Sher on Beniyazi
Not being overly concerned
may take two forms. It may a negative attitude and make one careless of everything around. The other one is rather spiritualist and is a characteristic of the men of God. Urdu poetry has many images of the beloveds who remain unconcerned and cause misery to lovers. We have a small selection here taking various shades of this attitude into account.
ye adā-e-be-niyāzī tujhe bevafā mubārak
magar aisī be-ruḳhī kyā ki salām tak na pahuñche
ye ada-e-be-niyazi tujhe bewafa mubarak
magar aisi be-ruKHi kya ki salam tak na pahunche
-
Tag : Taghaful
be-niyāzī had se guzrī banda-parvar kab talak
ham kaheñge hāl-e-dil aur aap farmāveñge kyā
All bounds, your callousness exceeds, do tell me until when
My feelings I keep pouring out, your asking me what then?
Interpretation:
Rekhta AI
The poet complains about the beloved's extreme aloofness, ironically addressing them as 'Banda-parwar' (patron of the servant) while being neglected. The core struggle is that the beloved pretends not to hear or understand the poet's suffering, responding with a feigned and indifferent 'What?' whenever the poet tries to confess his love.
be-niyazi had se guzri banda-parwar kab talak
hum kahenge haal-e-dil aur aap farmawenge kya
All bounds, your callousness exceeds, do tell me until when
My feelings I keep pouring out, your asking me what then?
Interpretation:
Rekhta AI
The poet complains about the beloved's extreme aloofness, ironically addressing them as 'Banda-parwar' (patron of the servant) while being neglected. The core struggle is that the beloved pretends not to hear or understand the poet's suffering, responding with a feigned and indifferent 'What?' whenever the poet tries to confess his love.
mujhe ab dekhtī hai zindagī yuuñ be-niyāzāna
ki jaise pūchhtī ho kaun ho tum justujū kyā hai
mujhe ab dekhti hai zindagi yun be-niyazana
ki jaise puchhti ho kaun ho tum justuju kya hai
āshiqoñ kī ḳhastagī bad-halī kī parvā nahīñ
ai sarāpā naaz tū ne be-niyāzī ḳhuub kī
Interpretation:
Rekhta AI
The speaker laments the beloved’s coldness: even when lovers are worn down and ruined, she shows no concern. “Sarapa naaz” paints her as made entirely of pride, while “be-niyazi” becomes a deliberate stance rather than a simple neglect. The emotional core is helpless devotion facing a beautifully indifferent beloved, where the lover’s pain only highlights her unfeeling grace.
aashiqon ki KHastagi bad-hali ki parwa nahin
ai sarapa naz tu ne be-niyazi KHub ki
Interpretation:
Rekhta AI
The speaker laments the beloved’s coldness: even when lovers are worn down and ruined, she shows no concern. “Sarapa naaz” paints her as made entirely of pride, while “be-niyazi” becomes a deliberate stance rather than a simple neglect. The emotional core is helpless devotion facing a beautifully indifferent beloved, where the lover’s pain only highlights her unfeeling grace.
kyā āj-kal se us kī ye be-tavajjohī hai
muñh un ne is taraf se pherā hai 'mīr' kab kā
Interpretation:
Rekhta AI
The speaker questions whether the beloved’s coldness is recent, then corrects himself: the turning away happened much earlier. “Turning the face” becomes a metaphor for emotional withdrawal and rejection. The couplet captures belated realization and self-deception—he was hoping it was temporary, but the neglect is long-standing.
kya aaj-kal se us ki ye be-tawajjohi hai
munh un ne is taraf se phera hai 'mir' kab ka
Interpretation:
Rekhta AI
The speaker questions whether the beloved’s coldness is recent, then corrects himself: the turning away happened much earlier. “Turning the face” becomes a metaphor for emotional withdrawal and rejection. The couplet captures belated realization and self-deception—he was hoping it was temporary, but the neglect is long-standing.
saarī duniyā se be-niyāzī hai
vaah ai mast-e-nāz kyā kahnā
sari duniya se be-niyazi hai
wah ai mast-e-naz kya kahna
aap jām-e-tishnagī bhar dījiye aġhyār kā
aur yuuñ kiije hameñ auroñ se kam de dījiye
aap jam-e-tishnagi bhar dijiye aghyar ka
aur yun kije hamein auron se kam de dijiye
