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Recitation
دینِ آدمیّت (۱) ۔ جوش ملیح آبادی
۱
جب کبھی بھولے سے اپنے ہوش میں آتا ہوں میں
دیر تک بھٹکے ہوئے انسان پر روتا ہوں میں
اقتضائے وقت سے تھا کل جو خالِص اک رواج
اِرتقائے وہم سے وہ دولتِ ایماں ہے آج
۲
اب بھی عینِ عقل ہے ، ماضی کا ہر وہم و قیاس
کل كے جوُجوُ نے پہن رکھا ہے دیوتا کا لباس
جِس کی اُنگلی تھام کر بچپن اُٹھاتا تھا قدم
آج بھی محتاج ہیں بچپن کی اُس دایا كے ہم
۳
کس سے کہیے تھا جو کل طِفلی میں صحت کا امیں
نوجوانی میں وہ نسخہ کام دے سکتا نہیں
ایشیاء والو! یہ آخر کیا خدا کی مار ہے
کل جو گھُٹّی پی تھی اس پر آج تک اِصرار ہے
۴
مَسلَکِ اجداد سے وابستگی ایمان ہے
یہ فقط تقلید كے سرسام کا ہِذیان ہے
یہ مسلماں ہے ، وہ ہندو ، یہ مسیحی، وہ یہود
اِس پہ یہ پابندیاں ہیں اور اُس پہ یہ قیود
۵
شیخ و پنڈت نے بھی کیا احمق بنایا ہے ہمیں
چھوٹے چھوٹے تنگ خانوں میں بٹھایاہے ہمیں
قصرِ اِنسانی پہ ظلم و جہل برساتی ہوئی
جھنڈیاں کتنی نظر آتی ہیں لہراتی ہوئی
۶
کوئی اِس ظلمت میں صورت ہی نہیں ہے نور کی
مُہر ہر دِل پر لگی ہے اک نہ اک دستور کی
گھٹتے گھٹتے مہرِ عالم تاب سے تارا ہوا
آدمی ہے مذہب و تہذیب کا مارا ہوا
۷
کچھ تمدّن كے خلف ، کچھ دین كے فرزند ہیں
قلزموں كے رہنے والے ، بلبلوں میں بند ہیں
قابلِ عِبرت ہے یہ محدودیّت اِنسان کی
چِٹّھیاں چِپکی ہوئی ہیں مختلف ادیان کی
۸
پِھر رہا ہے آدمی بھولا ہوا بھٹکا ہوا
اِک نہ اِک لیبل ہر اک ماتھے پہ ہے لٹکا ہوا
آخر اِنساں تنگ سانچوں میں ڈھلا جاتا ہے کیوں
“آدمی” کہتے ہوئے اپنے کو شرماتا ہے کیوں
۹
خوردنی اشْیاؑ کا بھی یاں اک نہ اک آئین ہے
آم اگر دیندار ہے تو سنترا بے دین ہے
کیا کرے ہندوستاں اللہ کی ہے یہ بھی دین
چائے ہندو ، دودھ مسلم ، ناریل سِکھ ، بیر جین
۱۰
اپنے ہم جنِسوں کے کینے سے بھلا کیا فائدہ
ٹکڑے ٹکڑے ہو كے جینے سے بھلا کیا فائدہ
दीन-ए आदमीयत (१) – जोश मलीहाबादी
१
जब कभी भूले से अपने होश में आता हुं मैं
देर तक भट्के हुए इन्सान पर रोता हुं मैं
इक़तेज़ा-ए वक़्त से था कल जो ख़ालिस एक रिवाज
इर्तेक़ा-ए वहम से वो दौलत-ए ईमां है आज
२
अब भी ऐन-ए अक़्ल है, माज़ी का हर वहम ओ क़ियास
कल के जूजू ने पहन रक्खा है देवता का लिबास
जिस की उंगली थाम कर बचपन उठाता था क़दम
आज भी मोहताज हैं बचपन की उस दाया के हम
३
किस से कहिए था जो कल तिफ़्ली में सेहत का अमीं
नौजवानी में वो नुस्ख़ा काम दे सकता नहीं
ऐशिया वालो ये आख़िर क्या ख़ुदा की मार है
कल जो घुट्टी पी थी उस पर आज तक इसरार है
४
मसलक-ए अज्दाद से वाबस्तगी ईमान है
ये फ़क़त तक़लीद के सरसाम का हिज़ियान है
ये मुसल्मां है, वो हिंदू, ये मसीही, वो यहूद
