shaa’erauN ka manshoor (muntaKhab)-josh

‘tarannum’ button has a recitation by josh malihabadi himself

شاعروں کا منشور ۔ جوش ملیح آبادی ۔ منتخب

 

خاطر کا پیچ و تاب بُھلاتے رہیں گے ہم

نوعِ بشر کی زُلف بناتے رہیں گے ہم

 

احباب ہی کا ساتھ نہ دیں گے خدا گواہ

اغیار کا بھی ہاتھ بٹاتے رہیں گے ہم

 

بھوُلے سے بھی دغا نہ کریں گے کِسی کے ساتھ

اور خود ہر اِک فریب میں آتے رہیں گے ہم

 

تجھ سے یہ قول ہار چکے ہیں کہ اے زمین

تیرے گِرے ہوؤں کو اُٹھاتے رہیں گے ہم

 

مانگیں گے اِک دیا نہ کسی سے بطورِ اجر

روز اِک نیا چراغ جلاتے رہیں گے ہم

 

اِس درجہ آسماں سے نہ شرما کہ اے زمین

تجھ کو دلہن کی طرح سجاتے رہیں گے ہم

 

اِک بوند بھی ہمیں نہ ملے گی تمام عمر

سو جام ہر قدم پر لُنڈھاتے رہیں گے ہم

 

مچلے گی اِک کِرن بھی نہ اپنے دیار میں

لاکھوں دِلوں کی جوت جگاتے رہیں گے ہم

 

تیغِ قلم سے اپنے گلے کاٹ کاٹ کر

رنگینیوں کے ڈھیر لگاتے رہیں گے ہم

 

روئیں گے خَلوتوں میں جِگر تھام تھام کر

اور جَلوتوں میں راگ سُناتے رہیں گے ہم

 

اپنے دِلوں کی  پیاس کا دامن نچوڑ کر

دریا لطافتوں کے بہاتے رہیں گے ہم

 

دِل سے ٹپک رہا ہے جو دامن پر روز و شب

اُس خون کی سبیل لگاتے رہیں گے ہم

 

روز ایک ہار گردنِ اِنساں میں ڈال کر

قبروں پر اپنی پھول چڑھاتے رہیں گے ہم

 

گویا گذر رہی ہے بڑی دھوم سے برات

یوں اپنی میّتوں کو اُٹھاتے رہیں گے ہم

 

ہر سال اپنے قلب کے یومِ وفات پر

تہوار دوسروں کے مناتے رہیں گے ہم

 

رُکتی ہے جِن کے رعب سے خلقِ خدا کی سانس

طاقوں سے اُن بتوں کو گِراتے رہیں گے ہم

 

گذرے گا شہریار کا جس راہ سے جُلوس

بارود سے وہ راہ اُڑاتے رہیں گے ہم

 

زلف و شکوہ و قامتِ زینب کے روُ بہ روُ

دار و رسن کے شہر بساتے رہیں گے ہم

 

تِنکوں سے کاٹ دیں گے شراروں کی گردنیں

شاخوں کو بجلیوں پہ گراتے رہیں گے ہم

 

آتی رہیں گی دشتِ بلا میں جو آندھیاں

اپنے دیوؤں پہ اُن کو نچاتے رہیں گے ہم

 

تا اپنے خطّ و خال کا اِفلاس دیکھ لے

آئینہ خسروی کو دِکھاتے رہیں گے ہم

 

جب تک کھڑے ہیں شیش محل اِس زمین پر

کھیتوں میں پتّھروں کو اُگاتے رہیں گے ہم

शा’एरौं का मंशूर – जोश मलीहाबादी – मुन्तख़ब

 

ख़ातेर का पेच ओ ताब भुलाते रहें गे हम

नौ-ए बशर कि ज़ुल्फ़ बनाते रहें गे हम

 

अह्बाद ही का साथ न दें गे ख़ुदा गवाह

अग़्यार का भी हाथ बटाते रहें गे हम

 

भूले से भी दग़ा न करें गे किसी के साथ

और ख़ुद हर एक फ़रेब में आते रहें गे हम

 

