Atul’s Song A Day- A choice collection of Hindi Film & Non-Film Songs

Posts Tagged ‘NFS


This article is written by Arunkumar Deshmukh, a fellow enthusiast of Hindi movie music and a regular contributor to this blog. This article is meant to be posted in atulsongaday.me. If this article appears in other sites without the knowledge and consent of the web administrator of atulsongaday.me, then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

Blog Day :

4833 Post No. : 16615

Today I am presenting a Non-Film song by Master Ashraf Khan. Some of you may remember Ashraf Khan, who sang songs in the films Roti-42 and Baaghbaan-38. We all know him mainly as a film actor, who finally became a Sufi Saint, but his contribution to the Gujarati theatre was substantial. Most of us know many things about Cinema, but very little about Theatre and stage dramas.

Prior to films becoming a source of entertainment for the common man, it was the stage drama which diligently and sincerely gave pure and musical entertainment to the commoners. The rich of course could afford private singing jalsas with famous singers and Tawayafs. Stage dramas were popular mainly in Bengal, Maharashtra and Gujarat, since the early to middle 19th Century. It started a bit late, on a regular scale, in South India, at the beginning of the 20th Century or so.Despite modern means of entertainment like TV and Films, stage dramas are still popular in Maharashtra and Gujarat. These two states have a glorious history and tradition of producing classical singers, many of them through the stage dramas.

Master Ashraf Khan was very popular and famous on the Gujarati stage. He was known as the ” Saigal of Gujarat”. Singing of Gazals in stage dramas started with Ashraf Khan, it is believed. Stage dramas are usually called ” Parsi-Urdu,” ” Parsi-Hindi”, ” Parsi-Gujarati”, because the Parsi community was prominent in this medium. Parsis came from Iran (Persia) into North Konkan, and Gujarat and they merged with the Indian People. All generations of Parsis spoke Hindi and Gujarati (with a typical, recognisable tone) and prospered in various trades and fields of Business.

The Gujarati stage was full of artistes from Saurashtra, North Gujarat and Bombay. They belonged to different castes. Jaishankar Bhojak (Sundari), Amrit Kershav Nayak, Vadilal Nayak, Master Shaani, Master Vikram etc were from Bhojak Nayak caste. From the Meer caste came Himmat Meer, Kasam Meer, Lallubhai Meer etc. -all singer actors. Parsis like Sorabji katrak, Sorabji kerawala, Faredoon irani and some Muslims like Ashraf Khan, Alladdin, Ghulam Sabir, Master Fida hussai, Master nissar, Kumar etc. were some members of this community.

Starting from 1871, these drama companies toured Bombay Presidency, Saurashtra, Calcutta and Bengal and upto Rangoon in Brahmadesh (Burma). Unlike Marathi stage the Parsi and Bangla dramas got women doing female roles sooner than in Maharashtra. Some actresses were, Miss Mary fanten, Miss Fitna, Mehtab, gafooran, Gauhar, Deenabai Mistri etc. In the modern dramas of the 1960 to 1980’s even Saraswati Devi (Vidya Bajpai) and Sandhya(Vijaya Deshmukh) acted on Gujarati stage.

However, in the initial years i.e. from 1890 to 1930, there were actors doing female roles. Anand ji ‘Kabootar’, Vikram, Fakir, Himmat meer and Jaishankar Bhojak were major actors famous in female roles. Jaishankar was popular and did female roles in dramas like Vikram Charitra, Barrister, Vasant Prabha and Saubhagya Sundari. His role as ” Sundari” in drama “Saubhagya Sundari” was so popular that later on his name was changed to Jaishankar “Sundari”. He worked till 1961. In his honour, a Drama Theatre in Ahmedabad is named as Jaishankar Sundari Theatre ! What an honour. He was friendly with Marathi stage actor Bal Gandharva and they both used to see each others’ dramas, without fail.

Orphaned very early, Master Ashraf was brought up by one Baburao, his father’s friend. He was a born singer. His mother tongue was Urdu/Pashto, but he mastered Gujarati so well that people considered him to be a Gujarati actor. Master Himmat meer brought him to the Theatre in 1894. He did only male roles and sang also. many dramas like Prithviraj, Arab ka Sitara, Samudragupta, Sansar Sagar, Ek Abla etc, as its Hero. He did about 3000 shows of his drama ‘ Malavpati”, as it became very popular. In 1960, he was felicitated by the President of India and after that he acted in the same drama once again in 1961, though old. He also worked in Hindi films upto 1941 His Heroines were Zebunnisa, Mehtab, Sardar Akhtar, Iqbal Begum (mother of Meena Kumari). From 1950 onwards he tilted towards Sufism and finally became a Saint.

ASHRAF KHAN was an actor and singer in many films in the 40s. He left films ……..and became……..believe it or not…..a SUFI SAINT !

I had first written about him somewhere 9 years ago…in 2012 or so. Here is his information again, but in a different format with some more information collected later on. My friend shri kamlakar Pasupuleti ji had done a lot of research on this actor. It was from his Blog and his book that I learnt more details about Ashraf Khan.

Ashraf Khan shot to limelight with the film Baghban – 1938 . He played the role of a mendicant and rendered three lovely songs composed by Music Director Mushtaq Husain . Ro ro nain gavanvun ,sajanwa aan milo was the most popular song among the three songs he rendered. The movie was a great hit and all the nine songs in the movie were popular. The movie was directed by AR Kardar. The lyrics were penned by the comedian Mirza Musharraf. He was paid Rs 90 / – for the nine songs he wrote for the movie. It is important to know how he progressed in his life and attained the spiritual powers with which he helped millions of people across the globe .

Ashraf Khan was born in Indore on 22-10-1901. He lost his father at a young age of seven. The burden of taking care of his widowed mother and a young sister fell on his shoulder . Indore was a famous city for wrestling and the wrestling competitions were held for all ages including children. He took up wrestling as a profession for some time . He later became a Shepherd boy and guarded the sheep .

He had a good voice and used to sing while taking the sheep in and out of the city. One evening while returning home from the outskirts he started singing loudly. A Gujarati’s drama company was stationed in a nearby bungalow. The owner of the drama company heard his song and he was called inside. The owner asked the boy if he was willing to work for the drama company. The boy replied Yes. There upon the owner asked him if he can play the role of a girl. The boy daringly replied No, will play the role of a boy . The owner was impressed and he got into the Gujarati drama company.

He started playing small roles and as he grew up was given the role of a hero . His salary increased gradually and by the time he was playing hero roles he was paid Rs 600 / per month. He used to give away his entire earnings to his mother. His mother used to give him four annas a day as his allowance as he had the habit of eating Paan( betel leaf ), but Ashraf Khan used to return back the four annas to his mother in the evening.

Ashraf Khan’s mother tongue was Urdu and Pushtu but he learnt to speak Gujarati with ease and he rendered his dialogues fluently. He gave record breaking performances in Malopati Manjh ( Prithvi Vallabh ). He played the role of a hero Prithvi Vallabh in three thousand shows. Prithvi Raj Chauhan was another stage performance in which he played the hero role of Prithviraj Chauhanbin two thousand shows. Ashraf Khan’s heroine on the Gujarati stage was Sandhya. Ashraf Khan was associated with the Gujarati stage even after joining the films .

With the advent of talkie he moved over to Bombay in 1931. His first film was Shakuntala-31 ( made in Bombay.There was another film Shakuntala made the same year in Calcutta by Madon Theatres) With his experience on stage he was hired for three movies Bhartruhari, Gul-e-Bakavali and Veer Kunal. He played the role of a hero initially and later in life played character roles. He acted in more than a dozen movies. Mehboob Khan portrayed him as a mad professor in his famous film Roti – 1942. It was during the filming of Roti that he came in contact with Peer-o-Murshid ( Spiritual Guide) Ghulam Sarvar. Ghulam Sarvar belonged to Lahore and was employed in railways as a guard. He had many followers in Bombay. Ashraf Khan’s devotion towards his spiritual guide was so great that whenever he visited Bombay he used to carry his luggage on his head and escort him home .

Large crowds used to gather to meet Peer-o-Murshid Ghulam Sarvar in the 1940’s and among the film personalities the notable were A R Kardar, Mehboob Khan, Yaqub, Prithviraj Kapoor , Trilok Kapoor, Sardar Akhtar, Akhtari Faizabadi, Jaddan Bai etc etc to name a few. Akhtari Faizabadi and Jaddan Bai used to sing devotional songs during the assembly .

Taking care of the visitors footwear was the first duty assigned to him by his Peer and Ashraf Khan never thought it was a menial job He knew that the peer is shedding his ego by assigning such tasks. Peer-o-Murshid Ghulam Sarvar was so pleased with his devotion that he handed over his Gaddi ( seat ) to Ashraf Khan. Ashraf Khan became a Peer .

His association with the Gujarati stage lasted till his end. In 1962 after his last stage show at Dhoraji in Gujarat he returned to the Dargah where he was stationed with his family . It was the ninth day of the Gyarhvi Sharif ( the eleventh month of Islamic calendar ). He lay down on his bed and spoke few words to his wife and fell unconscious, but his lips started moving as if he was narrating verses from Ayat Sharif. This situation continued the whole of that night and the next day. His wife , family members and devotees remained at his bedside reading verses from Ayat Sherief He opened his eyes in the evening. His devotees asked him how he was and he replied that wherever he is, he is doing well .

He was brought to the hospital at Rajkot in this condition. Ashraf Khan passed away at eleven PM on the eleventh day of the Gyarhvi Sharif, the eleventh month of Islamic calendar. His mortal remains were brought for funeral to the residence of Dr Malik who was a friend and a devotee. His devotees were chanting holy verses from Ayat Sharif and Darood Sharif . Around 4 O’ clock in the morning he opened his eyes once again, looked all around him with a smile and closed his eyes. This was a surprising moment for all those who were present around him. A dead man opening his eyes and smiling was something strange. The crowd shouted Hazrat is alive, Hazrat is alive, call the doctor. There are several people alive today who witnessed this strange incident. Dr Malik examined him and pronounced him dead. He was buried at Ganj Shahda which is located on the Ahmedabad – Delhi highway . The Urs is celebrated every year and lakhs of devotees all across the globe visit his Mazaar ( Tomb ).

Among the film personalities who used to attend the Urs were Mehboob Khan, Sardar Akhtar, Zaibunissa, Mehtab, Begum Akhtar, Prithviraj Kapoor and Trilok Kapoor etc .

There are hundreds of families in Hyderabad whose vows were fulfilled by the spiritual powers of Hazrat Ashraf Khan. Each family has a different story to narrate. Many sickly people got cured, many got rid of financial troubles, rivals became friends, and many women became mothers after best efforts by doctors failed .

Amirbai Karnataki rendered a couple of devotional songs in his praise. Some disc collectors of Hyderabad had them in their collection .

Ashraf Khan acted in 31 films in all. Some of his films were- Aaiye 1949, Phool 1945, Roti 1942, Baghban 1938, Ajamil 1934, Roop Basant 1933, Malati Madhav 1933, Husn Ka Gulam 1933, Veer Kunal 1932, Gul-e-Bakavali 1932, Bhartruhari 1932. He sang 59 songs in 14 films. Some of the songs rendered by Ashraf Khan were in movies …..Baghban 1938, Baaghi 1939, Aazaadi-E-Vatan 1940, Roti 1942, Pagli Duniya 1944 and Naiya-1947. His last film was Arab ka sitara-1961.

