azmat-e insaan-muntaKhab-josh

The ‘tarannum’ button has josh’s sonorous recitation.

عظمتِ اِنسان ۔ جوش ملیح آبادی ۔ منتخب بند

بند    ١

اے قلم، چوبِ خضر  ، حبلِ متینِ اِرشاد

شانہِ  گیسوئے خمدارِ  عر وسِ ا یجاد

قلزمِ وقت میں تو زمزمہِ بادِ مراد

تیری تاریخ میں بیتی ہوی صد یاں آباد

کرُہ خاک صد  انوار و صد  آسار کے ساتھ

رقص میں ہے تری پازیب کی جھنکار کے ساتھ

بند    ٣

تو بصد ناز جدھر سے بھی گزر جاتاہے

جادہِ زیست کاہر ذرّہ سنور جاتاہے

تو مہ و سال  کی یورش سے نکھر جاتاہے

ضربتِ وقت سےکچھ اور اُبھر جاتاہے

توڑ د یتی ہے چٹانوں کو روانی تیری

رس پہ آ تی ہے بڑھاپے میں جوانی تیری

بند    ٣٠

اُسکے انفاس سے خوشبو میں روانی آئی

خامُشی کو روِشِ زمزمہ خوانی آئی

آ گ درشن کو لئے تھال میں پانی آئیٰ

اسنے دیکھا  تو   ز لیخا   پہ  جوانی   آئی

اسکی آواز نے درہائے ادا کھول دئے

تور سے بن نہ پڑا بندِ قبا کھول دئے

بند    ٣١

آدمی حافط و خیاّم و انیس و عرفی

غالب و مومن و فردوسی و میر و سعدی

خسرو و رومی و عطاّر و جنید و شبلی

یونس و یوسف و یعقوب و سلیمان و علی

خطبہ حضرتِ خلاق کا ممبر انساں

انتہا یہ کہ محمدّ سا  پیمبر انساں

بند   ٤١

جسکی ہر  سانس ہواک ولولۂ خیرِ  انام

نیند جسکی ہو غریبوں کی محبت میں حرام

جادۂ خدمتِ اِنساں پہ جو ہو گرمِ خرام

اُس اُلوہی بشریت پہ دُرود اور سلام

حاملِ اوجِ اُلوہیتِ اِنساں تھے حسین

ہاں اُسی جادۂ خدمت پہ خراماں تھے حسین

बन्द १

ऐ क़लम, चोब ए ख़िज़्र, हबल ए मतीन ए इरशाद
शाना ए गेसू ए ख़मदार ए उरूस ए ईजाद
क़ुल्ज़ुम ऐ वक़्त में तू ज़मज़म ए बाद ए मुराद
तेरी तारिख़ में बीती हुई सदियाँ आबाद
कुर्रह ऐ ख़ाक सद अनवार ओ सद आसार के साथ

रक़्स में है तेरी पाज़ेब की झंकार के साथ

 

बन्द ३

तू बसद नाज़  जिधर से भी गुज़र जाता है
जादा-ऐ-ज़ीस्त का हर ज़र्रा संवर जाता है
तू माह-ओ-साल  की यूरिश से निखर जाता है
ज़रबत-ऐ-वक़्त से कुछ  और उभर जाता है
तोड़ देती है चट्टानों को रवानी तेरी

रस  पर आती है बुढापे में जवानी तेरी

 

बन्द ३०

इसके अन्फ़ास से ख़ुशबू में रवानी आई
ख़ामुशी को रविश ए ज़मज़मा ख़्वानी आई
आग दर्शन को लिए थाल में पानी आई
इसने देखा तो ज़ुलैख़ा पे जवानी आई
इसकी आवाज़ ने दर-हा ए अदा खोल दिए

तूर से बन न पड़ा बंद ए क़बा खोल दिए

 

बन्द ३१

आदमी हाफ़िज़ ओ ख़य्याम ओ अनीस ओ उर्फ़ी
ग़ालिब ओ मोमिन ओ फ़िरदौसी ओ मीर ओ सादी
ख़ुसरो ओ रूमी ओ अत्तार ओ जुनैद ओ शिबली
युनुस ओ युसुफ़ ओ याक़ूब ओ सुलेमान ओ अली
ख़ुत्बा ए हज़रत ए ख़ल्लाक़ का मिम्बर इन्सां

इन्तहा ये के मोहम्मद सा पैअम्बर इन्सां

 

