tire vaade par jiye ham to ye jaan jhuut jaana ki khushi se mar na jaate agar e'tibar hota

that your promise made me live, let that not deceive happily my life i'd give, if i could but believe the lover says their survival was tied to the beloved’s promise, but that promise proved false. the sharp paradox is that real trust would have brought such overwhelming relief that the lover would have “died of joy.” the couplet turns faith into a life-support and exposes how betrayal converts hope into bitter self-reproach. love here is shown as suspended between trust and the pain of being deceived.

vafa karenge nibahenge baat manenge tumhen bhi yaad hai kuchh ye kalam kis ka tha

the couplet recalls a lover’s old assurances—faithfulness, constancy, and obedience—and then turns them into a pointed question. by asking “whose words were these,” the speaker highlights the gap between promises and present behavior. the tone carries reproach mixed with sorrow, using memory as evidence against forgetfulness and betrayal.

tire vaadon pe kahan tak mira dil fareb khaae koi aisa kar bahana miri aas tuut jaae

adatan tum ne kar diye vaade adatan ham ne e'tibar kiya

vo jo ham men tum men qarar tha tumhen yaad ho ki na yaad ho vahi yaani vaada nibah ka tumhen yaad ho ki na yaad ho

the love that 'tween us used to be, you may, may not recall those promises of constancy, you may, may not recall the speaker addresses the beloved with a restrained ache, asking whether they still recall the old mutual bond. “qarar” suggests an agreed, steady relationship, and “wada nibah” is the pledge of loyalty. by repeating “remember or not,” the poet conveys uncertainty, hurt, and quiet accusation: forgetting itself becomes a form of betrayal. the couplet turns memory into a test of love and commitment.

ab tum kabhi na aaoge yaani kabhi kabhi rukhsat karo mujhe koi vaada kiye baghhair

ek ik baat men sachchai hai us ki lekin apne vaadon se mukar jaane ko ji chahta hai

subut hai ye mohabbat ki sada-lauhi ka jab us ne vaada kiya ham ne e'tibar kiya

ek muddat se na qasid hai na khat hai na payam apne vaade ko to kar yaad mujhe yaad na kar

ummid to bandh jaati taskin to ho jaati vaada na vafa karte vaada to kiya hota

tere vaade ko kabhi jhuut nahin samjhunga aaj ki raat bhi darvaza khula rakkhunga

kis munh se kah rahe ho hamen kuchh ghharaz nahin kis munh se tum ne vaada kiya tha nibah ka

main us ke vaade ka ab bhi yaqin karta huun hazar baar jise aazma liya main ne

to this day her promises i do still believe who a thousand times has been wont to deceive

tha vaada shaam ka magar aae vo raat ko main bhi kivad kholne fauran nahin gaya

aur kuchh der sitaro thahro us ka vaada hai zarur aaega

phir chahe to na aana o aan baan vaale jhuta hi vaada kar le sachchi zaban vaale

ham ko un se vafa ki hai ummid jo nahin jante vafa kya hai

from her i hope for constancy who knows it not, to my dismay the poet mocks his own naivety in expecting loyalty from a beloved who is completely oblivious to the concept. it highlights a tragic irony where the lover's intense expectations are directed at someone incapable of fulfilling them, either due to innocence or cruel indifference.

ghhazab kiya tire vaade pe e'tibar kiya tamam raat qayamat ka intizar kiya

the speaker rebukes himself for believing the beloved’s word, treating that trust as a shocking mistake. the “night-long wait” becomes so intense and crushing that it feels like waiting for the end of the world. “qayamat” is a metaphor for unbearable anxiety and emotional devastation, showing how a broken promise turns time into torment.

khatir se ya lihaz se main maan to gaya jhuti qasam se aap ka iman to gaya

for reasons of formality, i've chosen to believe you have surely lost your faith when you so deceive the speaker says he agreed not because he was convinced, but to maintain courtesy. the beloved tries to prove truth with a sworn statement, yet the oath is clearly false. that lie doesn’t just break trust; it exposes moral bankruptcy—‘imaan’ here stands for integrity and reliability. the couplet’s sting is that the other person “wins” the argument but loses honor.

