HINDI, URDU, HINDUSTANI

HINDI, URDU, HINDUSTANI

22AUG

    .  .There are some who contend that Hindi and Urdu are one language

An excerpt from the site: http://www.uiowa.edu/~incinema/Hindinote.html

“Their language is identified in the notes as “Hindi”—which is one label for the lingua-franca of much of north and central South Asia. This spoken language (sometimes also called “Hindustani”) is commonly written in two scripts: Devanagari (a chunky, angular script identified with its Sanskrit heritage)

and Nastaliq (a flowing cursive based on the Arabic alphabet, indicative of a thousand years of Islamic cultural influence in the region).

When Hindi is written in Nastaliq, most people nowadays call it “Urdu”"

The writer above asserts that the alphabet used in “Urdu” is Arabic, where as it is Persian (there is no Pe, Te, che, gaaf etc in Arabic). And he goes on to decide that it is Hindi all along.

   If one believes this innocent naïve writer, one would think that Mirza Ghalib was a Hindi kavi instead of a Urdu Shayer. But then he may say it was Mirja Galib who wrote gajjals in Hindi, after which what remains to be said.

Please read the following presentation and decide for yourself.

    I remember the days of High School Exams, where we were asked to translate an English passage to Hindi or to Urdu. I have used this thing (in A) to make my point. i.e., an English passage will be translated in to Hindi, Urdu and Hindustani respectively. There are further examples in B and in C.

    [F YOU CANNOT READ HINDI AND / OR URDU, ROMAN VERSION WILL HELP]

 A

AN ENGLISH PASSAGE 

Translate the passage given below in to Hindi, Urdu and Hindustani 

Dear Sir, I received your letter with a pleasant surprise and with a sense of pride. I have always been a fan of yours not only because of your clear, rational approach to all the issues but also because of your humane, humble and kind attitude. As you rightly mention in this letter that you will rather be a hermit than live on the labour of others, and that exploitation of any kind of men by men can never be condoned, I would like to submit for a closer look at things in the context of reality. Ideals are good for debate and for discussion but people at the helm of affairs must take into account factors that define the real nature in which things take shape in actual life. A good mixture of ideal set up with allowance of measured and minimum tolerance of the forces of reality can give us a workable model for our society

HINDI 

निम्न लिखित पद्यांश का हिंदी में अनुवाद करो 

प्रये श्रीमान 

तुम्हारा पत्र मिला, आनंदमय आश्चर्य एवं गर्व का आभास हुआ – मैं तो सदा से ही तुम्हारा भग्त हूँ; न केवल इस कारण क़ि तुम सम्पूर्ण विषयों पर उज्जल, सतर्क धारणा रखते हो बल्कि इस कारण भी कि तुम्हारा वैव्हार मानवताशील, उदार एवं दयालू होता है –  तुम ने इस पत्र में सत्य लिखा कि तुम को साधू होना प्रये हो गा इस की तुलना में की तुम अन्य प्राणियों के श्रम पर जीवित रहो- तथा इस बात की पुष्टि होना असंभव है कि पुरुष का पुरुष द्वारा शोषण किया जाये – मेरी याचना है कि वस्तुओं पर वास्तविकता के सन्दर्भ में निकट से एक द्रष्टि दाल ली जाये – आदर्श  केवल  विचार विमर्श एवं विवाद प्रतियोगिता के लिए उत्तम है परन्तु वह लोग जो जीवन के कार्यक्रम के चालक हैं उन्हें उन वस्तुओं को भी ध्यान में रखना पड़ता है जिन के कारण वास्तविक जीवन को प्राकृतिक रूप से आकार मिलता है. हमारे समाज को एक ऐसे चालू उपकरण की आवश्यकता है जो एक सरल मिश्रण हो, आदर्शों का तथा ठीक मात्रा में वास्तविकता के बलों का. 

