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  1. #156
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    Ghalat likha hay
    Asal sher kuch yoon hay







    Jo rukay to koh-e-garan thay hum...

  2. #157
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    mery pas jesy tha mn ny post kar diya....

  3. #158
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    Exclamation Robab is a cheater

    Quote Originally Posted by Robab Rehman View Post
    yahn rukay to koh-e-garan thay hum, jo chalay to jan se guzar gaye
    Rah-e-yaar hum ne qadam qadam, tujhe yaadgaar bana diya..
    " ا "

    Quote Originally Posted by Striker View Post
    Ghalat likha hay
    Asal sher kuch yoon hay

    Jo rukay to koh-e-garan thay hum...


    Quote Originally Posted by Robab Rehman View Post
    mery pas jesy tha mn ny post kar diya....
    Robab Rehman u… u think u cn cheat us
    cheater cheater, Robab Rehman is a cheater
    ye Faiz Ahmed Faiz ki famous ghazal ka last shair hy, ye mere ps b hy with explanation nd English translation, check dis,

    Na Ganvao Navak-e-Neem Kash (Your Half Drawn Arrow)- Faiz Ahmed Faiz

    Ghazal:-

    Na ganvao navak-e-neem kash, dil-e-reza reza ganva dia
    Jo bachay hain sang samet lo, tan-e-dagh dagh luta dia
    Mere charagar ko naveed ho, saf-e-dushmana ko khabar karo
    Woh jo qarz rakhtay thay jaan par, woh hisab aaj chuka dia
    Karo kaj jabeen pe sar-e-kafan, mere qatilon ko guman na ho
    Ke ghuroor-e-ishq ka baankpan, pas-e-marg hum ne bhula dia
    Udhar aik harf ki kushtni, yahan laakh uzr thaa guftni
    Jo kaha toh sun ke ura dia, jo likha toh parh ke mita dia
    Jo rukay toh koh-e-garan thay hum, jo chalay toh jan se guzar gaye
    Rah-e-yaar hum ne qadam qadam, tujhay yadgaar bana dia

    Translation and explanation:

    Na ganvao navak-e-neem kash, dil-e-reza reza ganva dia
    Jo bachay hain sang samet lo, tan-e-dagh dagh luta dia
    Do not waste (your) half drawn arrow, (I have already) lost (broken pieces of my) heart.
    Collect and save the left-over stones, (my) injured or wounded body is (already) wasted
    There is a clear sense of despondency as he realizes that his opponents are mighty and he had no physical strength to challenge them.
    The establishment that is perpetrating injustice on society is much more powerful (think of police, military intelligence and even
    judiciary in addition to the wealth and political power they have against a wronged man who with nothing except his bare hands; in
    case of a poet, a hand with a harmless pen). In such a situation he does not see any hope. In a state of despondency he asks his
    tormentors not to waste their arrows and save the left-over stones ---Symbols of the power of the establishment to drown and quiet
    dissent--- as they have already achieved their purpose; the resistance is no more, he has already lost his soul and body.

    Mere charagar ko naveed ho, saf-e-dushmana ko khabar karo
    Woh jo qarz rakhtay thay jaan par, woh hisab aaj chuka dia
    Let my health giver know, let the procession of foes know
    He whose soul was indebted, has settled his dues today
    In a sense he is repeating what he said in the first two lines. Addressing his well wishers as well as his adversaries, he says â??I have
    paid my dues by sacrificing my lifeâ?•. Here the most important word is â??qarzâ?• (dues). What kind of dues is he talking about?
    Again in the face of injustice and oppression he does not want to be a bystander. He feels that that it is his obligation to fight on
    behalf of the weak and downtrodden (that is the qarz he is referring to). For him fight for justice is not a choice but a duty. By
    equating his supreme sacrifice with repayment of qarz he is reminding that he did what he was supposed to do. For that he does not
    need to be praised.
    Let us not confine his struggle within a geographical boundary. Faiz who writes against exploitation is a citizen of the world. Does it.
    make a difference if the victims are Lebanese, Argentineans, Haitians or Pakistanis?