Noted Record Historian, Dr. Suresh Chandvankar also wrote about Ashraf Khan in his book in Marathi ” पूर्वसूरींचे सूर “. He says that after the death of his parents, Ashraf khan was looked after by his father’s Hindu friend Baburao. He learnt Gujarati so well that people thought that he was a Gujarati. He entered the Gujarati stage. Due to his good singing, in later periods he was called Saigal of Gujarat. In 1960, he was felicitated by the President of India. In Bombay he had a bungalow in Girgaon. From 1950 onwards, he inclined towards Sufism, while still working on stage and films.

After his death, his Darga is set up at Dana Limdi, on the Bombay-Gujarat highway, where every year Urs is held and lakhs of visitors come. (Based on information from article by P.Kamalakar ji, book -पूर्वसूरींचे सूर by Dr. Suresh Chandvankar, Gujarati Rangbhumi by K.N.Parekh, HFGK, muVyz and my notes. Thanks to all.)

Six songs of Ashraf Khan are discussed on this Blog. All are film songs. This is perhaps his first Non Film Song to feature here.


Song- Khudi mitaaye na jab tak Khuda nahin milta (Ashraf Khan NFS)(1940) Singer- Master Ashraf Khan Lyricist- Unknown MD- Unknown

Lyrics

Khudi mitaaye na jab tak
Khuda nahin milta
Khudi mitaaye na jab tak
Khuda nahin milta aa
aa aa

?? mein shaakh mein ae ae ae ae
aa aa aa aa aa
aa aa aa aa aa
?? mein shaakh mein
gul mein usi ka jalwa hai ae
ke uspe kehte hain
hamko khuda nahin milta aa aa aa
kiya na uska tasawwur
na dhyaan hai dil mein
ae ae ae ae
kiya na uska tasawwur
na dhyaan hai dil mein ae
kisi ko raasta chaltey
Khuda nahin milta aa aa
(??)jabaan dil se alag rakkho
tu tu mai mai se ae ae ae
jahaan hai ??
Khuda nahin milta aa aa

kisi ka dost na paaya
jahaan mein ae makhmoor
kisi ko dost na paaya
jahaan mein ae makhmoor
Khuda to mil bhi sake
aashna nahin miltaa
Khuda to mil bhi sake
aashna nahin miltaa
?? gair kahin
?? to kya nahin milta
aa aa aa


This article is written by Sudhir, a fellow enthusiast of Hindi movie music and a contributor to this blog. This article is meant to be posted in atulsongaday.me. If this article appears in other sites without the knowledge and consent of the web administrator of atulsongaday.me, then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

This is the 1400th post by Sudhir.

Blog Day :

4693 Post No. : 16378

 

The Many Colors of Love #31 – Love Divine
– – – – – – – – – – – – – – – – – – – – – – –

And so wrote the scribe

खाक को बुत, और बुत को देवता करता है
इन्तहा ये है के बंदे को खुदा करता है इश्क़

Khaak Ko But, Aur But Ko Devta Karta Hai
Inteha Ye Hai Ke Bande Ko Khuda Karta Hai Ishq

Such a profound statement with a hugely significant implication – words are written by Sahir. Whether you read them in the flow of the entire set of lyrics, or just these two phrases, the import of these words cannot be diminished. And a more grand effect is achieved in rendition. Roshan Sb has put this to a melody that one cannot pulls oneself away from the flow, as line after line is being rendered by Rafi Sb. And finally, the effect of the rendition itself, as the continuous flow of singing gains momentum, the crescendo is rising, and Rafi Sb takes these two line progressively higher from octave to octave – to the most important message in this entire qawwali – “बंदे को खुदा करता है इश्क़ ” – “That Love Elevates Man to the Degrees of God”. This phrase is the ultimate climax – in all aspects – the rising crescendo of the music, the heightening pitch of the singer’s voice, the increasingly fervent clapping of the accompaniment singers, and the magnificent declaration about Love and God – all converging on the heights wherefrom one cannot go any further. For the message delivered is the ultimate statement to be made in this creation, in this existence – that Love Elevates.

All faiths, all beliefs, all creeds – have one thing in common. They all acknowledge something superior, a higher power that be – because none can otherwise explain the existence of these universes and the presence of the self on this planet. It is Voltaire who has said – “If God did not exist, it would be necessary to invent Him”. Yes, there is so much that we do not understand and so much that cannot be explained by the intellect, that finally even the non-believers cannot extract themselves out of the argument to explain existence.

Where is the story of creation? Every creed has its own, and in every such story there is a higher power that be, which is acknowledged as the authority responsible. The Humans being a visibly cognizant entity (चेतन) in this creation which is so manifestly non-cognizant (जड़) – this question indeed arises in the curious awareness of the self – why am I here? And the answer given by every system of belief is a variation of – “Man Must Return to His Maker”.
I remember another famous qawwali –

रस्ते अलग अलग हैं ठिकाना तो एक है
मंज़िल हरेक शख्स को पाना तो एक है

Raste Alag Alag Hain Thikaana To Ek Hai
Manzil Har Ek Shakhs Ko Paana To Ek Hai

“That paths may be many, yet the destination is the same.”
“And to the Divine must we return”

Theological systems have a life and existence of their own. Most people will follow one or the other that already exists. Once in a while, in a millennium, will come a person or a thought that will bring forth a new theology. Over the ages and across the history of mankind, one after another, newer and different belief systems have appeared, and each has its own existence, its own history, its thoughts, teachers and following.

And then, there is love. No, not as simply as it is just said. An emotional enigma, an anonymous obscurity, supposedly an inscrutable element that forms a significant constituent of what this larger conundrum of ‘creation’ is. An element yes, the basic, most primeval foundational piece. Tagore, in all his wisdom, was moved to write thus – “Love is an enduring mystery because it has nothing else to explain it“.

We can write and express it in a multitude ways, and indeed that has been done across the history. And yet, it remains universally undefined, and there always is yet another expression that attempts to. Through the history of mankind, this attempt has been made many millions of times. And as many millions of times poets, philosophers, lovers, thinkers, believers, and yes, the disbelievers too, have talked about it. And yet, in every age, in every culture, in every generation, every individual mind still continues to ask this question. The same minds continue to discover new definitions and new flavors. Adam and Eve wondered about it, as they looked upon the tree of the forbidden fruit. Brahma, the creator of the universe, was so enamored by his own creation of the feminine form, that he forsook his lotus seat as the creator God, and ran after Her. Lord Shiva was so captivated with the Mohini incarnation of Lord Vishnu, that he too left his abode in Kailash, and in pursuit of that vision. The renowned Sufi poet, Rumi thus wrote “Love is the astrolabe of God’s mysteries”.

Some say God is Love. Some others say Love is the link from Man to God. Yet others say Man who has realized Love, has realized God. Philosophers have written that Love is the basis of this Creation. Others have surmised that Love is the sustenance of this Creation. Another thought is that Love is the path to God. Such a multitude of concepts, ideologies and aesthetics thinkers have thought about and postulated. Some others say Love is an axiom. In the process of philosophical or logical differentiation, an axiom is a self evident truth that stands by itself. It cannot be further simplified or partitioned, or be established from more basic and elemental concepts. An axiom always just is. I recall the cover page of one of the most popular worldwide English editions of the Bible. The cover page simply says “The Greatest Is Love”. No other words, not even the word ‘Bible’ is printed on the cover page. It simply says “The Greatest Is Love“, and that’s it.

This is surely an axiom. A summary outcome of years and aeons of distillation of the human thought that has examined the emotions and expressions to bare bones, and then from the remnants of all that is stirred in the crucibles of the collective human psyche comes this extraction so short, so sweet and so sublime. And from this emerge some very stunning implications, the most significant of them being that Love is greater than God. And suddenly one has to pause, pull the brakes on this whirling carousel of thoughts and expressions and stare in wonder and amazement at this startling conclusion – “The Greatest Is Love, Even Greater Than God Himself”.

There is this play of Love that permeates every thought, every event, every concept, and everything that populates this universe at the physical as well as the non physical and the metaphysical levels of existence. The cycles of existence of the universe – the cause, the sustenance and the eventual assimilation – each one of these is an act of love. The cause of creation occurs when the alone Supreme Soul has a desire to share. That sharing is an expression of Love. The sustenance of the universe is the desire to maintain and keep well the creation – once again it is an act of Love. And the eventual assimilation – no, not the destruction, but more a dissolution of this game of universe, and the assimilation of all the souls back into the primal super soul. Once again, an act of love – an embrace that outweighs any level of proximity – the ultimate sharing of love. The ultimate conversation of love is the tête-à-tête of the souls – as they say, Soulmates. In our bhakti discourses, it is the ‘आत्म निवेदनम्’ (‘atma nivedanam’), the ultimate propinquity of love, the highest stage of meeting of the souls.

Love and God – the ultimate triumphs of realization in this mystery of existence, the magnum opus of individual endeavor and accomplishments. After propounding all the values of human existence, and teaching about all the good and bad in life, every faith, every religion finally talks about Love, about Love and God, about Love Divine, about the Divinity of Love.

This Divine Love is expressed and manifest in countless episodes that are scattered across the length and breadth of the scriptures of our Sanatan Dharm. In the Varaha Avatar – manifestation of Vishnu in the form of a tusked Boar, Vishnu battles with Hiranyaksh and vanquishes him. Then he dives into the waters of the Cosmic Ocean, into which Hiranyaksh had hidden Bhoodevi (Goddess Earth). He picks Her up on his tusks, and brings her out of the waters of the netherworld. In this episode there are brief shlokas wherein Vishnu in the form of Varaha tells Bhoodevi – “My Dear, it has been such a long time that you have cuddled as such in my arms, and I have carried you”.

During the episode of Sagar Manthan, Goddess Lakshmi appears as one of the outcomes of the churning of the Cosmic Ocean. There is an argument as to who would she belong to. Short of a battle, good sense prevails and all agree that Lakshmi should herself select her consort. And Lakshmi puts the flower garland on Vishnu.

In this same episode, Vishnu also appears as Mohini, the incarnation as a beautiful woman. And Shiva who is also present, is so enamored by Her beauty that He immediately has a charming attraction for Her and pursues Her. This affiliation recurs many more times as different episodes are narrated in different books.

When Vishnu appears in the avatar of Narsimhadev, and vanquishes Hiranyakashipu, His demeanor is so frightful, and He is so angry even as the inanimate body of Hiranyakashipu is lying in his lap, that none of the Gods and Sages present have the courage to approach Him. Not even Sage Narad who has the liberty to approach Vishnu whenever and wherever. Not even Goddess Lakshmi, His wife. Then Brahma and Narad request the child Prahlad to approach Narsimhadev. With his childlike innocence, Prahlad presents himself to the infuriated and ferocious half lion manifestation. And lo, in a moment, the anger of Narsimhadev evaporates and is immediately replaced by effusive love for his Bhakt.

Episodes and encounters of love are numerously present in the narration of Vishnu’s avatars as Ram and Krishna. The beauty of Ram is so divine that numerous Sages and village belles express their desire to serve Him as His wife. He declines, for in this avatar as Ram, He has a vow to be the husband of just one, and that is Seeta. But then He gives a boon to all such seekers that in his future incarnation as Krishna, He would accept their desires and betroth them. Therein lies the reason behind the Sixteen Thousand One Hundred and Eight wives of Krishna, as well as the occurrence of the phenomenal and Divine Raas Leela.

