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Amrit Manghera
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On the Execution of Bhagat Singh, Periyar, March 29, 1931
The aim of life is no more to control the mind, but to develop it harmoniously: not to achieve salvation here after, but to make the best use of life here below; and not to realise truth, beauty and good only in contemplation, but also in the actual experience of daily life: social progress depends not upon the ennoblement of the few but on the enrichment of democracy; universal brotherhood can be achieved only when there is an equality of opportunity – of opportunity in the social, political and individual life."

[The following is the editorial Periyar E.V. Ramasami wrote in his Tamil Weekly Kudi Arasu dated 29th March 1931. Translation by Aasaan.

The editorial highlights the point that Bhagat Singh’s outspoken progressive views and supreme sacrifice have disabused the minds of the people and made them realise the retrograde nature of the ideals and methods of Mahatma Gandhi.]

Periyar’s Editorial dated 29th March, 1931:

There is no one who has not condoled the death of Mr. Bhagat Singh by hanging. There is none who has not condemned the government for hanging him. Besides, we now see several people known as patriots and national heroes scolding Mr. Gandhi for the happening of this event.

While this happens in one place, let us see what the same group of people do in another place. They congratulate Lord Irwin, the Vice-roy. They praise Mr. Gandhi for coming to an agreement with him. They are not only satisfied that the agreement has been reached without laying down the condition of not to hang Bhagat Singh, but also consider the signing of such an agreement as a great victory and celebrate the same. In addition, Mr. Gandhi says that Lord Irwin is a Mahatma (great soul), and has ordered the common people of the country to address the Vice-roy the same way. Lord Irwin publicises Mr. Gandhi among divinity.

The same people who have been hailing Mr. Gandhi as a great leader are now shouting ‘down with Gandhi’ and ‘down with congress.’ They show black flags wherever he goes, and disturb the meetings he addresses. These things have become common.

When we witness these things we are at a loss to find out either the opinion of the public or the principle they entertain regarding political affairs. We also doubt if they really adhere to any principle.

Whatever be the position of the public, even when Gandhi started the agitation of Salt Satyagraha, we explained elaborately that it would not only be of no use to the people, but also hostile to the progress of the country and to the liberation of the suffering class.

Even Gandhi has said clearly and openly admitting that the reason for starting the agitation had been to spoil and undo the work done by persons like Bhagat Singh.

To supplement (these things), the real socialists among the neighbours have been proclaiming loudly: "Mr. Gandhi bas betrayed the poor. He does these things to eradicate the socialist principles. Down with Gandhi, down with Congress." But our known national heroes and patriots never cared for these reactions. They did not realise the pros and cons of anything. Like those who fall into the well holding the lamp, like those who clash against the rock accepting the challenge, they were blindly and wildly enthusiastic (about the Salt Agitation). They went to prison and returned ‘triumphantly’. They accepted the honour connected with it. And now after finding Bhagat Singh hanged, they also shout, ‘Down with Gandhi’, ‘Down with Congress’. We do not understand what benefit will ensue due to such behaviour.

As far as we are concerned, let us tell the truth: There are idiots and fools in this land. They do not think of the pros and cons of a course of action, but selfishly seek their own honour. Had Bhagat Singh lived long, he would have to suffer of such people. Instead, it is good that Bhagat Singh is dead and has found ‘peace’. I am sad that I cannot get such a great rare chance (paeru).

The issue is whether a man has done his duty or not. The issue is not whether the action has borne fruit. Yet we agree that we should do our duty, taking into account the time and place. We are sure that time, place and the general trend are not hostile to the principle upheld by Bhagat Singh. Though it occurs to our mind that he has erred a little in choosing the means to translate his principle into practice, we will never at any time be emboldened to say that his principle is a flawed one. It alone will make peace prevail in this world.

If Bhagat Singh had came to the firm and sincere conclusion that all his principles were correct, and that the methods he had used were the just ones, then he should have definitely conducted himself only in the way he had done. If he had not so conducted himself, we could not say he was an honest person. So we now say that he is a true man. It is our strong view that only Bhagat Singh’s principle is needed to India.

As far as we know, Bhagat Singh’s principle represented socialism and communism. As an evidence in this view, we find the following lines in the letter he wrote to the governor of the province of the Punjab:

"Till Communist Party comes to power and people live without unequal status, our struggle will continue: It cannot be brought to an end by killing us: it will continue openly and secretly:"

Further, we think that Bhagat Singh had no faith in god and in divine dispensation, but was a man of self-confidence. Holding such views is not a crime under any law. Even if it is considered to be against any law, no one need to be afraid of it because, we are sure, that following those principles (that Bhagat Singh upheld) will not do any harm or cause any loss to the public. If by chance any harm or loss takes place, it will be unintentional. We endeavour to put the principle into practice wholeheartedly, without entertaining personal hatred towards individuals or towards communities or towards the people of any other land. We do our work without causing injury to any person, but we are ready to undergo extreme suffering for the cause we espouse. So we need not worry about or be afraid of anything.

