"Dil Phek Sohar Ki Nayee Tamana"
Moderator: The Moderator Team
12 posts
• Page 1 of 1
"Dil Phek Sohar Ki Nayee Tamana"
Ek nayee Dulhan lana bol ron, Mein bhi koyee nayee cheez lana bol ron, Yeh ghar sey puraney cherey ko hatana bol ron, Piyaar ka naya deepak jalana bol ron, Khatal khaheeshon ka jo kartey hein yahan, In ko suli po chadana bol ron, Yeh waqt udhas hey aey udhas, Ud ko ab apney naye sural key ghar jana bol ron
- Bhaimiya
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
Dekhiye Radhaji hamara dil bhee mard hotey huwey mard per tankheed kar raha hoon.
- Bhaimiya
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
By Swami Vivekananda
The following is a summary of Raja-Yoga freely translated from the Kurma-Purana.
The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvana is directly obtained.
From Yoga comes knowledge; know ledge again helps the Yogi. He who combines in himself both Yoga and knowledge, with
him the Lord is pleased. Those that practise Mahayoga, either once a day, or twice a day, or thrice, or always, know them to
be gods. Yoga is divided into two parts. One is called Abhava, and the other, Mahayoga. Where one\'s self is meditated upon
as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and
one with God, is called Mahayoga. The Yogi, by each one, realises his Self. The other Yogas that we read and hear of, do not
deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the
highest of all Yogas.
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi are the steps in Raja-Yoga, of which
non-injury, truthfulness, non-covetousness, chastity, not receiving anything from another are called Yama. This purifies the mind,
the Chitta. Never produc ing pain by thought, word, and deed, in any living being, is what is called Ahimsa, non-injury. There is
no virtue higher than non-injury. There is no happiness higher than what a man obtains by this attitude of non-offensiveness, to
all creation. By truth we attain fruits of work. Through truth everything is attained. In truth everything is established. Relating
facts as they are this is truth. Not taking others\' goods by stealth or by force, is called Asteya, non-covetousness. Chastity in
thought, word, and deed, always, and in all conditions, is what is called Brahmacharya. Not receiving any present from
anybody, even when one is suffering terribly, is what is called Aparigraha. The idea is, when a man receives a gift from another,
his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached.
The following are helps to success in Yoga and are called Niyama or regular habits and observances ; Tapas, austerity;
Svadhyaya, study; Santosha, contentment; Shaucha, purity; Ishvara-pranidhana, worshipping God. Fasting, or in other ways
controlling the body, is called physical Tapas. Repeating the Vedas and other Mantras, by which the Sattva material in the body
is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantras. One is called the verbal, another
semi-verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which
is loud is the verbal ; the next one is where only the lips move, but no sound is heard. The inaudible repetition of the Mantra,
accompanied with the thinking of its meaning, is called the \"mental repetition,\" and is the highest. The sages have said that there
are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is the external
purification, as bathing etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification.
Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the
internal purity is the better, but no one will be a Yogi until he has both. Worship of God is by praise, by thought, by devotion.
We have spoken about Yama and Niyama. The next is Asana (posture). The only thing to understand about it is leaving the
body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one\'s own
body, Ayama means controlling them. There are three sorts of Prana yama, the very simple, the middle, and the very high.
Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest
Pranayama ; when you begin with twenty-four seconds it is the middle Pranayama ; that Pranayama is the best which begins
with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in
the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gayatri. It is a very holy verse
of the Vedas. \"We meditate on the glory of that Being who has produced this universe ; may He enlighten our minds.\" Om is
joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being
divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kumbhaka (restraining, stationary). The Indriyas, the organs
of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is
what is called Pratyahara or gather ing towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is
what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises ; these are not
swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear.
Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When
no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all
help from places and centres, only the meaning of the thought is present. If the mind can he fixed on the centre for twelve
seconds it will he a Dharana, twelve such Dharanas will he a Dhyana, and twelve such Dhyanas will be a Samadhi.
Where there is fire, or in water or on ground which is strewn with dry leaves, where there are many ant-hills, where there are
wild animals, or danger, where four streets meet, where there is too much noise, where there are many wicked persons, Yoga
must not he practised. This applies more particularly to India. Do not practise when the body feels very lazy or ill, or when the
mind is very miserable and sorrowful. Go to a place which is well hidden, and where people do not come to disturb you. Do not
choose dirty places. Rather choose beautiful scenery, or a room in your own house which is beautiful. When you practise, first
salute all the ancient Yogis, and your own Guru, and God, and then begin.
Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose.
Later on we shall come to know how that con centrates the mind, how by controlling the two optic nerves one advances a long
way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation.
Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk. The eight petals
of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external
powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are
extreme renunciation, the renunciation of all these powers. Inside of that lotus think of the Golden One, the Almighty, the
Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is
given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own
soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart.
Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you
are not perfect in all of these ; work, they will come. He who has given up all attach ment, all fear, and all anger, he whose
whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever
desire he comes to the Lord, He will grant that to him. There fore worship Him through knowledge, love, or renun ciation.
\"He who hates none, who is the friend of all, who is merciful to all, who has nothing of his own, who is free from egoism, who is
even-minded in pain and pleasure, who is forbearing, who is always satisfied,, who works always in Yoga, whose self has
become controlled, whose will is firm, whose mind and intellect are given up unto Me, such a one is My beloved Bhakta. From
whom comes no disturbance, who cannot be disturbed by others, who is free from joy, anger, fear, and anxiety, such a one is
My beloved. He who does not depend on anything, who is pure and active, who does not care whether good comes or evil,
and never becomes miserable, who has given up all efforts for himself ; who is the same in praise or in blame, with a silent,
thoughtful mind, blessed with what little comes in his way, homeless, for the whole world is his home, and who is steady in his
ideas, such a one is My beloved Bhakta.\" Such alone become Yogis.
There was a great god-sage called Narada. Just as there are sages among mankind, great Yogis, so there are great Yogis
among the gods. Narada was a good Yogi, and very great. He travelled everywhere. One day he was passing through a forest,
and saw a man who had been meditating until the white ants had built a huge mound round his body - so long had he been sitting
in that position. He said to Narada, \"Where are you going?\" Narada replied, \"I am going to heaven.\" \"Then ask God when He
will be merciful to me ; when I shall attain freedom.\" Further on Narada saw another man. He was jumping about, singing,
dancing, and said, \"Oh, Narada, where are you going?\" His voice and his gestures were wild. Narada said, \"I am going to
heaven.\" \"Then, ask when I shall be free.\" Narada went on. In the course of time he came again by the same road, and there
was the man who had been meditating with the ant-hill round him. He said, \"Oh, Narada, did you ask the Lord about me?\" \"Oh,
yes.\" \"What did He say?\" \"The Lord told me that you would attain freedom in four more births.\" Then the man began to weep
and wail, and said, \"I have meditated until an ant-hill has grown around me, and I have four more births yet!\" Narada went to
the other man. \"Did you ask my question ?\" \"Oh, yes. Do you see this tamarind tree? I have to tell you that as many leaves as
there are on that tree, so many times, you shall be born, and then you shall attain freedom.\" The man began to dance for joy,
and said, \"I shall have freedom after such a short time!\" A voice came, \"My child, you will have freedom this minute.\" That was
the reward for his perseverance. He was ready to work through all those births, nothing discouraged him. But the first man felt
that even four more births were too long. Only perseverance, like that of the man who was willing to wait aeons brings about the
highest result.
Above extract taken from Raja Yoga by Swami Vivekananda courtesy of Vedanta Press.
Meditation & Mantra \'Om Gayatri Om - By David R.G. Davies
[Om][Shiva-Christ][Aquarian Stanzas][Astrology For The Spiritual Change][From Darkness To Light]
[Guardian Of The Holy Temple][Karma Yoga][Healing Sanctuary][Magic & The Occult - Part I][Part II]
[Part III - The Middle Pillar][Meditation - Part I][Part II][Meditation & Mantra][Prayer & Meditation]
[Psychic Realms][Purusha & the Spiritual Planet][Raja Yoga][Psychic Readings][True Phenomena]
[The Way Of Spiritual Healing][Spiritual Planet Forum][Links & Credits]
Dave Davies/Spiritual Planet ©2001
The following is a summary of Raja-Yoga freely translated from the Kurma-Purana.
The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvana is directly obtained.