In the pageantry of the Sanatan Dharm theology, two entities are identified as beyond creation. They are Shiva and Vishnu. These are the only two for whom no stories of origin can be found, no details of parentage have ever been documented. In every episode, in every tale, the description of their physical appearance is always the same. There is no ageing across time. There is no dissolution at the time of Pralaya or Maha Pralaya. On the occasion of Maha Pralaya even Brahma completes his existence of 100 years (Brahma years, vastly different from the concept of earth years) and dissolves back, awaiting the next cycle of creation.

Vishnu and Shiva exist beyond the time and space, beyond the nothing and anything of this created universe. Their abodes are beyond time and they remain even when everything else disappears at the end of creation. It is nearly impossible for the human mind to even imagine what would be beyond the infinity of time and space as we comprehend it. In a manner of speaking, They represent the two basic forces, the two fundamental concepts that are the source of everything of any kind of nature that is, was, or will be, but They Themselves are apart from this creation. It is interesting to note that this concept of two basic forces pervades many other civilizations and many other theologies. The philosophies of further east have this representation as Yin and Yang, the two fundamental forces that are the basis of all creation. The Buddhist philosophy has the concept of Purush and Prakriti, and that everything else exists or is created through the interactions of these two. Even the scientists pursuing research on the theories of Modern Physics are making efforts towards what they call as the Grand Unified Theory of Physics, in which they propose that there exist only two basic forces in this physical universe and everything else in this visible measurable universe can be computed and extracted from the interplay of the equations of these two basic forces.

The scriptures of Sanatan Dharm abound with narrations of many flavors which describe the interplay between these two fundamental identities, and everything else that comes from them. There are narrations where Parvati, the Consort of Lord Shiva is represented as an incarnation of Vishnu. Then we have other narration where Radha ji is represented as an incarnation of Shiva.

The Ardhnaarishvar manifestation of Shiva, in which the left side of His being transforms into the female form, and He is blessed with being male and female form together in one presence. As per the narrations, Shiva got so smitten with the beauty of Mohini swaroop of Vishnu, that he continuously meditated on that beautiful form. As a result He earned the boon from Vishnu that Mohini would co-exist in the same physical body with Him. That is how the Ardhnaarishvar manifestation of Shiva came about.

Narrations abound in our scriptures of the purity of relationships of Love between Radha and Krishna, between Seeta and Ram, between Parvati and Shiva. However, in the most basic terms, it is all the interplay of the two basic forces of Vishnu and Shiva. And now I will touch upon one more aspect of Divine Love – the Love of Gopis of Vrindavan for the Child Krishna.

I have mentioned little earlier in this article, about the rationale behind the episode of Raas Lila during the appearance of Krishna on this earth, about the boon many learned Sages and women folk of villages received from Ram, when they approached Him with their desires to serve Him as His wives. Close to the end of Dwaapar Yug, when Krishna appeared on this land, these blessed souls all incarnated in Brij as Gopis, the milkmaids. The propensity of their earlier attraction to Ram, transformed in this life into an attachment of devotion to Child Krishna.

There are numerous narrations from many scriptures about the pastimes of Krishna in Gokul, Nandgaon and Vrindavan. Many of these episodes, including the Divine Raas Leela, are played out as interactions between Gopis and Child Krishna. The tales are endless. About Gopis craving for a view of Krishna, His pranks to trouble them as they go about their daily chores, about stealing butter and curd from their homes, about breaking the earthen pots (matkis) containing milk and butter, about the Gopis making Krishna dance just for getting some buttermilk and curd from them, even getting His face embellished with bits of cow dung to get more butter from them, and many many more.

There is a very interesting thread that weaves through all these episodes and pastimes, all the way up to the Raas Leela. And that thread is the flute that Krishna always carries with him, no matter what. This flute, made from a small stick of bamboo, is inseparable from Krishna. It is his eternal partner during the manifestation of all his pastimes while in Brij.

Krishna’s flute playing is remarkably Divine. At will, He can call for all the cows, or all the peacocks, or all the monkeys, or all his playmates and friends. And yes, when He plays the flute for that purpose, it is also to call all the Gopis. The ones so beckoned, are mesmerized by the music of the flute and as if a piece of iron is pulled by a magnet, so will the called ones respond to the call of the flute and in a trance just come to Him.

Gopis are attracted by His flute playing. Their attachment and their affectionate loyalty to Child Krishna is such that they would immediately give up whatever it is that they are doing, answer this call of devotion and converge wherever Krishna is. But when the music is over and the spell dissipates, they are also upset and annoyed that He has such power over them, that He will call them over whenever. There are small episodes of narration of such quarrels between Gopis and Krishna, and also complaints by Gopis to Yashoda.

Taking this narration further, we are also told that the Gopis are also cross with the flute itself. Just a small piece of bamboo and it has such a mesmerizing power over them. They even complain to the flute itself. Sometimes they slyly steal the flute and hide it. Then the little Kanhaiya is distraught, and he pleads with the Gopis to return it. There are some very beautiful bhajans and descriptions that depict this back and forth exchange between Kanha and the Gopis. And then, another step, the Gopis will go to Nand Baba’s home and lodge complaints with Yashoda. This exchange to is covered in many bhajans and episodes that are cute and heartening.

So what or Who is this flute? Some readers may know. Yes, as per narration given in some scriptures, this flute is none other than an incarnation of Shiva Himself. All I can say is that these matters are of the Divine, and are beyond our logic and comprehension. They need to be read and heard in wonder, and then to savor the multitude of sentimental flavors that are enmeshed in all this Grand Design. The more that we think and say about it, the more there remains to be thought and said about it.

The bhajan being introduced today is bringing up yet another flavor of the scores of sentiments that make up this wondrous pageantry. Gopis are even envious of the flute. And they begrudge it, that it always remains close to Kanha, and He so lovingly takes care of it, and He carries it everywhere with Him, even when He is asleep, it is with Him, and then He touches it by His lips, and creates the magic that disturbs their peace and comfort. After all the jealous complaints, they eventually end up praising the fortune of the flute. And they ask of it in wonder – Oh so what all penance and self-flagellation has it gone through, to be rewarded such a position of eminence, with the One that they all adore and covet.  And the words are

ए री बांस की बांसुरिया, तूने कौन कौन तप किन्हो री

Ae Ri Baans Ki Baansuria, Tu Ne Kaun Kaun Tap Kino Ri

Translations

bansi
bansi naam hai, kaahu dhareo sareer
taan taan ki dor su, khinchat hai mann mein

ari kshama kar muraliyaa, padi hain tere paayen
aur sukhi sun hot hain, maha dukhi hum hain

O Eminent Flute
Your name is ‘bansi
O why did you have to exist
With the power of the tones that emanate from you
The insides of our heart are pulled and wrenched

O please, please forgive us,
We fall at your feet in reverence
Others who may listen, may get pleasure from this music
But us. . . ?
Your sound makes us so unhappy and disturbed

 

tu hai brij ki muraliyaa
hum hain brij ki naar
teen lok mein gaayi’e
bansi aur brij naar

O Eminent Flute of Brij
You are the One who is so dear to Him
And we are the simple milkmaids of Brij
May these stories be sung in the three worlds
The tales of the flute and the milkmaids

There is a small personal incident associated with this bhajan that I would like to share. A senior patriarch (not in this world now) in the extended family was a very spiritual and learned person and I have had the good fortune of sitting and listening from him one on one, many times. Once I took this bhajan with me to play it for him. He had never heard this one before. As the play reached the second stanza and the words came “bansi aur brij naar “, he uttered the words “Jai Ho” three times, and I looked at him and his eyes were streaming. A little later I asked him about it, and he replied – “Bansi Aur Brij Naar – there is nothing higher than this in Krishna Bhakti”.

This is a non film bhajan that was recorded way back in 1961. That is all the information that I have been able to gather. No names are listed for the songwriter and the composer of this bhajan. The 78 rpm record is Columbia label GE 39008.

I have heard this song from the days of radio listening while still at school. But now this bhajan seems to have been forgotten by the radio waves. I tried searching for this on line and was really amazed to locate pages where netizens are waiting for this song to be located and uploaded.

A very rare song now, uploaded today. Listen to this baritone sound of CH Atma’s voice from sixty years ago.

[Author’s Note: This series – ‘The Many Colors of Love’ got initiated 20th May, 2013, eight years and 4 days ago. It continued on through 2013, 14 and 15, and 29 episodes were published, the 29th coming online on 9th March, 2015. And then there was complete silence on this topic. Six years – that is too long a gap by any standards. There was a rare blip in 2019 when the 30th episode of this series got published on 20th March, 2019. However, that post, although very much within the theme of this series, came about more towards getting the songs of film ‘Bobby’ completed and getting that film Yippeee’d. And then again, another long silence.

Readers and friends have probably come to the conclusion that the series was more or less complete. But the truth is far from that. In the sequence in which I had laid out the ‘Colors of Love’, after having done the 29th episode, the next topic I come to on the list is ‘Love Divine’. Telling you all the truth, it is this topic that tied up my grey cells in a bind and dried up the juices of creativity. Whenever I used to think to start writing this episode, my mind would just sputter and stop working, not knowing where to make a start. The article that you are reading today is probably the 4th revamped and revised version that I have attempted over the years. And another truth from the heart, I am still not fully satisfied with what I have written. There are many branch avenues that I wanted to explore and write about, but all are not coming together at once. And of course, the length of the article itself has become somewhat daunting.

The series still has three or four more songs to go, more like closing remarks on the ‘Colors of Love’. But yes, this post is the one that has taken the most energy. In a way I am glad that I am finally ahead of this milestone. But as I said before, getting this version of this episode completed still leaves me with a discontentment – that there is more to it. Well, maybe some other posts and other songs that may help fill the gaps within my mind, in the days to come.

So yes, we move forward, and hopefully conclude soon the list of flavors that I had originally planned.]

