Best Aashiq shayari for Status
āshiqī sabr-talab aur tamannā betāb
dil kā kyā rang karūñ ḳhūn-e-jigar hote tak
Love has a need for patience, desires are a strain
as long my ache persists, how shall my heart sustain
Interpretation:
Rekhta AI
Ghalib sets up a conflict: love requires endurance, yet longing refuses to wait. The speaker feels trapped between the duty to be patient and the nature of desire that keeps agitating the heart. “Blood of the liver” is a metaphor for deep, life-draining pain, suggesting that waiting itself becomes a slow bleeding of the self.
aashiqi sabr-talab aur tamanna betab
dil ka kya rang karun KHun-e-jigar hote tak
Love has a need for patience, desires are a strain
as long my ache persists, how shall my heart sustain
Interpretation:
Rekhta AI
Ghalib sets up a conflict: love requires endurance, yet longing refuses to wait. The speaker feels trapped between the duty to be patient and the nature of desire that keeps agitating the heart. “Blood of the liver” is a metaphor for deep, life-draining pain, suggesting that waiting itself becomes a slow bleeding of the self.
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Tags : Ishqand 2 more
āshiq huuñ pa māshūq-farebī hai mirā kaam
majnūñ ko burā kahtī hai lailā mire aage
Though a lover I seduce my loved ones craftily
Laila speaks ill of Majnuu.n when in front of me
Interpretation:
Rekhta AI
Ghalib presents a sharp irony: the speaker admits he is an “ashiq” but his craft is to mislead the beloved itself. The Laila–Majnun reference becomes a mirror of hypocrisy—Laila, symbol of ideal love, is heard badmouthing her own famous lover in the speaker’s presence. The couplet exposes how desire, jealousy, and social talk can corrupt even love’s highest claims.
aashiq hun pa mashuq-farebi hai mera kaam
majnun ko bura kahti hai laila mere aage
Though a lover I seduce my loved ones craftily
Laila speaks ill of Majnuu.n when in front of me
Interpretation:
Rekhta AI
Ghalib presents a sharp irony: the speaker admits he is an “ashiq” but his craft is to mislead the beloved itself. The Laila–Majnun reference becomes a mirror of hypocrisy—Laila, symbol of ideal love, is heard badmouthing her own famous lover in the speaker’s presence. The couplet exposes how desire, jealousy, and social talk can corrupt even love’s highest claims.
āshiqī meñ bahut zarūrī hai
bevafā.ī kabhī kabhī karnā
aashiqi mein bahut zaruri hai
bewafai kabhi kabhi karna
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Tags : Bewafaiand 3 more
dekhā hai āshiqoñ ne barahman kī aañkh se
har but ḳhudā hai chāhne vāloñ ke sāmne
dekha hai aashiqon ne barahman ki aankh se
har but KHuda hai chahne walon ke samne
dostī kā da.avā kyā āshiqī se kyā matlab
maiñ tire faqīroñ meñ maiñ tire ġhulāmoñ meñ
dosti ka dawa kya aashiqi se kya matlab
main tere faqiron mein main tere ghulamon mein
gard uḌī āshiq kī turbat se to jhunjhlā kar kahā
vaah sar chaḌhne lagī paañv kī Thukrā.ī huī
gard uDi aashiq ki turbat se to jhunjhla kar kaha
wah sar chaDhne lagi panw ki Thukrai hui
āshiq se nāk-bhauñ na chaḌhā o kitāb-rū
ham dars-e-ishq meñ ye alif bhī paḌhe nahīñ
aashiq se nak-bhaun na chaDha o kitab-ru
hum dars-e-ishq mein ye alif bhi paDhe nahin
mujh sā āshiq aap sā ma.ashūq tab hove nasīb
jab ḳhudā ik dūsrā arz-o-samā paidā kare
mujh sa aashiq aap sa mashuq tab howe nasib
jab KHuda ek dusra arz-o-sama paida kare
is tarah bhes meñ āshiq ke chhupā hai ma.ashūq
jis tarah aañkh ke parde meñ nazar hotī hai
is tarah bhes mein aashiq ke chhupa hai mashuq
jis tarah aankh ke parde mein nazar hoti hai
ye kyā ki āshiqī meñ bhī fikr-e-ziyāñ rahe
dāman kā chaak tā-ba-jigar jaanā chāhiye
ye kya ki aashiqi mein bhi fikr-e-ziyan rahe
daman ka chaak ta-ba-jigar jaana chahiye
nāseh mire rone kā na maan.e ho ki āshiq
gar ye na kare kaam to phir kaam kare kyā
naseh mere rone ka na mane ho ki aashiq
gar ye na kare kaam to phir kaam kare kya
milā hai āshiqī meñ rutba-e-paiġhambarī mujh ko
maiñ us se kyuuñ dabūñ majnūñ nahīñ kuchh ibn-e-am merā
mila hai aashiqi mein rutba-e-paighambari mujh ko
main us se kyun dabun majnun nahin kuchh ibn-e-am mera