The same philosophy that underlies our endeavour to eradicate untouchability also forms the basis of the efforts to remove poverty. To abolish untouchability we have to abolish the principle of upper and lower castes. In the same manner, to remove poverty we have to do away with the principle of capitalists and wage-earners. So socialism and communism are nothing but getting rid of these concepts and systems. These are the principles Bhagat Singh stood for. It is no wonder that those who consider them just and necessary call for the downfall of Gandhi and Congress. What is very strange is that those who advocate these principles hail Gandhi and Congress.

The day when Gandhi said that god alone guides him, that Varnashrama Dharma is a superior system fit to govern the affairs of the world, and that everything happens according to god’s will, we came to the conclusion that there is no difference between Gandhism and Brahmanism. We also concluded that unless the Congress Party that subscribes to such philosophy and principle is abolished, it will not be good to the country. But now this fact has been found out at least by some of the people. They have gained the wisdom and courage to call for the downfall of Gandhism. This is a great victory to our cause. If Bhagat Singh had not died by being hanged, there would not have been any chance for this victory to take place in such a popular manner. We even venture to say that Gandhism would have gained more ground if Bhagat Singh had not been hanged.

Bhagat Singh had not fallen sick, suffered and died as it normally happens with people. He gave his life for the noble cause of showing to India, nay to the world, the path of real equality and peace. He has reached a great height, a feat never achieved normally by any one else. We applaud and sing of his martyrdom from the depth of our heart. At the same time, we request those in our government to find out and hang four true persons like Bhagat Singh in each of the provinces.

The Modern Rationalist
November 2006
31 Jul 2009

Balihar Sandhu BS
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Bahut vadhia post hai veer g THANKS ...hor kee kahan main Bhagat Singh vaare....

I would like to add some lines by:- Gurdas Maan....
"Aazadi de jhoothey aagoo kursi leke beh gaye,
Rajguru, Sukhdev, Bhagat Singh fullan joge reh gaye."

Par eh sab hamesha nahi rahega ik din aavega jadon Bhagat Singh te usde saathiyan de supne sach honnge...

31 Jul 2009

G.S.GILL ...!!
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kya baat hai amrit 22 te balihar sahab......
i hd missed this topic fr a while.....nd its amazing to c all this stuff.....

main vi kujh likheya hai bhagat singh de related.....cheti hi share krunga.....

rabb rkha g
02 Aug 2009

Amrit Manghera
Amrit
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To gill bai and balihar bhaji mein hun jo add karan ja reha ha oh bht he khas a ... so chk it..
02 Aug 2009