 

Song – Ae Ri Baans Ki Baansuriya (NFS – CH Atma) (1961) Singer – CH Atma, Lyrics – [Unattributed], MD – [Unattributed]

Lyrics

ae ri baans ki bansuriyaa

ae ri baans ki bansuriyaa
tu ne kaun kaun tap kino ri
tu ne kaun kaun tap kino ri
ae ri baans ki bansuriyaa
tu ne kaun kaun tap kino ri
tu ne kaun kaun tap kino ri

bansi
bansi naam hai
kaahu dhareo sareer
taan taan ki dor su
khinchat hai mann mein
ari kshama kar muraliyaa
padi hain tere paayen
aur sukhi sun hot hain
maha dukhi hum hain
tu ne kaun kaun tap kino ri
tu ne kaun kaun tap kino ri

ae ri baans ki bansuriyaa

tu ne kaun kaun tap kino ri
tu ne kaun kaun tap kino ri

tu hai brij ki muraliyaa
hum hain brij ki naar
teen lok mein gaayi’e
bansi aur brij naar
tu ne kaun kaun tap kino ri
tu ne kaun kaun tap kino ri

ae ri baans ki bansuriyaa

tu ne kaun kaun tap kino ri
tu ne kaun kaun tap kino ri

——————————————
Hindi script lyrics (Provided by Sudhir)
——————————————

ए री बांस की बांसुरिया

ए री बांस की बांसुरिया
तूने कौन कौन तप किनो री
तूने कौन कौन तप किनो री
अए री बांस की बांसुरिया
तूने कौन कौन तप किनो री
तूने कौन कौन तप किनो री

बंसी
बंसी नाम है
काहू धरेयो सरीर
तान तान की डोर सूं
खींचत है मन में
अरी क्षमा कर मुरलिया
पड़ी हैं तेरे पाएँ
और सुखी सुन होत हैं
महा दुखी हम हा॰॰एं
तूने कौन कौन तप किनो री
तूने कौन कौन तप किनो री

ए री बांस की बांसुरिया
तूने कौन कौन तप किनो री
तूने कौन कौन तप किनो री

तू है ब्रिज की मुरलिया
हम हैं ब्रिज की नार
तीन लोक में गाइए
बंसी और ब्रिज नार
तूने कौन कौन तप किनो री
तूने कौन कौन तप किनो री

ए री बांस की बांसुरिया
तूने कौन कौन तप किनो री
तूने कौन कौन तप किनो री


This article is written by Sudhir, a fellow enthusiast of Hindi movie music and a contributor to this blog. If this article appears in other sites without the knowledge and consent of the web administrator of atulsongaday.me, then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

Blog Day :

4305 Post No. : 15576

Imagine, a tall and lanky young man from India, trained to be a wrestler, and a state level sportsman from Bengal, appearing in the Indian contingent at the Olympics in 1936 / 1940 / 1944. Unfortunately (or maybe fortunately) the Olympics of 1940 and 1944 were cancelled due to the ongoing World War II. Had there been peace in the world during those years, maybe the course of history of the Hindi film music may have been different.

Well OK, the previous paragraph is quite speculative. But yes, the fact is that in his younger years, PC Dey was much more inclined towards body building and wrestling. Trained by one Gorobabu, a pehalwan of repute in Bengal, he represented his institution, Vidyasagar College of Calcutta (now Kolkata) at the state level championships and reached the finals in his category. Never mind that his uncle, the renowned KC Dey, would continue to press him to take his music training more seriously. But that was not to be so. Well, for some time at least.

The young Prabodh Chandra developed weakness in his eyesight, which became a handicap in continuing his proposed career as a wrestler. Getting into the wrestling ring with eyeglasses was never a good option. And so, this vision problem coupled with the second World War eventually decided the career path for this young man. And that, to the greater gain and benefit for the music lovers of this country.

Remembering Manna Dey, the stalwart singer of Indian film industry, on the 101st anniversary of his birth today. Born in 1919, we celebrate it today in 2020.

His uncle, KC Dey would goad him, guide him and train him with a vision to for Manna Da to become one of the top singers in the country. In 1942, KC Dey was preparing music for the film ‘Tamanna’. He called upon his nephew to sing a duet with Suraiya – “Jaago Aayee Usha. . .”. With this song, the film career of Manna Dey was launched.

A little time later, Vijay Bhatt and Shankar Rao Vyas approached KC Dey to request him for playback singing in their upcoming film – ‘Ram Rajya’ (1943). Understandably, KC Dey declined the offer, since he would never give playback to any other actor. Providence would have it that the young Manna was also in the room at that time. Vijay Bhatt then directed his attention to the nephew singer. The consent was given and the agreement was in place. Manna Dey would sing for Shankar Rao Vyas in this upcoming film. The song “Tyagmayi Tu Gayi. . .” is the first solo song recorded by Manna Da.

More recordings followed. And then we come to 1950, and the film ‘Mashaal’. The song is “Upar Gagan Vishal“. Manna Dey, and his voice have arrived on to the Hindi film stage.

But then, yes, there is more to his voice than just the film songs. There is a wonderful set of non-film songs that he has recorded during his career. I bring to attention this endearingly beautiful piece, that is written by Madhukar Rajasthani. The music composition is by Manna Da himself. A wondrous song of the first tryst between the lovers. So less words, so short and sweet. And yet, the entire saga of that encounter is ensconced in this brief song of two antaraas. A small pearl from the nose pin of the damsel, gets loose and is lost. And the poet says,

kajraari akhiyaan
reh gayin roti re. . .

Beautiful, simply delightful – that is the softness of this singing voice. Manna Dey – at 101.


Song – Sajni. . . Nathli Se Toota Moti Re (Manna Dey – NFS) (1982) Singer – Manna Dey, Lyrics – Madhukar Rajasthani, MD – Manna Dey

Lyrics

sajni..ee

sajni..ee

nathli se toota moti re
nathli se toota moti re
kajraari akhiyaan
reh gayin roti re
kajraari akhiyaan
reh gayin roti re
nathli se toota moti re
sajni..ee
nathli se toota moti re

roop ki agiya
ang mein laagi
ang mein laagi
kaise chhupaa..aaye
laaj abhaagi
laaj abhaagi
manwa. . .
kehta. . .
bhor kabhi na hoti re
kajraari akhiyaan
reh gayin roti re
nathli se toota moti re

bholi dulhaniya
palken jhukaaye
palken jhukaaye
ghunghatwa mein
sehme lajaaye
sehme lajaaye
balmaa..aa
padhaaye
preet ki pehli pothi re
kajraari akhiyaan
reh gayin roti re
nathli se toota moti re

——————————————–
Hindi script lyrics (Provided by Sudhir)
———————————————

सजनी॰॰ई

सजनी॰॰ई

नथली से टूटा मोती रे
नथली से टूटा मोती रे
कजरारी अखियाँ
रह गईं रोती रे
कजरारी अखियाँ
रह गईं रोती रे
नथली से टूटा मोती रे
सजनी॰॰ई
नथली से टूटा मोती रे

रूप की अगिया
अंग में लागि
अंग में लागि
कैसे छुपा॰॰आए
लाज अभागी
लाज अभागी
मनवा॰ ॰ ॰
कहता॰ ॰ ॰
भोर कभी ना होती रे
कजरारी अखियाँ
रह गईं रोती रे
नथली से टूटा मोती रे

भोली दुलहनीया
पलकें झुकाये
पलकें झुकाये
घूंघटवा में॰ ॰ ॰
सहमे लजाये
सहमे लजाये
बलमा॰॰आ
पढ़ाये
प्रीत की पहली पोथी रे
कजरारी अखियाँ
रह गईं रोती रे
नथली से टूटा मोती रे


This article is written by Sudhir, a fellow enthusiast of Hindi movie music and a contributor to this blog. This article is meant to be posted in atulsongaday.me. If this article appears in sites like lyricstrans.com and ibollywoodsongs.com etc then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

Blog Day :

4296 Post No. : 15551

sone ko ham kalandar
aate hain bori bandar. . .

Yes, one of the very well known landmarks of Bombay (now Mumbai). And a very historic landmark at that. A lot has changed over the decades, but let us talk about the origins first.

As I searched for the meaning of the word Bori Bunder, I came across the following definition – a storage house for sacks; translating ‘bori’ as the sack made from jute thread, and ‘bunder’ identified as a variation of ‘bhandaar’ i.e. a storage house. This latter meaning is incorrect in my opinion. Some people who want to populate the Wikipedia and write with a modern mindset, probably are not aware that there are things called dictionaries for Hindi also. A quick check shows that ‘bunder’ (बंदर) is short form of ‘bundergaah’ (बन्दरगाह) which means a seaport, where ships come and stay for some time.

So anyways, coming back to the original thread. The claim for fame for Bori Bunder is that it is the first railway station built in India, and from where the first passenger train service was started on 16th April, 1853. This last Thursday, 16th April, the country celebrated the 167th anniversary or let us say, birthday of the Indian Railways as an organization. This post has been in the making good part of the past week. And so belated wishes to all, and especially to our fearless leader. 🙂

Yes, a lot has changed since that fateful date in 1853. The original Bori Bunder station was rebuilt in a much larger format. The construction started in 1878 by a railway company founded in London – Great Indian Peninsula Railway and it took 9 years for the work to complete on this magnificent Gothic style buiding. In 1888 It was inaugurated as, to honor the milestone of 50 years of the reign of Queent Victoria, the then monarch of England. The initials VT (for Victoria Terminus) are still in widespread use in the local parlance in Bombay. Then, more than a century later, in 1996, the then current state government in Maharashtra renamed this iconic heritage site as Chhatrapati Shivaji Maharaj Terminus, in the honor of the valiant Maratha leader and king Chhatrapati Shivaji, who established the Maratha Empire.

Ah but, I digress again. Let’s get back to the original thread. April 16th. The year is 1853. The first war of Independence (1857) is still four years hence. Time is 3.30 pm in the afternoon. A train waits on the Bori Bunder station – the boiler all steamed up, the smoke from the coal fires in the heart of the rising from the chimney of the locomotive, a band all ready to pom-pom, and a row of 21 cannons all set for the firing salute. The bands start to play. The 21 gun salute is initiated. There is a hurrah – approx 400 passengers on the train and an equal or more number on the platform. At 3.35, the crankshaft starts to chug, the train starts to move slowly, and picking up speed, slithers out of the station, all 14 carriages of it. The destination – a small town named Tanna, a distance of 21 miles north east from Bori Bunder. The train left at a fair clip of about 20 miles per hour, and completed the journey in just about one hour plus. And the history was recorded – that the first rail service in India, which carried passengers. Certainly a very significant red letter day in the history of India.

As I said, lot has changed. So has Tanna – it is now called Thane.

So, I did mention ‘passenger rail service’. Yes, the train tracks have been around in India since as early as 1835. Prior to the 1853 trip, all the train projects in India were related to haulage of construction material, timber and goods etc. Many of these earlier rail services were not even driven by locomotives, but in some places by horses, and even men. I garnered and edited the below summary from www.irfca.org which is the official website of the Indian Railways Fan Club – Ah yes we do have a fan club for railways – it was news to me too. 🙂

