For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.
Recitation
عملِ زندگی ۔۱۲۔۲۱۔ جوشؔ ملیح آبادی
۱۲
پُرانی ملگجی صدری بہ دانائی اتروا کر
نئی چولی نگارِ ذہن کو پہنائی جاتی ہے
۱۳
نگاہ و عکس و انفاس و شمیم و رنگ و تابانی
ہر ایک شے اک نئی میزان میں تُلوائی جاتی ہے
۱۴
دلائل کی مُجرّب چٹکیوں کی پختہ مشقی سے
قبائے کیف و کم کی آستین چنوائی جاتی ہے
۱۵
کروں کے فاصلے تک مختصر معلوم ہوتے ہیں
وہ لامحدود پہنائی بشر میں پائی جاتی ہے
۱۶
اُچھلتا ہے لہو کیا کیا دروغِ مصلحت بیں کا
بُزرگانِ اُمم کی فصد جب کُھلوائی جاتی ہے
۱۷
ہر اِک کربِ تمنّا کے عوامل درج ہوتے ہیں
ہر اک ضربِ دلِ نوعِ بشر گِنوائی جاتی ہے
۱۸
پرکھنے کے لیے تاریخ کے دھاروں کی آوازیں
ہزاروں بار ایک اِک داستاں دہرائی جاتی ہے
۱۹
سُرُورِ پُختہ کے دربار میں طبع مُفکّر سے
دواماً شاد رہنے کی قسم کِھلوائی جاتی ہے
۲۰
کھنکتی ہچکیاں، بجتی کراہیں سنسناتی ہیں
تِھرکتی آگ پر جب راگنی پگھلائی جاتی ہے
۲۱
کہیں اے جوشؔ یہ کس سے کہ حق جُوئی کے پردے میں
ہماری جان پر کیا کیا قیامت ڈھائی جاتی ہے
अमल-ए ज़िंदगी -१२-२१- जोश मलिहाबादी
१२
पुरानी मलगजी सद्री ब-दानाई उतरवा कर
नई चोली निगार-ए ज़हन को पहनाई जाती है
१३
निगाह ओ अक्स ओ अन्फ़ास ओ शमीम ओ रंग ओ ताबानी
हर एक शै एक नई मीज़ान में तुल्वाई जाती है
१४
दला’एल की मुजर्रब चुटकियों की पुख़्ता-मश्क़ी से
क़बा-ए कैफ़ ओ कम की आस्तीं चुनवाई जाती है
१५
कुरों के फ़ासले तक मुख़्तसर मालूम होते हैं
वो ला-महदूद पहनाई बशर में पाई जाती है
१६
उछलता है लहू क्या-क्या दुरोग़-ए मस्लहत-बीं का
बुज़ुर्गान-ए उमम की फ़स्द जब खुलवाई जाती है
१७
हर एक कर्ब-ए तमन्ना के अवामिल दर्ज होते हैं
हर एक ज़र्ब-ए दिल-ए नौ’-ए बशर गिनवाई जाती है
१८
परखने के लिए तारीख़ के धारों की आवाज़ें
हज़ारौं बार एक एक दास्तां दोहराई जाती है
१९
सुरूर-ए पुख़्ता के दरबार में तब’अ-ए मुफ़क्किर से
दवामन शाद रहने की क़सम खिलवाई जाती है
२०
खनकती हिचकियाँ, बजती कराहें सनसनाती हैं
थिरकती आग पर जब रागिनी पिघलाई जाती है
२१
कहीं ऐ जोश ये किस से कि हक़-जूई के पर्दे में
हमारी जान पर क्या क्या क़यामत ड़ाई जाती है
Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution. He is very secular and nationalistic in his writings and rebels against orthodoxy. His range of language and vocabulary is simply amazing. He has written extensively about the beauty of dawn. His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’. This nazm/Ghazal is a celebration of thinking/reasoning, defying traditions and an ode to thinkers.
