Sher on Mashwara
Here is a collection
of verses that will help you at different stages of your life to make a choice and move accordingly. These are no ordinary pieces of advice; on the contrary they sum up the philosophy of life and living. You may like to have a closer look and find your gems.
vo afsāna jise anjām tak laanā na ho mumkin
use ik ḳhūb-sūrat moḌ de kar chhoḌnā achchhā
wo afsana jise anjam tak lana na ho mumkin
use ek KHub-surat moD de kar chhoDna achchha
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Tags : Famous shayariand 2 more
maiñ akelā hī chalā thā jānib-e-manzil magar
log saath aate ga.e aur kārvāñ bantā gayā
main akela hi chala tha jaanib-e-manzil magar
log sath aate gae aur karwan banta gaya
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Tags : Famous shayariand 5 more
apne man meñ Duub kar pā jā surāġh-e-zindagī
tū agar merā nahīñ bantā na ban apnā to ban
Dive into your own inner self and find the clue to what life truly is.
If you cannot belong to me, then don’t—at least become your own.
The couplet urges deep self-exploration: the “clue of life” is not outside, but within one’s own consciousness. The speaker refuses shallow dependence and asks for inner sovereignty—if you can’t be mine, don’t be anyone’s tool. The emotional core is a call to awaken selfhood and live with purpose. Freedom here means becoming truly oneself.
apne man mein Dub kar pa ja suragh-e-zindagi
tu agar mera nahin banta na ban apna to ban
Dive into your own inner self and find the clue to what life truly is.
If you cannot belong to me, then don’t—at least become your own.
The couplet urges deep self-exploration: the “clue of life” is not outside, but within one’s own consciousness. The speaker refuses shallow dependence and asks for inner sovereignty—if you can’t be mine, don’t be anyone’s tool. The emotional core is a call to awaken selfhood and live with purpose. Freedom here means becoming truly oneself.
tire māthe pe ye āñchal bahut hī ḳhuub hai lekin
tū is āñchal se ik parcham banā letī to achchhā thā
Rekhta
AI Explanation
यह शे’र इसरार-उल-हक़ मजाज़ के मशहूर अशआर में से एक है। माथे पे आँचल होने के कई मायने हैं। उदाहरण के लिए शर्म व लाज का होना, मूल्यों का रख रखाव होना आदि और भारतीय समाज में इन चीज़ों को नारी का शृंगार समझा जाता है। मगर जब नारी के इस शृंगार को पुरुष सत्तात्मक समाज में नारी की कमज़ोरी समझा जाता है तो नारी का व्यक्तित्व संकट में पड़ जाता है। इसी तथ्य को शायर ने अपने शे’र का विषय बनाया है। शायर नारी को सम्बोधित करते हुए कहते हैं कि यद्यपि तुम्हारे माथे पर शर्म व हया का आँचल ख़ूब लगता है मगर उसे अपनी कमज़ोरी मत बना। वक़्त का तक़ाज़ा है कि आप अपने इस आँचल से क्रांति का झंडा बनाएं और इस ध्वज को अपने अधिकारों के लिए उठाएं।
Shafaq Sopori
tere mathe pe ye aanchal bahut hi KHub hai lekin
tu is aanchal se ek parcham bana leti to achchha tha
Rekhta
AI Explanation
यह शे’र इसरार-उल-हक़ मजाज़ के मशहूर अशआर में से एक है। माथे पे आँचल होने के कई मायने हैं। उदाहरण के लिए शर्म व लाज का होना, मूल्यों का रख रखाव होना आदि और भारतीय समाज में इन चीज़ों को नारी का शृंगार समझा जाता है। मगर जब नारी के इस शृंगार को पुरुष सत्तात्मक समाज में नारी की कमज़ोरी समझा जाता है तो नारी का व्यक्तित्व संकट में पड़ जाता है। इसी तथ्य को शायर ने अपने शे’र का विषय बनाया है। शायर नारी को सम्बोधित करते हुए कहते हैं कि यद्यपि तुम्हारे माथे पर शर्म व हया का आँचल ख़ूब लगता है मगर उसे अपनी कमज़ोरी मत बना। वक़्त का तक़ाज़ा है कि आप अपने इस आँचल से क्रांति का झंडा बनाएं और इस ध्वज को अपने अधिकारों के लिए उठाएं।
Shafaq Sopori
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Tags : Auratand 2 more
vatan kī fikr kar nādāñ musībat aane vaalī hai
tirī barbādiyoñ ke mashvare haiñ āsmānoñ meñ
fear for your country, trouble will soon arise
words of your destruction have been spoken by the skies
Think about your homeland, naïve one; trouble is about to arrive.