1832 First proposal for a railway in India, in Madras. This remained a dream on paper.
1835-1836 A short experimental railway line is constructed at Chintadripet, near Madras, which later became the Red Hill Railroad.
1837 The first operational railway in India – the Red Hill Railroad near Madras, used for transporting granite stone.
1838 Likely date of first locomotive built in India – an Avery design rotary engine built for the Red Hill Railroad.
1840s Various proposals for railways in India, especially around Calcutta (EIR) and Bombay (GIPR).
1844 R MacDonald Stephenson’s “Report upon the Practicability and Advantages of the Introduction of Railways into British India” is published.
1845 A railway is in operation near Rajahmundry for conveying construction material and stone for irrigation works and a dam across the Godavari.
Survey work carried out for Bombay-Kalyan line and an extension up the Malay Ghat for proposed connections to Khandwa and Pune.
May 8: Madras Railway Company is formed.
East India Railway company is formed.
1849 Great Indian Peninsular Railway incorporated by an Act of Parliament.
1851 Locomotive Thomason is used for construction work in Roorkee, beginning on December 22. Construction begins of an “experimental” section of track (Howrah-Rajmahal) for the proposed Calcutta-Delhi link via Mirzapur (EIR).
1852 Construction of a line out of Bombay begins, and a locomotive, Falkland, begins shunting operations on February 23. The line is ready by November, and on the 18th of November, a trial run of the Bombay-Thane trip (35 km) is held. (Some accounts suggest another locomotive, Vulcan might have also been used for shunting operations here.)
The Madras Guaranteed Railway Company is formed.
1853 On April 16th, at 3:35pm, the first train in India leaves Bombay for Thane (see above for details). Initial scheduled services consist of two trains each way between Bombay and Thane and later Bombay and Mahim via Dadar.
Madras Railway incorporated; work begins on Madras-Arcot line.
1854 On August 15th, the first passenger train in the eastern section is operated, from Howrah to Hoogly (24 miles). The section is soon extended to Pundooah. Howrah station at the time is simply a tin shed with a small booking office, and a single narrow platform.
By May, GIPR Bombay-Thane line is extended to Kalyan and is a double tracked line; inaugurated by Lord Elphinstone. Dapoorie viaduct is completed.
GIPR opens its first workshops at Byculla.
Stations are classified into 4 groups on some railways, according to traffic and the proportion of European and Indian passengers.
1855 BB&CI Railway incorporated, and begins work on a Surat-Baroda line.
Thane-Kalyan line extended to Vasind on the north-east.
February 3: EIR’s “experimental” track for a Calcutta-Delhi route now consists of a Howrah to Raneegunje (Raniganj, collieries near Asansol) section of 121 miles.
August: EIR 21 and 22 (‘Express’ and ‘Fairy Queen’) begin work. The Fairy Queen is still working!
HMS Goodwin carrying railway carriages for East Indian Railway Co. sinks. Another ship carrying a locomotive is mis-routed to Australia.
1856 Royapuram – Wallajah Road line constructed by the Madras Railway Company
Jul 1: The first train service in the south begins, from Royapuram / Veyasarapady (Madras) to Wallajah Road (Arcot) (approx. 100km) by the Madras Railway Company.
A combined Loco, Carriage and Wagon Workshop is set up by the Madras Guaranteed Rly. (later part of the MSMR) at Perambur, near Madras, later to become the Carriage and Wagon Workshops of SR (and the Loco Workshops at Perambur).
Sind (later Sind, Punjab and Delhi) Railway is formed, a guaranteed railway.
GIPR line extended to Khopoli via Palasdhari on the south-east. Regular services are now run from Mumbai to Vasind and from Mumbai to Khopoli. Stations opened at Dadar, Kurla, Titwala, Badlapur, and Neral.
1858 Eastern Bengal Railway and the Great Southern of India formed (guaranteed railways).
June 14: Khandala-Pune section of GIPR open to traffic. The 21km gap over the Bhore ghat (Karjat – Khandala) is crossed by palanquin, horses, or on foot. In some cases the passenger cars were also carried over each way.
1859 On March 3rd, the first train in the north was operated, from Allahabad to Kanpur (180km).
BBCI Railway obtains permission to extend its lines southwards from Surat, and opens its Grant Road terminus for its proposed line from Surat.
Eastern Bengal Railway begins construction on Calcutta-Kushtia line (175km).
Calcutta and South-Eastern Railway formed, with 5% guarantee from the government.
1860 Bhusawal station set up by GIPR.
Vasind-Asangaon line opened.
1861-65 Several (about a dozen) railway companies are incorporated.
Various early experiments with providing passenger amenities such as toilets, lights, etc. These naturally tended to be introduced first in the First Class carriages and only later in the lower classes of accommodation.
Sind and Punjab Railway is engaged in construction of a northward line from Karachi, a Lahore-Multan line, and a Lahore-Delhi line.
Kanpur-Etawah section opened.
1861 Madras Railway’s trunk route from Madras extended to Beypur / Kadalundi (near Calicut). Work begins on a north-western branch out of Arakkonam.
Great Southern Railway of India completes 125km BG line between Nagapatnam and Trichinopoly. (Some sources suggest the line was till Tanjore, and extended to Trichinopoly by March 1862.)
Churchgate station opened by BBCI Railway as its new terminus for Bombay.
January 1: GIPR’s Kasara line opens (extended from Asangaon).
May 13: Karachi-Kotri section of the Scinde Rly. opens to public traffic, the first section in the region that would later become Pakistan.
1862 Feb. 8: Jamalpur Loco Works established.
Khanderao, the Gaekwar of Baroda, opens 8 miles of an NG railway line from Dabhoi towards Miyagam. Oxen were used as the motive power!
EIR’s Delhi-Calcutta route progresses as far as the west bank of the Yamuna, via Mughalsarai. Sahibganj Loop.
Sealdah station commissioned.
Bhore ghat incline constructed, connecting Palasdhari to Khandala.
November: EBR’s Calcutta-Kushtia line open for traffic.
Calcutta and South-Eastern Railway’s 45km line from Calcutta to Port Canning is constructed.
Amritsar-Attari section completed on the route to Lahore.
The Indian Branch Railway Co. formed to construct short branches and feeder lines in northern India, with a 20-year subsidy but no guarantee.
The Indian Tramway Co. is formed for building short lines around Madras, also with a 20-year subsidy. This suffered losses later, was reorganized to become the Carnatic Railway and finally was taken over by the South Indian Railway.
Two-tier seating is introduced in Third Class (on EIR, GIPR, etc.) as a measure to alleviate overcrowding. A typical coach carries 50 passengers on the lower seats, and 70 on the upper level, nearly doubling the capacity of the already overcrowded third-class coaches. These were the first double-decker coaches to be used in India, and perhaps in the world (?).
Madras Railway extends its lines to Renigunta.
GSIR’s Nagapatnam – Trichinopoly line opened to traffic.
1863 May 14: GIPR line from Bombay across the Bhore Ghat to Pune constructed.
BB&CI Railway completes Surat-Baroda-Ahmedabad line.
EIR completes Arrah bridge over the Sone.
Port Canning – Mutlah line opened by the Calcutta & South-Eastern R Railway.
Nalhati – Azimganj 4′ gauge line built by the Indian Branch Railway Co.
First luxury carriage in India is built for the Governor of Bombay.
1864 August 1: First train into Delhi. Through trains run between Delhi and Calcutta; coaches are ferried on boats across the river at Allahabad.
Bombay-Surat line completed by BB&CI Railway.
Jolarpettai – Bangalore Cantt. branch added by Madras Railway; Bangalore Mail begins running.
First proposals for (horse-drawn) trams in Bombay.
1865 Sind and Punjab Railway’s Multan-Lahore-Amritsar line is completed. Works begins on line from Delhi to Amritsar.
BB&CI completes Bombay-Ahmedabad rail link.
Yamuna bridge at Allahabad opened, allowing EIR trains to cross over without using ferries.
Arakkonam-Conjeevaram 3’6″ line built by the Indian Tramways Co.
Kasara line extended to Igatpuri over the Thull (Thall) ghat.
GIPR timetables show ‘local trains’ separately for the first time. These are in the sections to Mahim and Kalyan.
Alambagh Workshops set up by the Oudh and Rohilkhand Rly. (formerly the Indian Branch Rly. Co.).
Howrah station gets a second platform.
1866 Railway Branch formed in Central Public Works Department.
Delhi and Calcutta are linked directly by rail as the completion of the Yamuna bridge (road and rail) in Delhi allows the trains to reach what later became Delhi Junction. The 1 Dn / 2 Up Mail begins running — this is the predecessor of the Howrah – Kalka Mail.
Bhusawal-Khandwa section opened.
W. Newman & Co. begins publishing the “Newman’s Indian Bradshaw” for train timetables in India.
Indian Branch Rly. Co. begins construction of Lucknow-Kanpur light MG line.
1867 Virar – Bombay Backbay suburban service commences (BB&CI); one train in each direction each day.
Some Indian locos are sent overseas for the Abyssinian expedition.
GIPR branch line extended to Nagpur; Bhusawal-Badnera section opened.
EIR branch line extends from Allahabad to Jubbulpore (Jabalpur).
Lucknow-Kanpur line opened by the Indian Branch Railway Co.
1868 Madras Railway extends its network (with a new terminus at Royapuram) to Salem, and also finishes the Jolarpettai – Bangalore Cantonment branch.
November: Sind, Punjab, and Delhi Railway’s line towards Amritsar from Delhi (Ghaziabad) is open for traffic up to Ambala.
Calcutta and South-Eastern Railway, having suffered extensive losses on their Sealdah-Canning line because of floods and other problems, decide to transfer the line to the government in return for capital costs, becoming the first railway to be taken over by the state.
GSIR’s line reaches Erode, connecting to the Madras State Rly.
Charbagh workshops set up by the Oudh and Rohilkhand Rly
1869 GIPR locals extended from Mahim to Bandra.
Jan. 25: Runaway train on the Bhore Ghat derails and crashes after failing to be stopped by a catch siding, and is made (in)famous by pictures in the Illustrated London News.
Total trackage in India is about 4000 miles.

Whew, and this is just the highlights from the first three decades of railway establishment activity in the country. Covering the entire history just in highlights will take probably 8 to 10 such posts. I will pause here and present some current statistics. By the way, after the partition, GIPR was reorganized and packaged as the Central Railway of the Indian Railways.

Currently, the Indian Railway system is the fourth largest in the world today, with over 68,000 km of route coverage, with running track length of 87,040 kms. The total trackage including yards, sidings etc. stands at 113,993 kms. It is the largest single employer in the country with over thirteen lac employees. In terms of passenger volumes, I had read in an article some years back, that at any given point in time, 1% of our country’s population is riding in trains. That, my friends, is a massive number. By that measure, I am sure the Indian Railway system is the largest in the world.

The most important highlight for the members of this blog is that this blog manages the Mechanical Workshop of North East Railways, in Gorakhpur. 🙂 🙂

Coming to the song presented with this post. A brief background. The idea about this song was shared with me, during my search for the song “Khud Jiyo Auron Ko Bhi Jeene Do” which had been requested by Nahm ji. In course of my search, as I was checking the Films Division sources, another input that I got was that there are two songs which were also produced by Films Division, relating to Indian Railways. And possibly these songs are also in the voice of Rafi Sb. I checked with other friends in my circle, especially the Rafi Sb specialists. They confirmed that they have heard about these two songs but the songs themselves have not been traced so far. Later, when Ahsaan Bhai (of Hapur) passed on to me the song that Nahm ji had requested, he confirmed that Films Division does list two documentaries about Indian Railways which possibly could contain these two songs. But the documentaries themselves are not available.

I then turned to my friends in the Railways itself. Of course, Atul ji is the first person I sent request to help trace these documentaries. And the next person I talked with is Shri KL Pandey ji, the retired additional member of Rail Board. Readers and friends would be more familiar with him as the person behind the monumental work he has done to identify the classical raag basis of Hindi film songs. To date, he has cataloged more than 18 thousand Hindi film songs with complete raag analysis. He referred to his network inside the rail ministry, and then quickly sent me the link to the web site of the Indian Railways Fan Club. This fan club has unearthed the original Films Division documentaries, and has published them on its web site.

About this song. It turns out to be in the voice of Mahendra Kapoor and not Rafi Sb. The songwriter and the music director is Prem Dhawan. It is a long song, almost 9 minutes in duration. I could not ascertain the date on this documentary. The Films Division archives page says the database is not available. My guess is that this documentary would have been made sometimes uin 1974-75 time frame.

The shutdown of the complete rail services is in progress currently, in step with the nationwide lockdown on account of the COVID-19 infection spread. Some parts of media have highlighted this as the first ever time that the railways have been shut down totally. However, this is not a true statement. Some parts of media have also recalled the one solitary occasion in the past, when a similar total shutdown had occurred.

