He appears to be asking a rhetorical question … O Fate, is this not extreme i.e., are you not being extremely cruel to me. In urdu poetic tradition the sky represents fate and is always cruel to the poet. They are both targeting me, ‘protection my god’.Įk dam 3 rah gaya hai ab damsaaz 4 1.sky, fate 2.extreme 3.breath, life 4.helper, friend Today, Pain does not have a good attitude and Sorrow does not seem to have good intentions.
#Raaz menu free#
I don’t have free will.ĭard ke taivar 3, aah 4 ke andaaz 5 1.god 2.refuge, protection 3.posture, attitude 4.sigh, sorrow 5.style, intentions I have wings but all I do is practice the pretense of flying, not actual flying i.e., even though I am supposed to have wings, I cannot really fly. I am a captive of the deception of freedom. Par haiN aur mashq 3-e hiila 4-e parvaaz 5 1.captive 2.deception 3.wings 4.practice 5.ruse, pretense, trickery 5.flight This probably refers to the ‘harf-e kun’ i.e., the word – to be, as in – god said, ‘be’ and the cosmos came into being. His existence was because of the sound from the unknown from the beyond. The poet/lover does not know himself, does not know where or how he was ‘made’. Meri hasti 1 hai Ghaib 2 ki aavaaz 1.existence, being 2.unknown, beyond He wants more room to offer even more ‘niyaaz’. He wants the bounds of ‘naaz’ to be moved further away because he is getting tired of the limits placed on his ‘niyaaz’. The poet has been practicing ‘niyaaz’ within the bounds of ‘naaz’, even though it is painful. ‘naaz’ implies that the beloved remains aloof and teases the poet/lover from a distance. In urdu poetic tradition naaz=coquetry is attributed to the beloved and niyaaz=sacrificial offering of love and life is attributed to the lover/admirer.
#Raaz menu series#
This is one of series of 3 Ghazal that he composed in the zamin of Ghalib, “maiN huN apni shikast ki aavaaz” and also a part of many more linked to Ghalib naqsh-e qadam, shikast ki aavaaz.ĭil hai aavaara 3-e hudood 4-e niyaaz 5 1.boundary, limits 2.coquetry, playfulness (of the beloved) 3.wandering, tired of 4.limits, boundaries 5.offering, tribute Invited to hyderabad by maharaja kishan parshaad in 1932, working as a principal of a reputed school. mohammed shaukat ali KhaaN faani badayuni (1879-1941), BA 1901, law 1908. Click here for background and on any passage for word meanings and explanatory discussion.
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