Click here for background and on any passage for word meanings and explanatory discussion. josh malihabadi (1898-1982) is known as a poet of revolution. He was a secular humanist writing sharply against colonialism, abuse of power, injustice and orthodoxy. ‘manshoor’ is manifesto/declaration. This is a declaration that josh is making on behalf of poets. This is part of series called ‘suKhanvar o suKhanvari’ of the same theme collected under ‘Subject-Wise Index’. A shorter, selected version of this is posted separately because it has recitation by josh himself.
1
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).
2
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.
3
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.
4
saara jahaaN jo bar-sar¹-e shar² hai to kya
saare jahaaN ki Khair³ manaate raheNge hum    1.confronted with 2.injustice 3.safety, well being
What if the world is face to face with injustice. We will continue to celebrate/demand well being for the world.
5
buniyaad¹-e ifteraaq² haiN deen³ o zabaan⁴ o mulk
in jumla⁵ faasloN⁶ ko miTaate raheNge hum 1.foundation, basis 2.discrimination, differences 3.faith 4.language 5.total, all 6.distances, differences
The basis of differences/conflicts is faith, language and country. We will continue to erase all these differences.
6
aa’da¹ ko aashnaoN² ke saaNche³ meN Dhaal kar
aa’daad⁴ ko ekaaii⁵ banaate raheNge hum    1.enemies, rivals 2.familiar, friends 3.pattern 4.many 5.unity
We will mould rivals into the shape of friends and convert the many into one.
7
haaN baargaah¹-e vahdat²-e nau-e-bashar³ ki samt⁴
qaumoN⁵ ke revRoN⁶ ko haNkaate raheNge hum 1.temple 2.unity, one-ness 3.human species, humanity 4.towards 5.communities 6.herd of sheep
Various communities are likened to different herds of sheep, unthinkingly going in different directions. We (poets) will keep shooing them towards the direction of the temple of one-ness of humanity.
8
gupphoN¹ meN bhar kar aatish²-e hubb³-e avaam⁴ ko
jab tak bhaRak na jaaye ghumaate raheNge hum    1.small container with coal and kindling that is swung on a chain to start a fire 2.fire 3.love 4.public, everyone
We will continue to provide kindling and blow the fire of love of all humanity, until it bursts into the flame of love.
9
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.
10
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.
11
is haulnaak shiddat-e usrat ke bavajood
roz ek naya Khazaana luTaate raheNge hum 1.frightful 2.excess 3.penury 4.in spite of
In spite of this frightful and extreme poverty, every day we will give away a new treasure.
12
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.
13
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.
14
go¹ ambia-e-asr² haiN, laikin ba-hukm³-e zauq⁴
sahbaaiyoN⁵ ke bhes⁶ meN aate raheNge hum 1.even though 2.messengers of the times 3.by order of 4.taste, desire 5.wine drinkers 6.disguise
Even though we are messengers of the times (bringing the word of truth) but by compulsion of our tastes, we always appear in the guise of wine drinkers.
15
sar se guzar¹ rahi hai agar mauj²-e KhooN to kya
raNgiN ruKhoN³ se aaNkh laRaate raheNge hum 1.pass over 2.wave 3.face
“aaNkh laRaana” is to look someone in the eye. It can be a sign of defiance, rebellion. Even if blood flows so much as reach above our heads, even with red faces, we will continue to defy/confront the killer/oppressor.
16
baaGh-e-suKhan¹ ko Khuld² banaane ke vaaste³
mukhRoN ka aab⁴ o raNg churaate raheNge hum    1.garden of verse 2.heaven 3.with the intention of 4.brilliance
The beloved is beautiful with a shining and colourful face. It is her beauty that we will borrow and make our garden of verse heaven-like.
17
anfaas¹-e atr-bez²-e nigaaraan³-e dahr⁴ se
phooloN meN shaa’eri ko basaate raheNge hum 1.breath 2.fragrance spreading 3.caretaker, guardian 4.world
We will fill our words/ash’aar with the fragrant breath of a caring guardian.