In May of 1974, there was a total strike called by the coordination committee of all the trade unions of railway employees. The strike was led by the late George Fernandes, a senior leader of the Socialist party. That strike had lasted for 20 days from 8th to 27th May of 1974, that was the first and the biggest disruption of countrywide services of the railways. Never before, under any emergent circumstances had the complete railway system been shut down. I have memories of those hot days of the summer of 1974, when the rail service across the country had been shut down, and that was the major topic of discussion at home and in the newspapers. This documentary was most probably created just after this strike, so I guess it must have been in 1974 or 1975 at the latest.

A big salute to the entire Indian Railways – the lifeline of our country. That theme is highlighted in this song. The visuals are from more than four decades ago. But the intent and the message of this song remains unchanged. A rare and marathon song, Mahendra Kapoor at his typical best. Enjoy.


Song – Ye Hai Wo Gaadi, Desh Ki Gaadi (Mahendra Kapoor NFS) (1970s) Singer – Mahendra Kapoor, Lyrics – Prem Dhawan, MD – Prem Dhawan

Lyrics

ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai
ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai
chhota bada ho
koi bhi kaisa
sabke kaam ye aati hai
ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai

ek hain wo jo desh ki khaatir
chaand pe pahunche jaate hain
aur doosre hum hain
bani cheezon ko aag lagaate hain
ye kaun hain desh drohi jo
iska satyanaash karen
aap bhi hain
aur aap bhi hain
aap bhi hain
aur aap bhi hain
mere bhaaiyo yaad rahe
har samay ye saath nibhaati hai
roz marra ki cheezon ko
yahaan wahaan pahunchaati hai
ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai

jab dushman hamla karta hai
jab dushman hamla karta hai
to desh pe vipda aati hai
yehi wo gaadi veeron ko
seema par le jaati hai
jab zakhmi bhai hotey hain
to unke kaam ye aati hai
ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai

ye paapi dekho kaise hain
jo jeevan hatya karte hain
ye paapi dekho kaise hain
jo jeevan hatya karte hain
inhin ki kaali kartooton se
laakhon bhai marte hain
marne waale chale gaye
par vipda in par aati hai
marne waale chale gaye
par vipda in par aati hai
ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai

laakhon log jo is ke zariye
apna pet bhi bharte hain
raat aur din ki mazdoori se
beewi bachche palte hain
in ki sewa sachchi hai
jo desh ki sewa karte hain
injan gaadi line ho dabba
laakhon rupaiye lagte hain
in par kharcha karne waale
aap bhi hain
aur aap bhi hain
aap bhi hain
aur aap bhi hain
aap ke khoon pasine se
jab desh ki unnati hoti hai
desh ki unnati honay se
khushali desh mein aati hai
ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai

ye bhi dekho maa ke laal
jo desh ka haath bataate hain
ye bhi dekho maa ke laal
jo desh ka haath bataate hain
apna khoon bhi dene mein
ye kabhi nahin ghabraate hain
in ki sewa sachchi hai
jo desh ke kaam mein aati hai
ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai

kaam bhi kar lo
naam bhi kar lo
duniya se kya le jaana hai
khaali haath hi aaye the
aur khaali . . .
[. . .]
. . . waahe guru
aur eesa sabka saathi hai

ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai
chhota bada ho
koi bhi kaisa
sabke kaam ye aati hai
ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai
uttar dakshin
poorab pashchim
sabko saath milaati hai
uttar dakshin
poorab pashchim
sabko saath milaati hai
ye hai wo gaadi
desh ki gaadi
sabka saath nibhaati hai

ye hai wo gaadi
desh ki gaadi

ye hai wo gaadi. . .

——————————————–
Hindi script lyrics (Provided by Sudhir)
———————————————

ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है
ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है
छोटा बड़ा हो
कोई भी कैसा
सबके काम ये आती है
ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है

एक हैं वो जो देश की खातिर
चाँद पे पहुंचे जाते हैं
और दूसरे हम हैं
बनी चीजों को आग लगाते हैं
ये कौन हैं देश द्रोही जो
इसका सत्यानाश करें
आप भी हैं
और आप भी हैं
आप भी हैं
और आप भी हैं
मेरे भाइयो याद रहे
हर समय ये साथ निभाती है
रोज़मर्रा की चीजों को
यहाँ वहाँ पहुंचाती है
ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है

जब दुश्मन हमला करता है
जब दुश्मन हमला करता है
तो देश पे विपदा आती है
यही वो गाड़ी वीरों को
सीमा पर ले जाती है
जब ज़ख्मी भाई होते हैं
तो उनके काम ये आती है
ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है

ये पापी देखो कैसे हैं
जो जीवन हत्या करते हैं
ये पापी देखो कैसे हैं
जो जीवन हत्या करते हैं
इन्हीं की काली करतूतों से
लाखों भाई मरते हैं
मरने वाले चले गए
पर विपदा इन पर आती है
मरने वाले चले गए
पर विपदा इन पर आती है
ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है

लाखों लोग जो इसके ज़रिये
अपना पेट भी भरते हैं
रात और दिन की मज़दूरी से
बीवी बच्चे पलते हैं
इनकी सेवा सच्ची है
जो देश की सेवा करते हैं
इंजन गाड़ी लाइन हो डब्बा
लाखों रूपइए लगते हैं
इन पर खर्चा करने वाले
आप भी हैं
और आप भी हैं
आप भी हैं
और आप भी हैं
आप के खून पसीने से
जब देश की उन्नति होती है
देश की उन्नति होने से
खुशहाली देश में आती है
ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है

ये भी देखो माँ के लाल
जो देश का हाथ बटाते हैं
ये भी देखो माँ के लाल
जो देश का हाथ बटाते हैं
अपना खून भी देने में
ये कभी नहीं घबराते हैं
इनकी सेवा सच्ची है
जो देश के काम में आती है
ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है

काम भी कर लो
नाम भी कर लो
दुनिया से क्या ले जाना है
खाली हाथ आए थे
और खाली ॰ ॰ ॰
[॰॰॰]
॰ ॰ ॰ वाहे गुरु
और ईसा सबका साथी है

ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है
छोटा बड़ा हो
कोई भी कैसा
सबके काम ये आती है
ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है
उत्तर दक्षिण
पूरब पश्चिम
सबको साथी मिलाती है
ये है वो गाड़ी
देश की गाड़ी
सबका साथ निभाती है

ये है वो गाड़ी
देश की गाड़ी

ये है वो गाड़ी॰ ॰ ॰

 


This article is written by Nahm, a fellow enthusiast of Hindi movie music and a regular contributor to this blog. This article is meant to be posted in atulsongaday.me. If this article appears in other sites without the knowledge and consent of the web administrator of atulsongaday.me, then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

Blog Day :

4209 Post No. : 15405

 

Preamble of the Indian Constitution

WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC and to secure to all its citizens:

JUSTICE, social, economic and political;

LIBERTY of thought, expression, belief, faith and worship;

EQUALITY of status and of opportunity;

and to promote among them all FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;

IN OUR CONSTITUENT ASSEMBLY this twenty sixth day of November, 1949, do HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION.

 

Components of Preamble
1. It is indicated by the Preamble that the source of authority of the Constitution lies with the people of India.
2. Preamble declares India to be a sovereign, socialist, secular and democratic republic.
3. The objectives stated by the Preamble are to secure justice, liberty, equality to all citizens and promote fraternity to maintain unity and integrity of the nation.
4. The date is mentioned in the preamble when it was adopted i.e. November 26, 1949.

Key Words In The Preamble

1. Sovereign

The term ‘Sovereign’ which is proclaimed by the Preamble means that India has its own independent authority and it is not a dominion of any other external power. In the country, the legislature has the power to make laws which is subjected to certain limitations.

2. Socialist

The term ‘Socialist’ was added in the Preamble by 42nd Amendment, 1976 which means the achievement of socialist ends through democratic means. It is basically a ‘Democratic Socialism’ that holds faith in a mixed economy where both private and public sectors co-exist side by side.

3. Secular

The term ‘Secular’ was incorporated in the Preamble by 42nd Constitutional Amendment, 1976 which means that all the religions in India get equal respect, protection and support from the state.

4. Democratic

The term ‘Democratic’ implies that the Constitution of India has an established form of Constitution which gets its authority from the will of the people expressed in an election.

5. Republic

The term ‘Republic’ indicates that the head of the state is elected by the people directly or indirectly. In India, the President is the head of the state and he is elected indirectly by the people.

BR Ambedkar said about the preamble:-

It was, indeed, a way of life, which recognizes liberty, equality, and fraternity as the principles of life and which cannot be divorced from each other: Liberty cannot be divorced from equality; equality cannot be divorced from liberty. Nor can liberty and equality be divorced from fraternity. Without equality, liberty would produce the supremacy of the few over the many. Equality without liberty would kill individual initiative. Without fraternity, liberty and equality could not become a natural course of things.

As today we all are celebrating the 71 Republic Day , being the day of inception of the constitution of India, I thought that we should start this post with ‘The Preamble to the Constitution’.  The Preamble though is very much part of the constitution itself.

I have the great pleasure of writing the post on this song celebrating the very appropriateness of the justice, liberty, equality and fraternity. This is also the song which brought me to this blog incidentally on 25th of January 2011, and this was my first comment on this blog’s farmaish page.

 

47 | nahm
January 25, 2011 at 1:06 am

I have surfed the net all over for this song/nazm:

khud jiyo auron ko bhi jeene do,
yehi to hai zindagi ka raasta,
tumhien aman ka shanti ka vasta,

This is not available even on youtube. i am very much surprised did not anticipate this difficulty. This was widely used in school assembly , and i found on some website that today itself that it is sung by the great Mohammed Rafi (also). Frankly i was expecting many versions (by various singers). If u could find and just send the lyrics at least, on urgent basis. i shall be ever grateful.

It was exactly 9 years ago that I stumbled upon this blog and life as I knew it before, changed for me.  In many ways I can define the journey of my life before and after 26th January 2011.

Now about the page “Readers farmaishes” :  I wonder at how beautifully the word “Farmaish” has adapted to its Anglicized plural ‘farmaishes’. Another unique word which require a few sentences to get at the spirit of it, in any other language.  Google’s English is showing the pathetically legal “Petition”, or it is most likely a Victorian equivalent. The concept of ‘farmaishi programme’ is so intrinsically Indian, be it a much indulged child’s or an overindulged housewife’s.  Or it fits us ‘spoilt-for-choices’ lovers of Hindi film music.

So it turns out that all those years ago I was looking for the lyrics of this song and in my search found that it is a Rafi song picturized on Prithvi Raj Kapoor in a classroom singing in front of school children. That time, the archives page of the website of Films Division of India was empty. I was searching the youtube intermittently for this song, in the hope that it will surface somehow.  I tried everything I could for this was a Rafi song and no effort was to be spared.  As luck would have it a few months ago I again searched for it and this time found a FDI film ‘Khud Jiyo Auron Ko Bhi Jeene Do’ in the Films Division archives pages. I requested Sudhir Sir to try and find the song, if it exists.

A few days ago Sudhir Sir had emailed me that the song is located and he had the video of the song, but it was not Rafi Sahab’s song. A decade old search has come to an end. All the info pertaining to it was correct, except for the singing voice. But when I heard the song today, when Sudhir Sir, sent the upload link to me, I am so glad that I persisted in the search, my search and quest is very much justified. Though it is not in Rafi Sahab’s voice, but a wonderfully worthy song written, composed and sung by the multi-talented Prem Dhawan. All the thanks and gratitude we the listeners, the beneficiaries of hard work of Sudhir Sir, can give to him, are just not enough.