12
puraanii malgajii1 sadri2 ba-daanaai3 utarva4 kar
na’ii choli5 nigaar6-e zahn7 ko pahanaii8 jaatii hai 1.filthy, ruffled 2.vest 3.with wisdom 4.taken off 5.blouse 6.beauty 7.mind 8.wear
Old filthy/ruffled vest is the old garment of ignorance/superstition for the mind. By means of wisdom (the thinker has been thinking about) this vest is taken off and a new blouse put on the beautiful mind.
13
nigaah1 o aks2 o anfaas3 o shamiim4 o raNg5 o taabaanii6
har ek shai7 ek na’ii miizaan8 meN tulvaaii9 jaatii hai 1.eyes, sight 2.reflection, image 3.breath 4.fragrance 5.colour 6.brightness 7.thing 8.measuring/weighing scale 9.weighed, measured
The attributes in the first misra are supposed to represent all senses (even though all are not explicitly listed). We gather evidence through our senses. So their reliability has be tested/weighed. This will be done on a new scale i.e., not only are we thinking new thoughts, we are also evaluating our ability to sense and measure.
14
dalaa’el1 kii mujarrib2 chuTkiyoN3 kii poKhta-mashqii4 se
qabaa5-e kaif-o-kam6 kii aastiiN chunvaaii7 jaatii hai 1.logical arguments 2.experimenter 3.pinch, fingers 4.mature practice, expert 5.garment, robe 6.how and how much 7.aastiiN chun’na – refinement (see notes below)
‘aastiiN chun’na’ used to be a sign of high fashion. Sleeves of garments were starched and given organized, patterned wrinkles by pinching them with fingers. It took a lot of expertise for fingers to do this correctly. Thus, logical arguments will be tested/evaluated just like expert fingers measure the how and how much of embellishing sleeves. Thus, logical arguments will not get off easy. They will be tested by experts.
15
karoN1 ke faasle2 tak muKhtasir3 maaluum hote haiN
voh laa-mahduud4 pahanaii5 bashar6 meN paaii jaatii hai 1.crores, millions 2.distances 3.short 4.unlimited, boundless 5.expanse, reach 6.human
Even millions of units of distance appear short. Such is the boundless reach of human beings. This ‘reach’ can be thought of as the ability to see, understand and measure.
16
uchhalta1 hai lahuu2 kya kya daroGh3-e maslaat-biiN4 ka
buzurgaan5-e umam6 kii fasd7 jab khulvaaii jaatii hai 1.throbs, flows 2.blood 3.falsehood, untruth 4.expedience seeking 5.elders 6.people, all 7.drawing blood
The theme of the nazm takes a slightly different turn. The assembly of thinkers is engaged in accounting for all the oppression it has been subjected to over time because of the hypocricy of elders/leaders. See how much blood of false expedience seeking flows when blood is drawn from the veins of public elders/leaders i.e., leaders have a hidden agenda of expedience.
17
har ek karb1-e tamannaa2 ke avaamil3 darj4 hote haiN
har ek zarb5-e dil-e nau’-e-bashar6 ginvaaii jaatii hai 1.pain 2.desire, longing 3.agents, causes 4.entered into a ledger, written 5.blow 6.humanity
They write down the causes of every painful/agonizing longing. They count every blow on humanity. Thinkers are keeping track of all these and other painful experiences of history for a purpose. josh brings this to a climax in the final she’r. Let us wait.
18
parakhne1 ke liye taariiKh2 ke dhaaroN3 kii aavaazeN4
hazaaroN baar ek ek daastaaN5 dohra’ii6 jaatii hai 1.scrutinize, examine 2.history 3.current 4.voices 5.story 6.repeated
To examine closely and to evaluate, all voices raised in the flowing currents of history, are heard and each story is repeated a thousand times, never to be forgotten.