[nimn likhit paddyansh ka hindi mein anuwaad karo:

pryiye shreemaan

tumhara patr mila, anandmay aashcharya evam garv ka aabaash hua. Mein to sada se hi tumhara bhagt hoon, na kewal is kaaran ki tum sampoorn vishayon par ujjal, satark dhaarna rakhte ho balki is kaaran bhi ki tumhara waiwhar maanavtasheel, udaar evam dayaaloo hota hai. Tum ne is patr mein sattya likha ki tum ko saadhu hona priye ho ga is ki tulna mein ki tum annye praaniyon ke shram par jeevit raho tatha is baat ki pushti hona asambhav hai ki purush ka purush dwaara shoshan kiya jaaye. Meri yaachna hai ki vastuon par waastavikta ke sandarbh mein nikat se ek drashti daal li jaye. Aadarsh kewal vichaar vimarsh evam vivaad prtiyogita ke liye uttam hain parantu weh log jo jeewan ke kaarrya kram ke chaalak hain unhein un vastuon ko bhi dhyaan mein rakhna padta hai jin ke kaaran vaastavik jeevan ko praakritik roop se aakaar milta hai. Hamaare samaaj ko ek ayese chaaloo upkaran ki aawashyakta hai jo ek saral mishran ho, aadarshon ka tatha theek maatra mein vastavikta ke balon ka.

2. URDU

مندرجہ ذیل عبارت کا اردو میں ترجمہ کیجئے

جناب عالی ، آپ کا مکتوب پا کر ہم اک خوشگوار حیرت اور فخر کے احساس سے د و چار ہوئے -

ہم تو ہمیشہ سے آپ کے مداح رہے ہیں اس لئے ہی نہیں کے آپ معاملات پر شفّاف اور منطقی نظر رکھتے ہیں بلکہ اس لئے بھی کہ آپ کا طریقہ کار انسانیت ،رحم اور سا د گی سے عبارت ہوتا ہے - آپ نے مکتوب هذا میں بجا فرمایا ہے کہ آپ فقر فاقہ کو اس بات پر ترجیح دیں گے کہ دوسروں کی محنت و مشاققت پر جیا جائے - مزید یہ کہ انسان کا انسان کے ذریہ کسی بھی قسم کے استحصا ل

کی حوصلہ افزایی نا ممکن ہے- یہاں ہماری گزارش ہے کہ اشیا پر باریک بینی سے حقیقت کی مناسبت سے غور کیا جائے- ویسے تو ایک مکمّل اور بے عیب معاشرے کا ذکرعام بحث و مباحثے یا مناظرے میں اچّھا لگتا ہے تاہم ان لوگوں کے لئے جن کے ہاتھوں میں معاشرے کی با گ ڈور ہوتی ہے ان عوامل کو زیر غور لانا ناگزیر ہوتا ہے جو حقیقی زندگی میں چیزوں کے روپذیر ہونے پر اثر انداز ہو تے ہیں.- ہمارے معاشرے کو ایک ایسے ملے جلے نظام کی ضرورت ہے جس میں اعلی اقدار کے سا تھ سا تھ ان عوامل کا بھی اک نپی تلی اور حتّی المکان کم ترین مقدار میں حصّہ برداشت کیا جائے جو بہر کیف زمینی حقایق پر مبنی ہوتے ہیں –