Amrit Manghera
Amrit
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ਭਗਤ ਸਿੰਘ ਦੇ ਕੁਛ ਪਸੰਦੀਦਾ ਸ਼ੇਅਰ
ਦਿਖਾ ਦੂੰਗਾ ਤਮਾਸ਼ਾ ਦੀ ਅਗਰ ਫੁਰਸਤ ਜਮਾਨੇ ਨੇ
ਮੇਰਾ ਹਰ ਦਾਗੇ ਦਿਲ ਏਕ ਤੁਖਮੇਂ ਚਿਰਾਗਾਂ ਕਾ ।
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ਔਰੋਂ ਕਾ ਪੈਆਮ ਔਰ , ਮੇਰਾ ਪੈਆਮ ਔਰ ਹੈ
ਇਸ਼ਕ ਕੇ ਦਰਦਮੰਦੋਂ ਕਾ ਤਰਜੇ ਕਲਾਮ ਔਰ ਹੈ।
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ਯਾਰਬ ਵੋ ਨਾ ਸਮਝੇ ਹੈਂ , ਨਾ ਸਮਝੇਂਗੇ ਮੇਰੀ ਬਾਤ
ਦੇ ਔਰ ਦਿਲ ਉਨ ਕੋ , ਨਾ ਦੇ ਮੁਝ ਕੋ ਜਬਾਨ ਔਰ।
------------------------------
ਜਾਤੇ ਹੋ ਕਿਹਤੇ ਹੋ ਕਿਆਮਤ ਕੋ ਮਿਲੇਂਗੇ
ਕਿਯਾ ਖੂਬ ਕਿਆਮਤ ਹੈ ਗੋਆ ਕੋਈ ਦਿਨ ਔਰ।
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ਨਾ ਪੂਛ ਹਾਲ ਮੇਰਾ , ਚੋਬੇ ਖੁਸ਼ਕ ਸਹਰਾ ਹੂੰ
ਲਗਾ ਕੇ ਆਗ ਮੂਝੇ ਕਾਰਵਾਂ ਰਵਾਨਾ ਹੁਆ ।
--------------------------
ਦਿਲ ਹੀ ਤੋ ਹੈ ਨ , ਸੰਨਗੋ ਖਿਸ਼ਤ ਦਰਦ ਸੇ ਨਾ ਭਰ ਆਏ ਕਿਉਂ
ਰੋੲੈਂਗੇ ਹਮ ਹਜਾਰ ਬਾਰ , ਕੋਈ ਹਮੇਂ ਸਤਾਏ ਕਿਉਂ।
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ਦੈਰ ਨਹੀਂ , ਦਰ ਨਹੀਂ, ਹਰਮ ਨਹੀਂ , ਆਸਤਾਂ ਨਹੀਂ
ਬੈਠੇ ਹੈਂ ਰਾਹਗੁਜਰ ਪੇ ਹਮ ਗੈਰ ਹਮੈਂ ਉਠਾਏ ਕਿਉਂ।
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ਦਿਲ ਕੋ ਸਬ ਬਾਤੋਂ ਕੀ ਹੈ ਨਾਸਹ ਖਬਰ
ਸਮਝੇ ਸਮਝਾਏ ਕੋ ਹਮ ਸਮਝਾਏਂ ਕਯਾ।
--------------------------
ਕੂਏਂ ਕਾਤਲ ਕੋ ਚਲੇਂ ਹਮ ਤੋ ਅਦਮ ਕੋ ਪੁਹੰਚੇ
ਰਾਹ ਜਾਤੀ ਹੈ ਉਧਰ ਹੋ ਕੇ ਹਮਾਰੇ ਘਰ ਕੋ ।
--------------------------
ਆਜ ਕੁਛ ਔਰ ਭੀ ਪੀ ਲੂੰ ਕਿ ਸੁਨਾ ਹੈ ਮੈਂ ਨੇ
ਆਤੇ ਹੈਂ ਹਜਰਤ ਵਾਜ ਮੇਰੇ ਸਮਝਾਨੇ ਕੋ
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ਆਤਸ਼ੇ ਉਲਫਤ ਭੀ ਕਿਯਾ ਹੋ , ਆਤਸ਼ੇ ਖਾਮੋਸ਼ ਹੈਂ
ਉਡ ਗਏ ਦਿਲ ਕੇ ਧੂਏਂ ਲੇਕਿਨ ਧੂਆਂ ਕੋਈ ਨਹੀਂ।
-------------------
ਬਕ ਰਹਾ ਹੂੰ ਜਨੂਨ ਮੈਂ ਕਯਾ ਕਯਾ ਕੁਛ
ਕੁਛ ਨਾ ਸਮਝੇ ਖੁਦਾ ਕਰੇ ਕੋਈ।
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ਬੁਏ ਗੁਲ, ਨਾਲਾਏ ਦਿਲ ਵਵਦੇ ਚਿਰਾਗੇ ਮਹਫਲ
ਜੋ ਤੇਰੀ ਬਜਮ ਸੇ ਨਿਕਲਾ ਸੋ ਪਰੇਸ਼ਾਨ ਨਿਕਲਾ
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ਖੁਦਾ ਬਖਸ਼ੇ ਦਿਲੇ ਮਰਹੂਮ ਕੀ ਅਬ ਕਦਰ ਜਾਤੀ ਹੈ,
ਯਹ ਦਾਗੇ ਆਰਜੂ ਇਸ ਮਰਨੇ ਵਾਲੇ ਕੀ ਨਿਸ਼ਾਨੀ ਹੈ।
--------------------------
ਵਹੀ ਬੇੈਠੇ ਰਹੋ , ਬਸ ਦੂਰ ਸੇ ਬਾਤ ਕਰਤੇ ਹੈਂ
ਜਫਾ ਕੈਸੀ , ਵਫਾ ਸੇ ਭੀ ਤੁਮਾਹਰੀ ਹਮ ਤੋਬਾ ਕਰਤੇ ਹੈਂ।
--------------------------
ਆਹ ਕਰੂੰ ਤੋ ਜਗ ਜਲੇ ਔਰ ਜੰਗਲ ਭੀ ਜਲ ਜਾਏ
ਪਾਪੀ ਜੀਵੜਾ ਨਾ ਜਲੇ ਜਿਸ ਮੇਂ ਆਹ ਸਮਾਏ।
02 Aug 2009

Amrit Manghera
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Intimate account of Personality of Bhagat Singh by his Compatriot Sh Jatinder Sanyal
Here is an extract from the very first Biography published in May 1931 that too by a comrade who was co-accused with Bhagat Singh in Lahore Conspiracy Case . These paragraphs will help us understand Revolutionary Bhagat Singh much better.