In the heavens, plans are being discussed for your ruin.
Allama Iqbal addresses the careless person with a stark warning: a nation’s safety depends on vigilance and concern for the homeland. “Heavens” suggests higher powers, destiny, or the larger forces of the world already moving against you. The emotional core is urgency—wake up and take responsibility before decline becomes irreversible.
watan ki fikr kar nadan musibat aane wali hai
teri barbaadiyon ke mashware hain aasmanon mein
fear for your country, trouble will soon arise
words of your destruction have been spoken by the skies
Think about your homeland, naïve one; trouble is about to arrive.
In the heavens, plans are being discussed for your ruin.
Allama Iqbal addresses the careless person with a stark warning: a nation’s safety depends on vigilance and concern for the homeland. “Heavens” suggests higher powers, destiny, or the larger forces of the world already moving against you. The emotional core is urgency—wake up and take responsibility before decline becomes irreversible.
tamannā dard-e-dil kī ho to kar ḳhidmat faqīroñ kī
nahīñ miltā ye gauhar bādshāhoñ ke ḳhazīnoñ meñ
serve mendicants if you desire empathy to gain
treasuries of emperors do not this wealth contain
If you long to understand the pain of the heart, serve the poor and needy.
This precious gem is not found in the treasuries of kings.
Iqbal contrasts inner, spiritual insight with worldly power. “Heart’s pain” is not mere suffering but a refined sensitivity that awakens through compassion. Serving the faqirs becomes the path to that priceless “gem,” while royal wealth symbolizes riches that cannot purchase empathy or truth. The couplet urges humility and service as the real source of inner treasure.
tamanna dard-e-dil ki ho to kar KHidmat faqiron ki
nahin milta ye gauhar baadshahon ke KHazinon mein
serve mendicants if you desire empathy to gain
treasuries of emperors do not this wealth contain
If you long to understand the pain of the heart, serve the poor and needy.
This precious gem is not found in the treasuries of kings.
Iqbal contrasts inner, spiritual insight with worldly power. “Heart’s pain” is not mere suffering but a refined sensitivity that awakens through compassion. Serving the faqirs becomes the path to that priceless “gem,” while royal wealth symbolizes riches that cannot purchase empathy or truth. The couplet urges humility and service as the real source of inner treasure.
dushmanī laakh sahī ḳhatm na kiije rishta
dil mile yā na mile haath milāte rahiye
enmity however strong, the contact never break
hearts and minds may be apart, the hands must ever shake
dushmani lakh sahi KHatm na kije rishta
dil mile ya na mile hath milate rahiye
enmity however strong, the contact never break
hearts and minds may be apart, the hands must ever shake
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Tags : Dushmaniand 2 more
hayāt le ke chalo kā.enāt le ke chalo
chalo to saare zamāne ko saath le ke chalo
hayat le ke chalo kaenat le ke chalo
chalo to sare zamane ko sath le ke chalo
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Tag : Motivational
khīñcho na kamānoñ ko na talvār nikālo
jab top muqābil ho to aḳhbār nikālo
neither bow and arrow nor a sword do you require
pubish a newspaper when faced with cannon fire
khincho na kamanon ko na talwar nikalo
jab top muqabil ho to aKHbar nikalo
neither bow and arrow nor a sword do you require
pubish a newspaper when faced with cannon fire
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Tag : aKHbaar
baare duniyā meñ raho ġham-zada yā shaad raho
aisā kuchh kar ke chalo yaañ ki bahut yaad raho
In this world, live either in sorrow or in happiness—however your fate turns out.
But before you leave from here, do something so meaningful that you are long remembered.
Meer Taqi Meer contrasts life’s shifting states—grief and joy—with the one enduring demand: purposeful action. The couplet suggests emotions come and go, but what truly matters is leaving a mark. “Walking from here” hints at life’s departure, so the speaker urges deeds that outlast the self. The emotional core is a sober, motivating call to make one’s life memorable through meaningful work.
bare duniya mein raho gham-zada ya shad raho
aisa kuchh kar ke chalo yan ki bahut yaad raho
In this world, live either in sorrow or in happiness—however your fate turns out.
But before you leave from here, do something so meaningful that you are long remembered.