इस पे ये पाबन्दियां हैं और उस पे ये क़यूद
५
शैख़ ओ पन्डित ने भी क्या अहमक़ बनाया है हमें
छोटे छोटे तंग ख़ानौं में बिठाया है हमें
क़स्र-ए इन्सानी पे ज़ुल्म ओ जहल बरसाती हुई
झन्डियां कितनी नज़र आती हैं लहराती हुई
६
कोई इस ज़ुलमत में सूरत ही नहीं है नूर की
मोहर हर दिल पर लगी है एक ना एक दस्तूर की
घट्ते घट्ते महर-ए आलम-ताब से तारा हुआ
आदमी है मज़हब ओ तहज़ीब का मारा हुआ
७
कुछ तमदुन के ख़लफ़ कुछ दीन के फ़रज़न्द हैं
क़ुलज़ुमैं के रहने वाले, बुल्बुलौं में बंद हैं
क़ाबिल-ए इब्रत है ये महदूदियत इन्सान की
चिट्ठियां चिपकी हुई हैं मुख़्तलिफ़ अदियान की
८
फिर रहा है आदमी भूला हुआ भट्का हुआ
एक न एक लेबल हर एक माथे पे है लट्का हुआ
आख़िर इन्सां तंग सांचों में ढला जाता है क्यूं
आदमी कहते हुए अपने को शरमाता है क्यूं
९
ख़ुरदनी अशिया का भी यां एक न एक आईन है
आम अगर दींदार है तो संतरा बे-दीन है
क्या करे हिन्दोस्तां अल्लाह की है ये भी देन
चाए हिंदू, दूध मुस्लिम, नारियल सिख, बेर जैन
१०
अपने हम जिन्सौं के कीने से भला क्या फ़ायेदा
टुकड़े टुकड़े हो के जीने से भला क्या फ़ायेदा
Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) a fiery poet writing courageously about anti-colonialism and about communal harmony. He also rebels agains orthodox religiosity and manages to use the backdrop of karbala to construct a secular message about resistance to injustice and oppression. deen-e aadmiyat is a long nazm posted in four parts. In the first section josh raves and rants against orthodoxy and its attempt at dividing humanity into sects/religions. In section 2 he heaps contempt on “old men” with closed minds. In section 3 he distinguishes between a demanding selfish god (man masquerading as god) and the “real” god with a larger universal/humanist outlook. In a short concluding section josh calls for action – to create a “new way” of humanism.
1
jab kabhi bhoole se apne hosh meN aata huN maiN
der tak bhaTke1 hue insaan par rota huN maiN
iqtezaa2-e vaqt se tha kal jo Khaalis3 ek rivaaj4
irteqaa5-e vahm6 se vo daulat7-e eemaN8 hai aaj .lost, wandering 2.demands of 3.pure, unadulterated 4.ritual 5.progress 6.superstition 7.wealth of 8.faith
Whenever, by mistake, I come to my senses, I cry at the aimlessly wandering human condition. That which until yesterday, because of the demands of time (state of knowledge), was pure ritual, today has become strong faith because of increased superstition.
