For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.

https://urdushahkar.org/wp-content/uploads/2025/04/ych-faisla-kare-koii-audio.mp3

Recitation

فیصلہ  کرے  کوئی  ۔  مرزا  واجد  حسین  یگانہؔ  چنگیزی

۱

کیوں  کسی  سے  وفا  کرے  کوئی

دل  نہ  مانے  تو  کیا  کرے  کوئی

۲

نہ  دوا  چاہیے  مجھے  نہ  دعا

کاش  اپنی  دوا  کرے  کوئی

۳

مُفلِسی  میں  مزاج  شاہانہ

کس  مرض  کی  دوا  کرے  کوئی

۴

درد  ہو  تو  دوا  بھی  ممکن  ہے

وہم  کی  کیا  دوا  کرے  کوئی

۵

ہنس  بھی  لیتا  ہوں  اوپری  دل  سے

جی  نہ  بہلے  تو  کیا  کرے  کوئی

۶

موت  بھی  آ  سکی  نہ  منھ  مانگی

اور  کیا  اِلتجا  کرے  کوئی

۷

دردِ  دل  پھر  کہیں  نہ  کروٹ  لے

اب  نہ  چونکے  خدا  کرے  کوئی

۸

عشق  بازی  کی  اِنتہا  معلوم

شوق  سے  اِبتدا  کرے  کوئی

۹

کوہ  کن  اور  کیا  بنا  لیتا

بن  کے  بگڑے  تو  کیا  کرے  کوئی

۱۰

اپنے  دم  کی  ہے  روشنی  ساری

دیدۂ  دل  تو  وا  کرے  کوئی

۱۱

شمع  کیا  شمع  کا  اجالا  کیا

دن  چڑھے  سامنا  کرے  کوئی

۱۲

غالب  اور  میرزا  یگانہؔ  کا

آج  کیا  فیصلہ  کرے  کوئی

फ़ैस्ला करे कोई – मिर्ज़ा वाजद हुसैन यगाना चंगेज़ी

१

क्यूँ किसी से वफ़ा करे कोई

दिल न माने तो क्या करे कोई

२

न दवा चाहिए मुझे न दुआ

काश अपनी दवा करे कोई

३

मुफ़्लिसी में मिज़ाज शाहाना

किस मरज़ की दवा करे कोई

४

दर्द हो तो दवा भी मुम्किन है

वहम की क्या दवा करे कोई

५

हँस भी लेता हूँ ऊपरी दिल से

जी न बहले तो क्या करे कोई

६

मौत भी आ सकी न मुँह-माँगी

और क्या इल्तजा करे कोई

७

दर्द-ए दिल फिर कहीं न करवट ले

अब न चौंके ख़ुदा करे कोई

८

इश्क़-बाज़ी की इंतेहा मालूम

शौक़ से इब्तेदा करे कोई

९

कोहकन और क्या बना लेता

बन के बिग्ड़े तो क्या करे कोई

१०

अपने दम की है रौशनी सारी

दीदा-ए दिल तो वा करे कोई

११

शम’अ क्या शम’अ का उजाला क्या

दिन चढ़े सामना करे कोई

१२

ग़ालिब और मीरज़ा यगाना का

आज क्या फ़ैस्ला करे कोई

Click here for background and on any passage for word meanings and explanatory discussion. mirza vaajid husain yaas yagaana changezi (1884-1956), born in azimabad, now paTna, and named mirza vaajid hussain. He adopted the pen-name ‘yaas’ (despair) and later changed to ‘yagaana’ (unmatched, unique). Egotistical, uncompromising, brusque and acerbic, he did not get along with fellow poets. For some reason he cast himself as a critic of Ghalib. He got a booklet published in which there is a lengthy preface critical of Ghalib but mostly of his many admirers, followed by many rubaaii deriding Ghalib. But he was courageous enough to make controversial statements about religious belief and was attacked by a mob, made to ride a donkey through town. In spite of his ‘derision’ of Ghalib he has several Ghazal in his style, this one modeled after ‘ibn-e mariam hua kare koii’.