The tune, voice, rendition and the lyrics are all soothing to the jaded soul.

 

Song – Khud Jiyo Auron Ko Bhi Jeene Do (NFS) (1971) Singer – Prem Dhawan, Lyrics – Prem Dhawan, MD – Prem Dhawan
Chorus
Chorus + Prem Dhawan

Lyrics

khud jiyo auron ko bhi jeene do
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raasta
yahi to hai zindagi ka raasta
tumhen aman ka shanti ka waasta
tumhen aman ka shanti ka waasta

khud jiyo auron ko bhi jeene do
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raasta
yahi to hai zindagi ka raasta
tumhen aman ka shanti ka waasta
tumhen aman ka shanti ka waasta
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raasta
tumhen aman ka shanti ka waasta

aa aaaa aaaa
aaaaa aaaaa aaaa
aaaaa aaaaa aaaa

hmm mmmmm
mmmmmmmmm

chaman mein phool khilte bhaant bhaant ke
magar sabhi ka hota ek hi chaman
magar sabhi ka hota ek hi chaman
hon rehnewaale ham kisi bhi praant ke
hai ek apni dharti ek hi watan
hai ek apni dharti ek hi watan
to phir khinche khinche se dil hain kis liye
chalo dilon mein le ke ek hi lagan
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raastaa
tumhen aman ka shanti ka waasta

yahi likhaa hai geeta aur quraan mein
yahi hai baani nanak aur kabir ki
isi liye to gandhi ji ne jaan di
ke jaane ham ye baat us faqeer ki
unhin ki zindagi hai  kisi kaam ki
samajhte hain jo doosron ki peed bhi
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raasta
tumhen aman ka shanti ka waasta

alag alag hai apni bhaasha to bhi kya
ke dil jo samjhe wo zubaan to ek hai
ke dil jo samjhe wo zubaan to ek hai
punjab ho bangal ho madras ho
hamaara ye hindostan to ek hai
hamaara ye hindostan to ek hai
allah kaho ishwar kaho ke wah guru
jaana jahan hai wo nishaan to ek hai
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raastaa
tumhen aman ka shanti ka waasta

ha aaa aaaa
haa aaaa
haa aaaa
aaaaa aaaaa
aaaaa aaaaa aaaaa aaaaa
aaaaa aaaaa

hai ladna hi to mil ke lado bhook se
jo bhook saare desh ko hai khaa rahi
mitaao zaat paat lado phoot se
wo phoot jo hamaare ghar jalaa rahi
hai khelna hi khoon se to aao phir
tumhe hai seema desh ki bulaa rahi
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raastaa
tumhen aman ka shanti ka waasta

diye diwaali ke jalaao mil ke sab
manaao gale mil se saare eid bhi
manaao gale mil se saare eid bhi
mitaa hai bhagat singh jo apne desh pe
to tipu bhi mitaa hai aur hameed bhi
to tipu bhi mitaa hai aur hameed bhi
hai desh zindaa kyun ke desh sab ka hai
na rehti warna jeene ki ummeed bhi
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raastaa
tumhen aman ka shanti ka waasta

aa aaaa
aaaaa aaaaa
aaaaa aaaaa
aaaaaaa aaaaa
hmmm mmmmm
mmmmmmm

wo swarg jo rakhaa hai aasmaan pe
usey na kyun zameen pe utaar len
chalo uss apne ujde huey bagh ko
nayi nayi bahaaron se nikhaar len
banaayen taaj jaise aur mahal kayi
ajanta jaise but naye sanwaar len
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raastaa
tumhen aman ka shanti ka waasta

mili hain aise saath apni qismatien
ke jaise saath ganga ke jamnaa bahe
ke jaise saath ganga ke jamnaa bahe
to kyun na tere dil ki baat main kahoon
to kyun na mere dil ka raaz tu kahe
to kyun na mere dil ka raaz tu kahe
samajh len ek doosre ke gham ko ham
to phir jahaan mein koyi gham hi kyun rahe
khud jiyo auron ko bhi jeene do
yahi to hai zindagi ka raastaa
tumhen aman ka shanti ka waasta
tumhen aman ka shanti ka waasta
tumhen aman ka shanti ka waasta
tumhen aman ka shanti ka waasta
tumhen aman ka shanti ka waasta
tumhen aman ka shanti ka waasta

———————————————————-
Hindi script lyrics (Provided by Sudhir)
———————————————————-

 


This article is meant to be posted in atulsongaday.me. If this article appears in other sites without the knowledge and consent of the web administrator of atulsongaday.me, then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

Blog Day : 4069 Post No. : 15206

Today (8 september 2019) is the birth anniversary of Bhupen Hazarika (8 September 1926 – 5 November 2011).

It is appropriate that we honour him in the blog with a song. Lyrics of the song (sent by Avinash Scrapwala) is there with me. When I listened to the song, I wanted to listen to the original Assamese song. That opened a Pandora’s box. I discovered such a goldmine of information about Bhupen Hazarika, Assam, Assamese culture and History etc that it became a case of information overload for me. Now I have so much information to discuss that I do not known where to begin.

The thought that immediately came to my mind is whether Bhupen Hazarika has got his due recognition. The answer is, yes, belatedly, but his contribution has been recognised and he received Bharat Ratna this year in 2019. A posthumous recognition, and a richly deserved one.

The contribution of Bhupen Hazarika in putting North East part of India in general and Assam in particular and bringing its rich culture to the notice of outsiders is immense.

He began very young and visited all over the world and became a truly cosmopolitan Indian. And he never forgot his roots !

Assam and North East is a remote part of India, and it was considered a “punishment” post for Indians living in other parts of the country. That was mainly because this part of the country was neglected and underdeveloped. The aspirations and feelings of this part of the country were not properly addressed. This led to feeling of alienation and led to separatist movements and militancy.

I had the experience of being posted in this “punishment” posting area from 2000 to 2003. These three years helped me understand Assam and North East first hand by interacting with the natives of the region. And I realised how their hopes, aspirations, demands etc were falling into deaf ears for decades.

Now, for the last few years, attempts has been made to make the people of north East region feel like every one else. The infrastructure works that were languishing for decades have been fast tracked. In 2000, I was posted in Lumding division. The MG line from Lumding to Badarpur and beyond in South Assam was planned for BG conversion but the progress was abysmally slow. During the last few years, this project was fast tracked and now we finally have BG line between Lumding and South Assam. A travel between Silchar to Lumding, which took 12 hours now takes five hours. This remote area now feels more mainstream with rest of Assam. Assam itself now feels more mainstream in India than ever before.

In the past, roads and bridges would not be constructed in border areas because China used to object. Now the government ignores such Chinese protests and goes ahead with the construction work. That is how the long pending demands of Assam and North East were met. Bogibeel Bridge, which was a demand since 1985, in the agreement signed between AASU and Indian Government was gathering dust for decades before this bridge finally got constructed and inaugurated in 2019. One year ago, another bridge (which too was not getting constructed in the past because of Chinese protests) got finished and was inaugurated. This bridge over river Lohit, connecting Dhola and Sadia ( the longest road bridge in India), was very appropriately named as Bhupen Hazarika Bridge.

At a time when North East felt alienated from rest of India, it was people like Bhupen Hazarika who kept their morale high and kept their hopes alive, and kept their faith in India intact.

Not just India, even the neighboring Bangladesh regards him highly. His iconic Assamese folk song Manush Manusher Jonno (Humans are for humanity) was chosen to be the second most favourite number after the National anthem of Bangladesh, in a Bangladeshi opinion poll.

Many of his Assamese songs became known all over India after their Hindi versions were made. One such album of his songs was “Main aur Mera Saaya”(1993). Here, Gulzar translated some of Bhupen Hazarika’s iconic Assamese songs into Hindi.

These Hindi songs became so popular that they are sung all over India by artists and they are performed by school children in their cultural programmes.

Here is the song “Ek Kali Do Pattiyaan” from this album. Bhupen Hazarika had sung this song originally in Assamese as “Eti Kuhi Duti Paat”. This song has subseuently been sung by many other artists, in Assamese as well as Hindi, and I guess in other languages as well.

Here is this goose bump inducing folk song from Assam, beautifully translated into Hindi by Gulzar. The song is sung and composed by Bhupen Hazarika.

As mentioned above, the lyrics of this song were sent to me by Avinash Scrapwala.

Audio

Song-Ek kali do pattiyaan (Bhupen Hazarika NFS)(1993) Singer-Bhupen Hazarika, Lyrics-Gulzar, MD-Bhupen Hazarika

Lyrics (Provided by Avinash Scrapwala)

Ek kali do pattiyaan
Naazuk naazuk ungliyaan
Tod rahi hai kaun ye
Ek kali do pattiyaan
Ratanpur baageeche mein
ho oEk kali do pattiyaan
Naazuk naazuk ungliyaan
Tod rahi hai kaun ye
Ek kali do pattiyaan
Ratanpur baageeche mein

Khul ke khilkhilaati
Saawan barsaati
Hans rahi hai kaun ye
Mogre jagaati
Ho mogre jagaati
Khul ke khilkhilaati
Saawan barsaati
Hans rahi hai kaun ye
Mogre jagaati
Ho mogre jagaati
Ek kali do pattiyaan
Naazuk naazuk ungliyaan
Tod rahi hai kaun ye
Ek kali do pattiyaan
Ratanpur baageeche mein ae

Jugnu aur Lachhmi ki
Lagan aisi aayee
Daali daali jhoomi leke angdaayee
O Leke angdaayee
Jugnu aur Lachhmi ki
Lagan aisi aayee
Daali daali jhoomi leke angdaayee
O Leke angdaayee
O o
Ek kali do pattiyaan
Naazuk naazuk ungliyaan
Tod rahi hai kaun ye
Ek kali do pattiyaan
Ratanpur baageeche mein ae

Jugnu aur Lachhmi ki
Preet rang laayee
Nanhi si ek munni si
Chuppi jagmagaaee
O Chuppi jagmagaaee
Jugnu aur Lachhmi ki
Preet rang layee
Nanhi si ek munni si
Chuppi jagmagaaee
O Chuppi jagmagaaee
Ek kali do pattiyaan
Naazuk naazuk ungliyaan
Tod rahi hai kaun ye
Ek kali do pattiyaan
Ratanpur baageeche mein ae

Ek kali do pattiyaan aa aan
Khilne bhi naa paayee thhi ee ee
Todne us baageeche mein
Daanav aaya re
Ho o daanav aaya re
Daanav ki parchhaayee mein
Kaanp rahi thhi pattiyaan
Bujhne lagi maasoom kali
Daanav ki parchhaayee mein
Daanav ki parchhaayee mein

Saaye se bedaar huye
Tambaran si baahon ke
Saaye se bedaar huye
Tambaran si baahon ke

Dhol maadal bajne lage
Maadal aise baaje re
Lakhon milke naache re
Aaya ek toofaan naya
Daanav dar ke bhaag gaya
Maadal aise garja re
Daanav dar ke bhaga re
Daanav dar ke bhaga

Ek kali do pattiyaan
Naazuk naazuk ungliyaan
Tod rahi hai kaun ye
Ek kali do pattiyaan
Ratanpur baageeche mein
Ratanpur baageeche mein
Ho Ratanpur baageeche mein