19
suruur1-e poKhta2 ke darbaar3 meN tab’4-e mufakkir5 se
davaaman6 shaad7 rahne kii qasam-khilvaa’ii8 jaatii hai 1.ecstacy, joy 2.mature, strong 3.court 4.nature, character 5.thinker 6.eternally, forever 7.happy 8.made to promise
‘suruur-e poKhta ka darbaar’ – is the court of the ‘buzurgaan-e umam’ who have created a strong tradition of false ecstacy. In this darbaar they are forcing the mufakkir/thinker to go against his nature and promise to be eternally happy – perhaps a hint that they are forced to believe in eternal happiness in the hereafter.
20
khanaktii1 hichkiyaaN2, bajtii karaaheN3 sansanaatii4 haiN
thirakti5 aag6 par jab raaginii7 pighlaaii8 jaatii hai 1.clink, crash 2.hiccups, sobbing 3.groan, cry in pain 4.make a feasome sound 5.dancing 6.flames 7.music 8.melted
The words of the thinkers are like music. The ‘buzurgaan-e umam’ have made a fire, and on the dancing flames of this fire, they melt their music. A fearsome sound of sobbing and groaning is heard. Such is the cruelty visited on thinkers.
21
kaheN aye josh1 ye kis se keh haq-juuii2 ke parde3 meN
hamaarii jaan par kya kya qayaamat4 Dhaa’ii5 jaatii hai 1.pen-name of the poet 2.seeking truth 3.veil, curtain, façade 4.unimaginable suffering like doomsday 5.fall, descend
It is the ‘buzurgaan-e umam’ who are hiding behind the façade of truth-seeking and making doomsday descend upon thinkers. Who can I tell/explain to, O josh, that from behind the façade of truth seeking, how much suffering descends on our lives.
josh malihabadi (1898-1982) is called shaa’er-e inqelaab, poet of change/revolution. He is very secular and nationalistic in his writings and rebels against orthodoxy. His range of language and vocabulary is simply amazing. He has written extensively about the beauty of dawn. His collection of nazm/Ghazal and rubaaii about the beauty of dawn can be accessed both under the poet’s name and from the Theme Index, ‘jalva-e sahr’. This nazm/Ghazal is a celebration of thinking/reasoning, defying traditions and an ode to thinkers.
12
puraanii malgajii1 sadri2 ba-daanaai3 utarva4 kar
na’ii choli5 nigaar6-e zahn7 ko pahanaii8 jaatii hai
1.filthy, ruffled 2.vest 3.with wisdom 4.taken off 5.blouse 6.beauty 7.mind 8.wear
Old filthy/ruffled vest is the old garment of ignorance/superstition for the mind. By means of wisdom (the thinker has been thinking about) this vest is taken off and a new blouse put on the beautiful mind.
13
nigaah1 o aks2 o anfaas3 o shamiim4 o raNg5 o taabaanii6
har ek shai7 ek na’ii miizaan8 meN tulvaaii9 jaatii hai
1.eyes, sight 2.reflection, image 3.breath 4.fragrance 5.colour 6.brightness 7.thing 8.measuring/weighing scale 9.weighed, measured
The attributes in the first misra are supposed to represent all senses (even though all are not explicitly listed). We gather evidence through our senses. So their reliability has be tested/weighed. This will be done on a new scale i.e., not only are we thinking new thoughts, we are also evaluating our ability to sense and measure.
14
dalaa’el1 kii mujarrib2 chuTkiyoN3 kii poKhta-mashqii4 se
qabaa5-e kaif-o-kam6 kii aastiiN chunvaaii7 jaatii hai
1.logical arguments 2.experimenter 3.pinch, fingers 4.mature practice, expert 5.garment, robe 6.how and how much 7.aastiiN chun’na – refinement (see notes below)
‘aastiiN chun’na’ used to be a sign of high fashion. Sleeves of garments were starched and given organized, patterned wrinkles by pinching them with fingers. It took a lot of expertise for fingers to do this correctly. Thus, logical arguments will be tested/evaluated just like expert fingers measure the how and how much of embellishing sleeves. Thus, logical arguments will not get off easy. They will be tested by experts.
