For those who have joined now, let me say few words about this Ghalib series.

Ghalib, his ghazals, his poems, his genius, and his wits have always fascinated millions of Urdu lovers including myself. Those who want to read my previous work please Ctrl + click on the following link. http://www.mirza-ghalib.org or, if you choose, you may send me an email request; I will email back my previous explanations just for asking.

This is my 12th installment.  I have received excellent response from lot of friends: both Urdu and non-Urdu speakers. Please know that this is my own, Asghar Vasanwala’s, work and not a forwarding of someone else’s work as some you thought. Please forward this to your friends. Also please send me your comments/complements; I will appreciate that.

Here is today’s verse (she'r) in Urdu, Gujarati, and Roman script.

Mein huN aur afsurdgi ki aarzoo, Ghalib! Ke dil            I wish company of depression, Oh Ghalib! for  my heart             Dekh  kar   tarz-e-tapak-ahl-e-duniya,  jal  gaya           burned when I saw that people had warm-greetings a                                                                                       and smiles on their faces; but, hearts full of malice.               afsurdagi= depression, sorrow       aarzoo= desire     tarz= method, a way   tapak = meet some one with extreme warmth and enthusiasm     tarz-e-tapak  = the method of showing love         ahl= people             ahl-e-duniya = people of this world

This is the last verse of Ghalib’s 5th Ghazal. Last verse of a Ghazal in which a poet includes his Nome de plum (takhallus), is called maqta. Maqta is derived from Arabic trilateral root   r q u Qa-ta-a means to cut, to end.

Meaning: When we see disgusting behavior of friends and people of this world, we feel depressed, our hearts get torched, because they meet us with extreme warmth and smile, but in their heart they carry intent to hurt us. When this happens our hearts hate pleasure and become friends with depression or withdrawal.

Another Ghalibologist, Aasi, adds:  The point that Ghalib, here, is making: When a heart gets torched and gutted, it doesn’t become zero; another emotion, depression, springs up. There is never a vacuum in heart, any time.

This verse mocks the situations that we experience every day. A Mulla or priest is eager to show us path to heaven; his eyes full of tears for us, but his sight is on our check book. People, nations, and Governments look and talk sweet, but their intentions are diabolic. They promise us liberation and peace but will actually bomb, kill, or least harm us. That is their moral high ground

There is equally excellent verse from another poet on the above subject, I don’t recall poet’s name. This verse rivals Ghalib in complexity and meaning. It is my favorite:

Gila-e-jafa-e-wafa numa jo ha-rem ko ahl-e-ha-rem se hai   The false look of reverence on face of people of Kaaba, but mal intentions in hearts.

 Kisi butkade mein bayaN krdooN to sanam bhi kahe “Hari-Hari”           If I narrate this story in a temple to idols, the false Gods, they also, in                                                                                                                              disgust, will cry: Oh my God! Oh my God!!

gila = narration of complaint, criticism    jafa=oppression, tyranny, harm        wafa = fulfillment of promise, loyalty              =            ha-rem = compound around Kaaba in Mecca, house of God a sanctuary      ahl = dwellers      but = idol              butkada = place where idols are kept, a temple          bayaN = narration  sanam = (beautiful) idol        Hari= Sanskrit for God           Hari-Hari= like tauba-tauba in Islam

Meaning: If I narrate to idols (false Gods) in a temple, how people of Kaaba (house of God) outwardly show extreme reverence, but inside their hearts carry enmity and great harm for Kaaba, the idols will utter, in surprise, Hari Hari.  Oh my God, Oh mu God, people of Kaaba are like this!