From Yoga comes knowledge; know ledge again helps the Yogi. He who combines in himself both Yoga and knowledge, with
him the Lord is pleased. Those that practise Mahayoga, either once a day, or twice a day, or thrice, or always, know them to
be gods. Yoga is divided into two parts. One is called Abhava, and the other, Mahayoga. Where one\'s self is meditated upon
as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and
one with God, is called Mahayoga. The Yogi, by each one, realises his Self. The other Yogas that we read and hear of, do not
deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the
highest of all Yogas.
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi are the steps in Raja-Yoga, of which
non-injury, truthfulness, non-covetousness, chastity, not receiving anything from another are called Yama. This purifies the mind,
the Chitta. Never produc ing pain by thought, word, and deed, in any living being, is what is called Ahimsa, non-injury. There is
no virtue higher than non-injury. There is no happiness higher than what a man obtains by this attitude of non-offensiveness, to
all creation. By truth we attain fruits of work. Through truth everything is attained. In truth everything is established. Relating
facts as they are this is truth. Not taking others\' goods by stealth or by force, is called Asteya, non-covetousness. Chastity in
thought, word, and deed, always, and in all conditions, is what is called Brahmacharya. Not receiving any present from
anybody, even when one is suffering terribly, is what is called Aparigraha. The idea is, when a man receives a gift from another,
his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached.
The following are helps to success in Yoga and are called Niyama or regular habits and observances ; Tapas, austerity;
Svadhyaya, study; Santosha, contentment; Shaucha, purity; Ishvara-pranidhana, worshipping God. Fasting, or in other ways
controlling the body, is called physical Tapas. Repeating the Vedas and other Mantras, by which the Sattva material in the body
is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantras. One is called the verbal, another
semi-verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which
is loud is the verbal ; the next one is where only the lips move, but no sound is heard. The inaudible repetition of the Mantra,
accompanied with the thinking of its meaning, is called the \"mental repetition,\" and is the highest. The sages have said that there
are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is the external
purification, as bathing etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification.
Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the
internal purity is the better, but no one will be a Yogi until he has both. Worship of God is by praise, by thought, by devotion.
We have spoken about Yama and Niyama. The next is Asana (posture). The only thing to understand about it is leaving the
body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one\'s own
body, Ayama means controlling them. There are three sorts of Prana yama, the very simple, the middle, and the very high.
Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest
Pranayama ; when you begin with twenty-four seconds it is the middle Pranayama ; that Pranayama is the best which begins
with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in
the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gayatri. It is a very holy verse
of the Vedas. \"We meditate on the glory of that Being who has produced this universe ; may He enlighten our minds.\" Om is
joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being
divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kumbhaka (restraining, stationary). The Indriyas, the organs
of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is
what is called Pratyahara or gather ing towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is
what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises ; these are not
swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear.
Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When
no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all
help from places and centres, only the meaning of the thought is present. If the mind can he fixed on the centre for twelve
seconds it will he a Dharana, twelve such Dharanas will he a Dhyana, and twelve such Dhyanas will be a Samadhi.
Where there is fire, or in water or on ground which is strewn with dry leaves, where there are many ant-hills, where there are
wild animals, or danger, where four streets meet, where there is too much noise, where there are many wicked persons, Yoga
must not he practised. This applies more particularly to India. Do not practise when the body feels very lazy or ill, or when the
mind is very miserable and sorrowful. Go to a place which is well hidden, and where people do not come to disturb you. Do not
choose dirty places. Rather choose beautiful scenery, or a room in your own house which is beautiful. When you practise, first
salute all the ancient Yogis, and your own Guru, and God, and then begin.
Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose.
Later on we shall come to know how that con centrates the mind, how by controlling the two optic nerves one advances a long
way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation.
Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk. The eight petals
of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external
powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are
extreme renunciation, the renunciation of all these powers. Inside of that lotus think of the Golden One, the Almighty, the
Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is
given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own
soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart.
Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you
are not perfect in all of these ; work, they will come. He who has given up all attach ment, all fear, and all anger, he whose
whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever
desire he comes to the Lord, He will grant that to him. There fore worship Him through knowledge, love, or renun ciation.