15
karoN1 ke faasle2 tak muKhtasir3 maaluum hote haiN
voh laa-mahduud4 pahanaii5 bashar6 meN paaii jaatii hai
1.crores, millions 2.distances 3.short 4.unlimited, boundless 5.expanse, reach 6.human
Even millions of units of distance appear short. Such is the boundless reach of human beings. This ‘reach’ can be thought of as the ability to see, understand and measure.
16
uchhalta1 hai lahuu2 kya kya daroGh3-e maslaat-biiN4 ka
buzurgaan5-e umam6 kii fasd7 jab khulvaaii jaatii hai
1.throbs, flows 2.blood 3.falsehood, untruth 4.expedience seeking 5.elders 6.people, all 7.drawing blood
The theme of the nazm takes a slightly different turn. The assembly of thinkers is engaged in accounting for all the oppression it has been subjected to over time because of the hypocricy of elders/leaders. See how much blood of false expedience seeking flows when blood is drawn from the veins of public elders/leaders i.e., leaders have a hidden agenda of expedience.
17
har ek karb1-e tamannaa2 ke avaamil3 darj4 hote haiN
har ek zarb5-e dil-e nau’-e-bashar6 ginvaaii jaatii hai
1.pain 2.desire, longing 3.agents, causes 4.entered into a ledger, written 5.blow 6.humanity
They write down the causes of every painful/agonizing longing. They count every blow on humanity. Thinkers are keeping track of all these and other painful experiences of history for a purpose. josh brings this to a climax in the final she’r. Let us wait.
18
parakhne1 ke liye taariiKh2 ke dhaaroN3 kii aavaazeN4
hazaaroN baar ek ek daastaaN5 dohra’ii6 jaatii hai
1.scrutinize, examine 2.history 3.current 4.voices 5.story 6.repeated
To examine closely and to evaluate, all voices raised in the flowing currents of history, are heard and each story is repeated a thousand times, never to be forgotten.
19
suruur1-e poKhta2 ke darbaar3 meN tab’4-e mufakkir5 se
davaaman6 shaad7 rahne kii qasam-khilvaa’ii8 jaatii hai
1.ecstacy, joy 2.mature, strong 3.court 4.nature, character 5.thinker 6.eternally, forever 7.happy 8.made to promise
‘suruur-e poKhta ka darbaar’ – is the court of the ‘buzurgaan-e umam’ who have created a strong tradition of false ecstacy. In this darbaar they are forcing the mufakkir/thinker to go against his nature and promise to be eternally happy – perhaps a hint that they are forced to believe in eternal happiness in the hereafter.
20
khanaktii1 hichkiyaaN2, bajtii karaaheN3 sansanaatii4 haiN
thirakti5 aag6 par jab raaginii7 pighlaaii8 jaatii hai
1.clink, crash 2.hiccups, sobbing 3.groan, cry in pain 4.make a feasome sound 5.dancing 6.flames 7.music 8.melted
The words of the thinkers are like music. The ‘buzurgaan-e umam’ have made a fire, and on the dancing flames of this fire, they melt their music. A fearsome sound of sobbing and groaning is heard. Such is the cruelty visited on thinkers.
21
kaheN aye josh1 ye kis se keh haq-juuii2 ke parde3 meN
hamaarii jaan par kya kya qayaamat4 Dhaa’ii5 jaatii hai
1.pen-name of the poet 2.seeking truth 3.veil, curtain, façade 4.unimaginable suffering like doomsday 5.fall, descend
It is the ‘buzurgaan-e umam’ who are hiding behind the façade of truth-seeking and making doomsday descend upon thinkers. Who can I tell/explain to, O josh, that from behind the façade of truth seeking, how much suffering descends on our lives.