तुझ से ये क़ौल हार चुके हैं के अए ज़मीन

तेरे गिरे हुऔं को उठाते रहें गे हम

 

मांगे गे एक दिया न किसी से बा-तौर-ए अज्र

रोज़ एक नया चिराग़ जलाते रहें गे हम

 

इस दर्जा आस्मां से न शरमा के ए ज़मीन

तुझ को दुल्हन कि तरह सजाते रहें गे हम

 

एक बूँद भी हमें न मिले गी तमाम उम्र

सौ जाम हर क़दम पर लुंढाते रहें गे हम

 

मच्ले गी एक किरन भी न अपने दयार में

लाखों दिलों कि जोत जगाते रहें गे हम

 

तेग़-ए क़लम से अपने गले काट काट कर

रंगीनियों के ढेर लगाते रहें गे हम

 

रोएं गे ख़ल्वातौं में जिगर थाम थाम कर

और जल्वतौं में राग सुनाते रहें गे हम

 

अपने दिलों कि प्यास का दामन निचोड़ कर

दर्या लताफ़तौं के बहाते रहें गे हम

 

दिल से टपक रहा है जो दामन पर रोज़ ओ शब

उस ख़ून कि सबील लगाते रहें गे हम

 

रोज़ ऐक हार गर्दन-ए इन्सां में डाल कर

क़ब्रों पर अपनी फूल चढा़ते रहें गे हम

 

गोया गुज़र रही है बड़ी धूम से बरात

यूँ अपनी मय्यतों को उठाते रहें गे हम

 

हर साल अपने क़ल्ब के यौम-ए वफ़ात पर

तहवार दूसरों के मनाते रहें गे हम

 

रुकती है जिन के रो’ब से ख़ल्क़-ख़ुदा कि सांस

ताक़ौं से उन बुतौं को गिराते रहें गे हम

 

गुज़रे गा शहरियार का जिस राह से जुलूस

बारूद से वो राह उड़ाते रहें गे हम

 

ज़ुल्फ़ ओ शिकोह ओ क़ामत-ए ज़ैनब के रू ब रू

दार ओ रसन के शहर बसाते रहें गे हम

 

तिनकौं से काट दें गे शरारौं कि गर्दनें

शाख़ौं को बिज्लियों पे गिराते रहें गे हम

 

आती रहें गी दश्त-ए बला में जो आंधियां

अपने दियों पे उन को नचाते रहें गे हम

 

ता अपने ख़त्त ओ ख़ाल का इफ़्लास देख ले

आईना ख़ुस्रवी को दिखाते रहें गे हम

 

जब तक खड़े हैं शीश महल इस ज़मीन पर

खेतों में पत्थरों को उगाते रहें गे हम

shaa’erauN ka manshoor – josh malibabadi

Click here for overall comments and on any she’r for word meanings and discussion.‘manshoor’ is manifesto, declaration. This is a declaration that josh is making on behalf of the profession of poets. See other posts of claims on behalf of poets – some similar and some making a different, less activist/more creative offering. faiz ahmed faiz – shaa’er log, anand narain mulla – shaa’er, vaheed aKhtar – shaa’eri and maKhdoom – shaa’er.

Khaatir1 ka pech-o-taab2 bhulaate raheN ge hum
nau-e-bashar3 ki zulf4 banaate raheN ge hum
1.heart, feelings 2.restlessness 3.human species, humanity 4.hair
We will always hide our own feelings of sorrow/restlessness to straighten out the problems of humanity … zulf banaana, straightening out, combing hair is a metaphor for solving problems (intellectual, emotional, spiritual or social).

ahbaab1 hi ka saath na deN ge Khuda gavaah2
aGhyaar3 ka bhi haath-baTaate4 raheN ge hum
1.friends 2.witness 3.strangers, ‘others’ 4.lend a helpful hand
God is our witness that we don’t help just friends. We also lend a hand to strangers.

