Ghazal
कर नाला-कशी कब तईं औक़ात गुज़ारें
The ghazal questions when this 'nala-kashi' (fuss or melodrama) will end, reflecting a deep sense of emotional exhaustion and disillusionment. The poet asks whom and where to complain, noting that the constant state of things falling apart is somewhat normalized. It explores the irony of life's cruelties and emotional fatigue, where the flow of sorrow and the realization of worldly injustice are constant companions.
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1
कर नाला-कशी कब तईं औक़ात गुज़ारें
फ़रियाद करें किस से कहाँ जा के पुकारें
When shall we pass through the canal, or rather, where shall we spend our time?
To whom shall we plead, and where shall we go to call?
When will we get the time to pass through the canal, or rather, where shall we spend our time? To whom shall we plead, and where shall we go to call?
2
हर-दम का बिगड़ना तो कुछ अब छूटा है इन से
शायद किसी नाकाम का भी काम सँवारें
The continuous deteriorating state has somehow departed from them; perhaps even the work of some failure will manage to restore it.
The continuous deteriorating state has somehow departed from them; perhaps even the work of some failure will manage to restore it.
3
दिल में जो कभू जोश-ए-ग़म उठता है तो ता-देर
आँखों से चली जाती हैं दरिया की सी धारें
When a rush of sorrow rises in the heart, then for a while,
It flows from the eyes like the stream of a river.
When a rush of sorrow rises in the heart, then for a while, it flows from the eyes like the stream of a river.
4
क्या ज़ुल्म है उस ख़ूनी-ए-आलम की गली में
जब हम गए दो-चार नई देखें मज़ारें
What injustice is in the street of that killer of the world,
When we went and saw a few new graves?
What injustice is there in the street of the world's killer, when we went and saw a few new graves?
5
जिस जा कि ख़स-ओ-ख़ार के अब ढेर लगे हैं
याँ हम ने उन्हें आँखों से देखें हैं बहारें
The mounds of thorns and roses that they have made,
We have seen the springs of bloom with our eyes.
The mounds of thorns and roses that they have created, we have seen the springs of bloom with our own eyes.
6
क्यूँकर के रहे शर्म मिरी शहर में जब आह
नामूस कहाँ उतरें जो दरिया पे इज़ारें
Why should I be ashamed in my own city, when sighs
The honor that cannot descend upon the river's edge?
Why should I feel ashamed in my own city, when sighs are present, and honor cannot descend upon the river's edge?
7
वे होंट कि है शोर-ए-मसीहाई का जिन की
दम लेवें न दो-चार को ता जी से न मारें
Whose lips are the noise of false promises,
They neither take the life of a few nor kill (others).
Whose lips are filled with the false noise of promises, they neither take the life of a few nor kill (others).
8
मंज़ूर है कब से सर-ए-शोरीदा का देना
चढ़ जाए नज़र कोई तो ये बोझ उतारें
Since when is it acceptable to give the head to the wild? If anyone's gaze falls, let's remove this burden.
Since when is it acceptable to give the head to the wild? If anyone's gaze falls, let's remove this burden.
9
बालीं पे सर इक 'उम्र से है दस्त-ए-तलब का
जो है सो गदा किस कने जा हाथ पसारें
From Bali, a hand of craving, since birth has been given,
To whom shall one spread out the plea, if that which is one's own is gone?
From Bali, a hand of craving, since birth has been given; To whom shall one spread out the plea, if that which is one's own is gone? Literally, the lines describe having a craving or desire that has existed since birth, and questioning where one can appeal for something that rightfully belongs to oneself.
10
उन लोगों के तो गर्द न फिर सब हैं लिबासी
सौ गज़ भी जो ये फाड़ें तो इक गज़ भी न वारें
For those people, the dust is not even a covering cloth,
If they tear even ten yards, they won't even damage one yard.
For those people, even the dust is like clothing, and if they tear even ten yards, they won't even damage one yard.
11
नाचार हो रुख़्सत जो मँगा भेजी तो बोला
मैं क्या करूँ जो 'मीर'-जी जाते हैं सुधारें
If I ask for your departure, you said,
'What can I do, 'Mir'-ji, I must correct/reform.'
If I ask for your departure, you said, 'What can I do, Mir-ji, I must correct/reform.'
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