Click here for background and on any passage for word meanings and explanatory discussion. mir taqi mir (1722-1810) pioneer of urdu language and Ghazal. Considered a poet of angst and sorrow. He speaks profound thoughts in simple language. Ghalib was 13 in 1810. Ghalib’s lead Ghazal ‘paikar-e tasviir ka’ is modeled just like this and I have linked all such Ghazal to ‘Ghalib peshrau-ham asar’.
1
sair-ke-qaabil¹ hai dil-sad-paara² us naKhchiir³ ka
jis ke har TukRe meN ho paivast⁴ paikaN⁵ tiir ka   1.worth seeing 2.heart torn into a hundred pieces 3.prey, victim 4.embedded 5.sharp point of an arrow
The heart of the poet/lover is torn into a hundred pieces and in each is embedded the point of the arrow that was shot at him by the beloved. This is a unique scene and worth seeing. There may be a mystical interpreation if the beloved is god. Every corner of the heart is embedded with/stricken by the love of god.
2
sab khulaa¹ baaGh-e-jahaaN² illaa³ ye hairaan⁴-o-Khafaa⁵
jis ko dil samjhe the ham so Ghuncha⁶ thaa tasviir⁷ ka     1.revealed, understood – also blossom 2.garden of the world 3.except for 4.amazement 5.hidden (as in Khufia, maKhfi) 6.unopened bud 7.picture, reflection
The heart is a reflection of god. It is also a flower that has not yet bloomed. It seems like everything is being discovered and understood in this world except the amazing and hidden truth that the heart is a reflection of god.
3
buu-e KhooN se jii ruka jaataa hai ai baad-e-bahaar¹
ho gayaa hai chaak² dil shaayad³ kaso⁴ dil-giir⁵ ka    1.spring breeze 2.torn 3.perhaps 4.old form of ‘kisi’ 5.stricken of heart, sorrowful
The blowing spring breeze normally brings the fragrance of the rose. But now the poet/lover senses the stench of spilled blood. It must be a torn/bleeding heart of a some unfortunate lover. It will not be a surprise at all if the poet/lover is talking about his own blood. After all, poets write about their own deaths or funerals.
4
kyuNkeh¹ naqqaash-e-azal² ne naqsh³ abruu⁴ ka kiyaa
kaam hai ek tere muNh par khaiNchnaa shamshiir⁵ ka   1.because 2.eternal artist, god 3.image, picture 4.eye-brow 5.curved sword, scimitar
The eye-brow is curved/arched and is likened to a curved sword with which the beloved slays the lover. The eternal artist/god has made this image on your face. Its effect is like that of a drawn scimitar.
5
rahguzar¹ sail-e-havaadis² ka hai be-buniyaad³ dahr⁴
is Kharaabe⁵ meN na karnaa qasd⁶ tum t’aamiir⁷ ka     1.pathway 2.flood of uncontrollable/unforeseen events/happenings 3.without foundation 4.world 5.ruins 6.determination, plans, resolve 7.building
This (material) world has no foundation. Whatever you build cannot remain. It stands in the pathway of a flood of uncontrollable/unforeseen events. Do not resolve to build anything on these ruins. I am learning to interpret this not as fatalism and disdain for the material world, but as an admonishment that “you cannot take it with you” – use it well here equitably and justly.
6
bas tabiib¹ uTh jaa merii baaliiN² se mat de dard-e-sar
kaam yaaN aaKhir³ huaa ab faa’eda⁴ tadbiir⁵ ka     1.healer 2.head 3.kaam aaKhir hona is like the end of life, death 4.use 5.plan
The poet/lover is on his death bed and asks the physician/healer to get up from the head of his bed and not bother him anymore. It is now the end of his life and there is no use in making any plans to cure/save him.
7
naala-kash¹ haiN ahd²-e piirii³ meN bhii tere dar⁴ pe ham
qadd⁵-e Kham-gashta⁶ hamaaraa halqa⁷ hai zanjiir ka     1.sighing, wailing 2.time, period 3.old age 4.door 5.stature 6.bent, curved 7.circle, ring
There is a knocker/chain shaped like a ring at the door of the beloved. In old age the poet/lover is still wailing/sighing for love of the beloved. His back is bent like the ring of the knocker at her door. Thus, the knocker itself is symbolic of his continued wailing. Whenever someone knocks at the door, it is as if the poet/lover is wailing.
8
jo tere kuuche¹ meN aayaa phir vahiiN gaaRaa use
tishna-e-KhuuN² maiN to huuN us Khaak³-e daaman-giir⁴ ka   1.street 2.thirsty for blood, insanely jealous 3.dust 4.clinging to the hem of the robe
Any lover who visited the beloved’s street died or was killed and buried there. Thus the dust in her street represents a long line of lovers. When the poet/lover visits her street the dust clings to the hem of his robe and he is insanely jealous of it.
9
Khoon se mere huii yak-dam¹ Khushii tum ko to laik²
muft³ meN jaataa rahaa jii ek be-taqsiir⁴ ka   1.for one moment 2.old form of ‘laikin’ – but 3.uselessly 4.without offence/fault
The beloved has killed the poet/lover (but he can still write about it). It has given you pleasure for a moment or two, but – for no benefit at all the life of an innoncent person was lost/wasted.
10
laKht-e-dil¹ se juuN chhaRii² phuuloN kii guuNdhii³ hai vale
faa’eda⁴ kuchh aye jigar⁵ is aah⁶-e be-taasiir⁷ ka     1.piece of heart 2.strung flowers, garland 3.strung 4.use, benefit 5.liver/heart 6.sigh, lament 7.ineffective
The beloved strings for her hair a lei with a bunch of cut pieces of hearts of her suitors in place of flowers. Given the inevitability of this fate, what is the use of this ineffective lament/appeal for her favours.
11
gor¹-e majnuuN² se na jaaveNge kahiiN ham be-navaa³
aib⁴ hai ham meN jo chhoReN Dher⁵ apne piir⁶ ka   1.grave 2.of laila-majnuN legend 3.voiceless, helpless 4.shortcoming 5.pile (of dust) over a grave 6.teacher – as in piir/murshad, saint, guru
majnuN is symbolic of the mad passionate lover who relentlessly looks for his laila. He has become the ‘piir’ of the poet/lover and he promises never to leave his grave for that would be a great shortcoming.
12
kis tarah¹ se maaniye² yaaro ki ye aashiq nahiiN
raNg uRaa jaataa hai Tuk³ chehra to dekho miir ka    1.way, method 2.agree 3.old form of ‘zara’, a bit, quick, short
How can I agree that he is not a stricken lover. Just take a quick glance at ‘miir’ and see how pale he looks.