mirza vaajid husain yaas yagaana changezi (1884-1956), born in azimabad, now paTna, and named mirza vaajid hussain. He adopted the pen-name ‘yaas’ (despair) and later changed to ‘yagaana’ (unmatched, unique).   Egotistical, uncompromising, brusque and acerbic, he did not get along with fellow poets. For some reason he cast himself as a critic of Ghalib.  He got a booklet published in which there is a lengthy preface critical of Ghalib but mostly of his many admirers, followed by many rubaaii deriding Ghalib. But he was courageous enough to make controversial statements about religious belief and was attacked by a mob, made to ride a donkey through town.  In spite of his ‘derision’ of Ghalib he has several Ghazal in his style, this one modeled after ‘ibn-e mariam hua kare koii’.

1.faith, fidelity

This is a reflection on the tradition of the poet/lover being faithful to the beloved in the face of unrequited love.  Why should anyone remain faithful?  He goes on to answer his own question – what can one do if the heart insists.

1.I wish

This is a reflection on the traditional pathos expressed by poets wishing “someone” to cure their pain/sorrow.  He declares he does not want anyone’s help either with a remedy or with prayers.  I wish someone would cure themselves rather than moan and beg asking someone (god?) to do it.

1.penury 2.demeanour, habits 3.royal 4.illness

Even in penury he has royal tastes/habits.  Which of these illnesses can one cure?  Penury?  or royal tastes?  Is this a swipe at Ghalib who was known to live way beyond his means because of his self-indulgence.

1.possible 2.imagination

If the pain is real then cure may be possible.  How can one cure imaginary pain.  This may be a reflection on the poetic tradition of constantly writing about their (imaginary) pain of love.

1.surface, superficial, not genuine 2.satisfied, consoled

The poet is expressing his own state of sorrow.  He cannot be consoled but he shows cheer and laughs even though it is not genuine.

1.death 2.shamelessly asked for, begging 3.appeal, request

The implication is that ‘death’ is an easy thing to grant.  Normally, a self-respecting poet/lover is supposed to suffer in silence.  But his suffering has gone beyond the limits of forbearance, and he shamelessly begs for death.  Even that is denied.  How can anyone ask for anything else now.

1.turn sides as in waking up 2.become alert, awake

The poet has either forgotten or become inured to his pain/sorrow.  He is afraid that his sorrow might be rekindled (may be because the beloved might show some fleeting interest or the rival might flaunt his own success).  May someone (meaning himself) not become alert again (alert to the affairs of the beloved).

1.love games 2.end result, culmination 3.known 4.whatevery pleases 5.begin

The poet/lover is washing his hands off love games.  He doesn’t want to have anything to do with it because he knows what the end result will be.  If anyone pleases, he can can begin.

1.sculptor, mason 2.spoiled, destroyed

This has reference to the legend of shiriN-farhaad.  farhaad was a sculptor, hopelessly in love with shirin, the wife of a nobleman.  The nobleman just to get rid of farhaad’s pestilence agrees to give his consent to a divorce setting farhaad an impossible task – cut a channel for a river of milk to flow over a hill.  When farhaad, much to his surprise, almost finished the task, he caused a rumour to spread that shirin had died.  Hearing this, having lost the main purpose of his labour, farhaad killed himself with his own pickaxe.  What else could he have done.  What can one do if that which he has accomplished is so completely destroyed.

1.strength, power 2.light 3.eye 4.open

“Light” here could be light of knowledge, love or mysticism/spirituality.  All of this is due to your own power/effort.  All one has to do is open the inner eye.  Said mohammed iqbal …

1.candle 2.light, brilliance 3.middle of the day, broad daylight 4.confront

This is equivalent to the saying, ‘holding a candle to the sun’.  But who is the candle and who is the sun.  The poet leaves that unstated.  Is he comparing himself to Ghalib (as he does explicitly in the next she’r, but still not openly claiming superiority).

1.pen-name of the poet 2.judgement

Between Ghalib and yagaana, who can make a judgement today.  The unstated implication can be that (a)they are both equal and no one can judge clearly (b)Ghalib is superior or (c)yagaana has surpassed him.

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