[mundarja zail ibarat ka Urdu mein tarjuma kijiye

Janab e aali, aap ka maktoob paa kar ham ek khush gawaar hairat aur fakhr ke ehsaas se do chaar huye. Ham to hamesha se aap ke maddaah rahe hain, is liye hee nahin k aap muaamlaat par shaffaaf aur mantaqui nazar rakhte hain balke is liye bhi k aap ka tareeqa e kaar insaaniyat, rahem aur saadgee se ibarat hota hai. Aap ne maktoob haza mein baja farmaya hai k aap faqr o faaqa ko is baat par tajeeh dein ge ke doosron ki mehnat o mashaqqat par jiya jaaye. Mazeed yeh k insaan ka insaan ke zariye kisi bhi qism ke istahsaal ki hausla afzayee na mumkin hai. Yahan hamari guzarish hai k ashiya par bareek beeni se haqeeqat ki munasibat se ghaur kiya jaye. Waise to ek mukammal aur be-aib muashre ka zikr aam baheso-mubahise ya munazre mein achha lagta hai, taaham un logon ke liye jin ke haathon mein muaashre ki baag dor hoti hai un awaamil ko zer-e-ghaur lana naguzeer hota hai jo haqeeqi zindagi mein cheezon ke roo pazeer hone par asar andaaz hote hain. Hamaare muaashre ko ek aise mile jule nizaam ki zaroorat hai jis mein aala iqdaar ke saath saath un awaamil ka bhi ek napi tuli aur hattal imkaan kam tareen miqdaar mein hissa bardaasht kiya jaye jo bahar kaif zameeni haqaayeq par mabni hote hain.]      

3. HINDUSTANI

हियां से नीचे जो अंग्रेजी मा लेख है ऊ को ब्रिज भासा मा तनिक बदल देओ 

प्रिये जजमान, तुहार पत्तुर मिला हम तो भय्या चौंक गए अऊर हम खुसी के मारे फूल गये. हम तो तुहार सुभचिन्तक हैं हमेसा से केवल ई कारन नाहीं कि तुम सभई मुद्दा मा सीधा खरा बात करत हो बल्कि ई कारन भी कि तुम्हरा सुभाव जनसेवक, धीमा अऊर मीठा  होत है. इस पत्तुर  मा तुहार सोच बिल्कुलयि सच है कि इस से तो ई अच्छा है कि आदमी साधू बन जाए न कि दूसरन की कमाई खाए और ई भी कि एक दूजे को खा मखा हैरान नईं करने का. हमरी बस इत्ती बिनती है कि जरा ई देख लेओ कि का होत है अउर का होना चय्ये. ई कहना कि ई होना चय्ये ऊ होना चय्ये  भला लगत है जब दुई पढ़े लिखे लोगन के बीच बेकार की ठना ठनी हुई जाये या कौनु मंच पे जाए के बकैती करे। पण समाज के मुखिया लोगन को ऊ सभई चीजन को ध्यान मा राखन की जरूरत है जो जीवन मा अपना जोर दिखावत हैं . 

ऊंचे और खरे विचारों वाले कायदे कानून के साथ साथ यदि वास्तविकता के बलों को भी जरा जरा मान दिया जाये तो समाज के लिए ई बहुतई अच्छा कार्रयक्रम बन जाये .

[ Hiyaan se neeche jo angreji ma lekh hai oo ko brij bhasa mein tanik badal deo.

Priye Jajmaan, tumhra pattur mila, ham to bhayya chaunk gaye aoor ham khusi ke mare phool gaye. Ham to tuhar subhchintak hain hamesa se kewal ee karan naaheen ki tum sabhayi mudda ma seedha, khara baat karat ho,balki ee karan bhi ki tumhra subhaao jansevak, dheema aoor meetha hot hai. Is pattur ma tuhaar soch bilkulayi sach hai ki is se to ee achcha hai ki aadmi saadhoo ban jaye na ki doosran ki kamaayi khaye aoor ee bhi ki ek dooje ko khaa makhaa hairaan nayin karne ka. Hamri bas itti binti hai ki jara ee dekh leo ki ka hot hai aoor ka hona chayiye. Ee kahna ki ee hona chayiye, oo hona chayiye bhala lagat hai jab duee padhe likhe logan ke beech bekaar ki thanaa thani hui jaaye ya kaonu manch pe jaaye ke bakaitee kare. Pan samaaj ke mukhiya logan ko oo sabhayi cheejan ko dhyaan ma raakhan ki jaroorat hai jo jeevan ma apna jor dikhawat hain.

Oonche aoor khare vichaaron wale kaayde kaanoon ke saath saath yadi vastavikta ke balon ko bhi jara jara maan diya jaaye to samaaj ke liye bahutayi achcha karryakram ban jaaye.]   