18
gul-baaNg¹-e bar-shigaal² o nasim³-e shumaal⁴ se
laila-e-fun⁵ ko vajd⁶ meN laate raheNge hum    1.bell announcing arrival 2.spring rain 3.fragrant breeze 4.north 5.damsel of skill/artistry/versification 6.trance
When spring rains arrive, when fragrant north wind blows, the beloved dances with joy as if in a trance. The beloved now is the “damsel of versification”. Thus the poet will write verse as if versification itself is in a trance, dancing with joy.
19
har baat par Khuda se kareNge hazaar naaz¹
paiham² butoN³ ke naaz uThaate raheNge hum 1.coquetry, teasing 2.always 3.beloved
In everything we will tease/lovingly annoy and irritate god, but always, we will accept the playful teasing of the beloved.
20
koo¹-e Ghina² meN shab³ ko bajaate raheNge ood⁴
joo-e-hina⁵ meN din ko nahaate raheNge hum 1.street of 2.luxury, music 3.night 4.lute, harp 5.river of henna/red/blood
We will play the harp in the street of pleasure at night and during the day we will swim in rivers of blood (i.e. face the pain of deprivation).
21
har shab nigaah-e-shauq¹ ki mizraab²-e narm se
mukhRauN ke Khadd-o-Khaal³ bajaate raheN ge hum 1.amorous glance 2.metal pluck worn on the finger to play stringed musical instruments 3.features
In today’s world this would be considered sexist. The beloved’s beauty is like a musical instrument. The poet/lover wearing a soft pluck of his amorous glance play music with her beautiful features i.e. he will describe her beauty in musical verse.
22
raushan haiN jis se arz¹ o samaavaat² ke chiraaGh
us noor³ ka suraaGh⁴ lagaate raheN ge hum 1.earth 2.skies 3.light 4.clue, secret
The earth and the skies are lit up with a (divine?) light. We will keep searching for the secret of this light.
23
haaN bahr¹-e sayd²-e murGh³-e sifaat⁴ o humaa⁵-e zaat⁶
fikr⁷ o nazar⁸ ke daam⁹ bichhaate raheN ge hum 1.for the sake of 2.capture, trap 3.bird 4.divine attributes 5.imaginary/legendary bird 5.divine being 7.reason 8.sight, understanding 9.nets, traps
The divine being and its attributes are like an imaginary bird (humaa, which no one can see). The poet/philosopher wants to trap this bird in a net. He will spread this net of reason and understanding to capture this bird. Said mirza Ghalib …
aagahi daam-e shuneedan jis qadr chaahe bichhaaye
muddua anqa hai apne aalam-e taqrir ka
Knowledge may spread whatever webs/nets of awareness it wants. The essence of the world of my speech is like the ‘anqa’ (an imaginary bird). Thus, you will never be able to capture the essence of my she’r.
24
bhadra¹ ke rah gaye haiN jo asmaar²-e aagahi³
soz⁴-e nafas⁵ se un ko pakaate raheN ge hum 1.shorned, skinned (usually used for hair cut) 2.fruits 3.knowledge 4.fire, warmth 5.breath
With the warmth of our breath we will keep trying to ripen the fruits of knowledge that have been damaged.
25
asraar¹-e barq-tab’a² o quvaa³-e davinda⁴ ko
idraak⁵ ki garaft⁶ meN laate raheN ge hum 1.mysteries 2.nature of lightning 3.powers, forces (of nature) 4.fast moving, running away 5.reason, knowledge 6.grip
Mysteries and forces of nature flash before us like lightning and disappear before we can understand them or capture them. We will keep trying to bring them in the grip of knowledge and uderstanding (as opposed to the then prevalent superstitions).
26
taa¹ jalva²-e musabbiba³-e asbaab⁴ dekh leN
asbaab ki naqaab⁵ uThaate raheN ge hum 1.so that 2.face of 3.cause, basis 4.means, material 5.veil
Conventionally means of livelihood (asbaab) are treated as a mysterious gift of god and people accept their fate/penury. But the poet knows better. It is the capitalist that is causing maldistribution of ‘asbaab’ and he is determined to lift the veil from this so that everyone can see its ‘face’.
