Sher on Love, Longing, Loss
Selected couplets from
Love, Longing, Loss - A collection of beautiful Urdu verses rendered in rhyme to the English language by Sanjiv Saraf. Click the translation button to read the English translations.
ishq par zor nahīñ hai ye vo ātish 'ġhālib'
ki lagā.e na lage aur bujhā.e na bane
One has no power over Love, it is that flame, to wit,
Which neither can be set alight, nor extinguished once lit
One has no control over love; it cannot be forced or restrained.
Ghalib says love is such a fire that neither can you ignite it at will nor can you extinguish it.
The couplet presents love as an uncontrollable inner blaze. It arrives on its own terms and refuses to obey the lover’s will, so both starting and stopping it lie beyond human power. The metaphor of “fire” captures love’s consuming intensity and the speaker’s helpless surrender to it.
ishq par zor nahin hai ye wo aatish 'ghaalib'
ki lagae na lage aur bujhae na bane
One has no power over Love, it is that flame, to wit,
Which neither can be set alight, nor extinguished once lit
One has no control over love; it cannot be forced or restrained.
Ghalib says love is such a fire that neither can you ignite it at will nor can you extinguish it.
The couplet presents love as an uncontrollable inner blaze. It arrives on its own terms and refuses to obey the lover’s will, so both starting and stopping it lie beyond human power. The metaphor of “fire” captures love’s consuming intensity and the speaker’s helpless surrender to it.
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Tags : Ishqand 3 more
karūñgā kyā jo mohabbat meñ ho gayā nākām
mujhe to aur koī kaam bhī nahīñ aatā
What will I do in love / if I don't succeed
I know no other task, I have to concede
karunga kya jo mohabbat mein ho gaya nakaam
mujhe to aur koi kaam bhi nahin aata
What will I do in love / if I don't succeed
I know no other task, I have to concede
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Tags : Ishqand 3 more
tum muḳhātib bhī ho qarīb bhī ho
tum ko dekheñ ki tum se baat kareñ
You're in front and near me too
Should I converse or look at you?
You are right in front of me, and I can even address you directly.
So I’m unsure: should I just look at you, or should I speak to you?
The couplet captures a tender confusion in the beloved’s immediate presence. The speaker is torn between the pleasure of simply seeing and the courage needed to begin conversation. The nearness makes desire stronger, yet it also intensifies shyness and fear of breaking the moment. Love here becomes a choice between silent gaze and spoken words.
tum muKHatib bhi ho qarib bhi ho
tum ko dekhen ki tum se baat karen
You're in front and near me too
Should I converse or look at you?
You are right in front of me, and I can even address you directly.
So I’m unsure: should I just look at you, or should I speak to you?
The couplet captures a tender confusion in the beloved’s immediate presence. The speaker is torn between the pleasure of simply seeing and the courage needed to begin conversation. The nearness makes desire stronger, yet it also intensifies shyness and fear of breaking the moment. Love here becomes a choice between silent gaze and spoken words.
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Tags : Famous shayariand 1 more
gar baazī ishq kī baazī hai jo chāho lagā do Dar kaisā
gar jiit ga.e to kyā kahnā haare bhī to baazī maat nahīñ
If it be Love's wager, bet what you wish, why wait?
If you win it's wonderful, loss too is no check-mate
gar bazi ishq ki bazi hai jo chaho laga do Dar kaisa
gar jit gae to kya kahna haare bhi to bazi mat nahin
If it be Love's wager, bet what you wish, why wait?
If you win it's wonderful, loss too is no check-mate
tū ḳhudā hai na mirā ishq farishtoñ jaisā
donoñ insāñ haiñ to kyuuñ itne hijāboñ meñ mileñ
Neither are you God nor is / my love the angel's sort
Both are human beings then why, in veils should we consort?
tu KHuda hai na mera ishq farishton jaisa
donon insan hain to kyun itne hijabon mein milen
Neither are you God nor is / my love the angel's sort
Both are human beings then why, in veils should we consort?
dil kī vīrānī kā kyā mazkūr hai
ye nagar sau martaba luuTā gayā
Of this heart's desolation, what is there to say?
This city has, a hundred times, to plunder fallen prey
Why even speak of the heart’s ruin and emptiness?
This city has been plundered a hundred times already.