बन्द ४१

जिसकी हर सांस हो एक वलवला ए ख़ैर ए अनाम

नीन्द जिसकी हो ग़रीबों की मोहब्बत में हराम

जादा ए ख़िदमत ए इन्सां पे जो हो गर्म ए ख़राम

इस उलूही बशरिअत पे दुरूद और सलाम

हामिल ए औज ए उलूहियत थे हुसैन

हां उसी जादा ए ख़िदमत पे ख़रामां थे हुसैन

azmat-e insaan – josh malihabadi – muntaKhab bund (stanza)

Click here for overall comments and on any bund/stanza for word meanings and discussion. It is best to read the overview of ‘azmat-e insaan’ here … https://urdushahkar.org/00-azmat-e-insaan-josh-malihabadi-00-oveview/

Stanza 1
ae qalam, chob1 e Khizr2, habl e matin3 e irshaad4
shaana5 e gesu e Khamdaar6 e uroos7 e eejaad8
qulzum e vaqt9 meN tu zamzama10 e baad11 e muraad12
teri tariKh13 meN beeti14 hui sadyaN15 aabad16
kurrah e Khaak17 sad anwaar18 o sad aasaar19 ke saath
raqs20 meN hai teri pazeb21 ki jhankar ke saath
1.walking staff 2.legendary old man who found the water of life, immortality and is “all knowing” 3.strong bind 4.speech 5.comb (in farsi) 6.curled tresses 7.bride 8.invention/creativity 9.ocean of time 10.gurgling of a spring in paradise used as a metaphor for music 11.breeze 12.desire 13.history 14.past, bygone 15.centuries 16.flourish 17.heap of dust 18.hundred rays of light 19.hundred manifestations 20.dance 21.anklets
Khizr is a legendary old man who wanders and reads a lot. So he knows everything and all the pathways. He is a guide to travelers. During his wanderings, he found the water of life and took a drink. He is therefore immortal, and old. He needs a staff to lean on i.e. even all knowing wise men, lean on the pen, the written word. Also, the staff (bamboo) and the pen (reed) are neatly juxtaposed. O, Pen, you are the staff of Khizr, the tie/connection that gives power to speech. You are the comb that straightens/arranges the curls of Creativity. “eejaad”, normally meaning “invention” is used here as “creativity” and is personified as a bride. The curls of the tresses of Bride Creativity need a comb and the pen is that comb! And if Creativity is a bride, then who is the groom! The poet, of course. You are the music of the breeze of desire (to know) on the ocean of time. The scraping of the pen on paper is likened to music. On the ocean of time i.e. history, human desire is recorded by the pen. Past centuries live in the history you write. This mound of dirt with all its manifestations and brilliance dances to the tune set by your ankle bells.

Stanza 3
tu ba sad1 naz2 jidhar se bhi guzar jata hai
jada3 e zeest4 ka har zarra5 saNwar6 jata hai
tu mah o saal7 ki yurish8 se nikhar9 jata hai
zarbat e vaqt10 se kuch aur ubhar jata hai
toD deti hai chaTTanoN ko ravani11 teri
ras par aati12 hai buRhaape meN javani teri
1.with hundred 2.flirtatious (inimitable) style 3.pathway 4.life 5.particle 6.adorned with beauty 7.month and year/ time 8.attack 9.freshen 10.blows of time 11.flow 12.reaches climax
Josh is writing about how classics stand the test of time and are enjoyed over many ages. Wherever you go, with the hundreds of your varied and rich styles every particle of the pathway of life shines bright. You become even more fresh with the onslaught of age. With each blow of time you rise higher still. It is your flow that cuts through rocks. Your youthful vigour comes in full bloom with age. In short, the written word gets better with time and has eternal life.

Stanza 30
uske anfaas1 se Khushbu meN ravani2 aaee
Khamushi ko ravish3 e zamzama Khwani4 aaee
aag darshan5 ko liye thaal men paani aaee
usne dekha to zuleiKha6 pe javaani aaee
uski aavaaz ne dar ha7 e ada8 khol diye
toor9 se ban na paRa10 band e qaba11 khol diye
1.breathing 2.flow 3.way, walking style, speed, skill 4.playing music 5.to see, and pay respects 6.beautiful Egyptian princess 7.doors 8.style (sensuous) 9.Mount toor or Sinai 10.could not contain/restrain itself 11.ties of robe It is his breath that spreads fragrance.
Silence learnt to flow with the gait of music (because of him). Fire brought offerings in a platter, to pay homage. His sight gave youth and beauty to Zuleikha. In this stanza also, male-centricity comes to the fore. Zuleikha is the epitome of feminine beauty. The implication here is that this “beauty” is “beautiful” only because man is here to observe it. His voice opened doors of a thousand styles. toor could not contain itself and disrobed before him. toor is where Moses went asking to ‘see’ god. Thus, does josh mean that god could not contain himself and revealed himself to man, because of the greatness of man!

