Naghma-Sanj (Ghalib)

This is one of ghalib's unpublished ghazals that is not part of his diwan. The verses have been taken from here and here.

mumkin nahin ki bhool ke bhi aarmeedah hoon
mein dasht-e-gham mein aahoo-e-sayyaad deeda hoon

Line 1/2 - It is not possible that even by mistake, I would be relaxed and comfortable. In the forest of grief, I am like a deer who has just seen the hunter. The poet says of life's never ending trials and tribulations that even by a chance its not possible that he is at ease and satisfied. He is like a vulnerable deer who has just caught sight of a hunter and is running scared in the forest. I am too similarly caught up in this forest of life where grief and anxiety never seem to be far from me.

hoon dardmand jabr ho ya ikhtiar ho
gaah naala-e-kasheedah, gaah ashk-e-chakeedah hoon

Line 3/4 - I am anxious and distressed, be it by force or be it by my free will. Sometimes, it is a drawn-out (stretched) lament, sometimes it is the tears oozing out from my eyes. The poet says I am always in the state of distress, sometimes it is because the misery is forced on me and other times, I choose to be distressed. Sometimes its like a long drawn lament and sometimes like tears oozing out of his eyes.

jaan lab pe aayi toh bhi na sheereen hua dahan
az-bas-ki talkhi-e-gham-e-hijraan chasheedah hoon

Line 5/6 - Even on the verge of death, still there is no sweetness in the mouth. To the extent that (in as much as), the bitterness of the grief of separation is what I am tasting instead. The poet says that death used to be a sweet elixir that would take away all griefs and sorrow that life had to offer. But instead on the verge of death, I have this bitter taste due to the grief of separation. Even death is not sweet!

ne subbha se alaaqa na saaghar se waastah
main ma’ariz-e-misaal mein dast-e-buriida hoon

Line 7/8 - I have neither affinity with the rosary, nor any association with the wine. I am (have the features) of such an example, for I have amputated hands. I can choose neither the rigors of piety nor can I can indulge in the pleasures of the world. I am like a person with no hands (who can neither hold rosary nor a glass of wine) who has got no choice to indulge in either of them.
hoon khaaksaar par na kisi se hai mujhko laag
na daana-e-fitaada hoon na daam chidaah hoon

Line 9/10 - I may be humble and lowly (down amid the dust), but I do not have any liking (or animosity) with anyone. 'laag' is very broad word with multiple variations of meaning. What is to be meant here is not very clear. I am neither the scattered seed nor I am the net (maybe seeds laid for the trap) for catching the sparrow. The poet says that he is among the dust, neither loving or hating others. He will not be like scattered grain that will be food for birds nor will he be like a trap for them. I will live life alone and humbly, without the need of friendship or enmity or doing good or harm to others.

jo chahiye nahin wo meri qadr-o-manzilat
main yusuf-e-be-qeemat-e-awwal khareedah hoon

Line 11/12 - What it needs to be, it is not my value and and position. I am like Joseph, the one who as bought by the first bidder for practically free. In Biblical stories, Joseph was initially sold as a slave, but is destined to be a prophet in later life. The poet says my value and position and rank is not what is needs to be (my true worth is not being valued correctly). I am like Joseph who was auctioned for pennies but later rose to be a prophet.

hargiz kisi ke dil mein nahin hai meri jagah
hoon main kalaam-e-naghz vale naa-shuneedah hoon

Line 13/14 - On any account, in someone's heart there is no place for me. I am such a wonderful composition, but which is not yet heard. The poet says there is no place of me in anyone's heart. The use of 'hargiz' makes it sound forceful as if the poet says that its not even possible for anyone to place him in their hearts. The reason is because, even though I am unique and very collect-able, but no one has the capacity or intellect to understand me. I am like a song, they do not hear.

ahl-e-vara’a ke halqe mein har-chand hoon zaleel
par ‘aasiyon ke zumre mein main bar-guzeedah hoon