………………………………………………………………………………………

B

Urdu

Ghalib said in Urdu:

un ke dekhe se jo aa jaati hai munh par raunaq
woh samajhte hain ke beemaar ka haal achcha hai

Hindi

If he were a Hindi kavi, he would have said:

Oo ke dekhan se jo aa jaat hai mukh par shobha 

Oo bicharat hain ki dukhya ki dasha uttam hai.

……………………………………………………………………………

C

   It was 1977 general election season in India (After the Emergency) and I was in a village visiting some relatives. Now Indira Gandhi was very unpopular due to her infamous emergency and it showed in one incidence. I saw one village woman giving advice to another about who to vote for. She shouted across the field

“Bah RaanD ko mat dayyo, bah ne to haddayi kaddayi”

This is in Hindustani and will translate as below

Urdu

Us khabbees (aurat) ko hargiz na dena. Us ne to had hi kar di

English

Do not vote for that bitch. She crossed all limits

Hindi

us raakshasni ko mati dalna, woh to saari seemayen phaand gayee.

INDIA’S UNTOUCHABLES

                                 KAALOO BHANGEE

BY KRISHNA CHANDAR

     I have been thinking why no one in the entire literature (the little that I read) ever dwelt upon the plight of India’s untouchables. Then I came across this short story in which Krishna Chandar has succeeded in saying a lot without saying much. It is about our society and its unfairness and about the wretched condition of a huge section of us Indians.

The Vedas have proclaimed that some people were born from the mouth (Brahmana), some from arms (Warriors), others from thighs (vaishya/ traders) and some from the feet of Purusha. The feet born became the lowest of the low caste. Thus humanity has been divided into four major groups (called colours) [chaturvarnya].

Excerpts from the internet:

 Any attempt to discover who the Shudras were and how they came to be the fourth Varna must begin with the origin of the Chaturvarnya in the Indo-Aryan society. A study of the Chaturvarnya must in its turn start with a study of the ninetieth Hymn of the Tenth Mandala of the Rig Veda— a Hymn, which is known by the famous name of Purusha Sukta.

 What does the Hymn say? It says (in part) :

12. The Brahmana was his mouth, the Rajanya was made his arms; the being called the Vaishya, he was his thighs; the Shudra sprang from his feet.

There is no society in the world which does not have classes. Mostly they are socio/economic groups which shape themselves through the forces of time. But the Vedas have gone a step further by institutionalizing the division and by providing a basis for it to be divine. That too can be accepted but the so called three ‘higher’ groups took it upon themselves to make sure these unfortunate fourth people never receive a decent treatment and must remain the object of exploitation, abuse and degradation of the highest order. The Vedas only stipulate the four ‘colours’ (chaturvarna) which could be just administrative and the higher classes stretched the provision to bad, worse treatment also. If there are references in the Shastras that these people must be badly treated, I am not aware. But I do remember that a girl from bhangee class in Amir Khan’s show Satyamev Jayte, who did Doctorate in Sanskrit and is a professor in Delhi University, said that it is mentioned in the Dharm Shastras that these ‘people’ must live filthily.

http://www.youtube.com/watch?v=7OUoXsryE3c&feature=share (9:36 min.)

These unfortunate people have been assigned for five thousand years menial jobs like cleaning human waste and making shoes. No job is too low and I am fully aware of the dignity of labour. It does not pain me as much for these people doing these dirty jobs for next to no wages as I am sad for these people receiving all sorts of insults and abuses besides.

Not long ago in South India a man would shout, “be ware, be ware, a Brahmin is coming” and another would be sweeping with a broom the path before the Brahmin who had decided to tread upon the earth. The first man was warning the untouchables to stay clear lest their shadow should fall upon him, and the other was making sure that the path was clean and had not been defiled recently by any shudra.

In a wedding someone complained to the resident Brahmin that a shudra passed by casting his shadow upon the cauldron with cooked food. The food was ordered to be discarded and the offender beaten.