27
bhar bhar ke jholiyauN meN guhar-haa¹-e bahr-e-ilm²
zahnauN³ ki kaar-gaah⁴ meN laate raheN ge hum 1.pearls 2.ocean of knowledge 3.minds 4.workshop
We will fill our aprons with pearls of wisdom from the ocean of knowledge and bring to the workshop of minds.
28
jitni mile gi Khwaan¹-e jahaaN se Ghiza²-e ilm
utni hi aur bhook baRhaate raheN ge hum 1.cloth spread out to serve meals 2.food, sustenance
However much diet of knowledge is served up at that table of the world, that much we will keep increasing our hunger (for knowledge).
29
jitni ata¹ kare ga tafakkur² balandiyaaN³
kuchh aur bhi sarauN ko jhukaate raheN ge hum 1.grant 2.reason, wisdom 3.heights
Whatever heights/greatness wisdom/knowledge grants us, that much we will bow our heads in humility.
30
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.
31
jab tak zamin par hai vujood¹-e gada² o shaah
roz aasmaan sar pe uThaate raheN ge hum 1.presence, existence 2.beggar
“aasmaan sar pe uThaana” is an expression that means protesting strongly. As long as there are beggars and kings on this earth, we will keep raising cries of protest.
32
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
33
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).
34
ashraar¹ ke taney² hue naizauN³ ke saamne
seenauN ko taan taan ke jaate raheN ge hum 1.wicked, evil 2.stretched, raised 3.spears, lances
Before the raised lances of the wicked we will keep marching with squared shoulders/bosom.
35
farr-e-kayaan¹ o saulat-e-jamshed² ke Khilaaf³
har lahza⁴ tabl⁵-e juNg bajaate raheN ge hum 1.royal pomp 2.grandeur of emperor (jameshed of ancient Persia) 3.against 4.moment 5.drums
Against royal pomp and show of power, every moment, we will play drums of war/protest.
36
har daaman¹-e tabaKhtur² o har raKht³-e kibr⁴ meN
jab tak jiyeN ge aag lagaate raheN ge hum 1.hem of the robe 2.pride, hubris 3.dress 4.ego, arrogance
As long as we live, we will set fire to the robes of pride and arrogance.
37
ujb¹-e shuyooKh² o cheen-e-jabin³-e mulook⁴ par
har aan⁵ aasteen chaRhaate raheN ge hum 1.pride, arrogance 2.shaiKh, preacher 3.wrinkled brow, annoyance 4.kings, monarchs 5.moment
“aasteen chaRhaana”, to roll up the sleeve, get ready to fight. Every moment we will be ready to fight the arrogance of the preacher and the annoyance of royalty.
38
lohe ke ghan¹ ki zarbat²-e Khaara-shigaaf³ se
sone ke har makaan ko Dhaate⁴ raheN ge hum 1.hammer 2.blow 3.flint breaking 4.destroying
Strong blows of steel hammers that can break/crack flint, we will destroy houses of gold.
39
tinkauN¹ se kaaT deN ge sharaarauN² ki gardaneN
shaaKhauN³ ko bijliyauN⁴ pe giraate raheN ge hum .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.
40
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.
41
taa apne Khatt-o-Khaal¹ ka iflaas² dekh le
aaiina Khusravi³ ko dikhaate raheN ge hum .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.
42
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).
43
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.
44
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.
45
haaN chahchahauN¹ ki gooNj lateefauN² ki chhaauN meN
yarauN³ se dil ka dard chhupaate raheN ge hum    1.bird song 2.jokes 3.friends
With cheerful song and funny jokes we will hide our pain from friends.
46
nauhauN¹ ko Doobte hue taarauN ke saamne
naGhmauN² ke zaanuauN³ pe sulaate raheN ge hum 1.wails, cries 2.songs 3.laps
“Doobte hue taare” – setting stars, is late into the night. The deprived and oppressed cry and wail late into the night. The poet/consoler will comfort them to sleep in the lap of his songs.
47
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.
48
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.
49
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.
50
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.
51
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.
52
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.