bhoole se bhi daGha1 na kareN ge kisi ke saath
aur Khud har ek fareb2 meN aate raheN ge hum
1.deception 2.deception
We will never, even by mistake mislead anyone even if others deceive us.

tujh se ye qaul1 haar chuke haiN ke aye zamin
tere gire huauN ko uThaate raheN ge hum
1.saying, commitment
We have lost our chance/ability to say anything in the matter i.e. we have no choice but to listen to you, O, Earth. We will keep working to raise your downtrodden.

maaNgeN ge ek diya na kisi se ba-taur1-e ajr2
roz ek naya chiraaGh jalaate raheN ge hum
1.by way of 2.reward, compensation
We will not accept any light (opinion) from anyone because of compensation/reward that they might give us. We will light a new (independent) lamp (of knowledge) every day.

is darja1 aasmaaN se na sharma ke aye zamin
tujh ko dulhan ki tarah sajaate raheN ge hum
1.to this extent, this much
Convention has it that the earth is ashamed of itself compared to the sky because the sky is “high above us … in the heavens” while the earth is a lowly thing. This could also be interpreted as life on earth vs afterlife. Thus, O Earth, don’t be ashamed of the heavens. We will adorn you like a bride, we will accomplish so much in this life that you will be able to hold your own against heaven.

ek boond1 bhi hameN na mile gi tamaam umr
sau jaam2 har qadam3 par lunDhaate4 raheN ge hum
1.drop 2.cups (of wine) 3.step 4.pour, flow
We may not get even a drop (of wine) all our life. Yet, at every step we will offer/pour hundreds of goblets/cups.

machle gi ek kiran bhi na apne dayaar1 meN
laakhauN dilauN ki jot2 jagaate raheN ge hum
1.home 2.jyoti, light
Even if a single ray of light (of happiness/well being) does not come into (shine in) our house, we will keep lighting the light of happiness in thousands of hearts.

teGh1-e qalam2 se apne galey kaaT kaaT kar
raNginiyauN ke Dher lagaate raheN ge hum
1.sword 2.pen
Cutting their own throat with the sword of their pen is akin to keep writing/offering verse in the face of personal sacrifice. The heaps of colour is a profusion of beautiful verse that poets offer.

ro’eN ge KhalvatauN1 meN jigar2 thaam thaam kar
aur jalvatauN3 meN raag sunaate raheN ge hum
1.privacy 2.literally – liver, jigar thaam ke rona is an expression meaning weeping profusely 3.in public
In public, we may be singing songs of happiness and pleasure for you, but in private we think of all human misery and weep uncontrollably.

apne dilauN ki pyaas ka daaman nichoR kar
darya lataafatauN1 ke bahaate raheN ge hum
1.refined culture
If the heart is thirsty (it is dry) then nothing can squeezed out of it. Yet the poet claims to be able to squeeze out an ocean of culture. This is a beautiful juxtaposition of opposites.

dil se Tapak raha hai jo daaman1 par roz-o-shab2
us Khoon ki sabeel3 lagaate raheN ge hum
1.hem of the robe 2.day and night 3.sabeel lagaana is to offer water as a service to quench people’s thirst, done ritually during moharram to commemorate the battle of karbala in which husain’s access to water was cut off and he was killed thirsty.
Blood drips from the poet’s heart day and night. He offers it to quench people’s thirst … of course using metaphors to state the poet is pained greatly at the sorrow around him and offers salve through his verse.

roz ek haar gardan-e insaaN meN Daal kar
qabrauN par apni phool chaRhaate raheN ge hum
It is quite customary and somewhat common for poets to write of their own funerals metaphorically. We are not desirous of any offerings of flowers at our graves. We would rather use those flowers as garlands in the neck of humanity.

goya1 guzar2 rahi hai baRi dhoom se baraat
yuN apni mayyatauN3 ko uThaate raheN ge hum
1.as if 2.passing through 3.corpse, funeral procession
The poet’s own funeral is likened to a wedding procession. Even in death, he wants to bring joy to the world.