"In the memorable statement in the Delhi Assembly Bomb Case, Sardar Bhagat Singh had declared, "We humbly claim to be serious students of history," and in the course of that statement revealed startling proofs of his wide study and culture. It was during the years 1925 and 1926 that Bhagat Singh built up an intellectual reservoir which supplied him material for the rest of his life. He joined the National College founded and run by Lala Lajpat Rai, and devoted himself whole-heartedly to the study of history, politics and econo­mics. Here he had with him two other devoted followers, namely Sukhdeva and Bhagawati Charan, and the three with one or two others created a study-circle on the model of the Russian Revolutionaries like Tchaikovsky and Kropotkin. The Servants of the People Society generously helped them by indenting for the Dwarka Das Library all such books as were asked for by these ardent revolutionary stu­dents.

We have the testimony of such emi­nent men as Professor Chabil Das of the National College and Mr. Raja Ram, the Librarian of the Dwarka Das Library, as to the eagerness with which Bhagat Singh devoured books. At the National College Library also, under the guidance of Sardar Bhagat Singh, a unique collection grew up. As far as we are aware, we have no­where seen such a collection of suitable literature. Most up-to-date publications on the history of the Revolutionary period in Italy, Russia and Ireland were procured and many rare books on the early his­tory of the revolutionary movement in Russia were collected. Unfortunately, on account of the repeated searches and seizures of books, the library at the National College has now dwindled into a tiny collection ; but still what now re­mains is a good testimony to the genius and perseverance of Sardar Bhagat Singh who was the real guiding spirit in this collection.

Though an ardent and devoted student of politics, Bhagat Singh was not wholly submerged in the mere study of books. He often ran out to different places, attended secret meetings of the revolutionary parties, came into personal contact with the members of the secret organizations in U. P. and Bengal, and carefully watched the progress of the revolutionary party in India. During the trial in the Kakori Conspiracy Case, he several times came to Lucknow and es­tablished secret communications with the under-trials confined in the District Jail. A suggestion was thrown out by them that something should be done to rescue them from Jail, and Bhagat Singh lent himself whole-heartedly to develop a scheme for this purpose. In this work he twice narrowly escaped being arrested. When ultimately the plan failed, he shifted to Cawnpore again, where he resided for sometime.
It was during his stay at Cawnpore at this time in the beginning of the year 1926 that Bhagat Singh showed signs of his genius as an organizer."
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" Bhagat Singh's idea in organizing the NauJawan Bharat Sabha as a distinct from, and in some cases a rival organization to the Congress should be carefully studied. His study of the poverty question of the world convinced him that the emancipation of India laid not merely in political freedom but in the economic freedom of the masses. Hence the activities of the N. B. Sabha were planned on purely communistic lines. In fact, it was meant to be purely a laborers' and peasants' organization to which the youths of the country were required to render service.

We thus see a great change in the thought and outlook of Sardar Bhagat Singh. In 1926-27, he was of opinion that terrorism should be one of the weapons of the revolutionary party. The hangings in the Kakori Case, in spite of the powerful appeals of the legislators and councilors for a commutation, made him a convinced terrorist. But his deeper study of the problems of India, which were to him identical with those of the world, led him to change his opinion. During his study at the National College, Lahore, he was gradually converted to .socialism, and he began to look up to Russia as the state which came up nearest to his ideal.

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" He had a heart, full of emotion and sympathy. Even in the characters of a fiction he used to take extra-ordinary interest, and used to suffer and enjoy -with them. In the Special Magistrate's Court, he began to read aloud to us the beautiful novel, "Seven that were han­ged" by Leonoid Andrieve. There is one character in it who shuddered at the idea of execution. He used to utter the words, " I shall not be hanged", and began to believe in it. When Sardar Bhagat Singh was reading out the last scene in the life of this weak condemned man, who was uttering the words, " I shall not be hanged" even while being led to -the scaffold, he smiled and was full of tears. We listeners could not help being affected by the sympathetic tears of one, who had triumphed over the idea of death, for one who was succumbing before it.

Bhagat Singh was an extremely well-read man and his special sphere of study was socialism. The batch of young men that figured in the Lahore Conspiracy Case was essentially an intellectual one. But even in this group Bhagat Singh predominated for his intellectual ascen­dancy. Though socialism was his special subject, he had deeply studied the his­tory of the Russian revolutionary move­ment from its beginning in the early 19th century to the October Revolution .of 1917. It is generally believed that very few in India could be compared to him in the knowledge of this special sub­ject. The economic experiment in Russia under the Bolshevik regime also greatly interested him.

