Sher on Self-Praise
Many of us are mesmerized
by our own dear selves just by instinct. This is a kind of narcissism which takes us to indulge in self-praise. It may not be a very healthy way of conducting oneself but it affords us an opportunity to study human characters. Urdu poetry has developed a discourse of its own kind around this subject. Some cases in point are here for you to appraise.
haiñ aur bhī duniyā meñ suḳhan-var bahut achchhe
kahte haiñ ki 'ġhālib' kā hai andāz-e-bayāñ aur
There are indeed many other excellent masters of poetry in the world.
But people say that Ghalib's style of expression is something truly unique.
This couplet is a classic example of 'ta'alli' or poetic self-praise. While Ghalib acknowledges the existence of other talented poets, he subtly asserts his superiority by citing public opinion. The focus is on the distinctiveness of his 'andaz-e-bayan' (style), suggesting that artistic identity matters more than mere technical skill.
hain aur bhi duniya mein suKHan-war bahut achchhe
kahte hain ki 'ghaalib' ka hai andaz-e-bayan aur
There are indeed many other excellent masters of poetry in the world.
But people say that Ghalib's style of expression is something truly unique.
This couplet is a classic example of 'ta'alli' or poetic self-praise. While Ghalib acknowledges the existence of other talented poets, he subtly asserts his superiority by citing public opinion. The focus is on the distinctiveness of his 'andaz-e-bayan' (style), suggesting that artistic identity matters more than mere technical skill.
aur 'farāz' chāhiyeñ kitnī mohabbateñ tujhe
maaoñ ne tere naam par bachchoñ kā naam rakh diyā
aur 'faraaz' chahiyen kitni mohabbaten tujhe
maon ne tere nam par bachchon ka nam rakh diya
hogā koī aisā bhī ki 'ġhālib' ko na jaane
shā.ir to vo achchhā hai pa badnām bahut hai
Is there really anyone in this world who does not know who Ghalib is?
He is indeed an excellent poet, but he has a very notorious reputation.
Ghalib uses wit and irony to comment on his own public persona. He acknowledges his mastery over poetry but simultaneously admits to his scandalous lifestyle, suggesting that while people admire his art, they disapprove of his character. It highlights the paradox of being celebrated for talent yet condemned for conduct.
hoga koi aisa bhi ki 'ghaalib' ko na jaane
shair to wo achchha hai pa badnam bahut hai
Is there really anyone in this world who does not know who Ghalib is?
He is indeed an excellent poet, but he has a very notorious reputation.
Ghalib uses wit and irony to comment on his own public persona. He acknowledges his mastery over poetry but simultaneously admits to his scandalous lifestyle, suggesting that while people admire his art, they disapprove of his character. It highlights the paradox of being celebrated for talent yet condemned for conduct.
aane vaalī nasleñ tum par faḳhr kareñgī ham-asro
jab bhī un ko dhyān aa.egā tum ne 'firāq' ko dekhā hai
O contemporaries, the generations to come will feel proud of you.
Whenever they recall it, they’ll remember that you once saw Firaq with your own eyes.
The poet addresses his peers and turns a simple meeting into a badge of honor. Seeing the poet becomes a kind of “witness” to greatness, something later generations will admire. The couplet blends self-aware fame with the idea of legacy: a moment of presence today becomes pride and memory tomorrow.
aane wali naslen tum par faKHr karengi ham-asro
jab bhi un ko dhyan aaega tum ne 'firaq' ko dekha hai
O contemporaries, the generations to come will feel proud of you.
Whenever they recall it, they’ll remember that you once saw Firaq with your own eyes.
The poet addresses his peers and turns a simple meeting into a badge of honor. Seeing the poet becomes a kind of “witness” to greatness, something later generations will admire. The couplet blends self-aware fame with the idea of legacy: a moment of presence today becomes pride and memory tomorrow.
saare aalam par huuñ maiñ chhāyā huā
mustanad hai merā farmāyā huā
I am spread over the whole world; my presence is felt everywhere.
What I say is considered reliable and carries unquestioned weight.
Meer Taqi Meer presents a bold, almost kingly self-portrait: his influence “shades” the entire world. The second line turns that influence into linguistic authority—his utterance is treated as proof. The metaphor suggests the poet’s word has become a standard people trust, mixing pride with a deep faith in the power of speech.
sare aalam par hun main chhaya hua
mustanad hai mera farmaya hua
I am spread over the whole world; my presence is felt everywhere.