har saal apne qalb1 ke yaum-e-vafaat2 par
tahvaar3 doosrauN ke manaate raheN ge hum
1.heart 2.day/anniversary of death 3.festivals
The theme of bringing joy even in death continues. Even on their death anniversaries poets want to celebrate others’ festivals, forgetting their own sorrow.

rukti hai jin ke ro’b1 se Khalq-e-Khuda2 ki saaNs3
taaqauN4 se un butauN ko giraate raheN ge hum
1.intimidation, fear 2.creatures of god, humanity 3.saaNs rukna – halting breath is used to mean pain/fear 4.alcove
The powerful and wealthy have much grandeur striking fear in the hearts of people. The poet wants to topple these idols from their high perches

guzre1 ga shahriyaar2 ka jis raah3 se juloos4
barood se vo raah uRaate raheN ge hum
1.pass through 2.head of the country, king 3.pathway 4.procession
Whichever pathway the king’s procession takes, we will blow it up with explosives (it is a wonder that he was not charged with sedition)

zulf1 o shikoh2 o qaamat3-e zainab ke roo-ba-roo4
daar-o-rasan5 ke shahr basaate6 raheN ge hum
1.hair 2.dignity 3.stature 4.faced with, facing the example of 5.gallows and rope/noose 6.settle, make prosperous
This has reference to the dignity/courage of zainab (husain’s sister) in the aftermath of the battle of karbala. Normally, in urdu poetry, references to hair are a metphor for beauty … but in this case, the head covering was forcibly snatched away from the women of husain’s household. This is considered an extreme insult. Zainab shows great stature/courage and dignity in the face of such insults. With such an example before them, poets will continue to celebrate (not be afraid of) the hangman’s noose and gallows.

tinkauN1 se kaaT deN ge sharaarauN2 ki gardaneN
shaaKhauN3 ko bijliyauN4 pe giraate raheN ge hum
1.straw 2.sparks 3.branches 4.lightning
In urdu poetic convention lightning strikes branches of trees and burns up nests of straw. Here josh turns tables on the oppressor (lightning) using straw to slit the throat of sparks (of lightning) that set fire to nests. Further, instead of lightning striking branches, he is making branches descend (with fury) on lightning itself.

aati raheN gi dasht1-e balaa2 meN jo aandhiyaaN
apne diyauN pe un ko nachaate raheN ge hum
1.wilderness 2.calamity
In urdu poetic convention storms/strong winds blow out the lamp. The poet, with his lamp, is wandering the wilderness. But he is turning tables on storms. Winds may blow but he will make his lamp/flame dance in the wind … it will be unable to blow it out.

taa apne Khatt-o-Khaal1 ka iflaas2 dekh le
aaiina Khusravi3 ko dikhaate raheN ge hum
1.face and features, qualities, capabilities 2.bankruptcy 3.cruelty
Khusro, an ancient monarch, is often used as a metaphor for absolute power/cruelty. The poets will keep showing a mirror to cruelty/power so that they become aware of the bankruptcy of their philosophy/values.

jab tak khaRe haiN sheesh mahal is zamin par
khetauN meN patharauN ko ugaate raheN ge hum
‘sheesh mahal’ – glass houses/palaces are of course vulnerable to rock throwing. ‘sheesh mahal’ is also a symbol of decadence/wealth. Thus, as long as there are sheesh mahals on this earth, we ill keep “growing” rocks (to throw at them).

 

shaa’erauN ka manshoor – josh malibabadi

‘manshoor’ is manifesto, declaration.  This is a declaration that josh is making on behalf of the profession of poets.  See other posts of claims on behalf of poets – some similar and some making a different, less activist/more creative offering.  faiz ahmed faiz – shaa’er log, anand narain mulla – shaa’er, vaheed aKhtar – shaa’eri and maKhdoom – shaa’er.