He read fiction also with interest. But his favorite works of fiction were of a politico-economic nature. He had no interest in novels of high society life, or those merely confined to love or other human passions. In the jail he had-begun to read the works of Charles Dickens which he liked very much. Some of his favorite works of fiction were : "Boston," "Jungle", "Oil", "Cry for Justice" ( not fiction ) by Upton Sinclair ;"Eternal City" by Hall Caine, of which. many portions of the speeches by Romily he had by heart; Reed's "Ten Day's that shook the world" ; Ropshin's "What never happened" ; "Mother" by Maxim Gorky ; "Career of a nihilist" by Stepniak whose "Birth of Russian Democracy" he regarded as the best of the early Russian revolutionary history , Oscar Wilde's "Vera or the Nihilists", and so forth.

Ever since he began to read communistic literature, Bhagat Singh tried to adapt his life to communistic principles. Kropotkin's "Memoirs" had great influence on him; but it was Michail Bakunin who really transformed his life. As all ideas of God are antagonistic to communistic principles, he tried to banish from his mind any belief in the existence of God. Outwardly he always declared. himself to be an atheist. Whether he was really so from the bottom of his heart is a question that can not be definitely settled now. Perhaps he was successful in gaining victory over the idea of God. When he was arrested in connexion with the Dussehra Bomb Outrage in 1926, and was locked up day and night in a small cell, and subjected to all sorts of refined torture, his faith in athiesm was put to a severe test. Further l studies for the next three years, only confirmed his ideas about the nonexistence of God.

Except for a short period as a reaction against the executions in the Kakori Conspiracy Case, Bhagat Singh was never a terrorist. His whole faith consisted in mass action, action for the masses and by the masses. He believed that the 'Congress, consisted as it was of land lords, capitalists and rich lawyers, could never launch that action which would lead to complete economic freedom for the masses. "Gandhiji is a kind-hearted philanthropist," he used to say, "and it is not philanthropy that is needed, but a dynamic scientific social force." According to him what was needed most was a band of selfless youngmen who would organize and work for that social revolution."
02 Aug 2009

Amrit Manghera
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In his condemned cell Bhagat Singh kept a collection of Urdu Poetry .Here is first part of it in Punjabi and Hindi
ਫਾਂਸੀ ਦੀ ਕੋਠੜੀ ਵਿਚ ਇਹ ਸ਼ੇਅਰ ਭਗਤ ਸਿੰਘ ਨੇ ਆਪਨੇ ਪਾਸ ਰਖੇ ਹੋਏ ਸਨ । ਇਹ ਤਰੀਕਾ ਸੀ ਆਪਨੇ ਮਨੋਬਲ ਨੂੰ ਮਜਬੂਤ ਬਣਾਈ ਰਖਣ ਦਾ । ਇਹ ਇਸ ਸਵਾਲ ਦਾ ਜਵਾਬ ਵੀ ਹੇੈ ਕਿ ਉਹ ਆਪਨੇ ਆਖਰੀ ਦਿਨ ਕਿਸ ਤਰ੍ਹਾ ਗੁਜਾਰ ਰਿਹਾ ਸੀ। ਇਹਨਾ ਸ਼ੇਅਰਾਂ ਨੂੰ ਪੜ੍ਹ ਕੇ ਉਨ੍ਹਾਂ ਦੇ ਜੀਵਨ ਦਰਸ਼ਨ ਤੇ ਵੀ ਇਕ ਝਾਤ ਮਿਲਦੀ ਹੈ। -- ਜਗਮੋਹਨ