Line 15/16 - In the circle full of religious and pious people, although I feel disgraced. But in the company of sinners, I am the chosen one. The poet says even if he is in the pious circle, he finds himself shamed and disgraced (probably because the pious are not giving him the respect he deserves). But in the company of sinners, I am the chosen one. It is the sinners that know my true worth.

hoon garmi-e-nishat-e-tasavvur se naghma-sanj
main andaleeb-e-gulshan-e-naa-aafariidah hoon

Line 17/18 - These are the best lines of the ghazal in my opinion. I sing with the heat (excitement) of the delights (joy) of the things I imagine and foresee. I am the nightingale of the garden that is yet to be born. The poet says I am a singer of songs that are evoked by the excitement of the happiness of the things I imagine. I am the nightingale of a garden of the future when the things I imagine would be possible and the future is bright and happy. There could be another interpretation possible. Say the poet imagined a heaven on earth so profound that he breaks into a song unprovoked. It was such a nice melodious tune that the poet says, for a nightingale to even compete with him, it would have to be singing in so majestic a garden that it has yet not been created.

paani se sag-gazeedah dare jis tarah asad
darta hoon aaine se ki mardum-gazeedah hoon

Line 19/20 - O! Asad, like the dog-bitten is scared of water. Scared I am of the mirror, for I am people-bitten. The poet says like someone who is bitten by a infected dog (rabies which causes the victims to develop fear of water) and is afraid of water, I am scared of the mirror for I am people-bitten. When I see my reflection in the mirror, I can't help noticing my disappointment with my relationship with the other person. I am not good at keeping people around me happy and on seeing myself in the mirror, I realize the loneliness staring blankly at my face.

Meaning of difficult words -
aarmeedah = comfort/relaxed
dasht = forest
aahoo = deer
sayyaad = hunter
deeda = sight
dardmand = anxious, depressed
jabr = force
ikhtiar = right, free to choose
gaah = sometimes
naala = cry, lament
kasheedah = stretched
ashk = tears
chakeedah = oozing out
sheereen = sweet
dahan = mouth
az-bas-ki = in as much as, to the extent that
talkhi = bitterness, acrimony
hijraan = seperation
chasheedah = tasting
subbha = rosary
alaaqa = to be attached, dependence, affinity
saaghar = goblet of wine
ma’ariz = features to identify something
misaal = example
bareeda = amputated, cut
khaaksaar = humble, lowly
laag = affection, attachment, enmity
fitaada = scattered
daam = net, trap
chidaah = sparrow
qadr = value
manzilat = dignity, rank, position
yusuf = joseph
be-qeemat = without value, free
awwal = first
hargiz = on no account, never
kalaam = composition
nagz = excellent, wonderful
shunidaah = to be heard
vale = but, yet
ahl-e-vara’a = world of pious/religious people
halqe = circle
har-chand = although
zaleel = shamed, disgraced
‘aasiyon = sinners
zumre = in company
guzeedah = selected, chosen
nishat = joy, happiness
tasavvur = imagination, idea
sanj = measurer, examiner, weigher
naghma-sanj = measurer/weigher of songs (i.e. singer)
andaleeb = nightingale
aafariidah = created
sag = dog
mardum = men, people
gazeedah = bitten

Read more posts on Ghalib.

The Rubaiyat: Quatrain XXXII

There was a Door to which I found no key:
There was a Veil past which I could not see:
Some little Talk awhile of ME and THEE
There seemed--and then no more of THEE and ME.

This is the thirty-second quatrain of the FitzGerald's Rubaiyat. The poet says that he has come across a Door for which he has found no key and there is a Veil past which he can not see. The locked door and the veil are obstructing his path and his vision. There are things we can not see or fathom and mysteries which we can not unlock. There is this barrier that separates "we" from "You" [The Divine] which we can not seem to transcend. We live of[talk] our lives with all its joys and tribulations with this notion of separate spheres of we and You. All our experiences and life moments are nothing but a constant exchange between the Self and the Divine. But if we were to look harder, we would realise that there is actually no veil, no barrier. In fact, there is no ME and no YOU. We are part of the Divine.We are in midst of the Divine. I am You and You are Me. All things, all Beings are part of that Oneness and that Oneness is complete.