bandagi ham ne chhod di hai 'faraz' kya karen log jab khuda ho jaaen

ashiqi se milega ai zahid bandagi se khuda nahin milta

in romance, does god abound o priest in piety not found dagh dehlvi contrasts two paths: dry, rule-bound piety and the burning sincerity of عشق (love). addressing the “zahid” (self-righteous ascetic), the poet suggests that real nearness to the divine comes from an inward, passionate devotion rather than outward rituals alone. the emotional core is a gentle but sharp irony: the one who boasts of عبادت may still miss god, while the lover reaches him through the heart.

kya vo namrud ki khudai thi bandagi men mira bhala na hua

what divinity was it that nimrod once proclaimed? worship was no use to me, it did not compensate the poet expresses deep frustration with unrequited love by comparing his beloved to nimrod, an ancient tyrant who falsely claimed to be god. he laments that despite his total submission and worship-like devotion, he received no kindness or reward, implying that his beloved is as cruel and unresponsive as a false deity.

rahne de apni bandagi zahid be-mohabbat khuda nahin milta

salam un pe tah-e-teghh bhi jinhon ne kaha jo tera hukm jo teri raza jo tu chahe

yahi hai zindagi apni yahi hai bandagi apni ki un ka naam aaya aur gardan jhuk gai apni

translation this alone is my life, thisalone is my prayer, on hearing thy name, my neck bows as ever. sagar akbarabadi

sidq-o-safa-e-qalb se mahrum hai hayat karte hain bandagi bhi jahannam ke dar se ham

dosti bandagi vafa-o-khulus ham ye shama jalana bhuul gae

shahon ki bandagi men sar bhi nahin jhukaya tere liye sarapa adab ho gae ham

apni khu-e-vafa se darta huun ashiqi bandagi na ho jaae

kaise karen bandagi 'zafar' vaan bandon ki jahan khudaiyan hain

miri ana ne sabaq de ke khud-parasti ka chhuda diya hai zamane ki bandagi se mujhe

bandagi men bhi vo azada o khud-bin hain ki ham ulte phir aae dar-e-kaba agar va na hua

the couplet exposes a paradox: the speaker claims devotion, yet the ego stays “free” and self-focused. the kaaba’s closed door becomes a metaphor for spiritual acceptance; when access is denied, pride refuses to wait or plead. instead of humility in prayer, there is a dignified withdrawal—suggesting devotion contaminated by selfhood.

qubul ho ki na ho sajda o salam apna tumhare bande hain ham bandagi hai kaam apna

bandagi ham ne chhod di hai 'faraz' kya karen log jab khuda ho jaaen

ashiqi se milega ai zahid bandagi se khuda nahin milta

in romance, does god abound o priest in piety not found dagh dehlvi contrasts two paths: dry, rule-bound piety and the burning sincerity of عشق (love). addressing the “zahid” (self-righteous ascetic), the poet suggests that real nearness to the divine comes from an inward, passionate devotion rather than outward rituals alone. the emotional core is a gentle but sharp irony: the one who boasts of عبادت may still miss god, while the lover reaches him through the heart.

kya vo namrud ki khudai thi bandagi men mira bhala na hua

what divinity was it that nimrod once proclaimed? worship was no use to me, it did not compensate the poet expresses deep frustration with unrequited love by comparing his beloved to nimrod, an ancient tyrant who falsely claimed to be god. he laments that despite his total submission and worship-like devotion, he received no kindness or reward, implying that his beloved is as cruel and unresponsive as a false deity.

rahne de apni bandagi zahid be-mohabbat khuda nahin milta

bandagi men bhi vo azada o khud-bin hain ki ham ulte phir aae dar-e-kaba agar va na hua

the couplet exposes a paradox: the speaker claims devotion, yet the ego stays “free” and self-focused. the kaaba’s closed door becomes a metaphor for spiritual acceptance; when access is denied, pride refuses to wait or plead. instead of humility in prayer, there is a dignified withdrawal—suggesting devotion contaminated by selfhood.

salam un pe tah-e-teghh bhi jinhon ne kaha jo tera hukm jo teri raza jo tu chahe

javaz koi agar meri bandagi ka nahin main puchhta huun tujhe kya mila khuda ho kar

sidq-o-safa-e-qalb se mahrum hai hayat karte hain bandagi bhi jahannam ke dar se ham

qubul ho ki na ho sajda o salam apna tumhare bande hain ham bandagi hai kaam apna

bandagi ka miri andaz juda hota hai mera kaaba mere sajdon men chhupa hota hai

the aspect of my piety is truly an exception godhead's altar is contained in my genuflection

apni khu-e-vafa se darta huun ashiqi bandagi na ho jaae

khulus ho to kahin bandagi ki qaid nahin sanam-kade men tavaf-e-haram bhi mumkin hai

miri ana ne sabaq de ke khud-parasti ka chhuda diya hai zamane ki bandagi se mujhe

ab aage jo bhi ho anjam dekha jaega khuda talash liya aur bandagi kar li