The heart is imagined as a city repeatedly raided by sorrow. After so many losses, the speaker feels that mentioning its desolation is pointless, because devastation has become the norm. The exaggeration “a hundred times” conveys the long, repetitive history of pain and the numb resignation that follows.
dil ki virani ka kya mazkur hai
ye nagar sau martaba luTa gaya
Of this heart's desolation, what is there to say?
This city has, a hundred times, to plunder fallen prey
Why even speak of the heart’s ruin and emptiness?
This city has been plundered a hundred times already.
The heart is imagined as a city repeatedly raided by sorrow. After so many losses, the speaker feels that mentioning its desolation is pointless, because devastation has become the norm. The exaggeration “a hundred times” conveys the long, repetitive history of pain and the numb resignation that follows.
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Tags : Diland 1 more
us ne apnā banā ke chhoḌ diyā
kyā asīrī hai kyā rihā.ī hai
She made me hers, away then sent
What's freedom? What's imprisonment?
us ne apna bana ke chhoD diya
kya asiri hai kya rihai hai
She made me hers, away then sent
What's freedom? What's imprisonment?
ishq ma.ashūq ishq āshiq hai
yaanī apnā hī mubtalā hai ishq
Love is the beloved, Love's the paramour
Love is thus enmeshed/ in its own allure
Love itself is the beloved, and love itself is the lover.
So love is, in fact, afflicted by its own self.
Meer frames love as a self-contained reality: it creates both the seeker and the sought. This makes love a paradox where the wound and the healer are the same force. The emotional core is that the lover’s suffering is not caused by an external beloved, but by love’s own nature turning back upon itself.
ishq mashuq ishq aashiq hai
yani apna hi mubtala hai ishq
Love is the beloved, Love's the paramour
Love is thus enmeshed/ in its own allure
Love itself is the beloved, and love itself is the lover.
So love is, in fact, afflicted by its own self.
Meer frames love as a self-contained reality: it creates both the seeker and the sought. This makes love a paradox where the wound and the healer are the same force. The emotional core is that the lover’s suffering is not caused by an external beloved, but by love’s own nature turning back upon itself.
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Tags : Ishqand 1 more
kyuuñ nahīñ letā hamārī tū ḳhabar ai be-ḳhabar
kyā tire āshiq hue the dard-o-ġham khāne ko ham
Unmindful one, why do you not / enquire after me?
Did I become your paramour / to suffer agony?
kyun nahin leta hamari tu KHabar ai be-KHabar
kya tere aashiq hue the dard-o-gham khane ko hum
Unmindful one, why do you not / enquire after me?
Did I become your paramour / to suffer agony?
parastish kī yaañ tak ki ai but tujhe
nazar meñ sabhoñ kī ḳhudā kar chale
I worshipped you, O idol, to such extremity
In everybody's vision, you are divinity
I worshipped you so intensely, O idol-like beloved, to the very limit.
That in everyone’s eyes I ended up making you into a god.
The lover addresses the beloved as an “idol” and says his devotion went so far that it turned into public deification. “Worship” is a metaphor for extreme love and submission, while “in everyone’s eyes” hints at reputation and the power of repeated praise. The emotional core is awe mixed with regret: love has elevated the beloved beyond human measure.
parastish ki yan tak ki ai but tujhe
nazar mein sabhon ki KHuda kar chale
I worshipped you, O idol, to such extremity
In everybody's vision, you are divinity
I worshipped you so intensely, O idol-like beloved, to the very limit.
That in everyone’s eyes I ended up making you into a god.
The lover addresses the beloved as an “idol” and says his devotion went so far that it turned into public deification. “Worship” is a metaphor for extreme love and submission, while “in everyone’s eyes” hints at reputation and the power of repeated praise. The emotional core is awe mixed with regret: love has elevated the beloved beyond human measure.
ishq meñ maut kā naam hai zindagī
jis ko jiinā ho marnā gavārā kare
Life is but another name / for the death, in Love' domain
He who wants to live, should first / be willing to be slain
ishq mein maut ka nam hai zindagi
jis ko jina ho marna gawara kare
Life is but another name / for the death, in Love' domain
He who wants to live, should first / be willing to be slain
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Tags : Ishqand 1 more
taḌaptī dekhtā huuñ jab koī shai
uThā letā huuñ apnā dil samajh kar
Any trembling object when I see
I pick it up, my heart it seems to me
taDapti dekhta hun jab koi shai
uTha leta hun apna dil samajh kar
Any trembling object when I see
I pick it up, my heart it seems to me
sau baar band-e-ishq se āzād ham hue
par kyā kareñ ki dil hī adū hai farāġh kā
A hundred times, Love's manacles, I've broken and got free
But what is to be done? My heart / is freedom's enemy
A hundred times I managed to break free from love’s chains.