Khaatir1 ka pech-o-taab2 bhulaate raheN ge hum
nau-e-bashar3 ki zulf4 banaate raheN ge hum

1.heart, feelings 2.restlessness 3.human species, humanity 4.hair

We will always hide our own feelings of sorrow/restlessness to straighten out the problems of humanity … zulf banaana, straightening out, combing hair is a metaphor for solving problems (intellectual, emotional, spiritual or social).

ahbaab1 hi ka saath na deN ge Khuda gavaah2
aGhyaar3 ka bhi haath-baTaate4 raheN ge hum

1.friends 2.witness 3.strangers, ‘others’ 4.lend a helpful hand

God is our witness that we don’t help just friends.  We also lend a hand to strangers.

bhoole se bhi daGha1 na kareN ge kisi ke saath
aur Khud har ek fareb2 meN aate raheN ge hum

1.deception 2.deception

We will never, even by mistake mislead anyone even if others deceive us.

tujh se ye qaul1 haar chuke haiN ke aye zamin
tere gire huauN ko uThaate raheN ge hum

1.saying, commitment

We have lost our chance/ability to say anything in the matter i.e. we have no choice but to listen to you, O, Earth.  We will keep working to raise your downtrodden.

maaNgeN ge ek diya na kisi se ba-taur1-e ajr2
roz ek naya chiraaGh jalaate raheN ge hum

1.by way of 2.reward, compensation

We will not accept any light (opinion) from anyone because of compensation/reward that they might give us.  We will light a new (independent) lamp (of knowledge) every day.

is darja1 aasmaaN se na sharma ke aye zamin
tujh ko dulhan ki tarah sajaate raheN ge hum

1.to this extent, this much

Convention has it that the earth is ashamed of itself compared to the sky because the sky is “high above us … in the heavens” while the earth is a lowly thing.  This could also be interpreted as life on earth vs afterlife.  Thus, O Earth, don’t be ashamed of the heavens.  We will adorn you like a bride, we will accomplish so much in this life that you will be able to hold your own against heaven.

ek boond1 bhi hameN na mile gi tamaam umr
sau jaam2 har qadam3 par lunDhaate4 raheN ge hum

1.drop 2.cups (of wine) 3.step 4.pour, flow

We may not get even a drop (of wine) all our life.  Yet, at every step we will offer/pour hundreds of goblets/cups.

machle gi ek kiran bhi na apne dayaar1 meN
laakhauN dilauN ki jot2 jagaate raheN ge hum

1.home 2.jyoti, light

Even if a single ray of light (of happiness/well being) does not come into (shine in) our house, we will keep lighting the light of happiness in thousands of hearts.

teGh1-e qalam2 se apne galey kaaT kaaT kar
raNginiyauN ke Dher lagaate raheN ge hum

1.sword 2.pen

Cutting their own throat with the sword of their pen is akin to keep writing/offering verse in the face of personal sacrifice.  The heaps of colour is a profusion of beautiful verse that poets offer.

ro’eN ge KhalvatauN1 meN jigar2 thaam thaam kar
aur jalvatauN3 meN raag sunaate raheN ge hum

1.privacy 2.literally – liver, jigar thaam ke rona is an expression meaning weeping profusely 3.in public

In public, we may be singing songs of happiness and pleasure for you, but in private we think of all human misery and weep uncontrollably.

apne dilauN ki pyaas ka daaman nichoR kar
darya lataafatauN1 ke bahaate raheN ge hum

1.refined culture

If the heart is thirsty (it is dry) then nothing can squeezed out of it.  Yet the poet claims to be able to squeeze out an ocean of culture.  This is a beautiful juxtaposition of opposites.

dil se Tapak raha hai jo daaman1 par roz-o-shab2
us Khoon ki sabeel3 lagaate raheN ge hum

1.hem of the robe 2.day and night 3.sabeel lagaana is to offer water as a service to quench people’s thirst, done ritually during moharram to commemorate the battle of karbala in which husain’s access to water was cut off and he was killed thirsty.