Stanza 31
aadmi hafiz1 o Khayyaam2 o anis3 o urfi4
Ghalib5 o momin6 o firdausi7 o mir8 o saadi9
Khusro10 o rumi11 o attar12 o junaid13 o shibli14
yunus15 o yusuf16 o yaqoob17 o suleiman18 o ali19
Khutba20 e hazrat e Khallaq21 ka mimbar22 insaaN
inteha ye ke mohammed sa paiamber23 insaaN
1-14.names of philosophers and/or poets are listed by Josh as exemplars of human achievement 15-18.Biblical/Quraanic prophets, also exemplary humans 19.Ali ibn e Abu Taalib – cousin and son-in-law of Mohammed 20.sermon, speech 21.creator/god 22.pulpit, platform 23.messenger
Man is Hafiz, Khayyam, Anis and Urfi, Ghalib, Momin, Firdausi, Mir and Saadi, Khusro, Rumi, Attar, Junaid and Shibli, Jonah, Joseph, Jacob, Solomon and Ali. Man is the pulpit from where god speaks and yes, even a messenger like Mohammed is Man.

Stanza 41
jiski har saaNs ho ek valvala1 e Khair e anaam2
neend jiski ho GhariboN ki mohabbat meN haraam
jada3 e Khidmat e insaan pe jo ho garm e Kharaam4
is uloohi bashariat5 pe durood aur salaam
haamil6 e auj7 e uloohiyat8 the husain
haN isi jada e Khidmat pe KharamaaN9 the husain
1.enthusiasm, wave 2.well being of creation 3.path 4.happily walking 5.divine personality 6.pregnant, full of 7.height 8.godliness 9.walking
He whose every breath was a wave of blessing for all, whom the love of the poor kept awake all night, who walked the path of service to humanity, my salaams and respects to this divine man. Husain was brimming with waves of divinity, treading the path of service to humanity.

azmat-e insaan – josh malihabadi – muntaKhab bund (stanza)

It is best to read the overview of ‘azmat-e insaan’ here …
https://urdushahkar.org/00-azmat-e-insaan-josh-malihabadi-00-oveview/

Stanza 1
ae qalam, chob1 e Khizr2, habl e matin3 e irshaad4
shaana5 e gesu e Khamdaar6 e uroos7 e eejaad8
qulzum e vaqt9 meN tu zamzama10 e baad11 e muraad12
teri tariKh13 meN beeti14 hui sadyaN15 aabad16
kurrah e Khaak17 sad anwaar18 o sad aasaar19 ke saath
raqs20 meN hai teri pazeb21 ki jhankar ke saath

1.walking staff 2.legendary old man who found the water of life, immortality and is “all knowing” 3.strong bind 4.speech 5.comb (in farsi) 6.curled tresses 7.bride 8.invention/creativity 9.ocean of time 10.gurgling of a spring in paradise used as a metaphor for music 11.breeze 12.desire 13.history 14.past, bygone 15.centuries 16.flourish 17.heap of dust 18.hundred rays of light 19.hundred manifestations 20.dance 21.anklets

Khizr is a legendary old man who wanders and reads a lot. So he knows everything and all the pathways. He is a guide to travelers. During his wanderings, he found the water of life and took a drink. He is therefore immortal, and old. He needs a staff to lean on i.e. even all knowing wise men, lean on the pen, the written word. Also, the staff (bamboo) and the pen (reed) are neatly juxtaposed. O, Pen, you are the staff of Khizr, the tie/connection that gives power to speech. You are the comb that straightens/arranges the curls of Creativity. “eejaad”, normally meaning “invention” is used here as “creativity” and is personified as a bride. The curls of the tresses of Bride Creativity need a comb and the pen is that comb!  And if Creativity is a bride, then who is the groom!  The poet, of course. You are the music of the breeze of desire (to know) on the ocean of time. The scraping of the pen on paper is likened to music. On the ocean of time i.e. history, human desire is recorded by the pen.
Past centuries live in the history you write. This mound of dirt with all its manifestations and brilliance dances to the tune set by your ankle bells.