2
ab bhi ayn1-e aql2 hai, maazi3 ka har vahm4 o qiyaas5
kal ke juju6 ne pahn rakkha hai deota ka libaas7
jis ki uNgli thaam8 kar bachpan uThaata tha qadam9
aaj bhi mohtaaj10 haiN bachpan ki us daaya11 ke hum .essence 2.intellect, thought 3.past 4.superstition 5.guess, speculation 6.demon 7.dress, robes 8.hold 9.steps 10.need, dependent 11.nurse
Even today the essence of thought consists of the superstitions and speculations of the past. Yesterdays demon has put on the robes of god. We used to hold the finger/hand of the nurse to walk. We are still dependent on that nurse of our childhood.
3
kis se kahiye tha jo kal tifli1 meN sehat ka amiN2
naujavaani meN vo nusKha3 kaam de sakta nahiN
asia vaalo! ye aaKhir kya Khuda ki maar hai
kal jo ghuTTi4 pi thi us par aaj tak israar5 hai .infancy 2.guarantor 3.prescription 4.first traditional herbal medication given to newborn 5.insistence
Who can I say that the prescription which assured health in infancy does not work in youth. O people of Asia, what a curse of god is this on you that you still insist on that first potion that was given you at birth.
4
maslak1-e ajdaad2 se vaabastagi3 eeman4 hai
ye faqat5 taqleed6 ke sarsaam7 ka hiziyaan8 hai
ye musalmaaN hai, vo hindu, ye maseehi, vo yahood
is pe ye paabandiyaaN9 haiN aur us pe ye quyood10 .ways, traditions 2.forebears 3.association 4.faith 5.only 6.(blind) followership 7.brain fever 8.hallucination 9.restrictions 10.limitations
Association with the traditions of forebears is called faith – this nothing but hallucination of a fevered brain stricken by blind followership. This is Muslim, that is Hindu, this Christian and that Jew. There are these restrictions on one and those limitations on the other.
5
shaiKh1 o panDit ne bhi kya ahmaq2 banaaya hai hameN
chhoTe chhoTe tuNg3 KhaanauN meN biThaaya hai hameN
qasr4-e insaani pe zulm5 o jahl6 barsaati hui
jhanDiyaaN kitni nazar7 aati haiN lahraati8 hui .Muslim cleric 2.fool, deceive 3.narrow 4.palace 5.cruelty 6.ignorance 7.sight, seen 8.waving
The Hindu and Muslim cleric have made such fools of us all. They have put us into narrow cells. Raining cruelty and ignorance of the Palace of Humanity can be seen so many waving banners. It is just possible that this was written at the time of some election when communal parties were dividing the electorate with their banners and josh was writing to unite them.
6
koi is zulmat1 meN surat2 hi nahiN hai noor3 ki
mohr4 har dil par lagi hai ek na ek dastoor5 ki
ghaTte6 ghaTte mahr7-e aalam-taab8 se taara hua
aadmi hai mazhab o tahzeeb9 ka maara hua .darkness 2.face, possibility of appearance 3.light 4.seal 5.tradition 6.reducing 7.sun 8.earth warming 9.culture
There is no hope/possibility of appearance of light in this darkness. Traditions have placed a seal on every heart. The warming sun has been reduced to a small star. Man is a victim of religion and culture.
7
kuchh tamaddun1 ke Khalaf2, kuchh deen3 ke farzand4 haiN
qulzumauN5 ke rahne vaale, bulbulauN6 meN bund haiN
qaabil7-e ibrat8 hai ye mahdoodiyat9 insaan ki
chiTThiyaaN10 chipki hui haiN muKhtalif11 adiyaan12 ki .culture 2.heir 3.faith 4.sons 5.oceans 6.bubbles 7.deserving of 8.warning, learning a lesson 9.limitations 10.notes, labels 11.different 12.faiths
Some are heirs to culture. Others are children of faith. Those who should enjoy the expanse of the ocean are enclosed in tiny bubbles. This (self-imposed) limitation of man is deserving of a second look to learn a lesson from it. On everyone a note of different faiths is pasted.