Blood drips from the poet’s heart day and night.  He offers it to quench people’s thirst … of course using metaphors to state the poet is pained greatly at the sorrow around him and offers salve through his verse.

roz ek haar gardan-e insaaN meN Daal kar
qabrauN par apni phool chaRhaate raheN ge hum

It is quite customary and somewhat common for poets to write of their own funerals metaphorically.  We are not desirous of any offerings of flowers at our graves.  We would rather use those flowers as garlands in the neck of humanity.

goya1 guzar2 rahi hai baRi dhoom se baraat
yuN apni mayyatauN3 ko uThaate raheN ge hum

1.as if 2.passing through 3.corpse, funeral procession

The poet’s own funeral is likened to a wedding procession.  Even in death, he wants to bring joy to the world.

har saal apne qalb1 ke yaum-e-vafaat2 par
tahvaar3 doosrauN ke manaate raheN ge hum

1.heart 2.day/anniversary of death 3.festivals

The theme of bringing joy even in death continues.  Even on their death anniversaries poets want to celebrate others’ festivals, forgetting their own sorrow.

rukti hai jin ke ro’b1 se Khalq-e-Khuda2 ki saaNs3
taaqauN4 se un butauN ko giraate raheN ge hum

1.intimidation, fear 2.creatures of god, humanity 3.saaNs rukna – halting breath is used to mean pain/fear 4.alcove,

The powerful and wealthy have much grandeur striking fear in the hearts of people.  The poet wants to topple these idols from their high perches

guzre1 ga shahriyaar2 ka jis raah3 se juloos4
barood se vo raah uRaate raheN ge hum

1.pass through 2.head of the country, king 3.pathway 4.procession

Whichever pathway the king’s procession takes, we will blow it up with explosives (it is a wonder that he was not charged with sedition)

zulf1 o shikoh2 o qaamat3-e zainab ke roo-ba-roo4
daar-o-rasan5 ke shahr basaate6 raheN ge hum

1.hair 2.dignity 3.stature 4.faced with, facing the example of 5.gallows and rope/noose 6.settle, make prosperous

This has reference to the dignity/courage of zainab (husain’s sister) in the aftermath of the battle of karbala.  Normally, in urdu poetry, references to hair are a metphor for beauty … but in this case, the head covering was forcibly snatched away from the women of husain’s household.  This is considered an extreme insult.  Zainab shows great stature/courage and dignity in the face of such insults.  With such an example before them, poets will continue to celebrate (not be afraid of) the hangman’s noose and gallows.

tinkauN1 se kaaT deN ge sharaarauN2 ki gardaneN
shaaKhauN3 ko bijliyauN4 pe giraate raheN ge hum

1.straw 2.sparks 3.branches 4.lightning

In urdu poetic convention lightning strikes branches of trees and burns up nests of straw.  Here josh turns tables on the oppressor (lightning) using straw to slit the throat of sparks (of lightning) that set fire to nests.  Further, instead of lightning striking branches, he is making branches descend (with fury) on lightning itself.

aati raheN gi dasht1-e balaa2 meN jo aandhiyaaN
apne diyauN pe un ko nachaate raheN ge hum

1.wilderness 2.calamity

In urdu poetic convention storms/strong winds blow out the lamp.  The poet, with his lamp, is wandering the wilderness.  But he is turning tables on storms.  Winds may blow but he will make his lamp/flame dance in the wind … it will be unable to blow it out.

taa apne Khatt-o-Khaal1 ka iflaas2 dekh le
aaiina Khusravi3 ko dikhaate raheN ge hum

1.face and features, qualities, capabilities 2.bankruptcy 3.cruelty

Khusro, an ancient monarch, is often used as a metaphor for absolute power/cruelty.  The poets will keep showing a mirror to cruelty/power so that they become aware of the bankruptcy of their philosophy/values.

jab tak khaRe haiN sheesh mahal is zamin par
khetauN meN patharauN ko ugaate raheN ge hum

‘sheesh mahal’ – glass houses/palaces are of course vulnerable to rock throwing.  ‘sheesh mahal’ is also a symbol of decadence/wealth.  Thus, as long as there are sheesh mahals on this earth, we ill keep “growing” rocks (to throw at them).

Key Search Words:  resistance revolution secular irreligious unconventional universal power of the pen poetry poet

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