Stanza 3
tu ba sad1 naz2 jidhar se bhi guzar jata hai
jada3 e zeest4 ka har zarra5 saNwar6 jata hai
tu mah o saal7 ki yurish8 se nikhar9 jata hai
zarbat e vaqt10 se kuch aur ubhar jata hai
toD deti hai chaTTanoN ko ravani11 teri
ras par aati12 hai buRhaape meN javani teri

1.with hundred 2.flirtatious (inimitable) style 3.pathway 4.life 5.particle  6.adorned with beauty 7.month and year/ time 8.attack 9.freshen 10.blows of time 11.flow 12.reaches climax

Josh is writing about how classics stand the test of time and are enjoyed over many ages. Wherever you go, with the hundreds of your varied and rich styles every particle of the pathway of life shines bright. You become even more fresh with the onslaught of age. With each blow of time you rise higher still. It is your flow that cuts through rocks. Your youthful vigour comes in full bloom with age. In short, the written word gets better with time and has eternal life.

Stanza 30
uske anfaas1 se Khushbu meN ravani2 aaee
Khamushi ko ravish3 e zamzama Khwani4 aaee
aag darshan5 ko liye thaal men paani aaee
usne dekha to zuleiKha6 pe javaani aaee
uski aavaaz ne dar ha7 e ada8 khol diye
toor9 se ban na paRa10 band e qaba11 khol diye

1.breathing 2.flow  3.way, walking style, speed, skill 4.playing music 5.to see, and pay respects 6.beautiful Egyptian princess 7.doors 8.style (sensuous) 9.Mount toor or Sinai 10.could not contain/restrain itself 11.ties of robe

It is his breath that spreads fragrance. Silence learnt to flow with the gait of music (because of him). Fire brought offerings in a platter, to pay homage. His sight gave youth and beauty to Zuleikha. In this stanza also, male-centricity comes to the fore. Zuleikha is the epitome of feminine beauty. The implication here is that this “beauty” is “beautiful” only because man is here to observe it. His voice opened doors of a thousand styles. toor could not contain itself and disrobed before him.  toor is where Moses went asking to ‘see’ god.  Thus, does josh mean that god could not contain himself and revealed himself to man, because of the greatness of man!

Stanza 31
aadmi hafiz1 o Khayyaam2 o anis3 o urfi4
Ghalib5 o momin6 o firdausi7 o mir8 o saadi9
Khusro10 o rumi11 o attar12 o junaid13 o shibli14
yunus15 o yusuf16 o yaqoob17 o suleiman18 o ali19
Khutba20 e hazrat e Khallaq21 ka mimbar22 insaaN
inteha ye ke mohammed sa paiamber23 insaaN

1-14.names of philosophers and/or poets are listed by Josh as exemplars of human achievement 15-18.Biblical/Quraanic prophets, also exemplary humans 19.Ali ibn e Abu Taalib – cousin and son-in-law of Mohammed 20.sermon, speech 21.creator/god 22.pulpit, platform 23.messenger

Man is Hafiz, Khayyam, Anis and Urfi, Ghalib, Momin, Firdausi, Mir and Saadi, Khusro, Rumi, Attar, Junaid and Shibli, Jonah, Joseph, Jacob, Solomon and Ali. Man is the pulpit from where god speaks and yes, even a messenger like Mohammed is Man.

Stanza 41
jiski har saaNs ho ek valvala1 e Khair e anaam2
neend jiski ho GhariboN ki mohabbat meN haraam
jada3 e Khidmat e insaan pe jo ho garm e Kharaam4
is uloohi bashariat5 pe durood aur salaam
haamil6 e auj7 e uloohiyat8 the husain
haN isi jada e Khidmat pe KharamaaN9 the husain

1.enthusiasm, wave 2.well being of creation 3.path 4.happily walking 5.divine personality 6.pregnant, full of 7.height 8.godliness 9.walking

He whose every breath was a wave of blessing for all, whom the love of the poor kept awake all night, who walked the path of service to humanity, my salaams and respects to this divine man. Husain was brimming with waves of divinity, treading the path of service to humanity.

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