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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.

Mirza Ghalib

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

Ghulam Mohammad Qasir

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.

Firaq Gorakhpuri

gar baazī ishq 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

Faiz Ahmad Faiz

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?

Ahmad Faraz

dil vīrānī 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.

Meer Taqi Meer

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?

Jigar Moradabadi

ishq ma.ashūq ishq āshiq hai

yaanī apnā 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.

Meer Taqi Meer

kyuuñ nahīñ letā hamārī 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?

Nazeer Akbarabadi

parastish yaañ tak ki ai but tujhe

nazar meñ sabhoñ 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.

Meer Taqi Meer

ishq meñ maut 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

Kaleem Aajiz

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

Munshi Amirullah Tasleem

sau baar band-e-ishq se āzād ham hue

par kyā kareñ ki dil adū hai farāġh

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.

Mirza Ghalib

nā-kāmi-e-ishq kāmyābī

donoñ 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

Hafeez Jalandhari

bāteñ nāseh 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

Ameer Minai

ka.abe se ġharaz us ko na but-ḳhāne se matlab

āshiq jo tirā hai na idhar na udhar

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

Shah Naseer

bas mohabbat bas mohabbat bas mohabbat jān-e-man

baaqī sab jazbāt 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

Farhat Ehsas

ho gayā zard paḌī jis pe hasīnoñ 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

Imam Bakhsh Nasikh

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

Jurat Qalandar Bakhsh

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

Anwar Shuoor
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