What I say is considered reliable and carries unquestioned weight.
Meer Taqi Meer presents a bold, almost kingly self-portrait: his influence “shades” the entire world. The second line turns that influence into linguistic authority—his utterance is treated as proof. The metaphor suggests the poet’s word has become a standard people trust, mixing pride with a deep faith in the power of speech.
kabhī 'farāz' se aa kar milo jo vaqt mile
ye shaḳhs ḳhuub hai ash.ār ke alāva bhī
kabhi 'faraaz' se aa kar milo jo waqt mile
ye shaKHs KHub hai ashaar ke alawa bhi
DhūñDoge agar mulkoñ mulkoñ milne ke nahīñ nāyāb haiñ ham
jo yaad na aa.e bhuul ke phir ai ham-nafaso vo ḳhvāb haiñ ham
DhunDoge agar mulkon mulkon milne ke nahin nayab hain hum
jo yaad na aae bhul ke phir ai ham-nafaso wo KHwab hain hum
tirī zamīñ se uTheñge to āsmāñ hoñge
ham aise log zamāne meñ phir kahāñ hoñge
teri zamin se uThenge to aasman honge
hum aise log zamane mein phir kahan honge
merī ghuTTī meñ paḌī thī ho ke hal urdu zabāñ
jo bhī maiñ kahtā gayā husn-e-bayāñ bantā gayā
From my very infancy, Urdu was mixed into me like a dissolved tonic.
So whatever I kept saying naturally turned into beautifully phrased speech.
The poet (Firaq Gorakhpuri) claims Urdu is so deeply ingrained in him that it feels like it was part of his earliest nourishment. “Ghutti” suggests something given at the start of life, and “husn-e-bayan” points to elegance and charm in expression. The emotion is pride and intimacy with the language: eloquence is presented not as effort, but as an inborn, effortless flow.
meri ghuTTi mein paDi thi ho ke hal urdu zaban
jo bhi main kahta gaya husn-e-bayan banta gaya
From my very infancy, Urdu was mixed into me like a dissolved tonic.
So whatever I kept saying naturally turned into beautifully phrased speech.
The poet (Firaq Gorakhpuri) claims Urdu is so deeply ingrained in him that it feels like it was part of his earliest nourishment. “Ghutti” suggests something given at the start of life, and “husn-e-bayan” points to elegance and charm in expression. The emotion is pride and intimacy with the language: eloquence is presented not as effort, but as an inborn, effortless flow.
apnā lahū bhar kar logoñ ko baañT ga.e paimāne log
duniyā bhar ko yaad raheñge ham jaise dīvāne log
apna lahu bhar kar logon ko banT gae paimane log
duniya bhar ko yaad rahenge hum jaise diwane log
aur hote haiñ jo mahfil meñ ḳhamosh aate haiñ
āñdhiyāñ aatī haiñ jab hazrat-e-'josh' aate haiñ
aur hote hain jo mahfil mein KHamosh aate hain
aandhiyan aati hain jab hazrat-e-'josh' aate hain
mirī shā.erī meñ na raqs-e-jām na mai kī rañg-fishāniyāñ
vahī dukh-bharoñ kī hikāyateñ vahī dil-jaloñ kī kahāniyāñ
meri shaeri mein na raqs-e-jam na mai ki rang-fishaniyan
wahi dukh-bharon ki hikayaten wahi dil-jalon ki kahaniyan
merā har sher hai ik rāz-e-haqīqat 'beḳhud'
maiñ huuñ urdu kā 'nazīrī' mujhe tū kyā samjhā
mera har sher hai ek raaz-e-haqiqat 'beKHud'
main hun urdu ka 'naziri' mujhe tu kya samjha
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Tags : Sherand 1 more
na dekhe hoñge rind-e-lā-ubālī tum ne 'beḳhud' se
ki aise log ab āñkhoñ se ojhal hote jaate haiñ
na dekhe honge rind-e-la-ubaali tum ne 'beKHud' se
ki aise log ab aankhon se ojhal hote jate hain
'mīr' kā tarz apnāyā sab ne lekin ye andāz kahāñ
'āzmī'-sāhib aap kī ġhazleñ sun sun kar sab hairāñ haiñ
'mir' ka tarz apnaya sab ne lekin ye andaz kahan
'azmi'-sahib aap ki ghazlen sun sun kar sab hairan hain