Gham

dil na-umid to nahin nakaam hi to hai lambi hai gham ki sham magar sham hi to hai

kar raha tha gham-e-jahan ka hisab aaj tum yaad be-hisab aae

sari duniya ke gham hamare hain aur sitam ye ki hum tumhaare hain

apne chehre se jo zahir hai chhupaen kaise teri marzi ke mutabiq nazar aaen kaise how do i hide the obvious, which from my face is clear as you wish me to be seen, how do i thus appear

qaid-e-hayat o band-e-gham asl mein donon ek hain maut se pahle aadmi gham se najat pae kyun prison of life and sorrow's chains in truth are just the same then relief from pain, ere death,why should man obtain ghalib posits an existential truth that life and suffering are inseparable; to exist is to suffer. he argues that life itself is a form of imprisonment, identical to the chains of grief. consequently, seeking relief from pain while still alive is futile, as true liberation is only possible through the cessation of life, which is death.

gham aur khushi mein farq na mahsus ho jahan main dil ko us maqam pe lata chala gaya

ab to khushi ka gham hai na gham ki khushi mujhe be-his bana chuki hai bahut zindagi mujhe

meri qismat mein gham gar itna tha dil bhi ya-rab kai diye hote if so much pain my fate ordained i, many hearts should have obtained the poet presents a complaint to god regarding the disproportionate balance between his suffering and his capacity to endure it. he argues that a single human heart is too fragile to contain the vast grief written in his fate. the wit lies in the suggestion that if the sorrow was infinite, the tools to bear it (hearts) should have been multiplied as well.

zamane bhar ke gham ya ek tera gham ye gham hoga to kitne gham na honge your sorrow or a world of pain if this be there none will remain

gham-e-duniya bhi gham-e-yar mein shamil kar lo nashsha badhta hai sharaben jo sharabon mein milen let love's longing with the ache of existence compound when spirits intermingle the euphoria is profound

gham mujhe dete ho auron ki khushi ke waste kyun bure bante ho tum nahaq kisi ke waste you heap these sorrows onto me, why for other's sake? for someone else, needlessly this blame why do you take?

patthar ke jigar walo gham mein wo rawani hai khud rah bana lega bahta hua pani hai

ai gham-e-zindagi na ho naraaz mujh ko aadat hai muskurane ki

tum itna jo muskura rahe ho kya gham hai jis ko chhupa rahe ho

is qadar musalsal thin shiddaten judai ki aaj pahli bar us se main ne bewafai ki

musibat aur lambi zindagani buzurgon ki dua ne mar dala all these worldly troubles and longevity blessings of the elders is the death of me

gham-e-hasti ka 'asad' kis se ho juz marg ilaj shama har rang mein jalti hai sahar hote tak save death, asad what else release from this life of pain? a lamp must burn in every hue till dawn is there again ghalib calls the pain of being alive a sickness for which no remedy exists in life; only death ends it. the candle is a metaphor for human life: it burns through all “colors” (states—joy, sorrow, ease, hardship) without stopping. dawn stands for the inevitable end, when the burning finally ceases. the couplet holds a stark, resigned acceptance of mortality and the continuity of suffering.

main rona chahta hun khub rona chahta hun main phir us ke baad gahri nind sona chahta hun main

un ka gham un ka tasawwur un ki yaad kat rahi hai zindagi aaram se

ek ishq ka gham aafat aur us pe ye dil aafat ya gham na diya hota ya dil na diya hota

jab tujhe yaad kar liya subh mahak mahak uthi jab tera gham jaga liya raat machal machal gai when your thoughts arose, fragrant was the morn when your sorrow's woke, the night was all forlorn

gham hai na ab khushi hai na ummid hai na yas sab se najat pae zamane guzar gae

ye gham nahin hai ki hum donon ek ho na sake ye ranj hai ki koi darmiyan mein bhi na tha

gham agarche jaan-gusil hai pa kahan bachen ki dil hai gham-e-ishq gar na hota gham-e-rozgar hota if sorrow's fatal, then tell me, how can this heart endure? if love's sorrow would not be, life's sorrow would, for sure ghalib says sorrow is unavoidable because having a heart means being vulnerable to pain. he contrasts two kinds of grief: the exalted, consuming grief of love and the mundane anxieties of daily life. love’s pain, though severe, gives suffering a meaning, while without it one would merely be worn down by worldly troubles. the couplet turns inevitability into a choice of what kind of sorrow one would rather bear.

sukun de na sakin rahaten zamane ki jo nind aai tere gham ki chhanw mein aai

kya kahun kis tarah se jita hun gham ko khata hun aansu pita hun

ek wo hain ki jinhen apni khushi le dubi ek hum hain ki jinhen gham ne ubharne na diya

tujh ko pa kar bhi na kam ho saki be-tabi-e-dil itna aasan tere ishq ka gham tha hi nahin the speaker admits that union does not cure the inner turmoil of love. “restlessness of the heart” becomes a metaphor for a desire that keeps renewing itself, even when the beloved is attained. the couplet carries a quiet disillusionment: love’s grief is not a problem with a simple solution, but a deep, enduring condition.

ilahi ek gham-e-rozgar kya kam tha ki ishq bhej diya jaan-e-mubtala ke liye

are o aasman wale bata is mein bura kya hai khushi ke chaar jhonke gar idhar se bhi guzar jaen