    Karo kaj jabeen pe sar-e-kafan, mere qatilon ko guman na ho
    Ke ghuroor-e-ishq ka baankpan, pas-e-marg hum ne bhula dia
    Keep the burial shroud atilt on (my) forehead, lest my assassin may have misgivings
    (that) Pride of self-importance or arrogance of love, I forgot after death.
    This is typical of Faizâ??s style. After expressing despondency and defeat he shows defiance. A bent cap or as in Urdu poetry called
    â??kaj kulahiâ?• is a sign of self-importance or in case of a figure of authority a symbol of arrogance (like the kulah of Nawab of
    Kalabagh). So he asks that his burial shroud be placed atilt on his forehead so that his assassins may not have the comfort or
    satisfaction of knowing that they have made him humble in death. No, he does not want to surrender even in death. He is as defiant
    in death as he was in life. They killed his body not his soul.

    Udhar aik harf ki kushtni, yahan laakh uzr thaa guftni
    Jo kaha toh sun ke ura dia, jo likha toh parh ke mita dia
    On that side there was one word â??killâ??, on my side there were hundred thousand reasons (to explain why I behaved the way Idid)
    What (I) said (you) heard, not paid attention ; what (I) wrote (you) you read and erased
    The word â??udherâ?? he is referring to the oppressors or the privileged class that uses violence to maintain the status quo and
    â??yahanâ?? signifies the person who is leading the struggle against injustice and tyranny. People who are blinded by their self
    interest are not willing to heed any word of logic or reason, whether it is spoken or written. The indirect conclusion is that people
    can not get justice through dialogue because the other side is bent on using brute force to continue exploitation.
    (Is not true today? West is not prepared to listen to any reasoning though on my side there are hundred thousand reasons to explain
    why I behaved the way I did )

    Jo rukay toh koh-e-garan thay hum, jo chalay toh jan se guzar gaye
    Rah-e-yaar hum ne qadam qadam, tujhay yadgaar bana dia
    (I am) mountain when I stop; (I am) beyond life when I walk
    I have, (turned) every step on the path of the beloved into a memorial
    In his usual style in the last two lines the person who fights for the rights of the underprivileged now assumes the mantel of a lover.
    When he stops his strength and determination is that of a mountain and when he walks (that signifies movement in life as against the
    stationery position when a person is standing), he is larger then life. While walking he turned every step on the path of his beloved
    into a memorial or a testament through his determination and sacrifice. Here he is not a traditional lover and the path is not an
    alleyway leading to the beloved. It is a powerful poetic symbol.

    lets see hw cn admins handle nd control dis situation

    Moral:
    ksi k famous shair may editng kro ge tu foran pakry jao ge
    Last edited by ♪XiT Ḟaĭŗƴ♫; 09-14-2011 at 03:30 PM.

  4. #159
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    hahahahaha mujhy mn b itni samj hai k kisi shair mn cheating nahi krni..mujy cel pr txt aya ta so mn ny kr d post n i dnt 9 ye kis poet ki h ya ye gazal hai ya shair...well baat itni bri nahi hoti jitni hmary membr kr dety hain..or mistake mery b nahi hai cz jesy ti kr d simple bat khtm...n no need 4 ur Lecture ms.Fairy......

  5. #160
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    Quote Originally Posted by Robab Rehman View Post
    hahahahaha mujhy mn b itni samj hai k kisi shair mn cheating nahi krni..mujy cel pr txt aya ta so mn ny kr d post n i dnt 9 ye kis poet ki h ya ye gazal hai ya shair...well baat itni bri nahi hoti jitni hmary membr kr dety hain..or mistake mery b nahi hai cz jesy ti kr d simple bat khtm...n no need 4 ur Lecture ms.Fairy......
    ok ok dont mind Robab, its nt a lecture, its jus a joke, 4get about it, shall v continue nw?
    take a 1st shair

    Dosti may khud ko jhuka dena koi aib nahi,
    chamakta soraj b doob jata hy chand ki khatir


    "ړ"


 

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