Ghazal
आईना क्यूँ न दूँ कि तमाशा कहें जिसे
This ghazal celebrates the unparalleled beauty of the beloved, so captivating that even a mirror would turn into a spectacle in their presence, and no other can ever compare. It speaks to the lover's profound longing, where the beloved's thought fills their being, making even a fleeting glance an intrinsic and deeply cherished part of their soul.
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1
आईना क्यूँ न दूँ कि तमाशा कहें जिसे
ऐसा कहाँ से लाऊँ कि तुझ सा कहें जिसे
Why should I not present a mirror, for them to call it a spectacle?Where can I bring one from, that they call 'like you'?
Why should I not offer a mirror, so they may call it a spectacle? How can I find anything comparable to you, something that could be called 'like you'?
2
हसरत ने ला रखा तिरी बज़्म-ए-ख़याल में
गुल-दस्ता-ए-निगाह सुवैदा कहें जिसे
My longing has placed within your thought's grand hall, A bouquet of gazes, which 'suveda' we call.
My longing has placed a bouquet of gazes within the assembly of your thoughts, which we refer to as 'suveda'.
3
फूँका है किस ने गोश-ए-मोहब्बत में ऐ ख़ुदा
अफ़्सून-ए-इंतिज़ार तमन्ना कहें जिसे
O God, who has breathed into the ear of love that enchantment of waiting, which we call desire?
O God, who has breathed into the ear of love that enchantment of waiting, which we call desire?
4
सर पर हुजूम-ए-दर्द-ए-ग़रीबी से डालिए
वो एक मुश्त-ए-ख़ाक कि सहरा कहें जिसे
From poverty's crushing pain, upon my head now cast
That single handful of dust, which men a desert call.
Due to the immense pain of poverty, please cast upon my head that handful of dust which people call a desert.
5
है चश्म-ए-तर में हसरत-ए-दीदार से निहाँ
शौक़-ए-इनाँ गुसेख़्ता दरिया कहें जिसे
Within my tearful eyes, by longing's veil concealed,A desire, like a wild river, has its reins unsealed.
Within tearful eyes, concealed by the longing for a glimpse, is a desire that can be likened to an unbridled river with broken reins.
6
दरकार है शगुफ़्तन-ए-गुल-हा-ए-ऐश को
सुब्ह-ए-बहार पुम्बा-ए-मीना कहें जिसे
To make the blossoms of pure joy unfold,The spring's soft morn is sought, its 'wine-flask's cotton', so we're told.
For the blossoming of the flowers of joy, the morning of spring is needed, which is called the 'cotton of the wine-flask'.
7
'ग़ालिब' बुरा न मान जो वाइ'ज़ बुरा कहे
ऐसा भी कोई है कि सब अच्छा कहें जिसे
Ghalib, take no offense when the preacher speaks ill of you,Is there anyone at all, whom everyone deems good and true?
Ghalib, don't take offense if the preacher speaks ill of you. Is there anyone at all whom everyone considers good?
8
या रब हमें तो ख़्वाब में भी मत दिखाइयो
ये महशर-ए-ख़याल कि दुनिया कहें जिसे
O Lord, do not show us, even in dreams,
This tumult of thoughts that they call 'the world'.
O Lord, do not show us, even in dreams, this tumult of thoughts which people call 'the world'.
9
है इंतिज़ार से शरर आबाद रुस्तख़ेज़
मिज़्गान-ए-कोह-कन रग-ए-ख़ारा कहें जिसे
Doomsday itself is vibrant with sparks of long wait, The mountain-digger's lashes, we call veins of hard stone.
Doomsday itself is vibrant with sparks of waiting. What we call veins of hard stone are actually the eyelashes of the mountain-digger.
10
किस फ़ुर्सत-ए-विसाल पे है गुल को अंदलीब
ज़ख़्म-ए-फ़िराक़ ख़ंदा-ए-बे-जा कहें जिसे
What moment of union can the rose afford the nightingale?The wound of parting is what we call an ill-placed, mocking laugh.
What opportunity for union does the rose have for the nightingale? The wound of separation is what we call an ill-placed or meaningless laugh.
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