The character Kaloo Bhangee of Krishna Chandar was dark skinned. His feet were flat and crude, legs were thin with knee bones protruding more prominently than is usual. His chest was full of grey dusty hair, whereas the neck was long and thin and the eyes were beady and deep in the sockets. He was cleaner of the Government Hospital and received salary Rs 8 per month. Apart from hospital duties he tended the Doctor’s cow and  the compounder’s (dispenser’s) goat. These two animals were the only friends he had. He never fell sick. The Rs 8 he spent upon simple needs of life like food and reserved a rupee per month for his annual pair of clothes. When he finally fell sick, he was allotted a place in a ward away from others and the dispenser would pour medicine in his open mouth from a distance. He died and was buried unceremoniously by the police.

Krishna Chandar uses this character as a symbol. He sees him often even after his death. In the end he writes,“I alone cannot help you. Stop coming on my conscience. Each section of the society has to come and help you out. Possibly there will come a day when someone will take away the ever-present broom from you and hold warmly your hands to take you to oblivion.”

Krishna Chandar’s wish/prophesy is coming true slowly but surely. In India a lot has been achieved in the last 50 years that was unthinkable during last 5000 years. Now you find people from these classes go to schools and colleges and even pass exams that lead them to become administrative officers. That is due to the policies of Indian Government but still the mind-set of the people at large sadly remains unchanged.

Some people even say that the shudras are paying in this life for the bad deeds of previous life. The worse deed (Karma) that these upper cast Hindus can commit is treat these human beings harshly, and then from their own argument be prepared to be born themselves as shudras come next life!

Even though the low caste people are in majority (more than 80% of Hindu population), India has yet to have a dalit prime minister. The nearest we can say is Mayawati of U.P (CM) and Laloo Prasad of Bihar. In USA they have done a lot of correction to the past atrocities meted out to blacks and now even have elected a black President. Similarly in South Africa, soon after the apartheid ended, blacks there came to power. But the Indian politics is such that the minority (high caste) perpetuate their grip on government and on society. I remember there was a time, 1977 just after emergency, when a dalit, Jagjiwan Ram, was all set to assume as Prime Minister. But to his annoyance Jay Prakash Narayan chose Murarji Desayi. He was from Brahmin class, his curious habit of routinely drinking his own urine notwithstanding.

Some Hindus even consider Muslims and Christians as unclean (Malichh). Thus a character, Godbole in E. M. Forster’s “A passage to India” says to Dr. Aziz, “You almost delayed me”. Godbole was in a hurry and narrowly missed bumping into Dr Aziz. If he had, he would have to go back and take long showers.

Here a famous sher of Bullhe Shah comes to mind.

Chal Bulhiye chal uthe chaliye jithe sare unne

Na koi teri zat phichane , na koi tainu manne.

(OBullhe Shah, let us move to a place where people do not know you and your class, so they will treat you fairly)

Another sher of Iqbal:

Ek hi saf mein khade ho gaye Mahmood o Ayaaz

Na koi banda raha aur na koi banda nawaaz.

 (Both the master and the slave join the congregation of prayer in the same line, there was no knowing who was master and who was slave)         

I have seen this practically happening. In Brunei, the Sultan would come to the mosque every Friday and all would pray together.

SYED MASHHOOD JAMAL

SYED MASHHOOD JAMAL

His recently published book is " Parakh Aur Pahchan " { Tanqeedi Mazameen }

Just like his earlier published book ' NAAM MAIN KYA RAKHA HAI " This book is also being

acclained in the literary circle.  

Hope other persons who love to read his articles would get this opportunity , when Mr. Mohd. Saleem Khan put this book also on line. Specially Shakeel Bhai and others sitting  abroad would appreciate the contribution of Saleem Khan. Shakeel Bhai's love for Shahjahanpur is a motivational force for all Shahjahanpur lovers.

Books Detail   PARAKH AUR PAHCHAN BY SYED MASHHOOD JAMAL

Year of Edition 2013  ISBN 978-93-5073-159-8    Price Rs. 200/.