8
phir raha hai aadmi bhoola hua bhaTka hua
ek na ek label har ek maathe pe hai laTka hua
aaKhir insaaN tuNg saaNchauN1 meN Dhala2 jaata hai kyuN
“aadmi” kahte hue apne ko sharmaata hai kyuN .moulds 2.cast
Man is wandering, aimless and lost, one or the other label attached to his brow. How long will man be willing to be cast in narrow moulds. Why is ashamed of claiming its humanity.
9
Khurdani1 ashiya2 ka bhi yaaN ek na ek aaiin3 hai
aam agar deeNdaar4 hai to santara be-deen5 hai
kya kare hindostaN allah ki hai ye bhi dayn6
chaaye hindu, doodh muslim, naariyal sikh, ber jain .edible 2.materials 3.culture, religion 4.of (Islamic) faith 5.without (Islamic) faith 6.gift
Even edible things here have a religion. If mangoes are muslim, oranges are not. What can India do, this too is a gift of god – tea is Hindu, milk is Muslim, coconut Sikh and berry Jain.
10
apne hum-jinsauN1 ke keene2 se bhala kya faayeda
TukRe TukRe ho ke jeene se bhala kya faayeda .same kind/species 2.enmity
What is the use cultivating enmity with your kind. What is the use of dividing yourselves up into pieces and living separately.
josh malihabadi (1898-1982) a fiery poet writing courageously about anti-colonialism and about communal harmony. He also rebels agains orthodox religiosity and manages to use the backdrop of karbala to construct a secular message about resistance to injustice and oppression. deen-e aadmiyat is a long nazm posted in four parts. In the first section josh raves and rants against orthodoxy and its attempt at dividing humanity into sects/religions. In section 2 he heaps contempt on “old men” with closed minds. In section 3 he distinguishes between a demanding selfish god (man masquerading as god) and the “real” god with a larger universal/humanist outlook. In a short concluding section josh calls for action – to create a “new way” of humanism.
1
jab kabhi bhoole se apne hosh meN aata huN maiN
der tak bhaTke1 hue insaan par rota huN maiN
iqtezaa2-e vaqt se tha kal jo Khaalis3 ek rivaaj4
irteqaa5-e vahm6 se vo daulat7-e eemaN8 hai aaj
1.lost, wandering 2.demands of 3.pure, unadulterated 4.ritual 5.progress 6.superstition 7.wealth of 8.faith
Whenever, by mistake, I come to my senses, I cry at the aimlessly wandering human condition. That which until yesterday, because of the demands of time (state of knowledge), was pure ritual, today has become strong faith because of increased superstition.
2
ab bhi ayn1-e aql2 hai, maazi3 ka har vahm4 o qiyaas5
kal ke juju6 ne pahn rakkha hai deota ka libaas7
jis ki uNgli thaam8 kar bachpan uThaata tha qadam9
aaj bhi mohtaaj10 haiN bachpan ki us daaya11 ke hum
1.essence 2.intellect, thought 3.past 4.superstition 5.guess, speculation 6.demon 7.dress, robes 8.hold 9.steps 10.need, dependent 11.nurse
Even today the essence of thought consists of the superstitions and speculations of the past. Yesterdays demon has put on the robes of god. We used to hold the finger/hand of the nurse to walk. We are still dependent on that nurse of our childhood.
3
kis se kahiye tha jo kal tifli1 meN sehat ka amiN2
naujavaani meN vo nusKha3 kaam de sakta nahiN
asia vaalo! ye aaKhir kya Khuda ki maar hai
kal jo ghuTTi4 pi thi us par aaj tak israar5 hai
1.infancy 2.guarantor 3.prescription 4.first traditional herbal medication given to newborn 5.insistence
Who can I say that the prescription which assured health in infancy does not work in youth. O people of Asia, what a curse of god is this on you that you still insist on that first potion that was given you at birth.