ਯਹ ਨਾ ਥੀ ਹਮਾਰੀ ਕਿਸਮਤ ਜੋ ਵਿਸਾਲੇ ਯਾਰ ਹੋਤਾ
ਅਗਰ ਔਰ ਜੀਤੇ ਰਹਤੇ ਯਹੀ ਇਂਤਜਾਰ ਹੋਤਾ
ਤੇਰੇ ਵਾਦੇ ਪਰ ਜਿਏਂ ਹਮ ਤੋ ਯਹ ਜਾਨ ਛੁਟ ਜਾਨਾ
ਕਿ ਖੁਸ਼ੀ ਸੇ ਮਰ ਨ ਜਾਤੇ ਅਗਰ ਏਤਬਾਰ ਹੋਤਾ
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ਤੇਰੀ ਨਾਜੁਕੀ ਸੇ ਜਾਨਾ ਕਿ ਬਂਧਾ ਥਾ ਅਹਦੇ ਫਰਦਾ
ਕਭੀ ਤੂ ਨ ਤੋੜ ਸਕਤਾ ਅਗਰ ਇਸਤੇਵਾਰ ਹੋਤਾ
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ਯਹ ਕਹਾਂ ਕੀ ਦੋਸਤੀ ਹੈ (ਕਿ) ਬਨੇ ਹੈਂ ਦੋਸਤ ਨਾਸੇਹ
ਕੋਈ ਚਾਰਸਾਜ ਹੋਤਾ ਕੋਈ ਗਮ ਗੁਸਾਰ ਹੋਤਾ
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ਕਹੂਂ ਕਿਸ ਸੇ ਮੈਂ ਕੇ ਕਯਾ ਹੈ ਸ਼ਬੇ ਗਮ, ਬੁਰੀ ਬਲਾ ਹੈ
ਮੁਝੇ ਕਯਾ ਬੁਰਾ ਥਾ ਮਰਨਾ ਅਗਰ ਏਕ ਬਾਰ ਹੋਤਾ
( ਗਾਲਿਬ)
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ਇਸ਼ਰਤੇ ਕਤਲ ਗਹੇ ਅਹਲੇ ਤਮੰਨਾ ਮਤ ਪੂਸ਼
ਇਦੇ ਨਜਾਰਾ ਹੈ ਸ਼ਮਸ਼ੀਰ ਕੀ ੳਰਿਆਂ ਹੋਨਾ
ਕੀ ਤੇਰੇ ਕਤਲ ਕੇ ਬਾਦ ਉਸ ਨੇ ਜਫਾ ਹੋਨਾ
ਕਿ ਉਸ ਜੁਦ ਪਸ਼ੇਮਾਂ ਕਾ ਪਸ਼ੇਮਾਂ ਹੋਨਾ
ਹੈਫ ਉਸ ਚਾਰਗਿਰਹ ਕਪੜੇ ਕੀ ਕਿਸਮਤ ਗਾਲਿਬ
ਜਿਸ ਕੀ ਕਿਸਮਤ ਮੈਂ ਲਿਖਾ ਹੋ ਆਸ਼ਿਕ ਕਾ ਗਰੇਬਾਂ ਹੋਨਾ
( ਗਾਲਿਬ)
-------------------------
ਮੈਂ ਸ਼ਮਾਂ ਆਖਿਰ ਸ਼ਬ ਹੂੰ ਸੁਨ ਸਰ ਗੁਜਸ਼ਤ ਮੇਰੀ
ਫਿਰ ਸੁਬਹ ਹੋਨੇ ਤਕ ਤੋ ਕਿਸਾ ਹੀ ਮੁਖਤਸਰ ਹੈ
------------------------
ਅਸ਼ਾ ਹੈ ਦਿਲ ਕੇ ਸਾਥ ਰਹੇ ਪਾਸਬਾਨੇ ਅਕਲ
ਲੇਕਿਨ ਕਭੀ ਕਭੀ ਇਸੇ ਤੰਨਹਾ ਭੀ ਛੌੜ ਦੇ
----------------------------
ਨ ਪੂਛ ਇਕਬਾਲ ਕਾ ਠਿਕਾਨਾ ਅਭੀ ਵਹੀ ਕੈਫਿਯਤ ਹੈ ਉਸ ਕੀ
ਕਹੀਂ ਸਰੇਰਾਹ ਗੁਜਰ ਬੈਠਾ ਸਿਤਮਕਸ਼ੇ ਇੰਤਜਾਰ ਹੋਗਾ
-----------------------------
