BAZICHA E ATFAAL HAI DUNIYA MERAY AAGAY

Bazicha-e atfaal hai duniya meray aagay
Hoota hai shab o rose tamasha meray aagay

Like child’s play Is this world, in front of me.
There is enacted, Night and day, a scene to be.

(The poet says he fathoms much and is very aware of things around. The world and its happenings seem like child’s play. The scene he sees all around is quite like that of a drama where every man acts out his role and moves on. The poem, if read carefully, seems to be a combination of being an ode to man and at the same time a query based on human doubts and misgivings as to what in reality is his nature and purpose. )


Eaik khail hai aurang-e Suleman meray nazdeek
Eaik baat hai eayjaaz-e Massiha meray aagay

The throne of Solomon is but a toy before me.
The miracle of the Messiah is but a ploy before me.

(Even the most valuable of things of this world are like toys. The poet is so far ahead in his thinking that even the miracles performed by messiah (Jesus) seem to be just stories and myths.)


Juzz naam nahin surat-e aalam mujhay manzoor
Juzz weyham nahin haste-e ashiya meray aagay

Except in name, the condition of the world is not acceptable to me.
The existence of things is nothing, but a figment of my imagery.

(The world as it exists is not truly how it should be. Most things are not real but a figment of ones imagination).

Hoota hai nehaan gard mein sehrah meray hootay
Ghista hai jabeen khaak pay dariya meray aagay

Seeks refuge in the dust,The desert, due to my presence.
Rubs its forehead on the sand, The river, in my reverence.

(Here the poet has raised the level of man to such a height that even natural phenomena respect and revere him.)

Muth pooch kay kaya haal hai mera teray pechay
Tou deikh kay kaya rang hai tera meray aagay

Oh! do not ask how I fare in your absence.
Just see how you bloom When in my presence.

(This is typical of Ghalib’s reasoning and logic as he always takes an oblique angle to see things and reasons in his own unique way.)

Such khetay ho khud bein o khud ara hoon na kayuun hoon?
Beitha hai buth-e aaina seema meray aagay

True, I am self observing, self admiring, Why be it not so?
Facing me is one whose forehead, Like a mirror, is aglow.

(The beauty and depth of this verse is admirable and shows the flight of the poet’s thoughts that put him face to face with the creator Himself. It is an extremely beautiful way of asking if we are made in the image of God or vice versa ?)

Phir daekhiay andaaz-e gul afshani-e guftaar
Rakh dae kooei paimana-e saiba meray aagay

Then see me speak a tongue so full, of flowery prose;
let some one place before me wine, red,like a radiant rose.

( This is quite self explanatory).

Nafrat ka guman guzray hai mein rashk say guzzra
Kayuun kar kahoon low naam na ounka meray aagay

It seems with distaste, Though I passed by full -aflame.
How , should I say, “Don’t remind me of her name.”

(The shyness of the East and its tradition of respect made the poet pass by the lady love with his eyes lowered, which gave the wrong impression. It is even difficult for him to tell others not to remind him of her, for it evokes pain of longing in his heart).

Eemaan mujahy khinchay hay tou rookay hai mujahy kuffr
Kaba meray pichay hai kalisaa meray aagay

Faith pulls me to itself, yet sin drags by exciting.
Kabah from behind me restraining,the Chapel in front, enticing.

(This is an exemplary verse, showing the conflict of human nature. The tussle of good and evil are clearly pointed out here, and the verse shows every man’s dilemma.)

Aashiq hoon pah mashooq farabee hai mera kaam
Majnoon ko bura kahtee hai duniya meray aagay

I am a lover, but beloved deception is my taste.
The devoted Majnoon is ridiculed, in front of my face.

(The poet says that he is a naughty lover for he likes to tease the beloved. The purity of devotion of Majnoon, the famous lover of Laila, is embarrassed by the poet’s behaviour).

Khush hotay hain par vasal mein yoon marr naheen jataay
Aayee shab-e hijraan ke tamanna meray aagay

One is overjoyed yet, none dies as such in love’s fulfillment and delight.
There came before me face to face,the wish of the separation’s night.

(The intricate logic is that, usually everyone is very pleased on the honey moon’s night and hardly any one dies out of delight. The poet however, died of happiness on the night of fulfillment, and he explains his death as the attainment of the wish of the ‘night of separation’; --- which was to keep the lovers apart).

Hai mawjzan eik qulzum-e khoon, kash yehee ho
Aata hai abhee daekheay kaya kaya meray aagay


There is a tumultuous sea of blood;
Lord! may that be just it. -- Though,
Remains to be seen, what else before me,
is yet to come and go.

(The present condition of the poet’s love is in itself a torturous route, like a sea of blood. What else lies ahead remains to be seen).

Go haath ko jumbish naheen aankhoon mein to dum hai
Rahe nay doo abhi saghaar O meena meray aagay

Though the hand cannot move, the eye still can choose.
Let there be wine and drink before me, if only for excuse.

(Quite self explanatory).

Hum pesha o hum mashroob o hum raaz hai mera
Ghalib ko bura kayun, kahoo acha meray aagay

My colleague, sharer of the cup and secret, is he.
Call Ghalib not names, praise him, in front of me.

(Simple and self explanatory verse.)