\"He who hates none, who is the friend of all, who is merciful to all, who has nothing of his own, who is free from egoism, who is
even-minded in pain and pleasure, who is forbearing, who is always satisfied,, who works always in Yoga, whose self has
become controlled, whose will is firm, whose mind and intellect are given up unto Me, such a one is My beloved Bhakta. From
whom comes no disturbance, who cannot be disturbed by others, who is free from joy, anger, fear, and anxiety, such a one is
My beloved. He who does not depend on anything, who is pure and active, who does not care whether good comes or evil,
and never becomes miserable, who has given up all efforts for himself ; who is the same in praise or in blame, with a silent,
thoughtful mind, blessed with what little comes in his way, homeless, for the whole world is his home, and who is steady in his
ideas, such a one is My beloved Bhakta.\" Such alone become Yogis.
There was a great god-sage called Narada. Just as there are sages among mankind, great Yogis, so there are great Yogis
among the gods. Narada was a good Yogi, and very great. He travelled everywhere. One day he was passing through a forest,
and saw a man who had been meditating until the white ants had built a huge mound round his body - so long had he been sitting
in that position. He said to Narada, \"Where are you going?\" Narada replied, \"I am going to heaven.\" \"Then ask God when He
will be merciful to me ; when I shall attain freedom.\" Further on Narada saw another man. He was jumping about, singing,
dancing, and said, \"Oh, Narada, where are you going?\" His voice and his gestures were wild. Narada said, \"I am going to
heaven.\" \"Then, ask when I shall be free.\" Narada went on. In the course of time he came again by the same road, and there
was the man who had been meditating with the ant-hill round him. He said, \"Oh, Narada, did you ask the Lord about me?\" \"Oh,
yes.\" \"What did He say?\" \"The Lord told me that you would attain freedom in four more births.\" Then the man began to weep
and wail, and said, \"I have meditated until an ant-hill has grown around me, and I have four more births yet!\" Narada went to
the other man. \"Did you ask my question ?\" \"Oh, yes. Do you see this tamarind tree? I have to tell you that as many leaves as
there are on that tree, so many times, you shall be born, and then you shall attain freedom.\" The man began to dance for joy,
and said, \"I shall have freedom after such a short time!\" A voice came, \"My child, you will have freedom this minute.\" That was
the reward for his perseverance. He was ready to work through all those births, nothing discouraged him. But the first man felt
that even four more births were too long. Only perseverance, like that of the man who was willing to wait aeons brings about the
highest result.
Above extract taken from Raja Yoga by Swami Vivekananda courtesy of Vedanta Press.
Meditation & Mantra \'Om Gayatri Om - By David R.G. Davies
[Om][Shiva-Christ][Aquarian Stanzas][Astrology For The Spiritual Change][From Darkness To Light]
[Guardian Of The Holy Temple][Karma Yoga][Healing Sanctuary][Magic & The Occult - Part I][Part II]
[Part III - The Middle Pillar][Meditation - Part I][Part II][Meditation & Mantra][Prayer & Meditation]
[Psychic Realms][Purusha & the Spiritual Planet][Raja Yoga][Psychic Readings][True Phenomena]
[The Way Of Spiritual Healing][Spiritual Planet Forum][Links & Credits]
Dave Davies/Spiritual Planet ©2001
- asdd
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
Are iski,Bhaimiya Yeh kya hogaya labbakdas ku, kya samjhey ki uno aapka kalaam padh ke , kya ki post kardiye.....asal me sendi compound mein sey log in huwe they shayad lubbakdas ....iswastey aisi thread mein aisa maal ghalti se post hogaya
- Bhirr Ustaad
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
Bhirr Ustaad: Uno zara ziyadiech pee liye the isleye jo bhee ghali mili (I mean Board) ghus gaye aur jo haton ney type kya woh post kardiye (ab unka deemag kam key khabil toh tha nahi) aur ab kaheen ek sadak (road) pey padey hongey aur unkey pass sey aesee ghandi bo (smell) arahee hey key kutey aur billiya bhee door bhagrien.
- Bhaimiya
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
bhaimiya, arey aap ki ghazal pad ke, log nikal jarein shyad yeh shaqs nayi biwi ke qayaal se pagal hogaya hoga. Bhai, abhi zara bach ke rahna hoga aap ki gazaloan se, kahin ek din hum bhi pad ke nikal na pade. JUST JOKING! Keep writing.