But what can I do—my own heart is the enemy of peace and relief.
The couplet presents love as a binding chain that the speaker repeatedly tries to escape. Yet true release is impossible because the real jailer is within: the heart itself. The metaphor highlights inner conflict—outward freedom achieved again and again, but inward restlessness keeps pulling one back. The emotional core is helplessness before one’s own desire.
sau bar band-e-ishq se aazad hum hue
par kya karen ki dil hi adu hai faragh ka
A hundred times, Love's manacles, I've broken and got free
But what is to be done? My heart / is freedom's enemy
A hundred times I managed to break free from love’s chains.
But what can I do—my own heart is the enemy of peace and relief.
The couplet presents love as a binding chain that the speaker repeatedly tries to escape. Yet true release is impossible because the real jailer is within: the heart itself. The metaphor highlights inner conflict—outward freedom achieved again and again, but inward restlessness keeps pulling one back. The emotional core is helplessness before one’s own desire.
nā-kāmi-e-ishq yā kāmyābī
donoñ kā hāsil ḳhāna-ḳharābī
Love's despair or jubilation
Both result in ruination
na-kaami-e-ishq ya kaamyabi
donon ka hasil KHana-KHarabi
Love's despair or jubilation
Both result in ruination
bāteñ nāseh kī sunīñ yaar ke nazzāre kiye
āñkheñ jannat meñ rahīñ kaan jahannam meñ rahe
I listened to the preacher, eyes on my Dear did dwell
My eyes remained in paradise, my ears remained in hell
baaten naseh ki sunin yar ke nazzare kiye
aankhen jannat mein rahin kan jahannam mein rahe
I listened to the preacher, eyes on my Dear did dwell
My eyes remained in paradise, my ears remained in hell
ka.abe se ġharaz us ko na but-ḳhāne se matlab
āshiq jo tirā hai na idhar kā na udhar kā
For mosques he does not bother, for temples does not care
Anyone who Loves you is / from neither here nor there
kabe se gharaz us ko na but-KHane se matlab
aashiq jo tera hai na idhar ka na udhar ka
For mosques he does not bother, for temples does not care
Anyone who Loves you is / from neither here nor there
bas mohabbat bas mohabbat bas mohabbat jān-e-man
baaqī sab jazbāt kā iz.hār kam kar dījiye
Only love, Only love and only love my dear
From stating other feelings / You should stay well clear
bas mohabbat bas mohabbat bas mohabbat jaan-e-man
baqi sab jazbaat ka izhaar kam kar dijiye
Only love, Only love and only love my dear
From stating other feelings / You should stay well clear
ho gayā zard paḌī jis pe hasīnoñ kī nazar
ye ajab gul haiñ ki tāsīr-e-ḳhizāñ rakhte haiñ
Pale and wan he turned, on whom / beauties cast their glance
These flowers are strange, they bear / an autumnal stance
ho gaya zard paDi jis pe hasinon ki nazar
ye ajab gul hain ki tasir-e-KHizan rakhte hain
Pale and wan he turned, on whom / beauties cast their glance
These flowers are strange, they bear / an autumnal stance
tā-falak le ga.ī betābi-e-dil tab bole
hazrat-e-ishq ki pahlā hai ye ziinā apnā
When my heart's / restlessness, to the skies did lead
"This is just my first rung", Mr. Love decreed
ta-falak le gai betabi-e-dil tab bole
hazrat-e-ishq ki pahla hai ye zina apna
When my heart's / restlessness, to the skies did lead
"This is just my first rung", Mr. Love decreed
ḳhvāh dil se mujhe na chāhe vo
zāhirī vaz.a to nibāhe vo
Though, at heart, she holds me in disdain
A civil aspect should at least maintain
KHwah dil se mujhe na chahe wo
zahiri waza to nibahe wo
Though, at heart, she holds me in disdain
A civil aspect should at least maintain