ਅਕਲ ਕਿਯਾ ਚੀਜ ਹੈ ਏਕ ਵਜਾ ਕੀ ਪਾਬੰਦੀ ਹੈ
ਦਿਲ ਕੋ ਮੁਦਤ ਹੂਈ ਇਸ ਕੈਦ ਸੇ ਆਜਾਦ ਕਿਯਾ
----------------------
ਨਸ਼ਾ ਪਿਲਾ ਕੇ ਗਿਰਾਨਾ ਤੋ ਸਭ ਕੋ ਆਤਾ ਹੈ
ਮਜਾ ਤੋ ਜਬ ਹੈ ਕਿ ਗਿਰਤੋਂ ਕੋ ਥਾਮ ਲੈ ਸਾਕੀ
( ਗਾਲਿਬ)
-------------------------
ਭਲਾ ਨਿਭੇਗੀ ਤੇਰੀ ਹਮ ਸੇ ਕਿਊਂ ਕਰ ਏ ਵਾਯਜ
ਕਿ ਹਮ ਤੋ ਰਸਮੇ ਮੋਹਬਤ ਕੋ ਆਮ ਕਰਤੇ ਹੈਂ
ਮੈਂ ਉਨਕੀ ਮਹਫਿਲ-ਏ- ਇਸ਼ਰਤੇ ਸੇ ਕਾਂਪ ਜਾਤਾ ਹੂੰ
ਜੋ ਘਰ ਕੋ ਫੂੰਕ ਕੇ ਦੁਨਿਆ ਮੈਂ ਨਾਮ ਕਰਤੇ ਹੈਂ
---------------------------
ਕੋਈ ਦਮ ਕਾ ਮੇਹਮਾਂ ਹੂੰ ਏ ਅਹਲੇ ਮਹਫਿਲ
ਚਰਾਗੇ ਸਹਰ ਹੂੰ ਬੂਝਾ ਚਾਹਤਾ ਹੂੰ।
ਆਬੋ ਹਵਾ ਮੈਂ ਰਹੇਗੀ ਖਿਆਲ ਕੀ ਬਿਜਲੀ
ਯਹ ਮੁਸ਼ਤੇ ਖਾਕ ਹੈ ਫਾਨੀ ਰਹੇ ਰਹੇ ਨਾ ਰਹੇ।
----------------------------
ਖੁਦਾ ਕੇ ਆਸ਼ਿਕ ਤੋ ਹੈਂ ਹਜਾਰੋਂ , ਬਨੋਂ ਮੈਂ ਫਿਰਤੇ ਹੈਂ ਮਾਰੇ ਮਾਰੇ
ਮੈਂ ਉਸ ਕਾ ਬੰਦਾ ਬਨੂੰਗਾ ਜਿਸਕੋ ਖੁਦਾ ਕੇ ਬੰਦੋਂ ਸੇ ਪਿਆਰ ਹੋਗਾ
------------------------------
ਮੈਂ ਵੁਹ ਚਿਰਾਗ ਹੂੰ ਜਿਸੇ ਫਰੋਗੇ ਹਸਤੀ ਮੈਂ
ਕਰੀਬ ਸੁਬਹ ਰੌਸ਼ਨ ਕਿਯਾ , ਬੁਝਾ ਭੀ ਦਿਯਾ
---------------------------
ਤੁਝੇ ਸ਼ਾਖੇ-ਏ-ਗੁਲ ਸੇ ਤੋੜੇਂ ਜਹੇਨਸੀਬ ਤੇਰੇ
ਤੜਪਤੇ ਰਹ ਗਏ ਗੁਲਜਾਰ ਮੈਂ ਰਾਕੀਬ ਤੇਰੇ।
--------------------------
ਦਹਰ ਕੋ ਦੇਤੇ ਹੈਂ ਮੁਏ ਦੀਦ-ਏ-ਗਿਰਿਯਾਂ ਹਮ
ਆਖਰ ਬਾਦਲ ਹੈਂ ਗੁਜਰੇ ਹੁਏ ਤੂਫਾਂ ਕੇ ਹਮ
------------------------
ਮੈਂ ਜੁਲਮਤੇ ਸ਼ਬ ਮੈਂ ਲੇ ਕੇ ਨਿਕਲੂੰਗਾ ਅਪਨੇ ਦਰ ਮਾਂਦਾ ਕਾਰਵਾਂ ਕੋ
ਸ਼ਰਰਫਸ਼ਾਂ ਹੋਗੀ ਆਹ ਮੇਰੀ ਨਫਸ ਮੇਰਾ ਸ਼ੋਲਾ ਬਾਰ ਹੋਗਾ
------------------------------
ਜੋ ਸ਼ਾਖ-ਏ-ਨਾਜੁਕ ਪੈ ਆਸ਼ਿਯਾਨਾ ਬਨੇਗਾ ਨਾ ਪਾਏਦਾਰ ਹੋਗਾ