main bhi hairan huun ai 'daghh' ki ye baat hai kya vaada vo karte hain aata hai tabassum mujh ko

the lover is amazed at his own reaction: the beloved’s promises no longer inspire hope but provoke a knowing smile. “promise” becomes a metaphor for empty assurance, repeated so often that it turns into a joke. the emotional core is weary disbelief mixed with quiet irony, as trust has been replaced by amused skepticism.

tire vaade par jiye ham to ye jaan jhuut jaana ki khushi se mar na jaate agar e'tibar hota

that your promise made me live, let that not deceive happily my life i'd give, if i could but believe the lover says their survival was tied to the beloved’s promise, but that promise proved false. the sharp paradox is that real trust would have brought such overwhelming relief that the lover would have “died of joy.” the couplet turns faith into a life-support and exposes how betrayal converts hope into bitter self-reproach. love here is shown as suspended between trust and the pain of being deceived.

ham ko un se vafa ki hai ummid jo nahin jante vafa kya hai

from her i hope for constancy who knows it not, to my dismay the poet mocks his own naivety in expecting loyalty from a beloved who is completely oblivious to the concept. it highlights a tragic irony where the lover's intense expectations are directed at someone incapable of fulfilling them, either due to innocence or cruel indifference.

na koi vaada na koi yaqin na koi umiid magar hamen to tira intizar karna tha

no promise,surety, nor any hope was due yet i had little choice but to wait for you the couplet captures love as an inner compulsion: even when the beloved offers no commitment, assurance, or hope, the speaker cannot stop waiting. the repetition of "no" intensifies the emptiness on one side, while "had to" shows helpless devotion on the other. waiting becomes a fate the lover accepts, despite knowing it may be futile.

tire vaadon pe kahan tak mira dil fareb khaae koi aisa kar bahana miri aas tuut jaae

ghhazab kiya tire vaade pe e'tibar kiya tamam raat qayamat ka intizar kiya

the speaker rebukes himself for believing the beloved’s word, treating that trust as a shocking mistake. the “night-long wait” becomes so intense and crushing that it feels like waiting for the end of the world. “qayamat” is a metaphor for unbearable anxiety and emotional devastation, showing how a broken promise turns time into torment.

teri majburiyan durust magar tu ne vaada kiya tha yaad to kar

ab tum kabhi na aaoge yaani kabhi kabhi rukhsat karo mujhe koi vaada kiye baghhair

kyuun pasheman ho agar vaada vafa ho na saka kahin vaade bhi nibhane ke liye hote hain

din guzara tha badi mushkil se phir tira vaada-e-shab yaad aaya

khatir se ya lihaz se main maan to gaya jhuti qasam se aap ka iman to gaya

for reasons of formality, i've chosen to believe you have surely lost your faith when you so deceive the speaker says he agreed not because he was convinced, but to maintain courtesy. the beloved tries to prove truth with a sworn statement, yet the oath is clearly false. that lie doesn’t just break trust; it exposes moral bankruptcy—‘imaan’ here stands for integrity and reliability. the couplet’s sting is that the other person “wins” the argument but loses honor.

saaf inkar agar ho to tasalli ho jaae jhute vaadon se tire ranj siva hota hai

ek muddat se na qasid hai na khat hai na payam apne vaade ko to kar yaad mujhe yaad na kar

vo ummid kya jis ki ho intiha vo vaada nahin jo vafa ho gaya

tere vaade ko kabhi jhuut nahin samjhunga aaj ki raat bhi darvaza khula rakkhunga

phir baithe baithe vada-e-vasl us ne kar liya phir uth khada hua vahi rog intizar ka

main bhi hairan huun ai 'daghh' ki ye baat hai kya vaada vo karte hain aata hai tabassum mujh ko

the lover is amazed at his own reaction: the beloved’s promises no longer inspire hope but provoke a knowing smile. “promise” becomes a metaphor for empty assurance, repeated so often that it turns into a joke. the emotional core is weary disbelief mixed with quiet irony, as trust has been replaced by amused skepticism.

tha vaada shaam ka magar aae vo raat ko main bhi kivad kholne fauran nahin gaya

vaada nahin payam nahin guftugu nahin hairat hai ai khuda mujhe kyuun intizar hai

phir chahe to na aana o aan baan vaale jhuta hi vaada kar le sachchi zaban vaale

aap to munh pher kar kahte hain aane ke liye vasl ka vaada zara ankhen mila kar kijiye