4
maslak1-e ajdaad2 se vaabastagi3 eeman4 hai
ye faqat5 taqleed6 ke sarsaam7 ka hiziyaan8 hai
ye musalmaaN hai, vo hindu, ye maseehi, vo yahood
is pe ye paabandiyaaN9 haiN aur us pe ye quyood10
1.ways, traditions 2.forebears 3.association 4.faith 5.only 6.(blind) followership 7.brain fever 8.hallucination 9.restrictions 10.limitations
Association with the traditions of forebears is called faith – this nothing but hallucination of a fevered brain stricken by blind followership. This is Muslim, that is Hindu, this Christian and that Jew. There are these restrictions on one and those limitations on the other.
5
shaiKh1 o panDit ne bhi kya ahmaq2 banaaya hai hameN
chhoTe chhoTe tuNg3 KhaanauN meN biThaaya hai hameN
qasr4-e insaani pe zulm5 o jahl6 barsaati hui
jhanDiyaaN kitni nazar7 aati haiN lahraati8 hui
1.Muslim cleric 2.fool, deceive 3.narrow 4.palace 5.cruelty 6.ignorance 7.sight, seen 8.waving
The Hindu and Muslim cleric have made such fools of us all. They have put us into narrow cells. Raining cruelty and ignorance of the Palace of Humanity can be seen so many waving banners. It is just possible that this was written at the time of some election when communal parties were dividing the electorate with their banners and josh was writing to unite them.
6
koi is zulmat1 meN surat2 hi nahiN hai noor3 ki
mohr4 har dil par lagi hai ek na ek dastoor5 ki
ghaTte6 ghaTte mahr7-e aalam-taab8 se taara hua
aadmi hai mazhab o tahzeeb9 ka maara hua
1.darkness 2.face, possibility of appearance 3.light 4.seal 5.tradition 6.reducing 7.sun 8.earth warming 9.culture
There is no hope/possibility of appearance of light in this darkness. Traditions have placed a seal on every heart. The warming sun has been reduced to a small star. Man is a victim of religion and culture.
7
kuchh tamaddun1 ke Khalaf2, kuchh deen3 ke farzand4 haiN
qulzumauN5 ke rahne vaale, bulbulauN6 meN bund haiN
qaabil7-e ibrat8 hai ye mahdoodiyat9 insaan ki
chiTThiyaaN10 chipki hui haiN muKhtalif11 adiyaan12 ki
1.culture 2.heir 3.faith 4.sons 5.oceans 6.bubbles 7.deserving of 8.warning, learning a lesson 9.limitations 10.notes, labels 11.different 12.faiths
Some are heirs to culture. Others are children of faith. Those who should enjoy the expanse of the ocean are enclosed in tiny bubbles. This (self-imposed) limitation of man is deserving of a second look to learn a lesson from it. On everyone a note of different faiths is pasted.
8
phir raha hai aadmi bhoola hua bhaTka hua
ek na ek label har ek maathe pe hai laTka hua
aaKhir insaaN tuNg saaNchauN1 meN Dhala2 jaata hai kyuN
“aadmi” kahte hue apne ko sharmaata hai kyuN
1.moulds 2.cast
Man is wandering, aimless and lost, one or the other label attached to his brow. How long will man be willing to be cast in narrow moulds. Why is ashamed of claiming its humanity.
9
Khurdani1 ashiya2 ka bhi yaaN ek na ek aaiin3 hai
aam agar deeNdaar4 hai to santara be-deen5 hai
kya kare hindostaN allah ki hai ye bhi dayn6
chaaye hindu, doodh muslim, naariyal sikh, ber jain
1.edible 2.materials 3.culture, religion 4.of (Islamic) faith 5.without (Islamic) faith 6.gift
Even edible things here have a religion. If mangoes are muslim, oranges are not. What can India do, this too is a gift of god – tea is Hindu, milk is Muslim, coconut Sikh and berry Jain.
10
apne hum-jinsauN1 ke keene2 se bhala kya faayeda
TukRe TukRe ho ke jeene se bhala kya faayeda
1.same kind/species 2.enmity
What is the use cultivating enmity with your kind. What is the use of dividing yourselves up into pieces and living separately.
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