Meer Taqi Meer contrasts life’s shifting states—grief and joy—with the one enduring demand: purposeful action. The couplet suggests emotions come and go, but what truly matters is leaving a mark. “Walking from here” hints at life’s departure, so the speaker urges deeds that outlast the self. The emotional core is a sober, motivating call to make one’s life memorable through meaningful work.
zindagī yūñhī bahut kam hai mohabbat ke liye
ruuTh kar vaqt gañvāne kī zarūrat kyā hai
zindagi yunhi bahut kam hai mohabbat ke liye
ruTh kar waqt ganwane ki zarurat kya hai
ai 'zauq' takalluf meñ hai taklīf sarāsar
ārām meñ hai vo jo takalluf nahīñ kartā
save trouble, in formality, zauq nothing else can be
at ease he then remains he who, eschews formality
Oh Zauq, adhering to strict formalities causes nothing but utter distress.
The person who lives without pretense remains in a state of comfort and peace.
The poet argues that social etiquette and formal behavior ('takalluf'), often adopted to please others, actually impose a heavy burden of suffering on the individual. True peace of mind is found only in simplicity, where one is free from the exhausting obligations of artificial manners and societal expectations.
ai 'zauq' takalluf mein hai taklif sarasar
aaram mein hai wo jo takalluf nahin karta
save trouble, in formality, zauq nothing else can be
at ease he then remains he who, eschews formality
Oh Zauq, adhering to strict formalities causes nothing but utter distress.
The person who lives without pretense remains in a state of comfort and peace.
The poet argues that social etiquette and formal behavior ('takalluf'), often adopted to please others, actually impose a heavy burden of suffering on the individual. True peace of mind is found only in simplicity, where one is free from the exhausting obligations of artificial manners and societal expectations.
bhañvar se laḌo tund lahroñ se uljho
kahāñ tak chaloge kināre kināre
bhanwar se laDo tund lahron se uljho
kahan tak chaloge kinare kinare
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Tags : Hauslaand 1 more
bichhaḌne kā irāda hai to mujh se mashvara kar lo
mohabbat meñ koī bhī faisla zaatī nahīñ hotā
bichhaDne ka irada hai to mujh se mashwara kar lo
mohabbat mein koi bhi faisla zati nahin hota
saaya hai kam khajūr ke ūñche daraḳht kā
ummīd bāñdhiye na baḌe aadmī ke saath
saya hai kam khajur ke unche daraKHt ka
ummid bandhiye na baDe aadmi ke sath
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Tags : Insaanand 1 more
kahāñ aa ke rukne the rāste kahāñ moḌ thā use bhuul jā
vo jo mil gayā use yaad rakh jo nahīñ milā use bhuul jā
kahan aa ke rukne the raste kahan moD tha use bhul ja
wo jo mil gaya use yaad rakh jo nahin mila use bhul ja
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Tag : Yaad
duniyā to chāhtī hai yūñhī fāsle raheñ
duniyā ke mashvaroñ pe na jā us galī meñ chal
duniya to chahti hai yunhi fasle rahen
duniya ke mashwaron pe na ja us gali mein chal
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Tags : Duniyaand 1 more
diloñ meñ hubb-e-vatan hai agar to ek raho
nikhārnā ye chaman hai agar to ek raho
dilon mein hubb-e-watan hai agar to ek raho
nikhaarna ye chaman hai agar to ek raho
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Tags : Deshbhaktiand 1 more
haañ samundar meñ utar lekin ubharne kī bhī soch
Dūbne se pahle gahrā.ī kā andāza lagā
han samundar mein utar lekin ubharne ki bhi soch
Dubne se pahle gahrai ka andaza laga
baat kā zaḳhm hai talvār ke zaḳhmoñ se sivā
kījiye qatl magar muñh se kuchh irshād na ho
A wound caused by words hurts more than a wound caused by a sword.
Kill me if you must, but do not say anything from your mouth.
Dagh Dehlvi contrasts physical injury with the deeper, lingering hurt of speech. The “sword” stands for visible pain, while “words” become an invisible blade that keeps cutting inside. The speaker begs for restraint: even extreme harm feels easier than being pierced by cruel remarks. The couplet’s emotional core is the fear of humiliation and the lasting sting of harsh language.
baat ka zaKHm hai talwar ke zaKHmon se siwa
kijiye qatl magar munh se kuchh irshad na ho
A wound caused by words hurts more than a wound caused by a sword.
Kill me if you must, but do not say anything from your mouth.