- Radha
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
bhaimiya aap bhi, mein aap se acchi tarah waqif hun, itna toh yaqeen hai ke aap mujh par tanqeed bhi karenjey toh, woh meri bhalayi ke liye hi karenge.-----
Mere Dard ki jo Dawa kare koi aisa Shaqs Huwa kare,
Wo jo Bepanaah Udaas ho, magar hijr ka na gila kare,
Mere Dard ki jo Dawa kare koi aisa Shaqs Huwa kare,
Wo jo Bepanaah Udaas ho, magar hijr ka na gila kare,
- Radha
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
Radha: Baat yeh hey key yeh shask bhi dusree ki chakar mein hey per biwi sey darta bahut hey aur roz biwi sey mar khata hey, jab meree ghazal pada to usko bahut duk huwa kyonkey woh chahtey huwey bhee dusri shaadi nahi karsakta aur usee gham mein khoob chadalee and now he is out of control aur jo dil mein aaya leek raha hey (sirf isee board per nahi kayee aur board per bhi isney yahi harkat ki hey).
- Bhaimiya
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
Radha aap ney yeh soncha hi kesey key mein aap per tanqeed karsakta hoon, meney toh bas mazhiya andaaz mein aapko message post kiya.
- Bhaimiya
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
Abbi do bacchey aur ek aurat rikshey meiN yaaN se guzrey konki labbakdas ku dhundrey they , aurat bolri thi riksheywaaley ku, \"asifnagar compound ke ghud pe dekhingey waaN padewe hunge ino\". Usku kya malum aaj labbakdas fullhyderabad ke board ke nicchey aake padgaye so .Iswaastey board pe makkhiyan bhinbhinaarey
- Bhirr Ustaad
- Guest
"Dil Phek Sohar Ki Nayee Tamana"
Bhaimiya, bahut khub \"Ek nayee Dulhan lana bol ron, Mein bhi koyee nayee cheez lana bol ron\".
Rishta dukaandaar se yun istawar rakh,
Kuch to khareed naqd magar kuch udhar rakh,
Bay ikhtiyaar hone na denaa kabhi usey,
Biwi pe control rakh kuch ikhtyaar rakh,
BACHON KI AARZOO HO TO BIWI SE MATH JHAGARH,
\"PAIWASTA RAH SHAJAR SE UMMEED-E-BAHAAR RAKH\"
HaN dostoN se jaan churhana ho gar tujhe,
Kuch dostoN ko qarz de kuch par udhaar rakh,
Mai talkhi e hayaat ka aadi hun,
Dastar pe mere saamne har din achaar rakh,
Rishta dukaandaar se yun istawar rakh,
Kuch to khareed naqd magar kuch udhar rakh,
Bay ikhtiyaar hone na denaa kabhi usey,
Biwi pe control rakh kuch ikhtyaar rakh,
BACHON KI AARZOO HO TO BIWI SE MATH JHAGARH,
\"PAIWASTA RAH SHAJAR SE UMMEED-E-BAHAAR RAKH\"
HaN dostoN se jaan churhana ho gar tujhe,
Kuch dostoN ko qarz de kuch par udhaar rakh,
Mai talkhi e hayaat ka aadi hun,
Dastar pe mere saamne har din achaar rakh,
- Radha
- Guest
12 posts
• Page 1 of 1
Return to Dakhni-Mehfil - The Old World Hyderabad
Who is online
Users browsing this forum: No registered users and 1 guest
ADVERTISEMENT
SHOUTBOX!
{{ todo.summary }}... expand »
{{ todo.text }}
« collapse
First | Prev |
1 2 3
{{current_page-1}} {{current_page}} {{current_page+1}}
{{last_page-2}} {{last_page-1}} {{last_page}}
| Next | Last
{{todos[0].name}}
{{todos[0].text}}
ADVERTISEMENT
This page was tagged for
raja Dilphek
sohar pagal word
ghalimili
About Hyderabad
The Hyderabad Community
Improve fullhyd.com
More
Copyright © 2023 LRR Technologies (Hyderabad) Pvt Ltd. All rights reserved. fullhyd and fullhyderabad are registered trademarks of LRR Technologies (Hyderabad) Pvt Ltd. The textual, graphic, audio and audiovisual material in this site is protected by copyright law. You may not copy, distribute or use this material except as necessary for your personal, non-commercial use. Any trademarks are the properties of their respective owners.