Hindi Transliteration

यह न थी हमारी किस्मत जो विसाले यार होता
अगर और जीते रहते यही इन्तेज़ार होता
तेरे वादे पर जिऐं हम तो यह जान छूट जाना
कि खुशी से मर न जाते अगर ऐतबार होता
------------------------------
तेरी नाज़ुकी से जाना कि बंधा था अहदे फ़र्दा
कभी तू न तोड़ सकता अगर इस्तेवार होता
---------------------------
यह कहाँ की दोस्ती है (कि) बने हैं दोस्त नासेह
कोई चारासाज़ होता कोई ग़म गुसार होता
--------------------------
हूं किससे मैं के क्या है शबे ग़म बुरी बला है
मुझे क्या बुरा था मरना, अगर एक बार होता
(ग़ालिब)
----------------------------
इशरते कत्ल गहे अहले तमन्ना मत पूछ
इदे-नज्जारा है शमशीर की उरियाँ होना
की तेरे क़त्ल के बाद उसने ज़फा होना
कि उस ज़ुद पशेमाँ का पशेमां होना
--------------------------
हैफ उस चारगिरह कपड़े की क़िस्मत ग़ालिब
जिस की किस्मत में लिखा हो आशिक़ का गरेबां होना
(ग़ालिब)
---------------------------------
मैं शमां आखिर शब हूँ सुन सर गुज़श्त मेरी
फिर सुबह होने तक तो किस्सा ही मुख़्तसर है
-------------------------------
अच्छा है दिल के साथ रहे पासबाने अक़्ल
लेकिन कभी – कभी इसे तन्हा भी छोड़ दे
-----------------------------
न पूछ इक़बाल का ठिकाना अभी वही कैफ़ियत है उस की
कहीं सरेराह गुज़र बैठा सितमकशे इन्तेज़ार होगा
----------------------------
औरौं का पयाम और मेरा पयाम और है
इश्क के दर्दमन्दों का तरज़े कलाम और है
(इक़बाल)
-------------------------------
अक्ल क्या चीज़ है एक वज़ा की पाबन्दी है
दिल को मुद्दत हुई इस कैद से आज़ाद किया
-----------------------------
नशा पिला के गिराना तो सबको आता है
मज़ा तो जब है कि गिरतों को थाम ले साकी
(ग़ालिब)
------------------------------
भला निभेगी तेरी हमसे क्यों कर ऍ वायज़
कि हम तो रस्में मोहब्बत को आम करते हैं
मैं उनकी महफ़िल-ए-इशरत से कांप जाता हूँ
जो घर को फूंक के दुनिया में नाम करते हैं।
-----------------------------
कोई दम का मेहमां हूँ ऐ अहले महफ़िल
चरागे सहर हूँ बुझा चाहता हूँ।
आबो हवा में रहेगी ख़्याल की बिजली
यह मुश्ते ख़ाक है फ़ानी रहे न रहे
--------------------------
खुदा के आशिक़ तो हैं हजारों, बनों में फिरते हैं मारे-मारे
मै उसका बन्दा बनूंगा जिसको खुदा के बन्दों से प्यार होगा
------------------------------------
मैं वो चिराग हूँ जिसको फरोगेहस्ती में
करीब सुबह रौशन किया, बुझा भी दिया
---------------------------
तुझे, शाख-ए-गुल से तोडें जहेनसीब तेरे
तड़पते रह गए गुलज़ार में रक़ीब तेरे।
----------------------------
दहर को देते हैं मुए दीद-ए-गिरियाँ हम
आखिरी बादल हैं एक गुजरे हुए तूफां के हम
-------------------------------
मैं ज़ुल्मते शब में ले के निकलूंगा अपने दर मांदा कारवां को
शरर फ़शां होगी आह मेरी नफ़स मेरा शोला बार होगा
------------------------------------
जो शाख-ए- नाज़ुक पे आशियाना बनेगा ना पाएदार होगा।
02 Aug 2009

Balihar Sandhu BS
Balihar Sandhu
Posts: 5078
Gender: Male
Joined: 18/May/2009
Location: Melbourne {Jalandhar}
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@ Gill Sahib...Jee haan janab jarur share karo tusi v...Most welcome!!!!

@ Amrit
Veer G bahut vadhia lag riha hai eh dekhke k tusi kinna yogdan paa raho ho....te bahut kuchh jo tusi share kar rahe ho..oh te main v kade nahi parheya c...A BIG THANKS :-)
03 Aug 2009

Reet Kaur
Reet
Posts: 70
Gender: Female
Joined: 26/Jul/2009
Location: BhOoooT pUr
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Good job,, bohaat vadiaaa ,, thanks for sharing ,,
03 Aug 2009

Amrit Manghera
Amrit
Posts: 662
Gender: Male
Joined: 05/May/2009
Location: ludhiana
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Family of Patriots
Bhagat Singh was born in a Sikh family of farmers in the village of Banga of Layalpur district of Punjab (now in Pakistan) on September 27th of 1907. His family stood for patriotism, reform, and freedom of the country. His grandfather Arjun Singh was drawn to Arya Samaj, a reformist movement of Hinduism, and took keen interest in proceedings of the Indian National Congress. Bhagat Singh's father Kishen Singh and uncle Ajit Singh were members of Ghadr Party founded in the U.S. in early years of this century to route British rule in India. Both were jailed for alleged anti-British activities. Ajit Singh had 22 cases against him and was forced to flee to Iran. Thereafter he went to Turkey, Austria, Germany and finally to Brazil to escape Black Water (Kalapani) punishment for his revolutionary activities in India.
03 Aug 2009

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