Dagh Dehlvi contrasts physical injury with the deeper, lingering hurt of speech. The “sword” stands for visible pain, while “words” become an invisible blade that keeps cutting inside. The speaker begs for restraint: even extreme harm feels easier than being pierced by cruel remarks. The couplet’s emotional core is the fear of humiliation and the lasting sting of harsh language.
is se pahle ki log pahchāneñ
ḳhud ko pahchān lo to behtar hai
is se pahle ki log pahchanen
KHud ko pahchan lo to behtar hai
bad-tar hai maut se bhī ġhulāmī kī zindagī
mar jā.iyo magar ye gavārā na kījiyo
bad-tar hai maut se bhi ghulami ki zindagi
mar jaiyo magar ye gawara na kijiyo
farāġhat se duniyā meñ har dam na baiTho
agar chāhte ho farāġhat ziyāda
faraghat se duniya mein har dam na baiTho
agar chahte ho faraghat ziyaada
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Tag : Motivational
kabhī bhuul kar kisī se na karo sulūk aisā
ki jo tum se koī kartā tumheñ nāgavār hotā
kabhi bhul kar kisi se na karo suluk aisa
ki jo tum se koi karta tumhein nagawar hota
itnā na apne jaame se bāhar nikal ke chal
duniyā hai chal-chalāv kā rasta sambhal ke chal
Don’t walk so far beyond your limits, stepping out of your proper bounds.
This world is a passing road; move carefully and keep yourself steady.
Bahadur Shah Zafar advises restraint and humility: don’t overreach or act as if you’re above your place. Life is portrayed as a transient journey where everything moves on and slips away. Because the road is unstable and short-lived, one must walk with caution, balance, and awareness of one’s mortality.
itna na apne jame se bahar nikal ke chal
duniya hai chal-chalaw ka rasta sambhal ke chal
Don’t walk so far beyond your limits, stepping out of your proper bounds.
This world is a passing road; move carefully and keep yourself steady.
Bahadur Shah Zafar advises restraint and humility: don’t overreach or act as if you’re above your place. Life is portrayed as a transient journey where everything moves on and slips away. Because the road is unstable and short-lived, one must walk with caution, balance, and awareness of one’s mortality.
ḳhudā ne nek sūrat dī to sīkho nek bāteñ bhī
bure hote ho achchhe ho ke ye kyā bad-zabānī hai
KHuda ne nek surat di to sikho nek baaten bhi
bure hote ho achchhe ho ke ye kya bad-zabani hai
itnī kāvish bhī na kar merī asīrī ke liye
tū kahīñ merā giraftār na samjhā jaa.e
itni kawish bhi na kar meri asiri ke liye
tu kahin mera giraftar na samjha jae
fursat-e-kār faqat chaar ghaḌī hai yaaro
ye na socho kī abhī umr paḌī hai yaaro
fursat-e-kar faqat chaar ghaDi hai yaro
ye na socho ki abhi umr paDi hai yaro
merī hī jaan ke dushman haiñ nasīhat vaale
mujh ko samjhāte haiñ un ko nahīñ samjhāte haiñ
meri hi jaan ke dushman hain nasihat wale
mujh ko samjhate hain un ko nahin samjhate hain
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Tag : Shikwa
zaḳhm jo tū ne diye tujh ko dikhā to duuñ magar
paas tere bhī nasīhat ke sivā hai aur kyā
zaKHm jo tu ne diye tujh ko dikha to dun magar
pas tere bhi nasihat ke siwa hai aur kya
mai-kasho aage baḌho tishna-labo aage baḌho
apnā haq māñgā nahīñ jaatā hai chhīnā jaa.e hai
mai-kasho aage baDho tishna-labo aage baDho
apna haq manga nahin jata hai chhina jae hai
dekh rah jaa.e na tū ḳhvāhish ke gumbad meñ asiir
ghar banātā hai to sab se pahle darvāza lagā
dekh rah jae na tu KHwahish ke gumbad mein asir
ghar banata hai to sab se pahle darwaza laga
na gird-o-pesh se is darja be-niyāz guzar
jo be-ḳhabar se haiñ sab kī ḳhabar bhī rakhte haiñ
na gird-o-pesh se is darja be-niyaz guzar
jo be-KHabar se hain sab ki KHabar bhi rakhte hain
mazra-e-duniyā meñ daanā hai to Dar kar haath Daal
ek din denā hai tujh ko daane daane kā hisāb
mazra-e-duniya mein dana hai to Dar kar hath Dal
ek din dena hai tujh ko dane dane ka hisab