na ji bhar ke dekha na kuchh baat ki badi aarzu thi mulaqat ki
Poetry Collection
Aarzoo
Our yearnings, or desires, characterize us as human beings. In fact, we live most of our lives desiring, yearning, or pining for one thing or the other. There are many facets to this experience; some of them are sweet while others are sour. This selection will take you along and help you appreciate some of these conditions of our existence.
Total
59
Sher
50
Ghazal
9
Nazm
0
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hazaron khwahishen aisi ki har khwahish pe dam nikle bahut nikle mere arman lekin phir bhi kam nikle i have a thousand yearnings , each one afflicts me so many were fulfilled for sure, not enough although the couplet captures the endlessness of human wanting: desires are so overpowering that each seems life-draining. even when some dreams are fulfilled, satisfaction remains out of reach, because the heart keeps multiplying new demands. the metaphor of “breath leaving” intensifies the emotional weight of longing and exhaustion.
nahin nigah mein manzil to justuju hi sahi nahin visal mayassar to aarzu hi sahi
na ji bhar ke dekha na kuchh baat ki badi aarzu thi mulaqat ki
hazaron khwahishen aisi ki har khwahish pe dam nikle bahut nikle mere arman lekin phir bhi kam nikle i have a thousand yearnings , each one afflicts me so many were fulfilled for sure, not enough although the couplet captures the endlessness of human wanting: desires are so overpowering that each seems life-draining. even when some dreams are fulfilled, satisfaction remains out of reach, because the heart keeps multiplying new demands. the metaphor of “breath leaving” intensifies the emotional weight of longing and exhaustion.
nahin nigah mein manzil to justuju hi sahi nahin visal mayassar to aarzu hi sahi
insan ki khwahishon ki koi intiha nahin do gaz zamin bhi chahiye do gaz kafan ke baad
aarzu hai ki tu yahan aae aur phir umr bhar na jae kahin
jaan-lewa thin khwahishen warna wasl se intizar achchha tha
marte hain aarzu mein marne ki maut aati hai par nahin aati i die yearning as i hope for death death does come to me but then not quite this couplet captures a profound paradox of suffering where life becomes so unbearable that the poet longs for death as a release. the irony lies in the wordplay: he is 'dying' (suffering intensely) in his wait for death, creating a state of perpetual agony where the relief of actual death remains elusive despite seeming imminent.
ye aarzu bhi badi chiz hai magar hamdam visal-e-yar faqat aarzu ki baat nahin
mujhe ye dar hai teri aarzu na mit jae bahut dinon se tabiat meri udas nahin
mujh ko ye aarzu wo uthaen naqab khud un ko ye intizar taqaza kare koi i had hoped she would unveil at her own behest and she waits for someone to make a request
yahan kisi ko bhi kuchh hasb-e-arzu na mila kisi ko hum na mile aur hum ko tu na mila
tumhaari yaad mein jine ki aarzu hai abhi kuchh apna haal sambhaalun agar ijazat ho
aarzu teri barqarar rahe dil ka kya hai raha raha na raha
sab khwahishen puri hon 'faraaz' aisa nahin hai jaise kai ashaar mukammal nahin hote
meri apni aur us ki aarzu mein farq ye tha mujhe bas wo use sara zamana chahiye tha
aarzu hasrat aur ummid shikayat aansu ek tera zikr tha aur bich mein kya kya nikla
hum kya karen agar na teri aarzu karen duniya mein aur bhi koi tere siwa hai kya
khwab, ummid, tamannaen, talluq, rishte jaan le lete hain aakhir ye sahaare sare
bahane aur bhi hote jo zindagi ke liye hum ek bar teri aarzu bhi kho dete
gham-e-zamana ne majbur kar diya warna ye aarzu thi ki bas teri aarzu karte
na-umidi badh gai hai is qadar aarzu ki aarzu hone lagi the couplet captures a peak of despair where hope has eroded so much that even desire itself feels absent. “longing for longing” is a paradox that shows emotional numbness and exhaustion: the speaker misses the very spark of wanting. the metaphor suggests a life drained of possibility, where the heart is reduced to wishing for its own feelings back.
ye aarzu thi tujhe gul ke ru-ba-ru karte hum aur bulbul-e-betab guftugu karte यह आतिश के मशहूर अशआर में से एक है। आरज़ू के मानी तमन्ना है , रूबरू के मानी आमने सामने, बेताब के मानी बेक़रार है। बुलबुल-ए-बेताब यानी वो बुलबुल जो बेक़रार हो जिसे चैन न हो। इस शे’र का शाब्दिक अर्थ तो ये है कि हमें ये तमन्ना थी कि ऐ महबूब हम तुझे गुल के सामने बिठाते और फिर बुलबुल जो बेचैन है उससे बातचीत करते। लेकिन इसमें अस्ल में शायर ये कहता है कि हमने एक तमन्ना की थी कि हम अपने महबूब को फूल के सामने बिठाते और फिर बुलबुल जो गुल के इश्क़ में बेताब है उससे गुफ़्तगू करते। मतलब ये कि हमारी इच्छा थी कि हम अपने गुल जैसे चेहरे वाले महबूब को गुल के सामने बिठाते और फिर उस बुलबुल से जो गुल के हुस्न की वज्ह से उसका दीवाना बन गया है उससे गुफ़्तगू करते यानी बहस करते और पूछते कि ऐ बुलबुल अब बता कौन ख़ूबसूरत है, तुम्हारा गुल या मेरा महबूब। ज़ाहिर है इस बात पर बहस होती और आख़िर बुलबुल जो गुल के हुस्न में दीवाना हो गया है अगर मेरे महबूब के हुस्न को देखेगा तो गुल की तारीफ़ में चहचहाना भूल जाएगा। shafaq sopori
teri aarzu teri justuju mein bhatak raha tha gali gali meri dastan teri zulf hai jo bikhar bikhar ke sanwar gai
katti hai aarzu ke sahaare pe zindagi kaise kahun kisi ki tamanna na chahiye
hai husul-e-arzu ka raaz tark-e-arzu main ne duniya chhod di to mil gai duniya mujhe
hoti kahan hai dil se juda dil ki aarzu jata kahan hai shama ko parwana chhod kar
aarzu wasl ki rakhti hai pareshan kya kya kya bataun ki mere dil mein hai arman kya kya
dil mein wo bhid hai ki zara bhi nahin jagah aap aaiye magar koi arman nikal ke
tujh se sau bar mil chuke lekin tujh se milne ki aarzu hai wahi
tamanna teri hai agar hai tamanna teri aarzu hai agar aarzu hai
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