————————————
Devnagri Script lyrics (Provided by Avinash Scrapwala)
————————————

एक कली दो पत्तियाँ
नाज़ुक नाज़ुक उंगलियाँ
तोड़ रही है कौन ये
एक कली दो पत्तियाँ
रतनपुर बागीचे में
हो एक कली दो पत्तियाँ
नाज़ुक नाज़ुक उंगलियाँ
तोड़ रही है कौन ये
एक कली दो पत्तियाँ
रतनपुर बागीचे में

खुल के खिलखिलाती
सावन बरसाती
हंस रही है कौन ये
मोगरे जगाती
हो मोगरे जगाती
खुल के खिलखिलाती
सावन बरसाती
हंस रही है कौन ये
मोगरे जगाती
हो मोगरे जगाती
एक कली दो पत्तियाँ
नाज़ुक नाज़ुक उंगलियाँ
तोड़ रही है कौन ये
एक कली दो पत्तियाँ
रतनपुर बागीचे में ए

जुगनू और लछमी की
लगन ऐसी आयी
डाली डाली झूमी ले के अंगडाई
ओ ले के अंगडाई
जुगनू और लछमी की
लगन ऐसी आयी
डाली डाली झूमी ले के अंगडाई
ओ ले के अंगडाई
हो ओ ओ
एक कली दो पत्तियाँ
नाज़ुक नाज़ुक उंगलियाँ
तोड़ रही है कौन ये
एक कली दो पत्तियाँ
रतनपुर बागीचे में ए

जुगनू और लछमी की
प्रीत रंग लाई
नन्ही सी एक मुन्नी सी
चुप्पी जगमगाई
ओ चुप्पी जगमगाई
जुगनू और लछमी की
प्रीत रंग लाई
नन्ही सी एक मुन्नी सी
चुप्पी जगमगाई
ओ चुप्पी जगमगाई
एक कली दो पत्तियाँ
नाज़ुक नाज़ुक उंगलियाँ
तोड़ रही है कौन ये
एक कली दो पत्तियाँ
रतनपुर बागीचे में

एक कली दो पत्तियाँ आ आँ
खिलने भी ना पायी थी ई
तोड़ने उस बागीचे में
दानव आया रे
हो ओ दानव आया रे
दानव की परछाई में
काँप रही थी पत्तियाँ आँ
बुझने लगी मासूम कली
दानव की परछाई में ए
दानव की परछाई में

साए से बेदार हुए
ताम्बरन सी बाहों के
साए से बेदार हुए
ताम्बरन सी बाहों के

ढोल मादल बजने लगे
मादल ऐसे बाजे रे
लाखों मिलके नाचे रे
आया एक तूफान नया
दानव डर के भाग गया
मादल ऐसे गरजा रे
दानव डर के भागा
रे दानव डर के भागा

एक कली दो पत्तियाँ
नाज़ुक नाज़ुक उंगलियाँ
तोड़ रही है कौन ये
एक कली दो पत्तियाँ
रतनपुर बागीचे में ए
रतनपुर बागीचे में
हो ओ रतनपुर बागीचे में


This article is written by Nahm, a fellow enthusiast of Hindi movie music and a regular contributor to this blog. This article is meant to be posted in atulsongaday.me. If this article appears in other sites without the knowledge and consent of the web administrator of atulsongaday.me, then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

Blog Day :

4030 Post No. : 15150

Mohammed Rafi : The Incomparable (II) – Song No. 14
———————————————————-

Remembering Mohammed Rafi Sahab on his 39th death anniversary :

No need to keep a reminder in the mobile.  I come across Rafi Sahab’s  name or reference to or one of his songs every day.  The figure is at 2955/4845 on the blog’s stats page.  The excel sheet of Rafi Sahab’s songs that I have says total 5373 songs.  The difference between the two figures is more than 500 songs.

The excel sheet does not feature the song “Ye Sitaare Hain Motiye Ke Phool” from Shohrat (1949), which is my post for this anniversary in 2018. The excel sheet has these two songs additional in for the film “Ganga Jamuna”(1961).

 

Bailan Ki Jodiayan Sab Jaane Man Ki Batiyan Ganga Jamuna 1961 Mohd Rafi Naushad Ali Shakeel Badayuni
Chal Chal Ri Goriyaa Ganga Jamuna 1961 Mohd Rafi Naushad Ali Shakeel Badayuni

 

The above two are actually small snippets of songs which are used in the film, unlike some songs which are deleted from the films. “Chal Chal Ri Goriya…… Nadiya Kinaare Mora Gaon” is a chorus of Rafi Sahab and a female voice (sounds like Shamshad Begum to me). The video clips of both these songs are available on youtube.  It is debatable, if these can be treated as songs.

I remember that ‘Bluefire ji’ had commented in the blog some years ago that there are hundreds of small snippets of songs / couplets composed by Chitragupt and others which Rafi Sahab sang, mostly in mythological films which do not find a mention in Geet Kosh. It is possible that most or all of these snippets are included in the excel sheet that I refer to.

Rafi Sahab has a wide range of religious songs – naats, qawwaalis etc in his body of work, apart from the bhajans. These non-film religious songs and naats are a treat for Rafi Fans.  I have chosen a naat as the commemorative post for today’s occasion.  I am giving the lyrics as per the recorded version.  There is a live show recording also available, which is a more lengthy and full of energy, no doubt to enhance the enjoyment of the audience watching it live, but the lyrics are basically same.  The recorded version is also very endearing rendition of this traditional naat, the composer is not mentioned anywhere.  Only the lyricist name is available as Nirang Sambhali.  It is rendered in a traditional tune of naat, used by quite a few music directors for their songs including Madan Mohan.

It expresses the yearning to visit Makkah and Madina and perform Hajj.

INTRODUCTION OF HAJJ:
‘Hajj’ is one of the five pillars of Islam. It is a journey to the heart. The yearly flood of pilgrims from the remotest places of Islam has been a remarkable means of spiritual renewal for distant communities which are thus brought closer to manifest the centre of Islam. Historically, the pilgrimage has been a means of knitting together the many races and nations that make the muslim community, and there is no other event on earth that can compare with it.

Hajj is obligatory upon those who can ‘make their way’ to Makkah Sharif. That is to say that the requirement is not absolute, but incumbent upon those whose health and means permit it, and who in doing so, do not compromise their responsibilities towards their families.

Hajj relates to the life of test and trials lived by Prophet Hazrat Ibrahim (PBUH) and his son Prophet Hazrat Ismail (PBUH) in the vicinity of Makkah.

INTENTION OF HAJJ:
The most important factor of Hajj is the intention to perform the Hajj only to please Allah and fulfill his command. It should not be mixed up with even the slightest worldly interest.

BEFORE STARTING JOURNEY OF HAJJ :
Before starting the journey for Hajj, make you conscience feel you are going for Hajj because the Almighty Allah is pleased with you and has paved the way for you to perform Hajj. Give alms (sadqa) to the needy, and request your neighbors, friends and relatives to excuse you for your shortcomings and misbehavior towards them. This is in effect an attempt to compensate those you have ever cheated or treated badly, willfully or unintentionally. A smallest of aberration hurting fellow human beings is counted as bad deeds. So try and make amends before leaving for hajj.

It is a matter of beatitude and blessedness to us that we have been granted the opportunity to perform Hajj, falling in the month of August this year. So it’s the granting of a dear wish to find our way to ‘makkah and madina’  aka ‘raah e madina’ in the ‘Naat’.

On this momentous occasion I am remembering this great surah from the Quraan called Surat ul Rahman – a very famous and one of the most beautiful surah of the Quraan.  Salient feature is the repetition of the aayah which broadly translates to ‘which of the favours, gifts  and wonders of the Master, are you both (man and Jinn) going to be in denial of’.

I am giving a brief translation of this beautiful surah which is compiled from different sources. The ‘aayaah‘ of the Quraan are in Arabic and according to the scholars, cannot be perfectly translated so as to convey the grace and the messages perfectly – so some of the beauty is bound to be lost in translation.

Ar-rahmaan (The Beneficent):

I seek Allah’s protection from shaitaan, the accursed one.
In the name of Allah, the most gracious, the most merciful.

The most beneficent, taught the Quraan.
Created man, and taught him eloquence.
The sun and the moon (move) by precise calculation.
And the stars and trees prostrate, and the heaven He raised.
And imposed the balance, that you not transgress.
Within the balance, and establish weight in justice,
And do not make deficient the balance.
And the earth He laid out for the creatures.
Therein is fruit and palm trees, having sheaths of dates.
And grain having husks and scented plants.
So which of the favours of your Lord would you deny ?

He created man from clay like that of pottery,
And He created jinn from smokeless flame of fire.
So which of the favours of your Lord would you deny ?

The Lord of two East
And the Lord of two West,
He released the two seas, meeting (side by side).
Between them is a barrier,
(So) neither of them transgresses.
So which of the favours of your Lord would you deny ?

From both of them emerge pearl and coral,
So which of the favours of your Lord would you deny ?

And to Him belong the ships,
(With the sails) elevated in the sea like mountains.
So which of the favours of your Lord would you deny ?

Everyone upon the earth will perish,
And there will remain the countenance of your Lord,
Owner of majesty and honour.
So which of the favours of your Lord would you deny ?

All that is within the heavens and earth entreat Him
EverydayHe exercises (universal) power.
So which of the favours of your Lord would you deny ?

We will attend to you, O you two dependents (man and jinn).
So which of the favours of your Lord would you deny ?

O company of jinn and mankind,
If you are able to pass beyond the regions
Of the heavens and the earth, then pass.
You will not pass except, by authority (from Allah).
So which of the favours of your Lord would you deny ?

There will be sent upon you
A flame of fire and smoke,
And will not defend yourselves.
So which of the favours of your Lord would you deny ?

And when heaven is split asunder
And becomes rosy like red hide,
So which of the favours of your Lord would you deny ?

Then on that day none will be asked
About his sin among men or jinn,
So which of the favours of your Lord would you deny ?

The criminals will be known by their marks,
And they will be seized by the forelocks and the feet.
So which of the favours of your Lord would you deny ?

This is hell, which the criminals deny,
They will go around between it and scalding water,
Heated (to the utmost degree)
So which of the favours of your Lord would you deny ?

But for he who has feared, the standing before his Lord,
Are two gardens.
So which of the favours of your Lord would you deny ?

Having (spreading) branches.
So which of the favours of your Lord would you deny ?

In both of them are two springs, flowing.
So which of the favours of your Lord would you deny ?

In both of them are of every fruit, two kinds.
So which of the favours of your Lord would you deny ?

They are reclining on beds whose lining are of silk brocade,
And the fruit of the two gardens is hanging low.
So which of the favours of your Lord would you deny ?

In them are those of modest gaze,
Untouched before them by man or jinn-
So which of the favours of your Lord would you deny ?

As if they were rubies and coral.
So which of the favours of your Lord would you deny ?

Is the reward for good (anything) but good ?
So which of the favours of your Lord would you deny ?

And beside them both (in excellence)are two (other) gardens
So which of the favours of your Lord would you deny ?

Dark green (in color) with foliage.
So which of the favours of your Lord would you deny ?

In both of them are two springs, spouting.
So which of the favours of your Lord would you deny ?

In both of them are fruit and palm trees and pomegranates.
So which of the favours of your Lord would you deny ?

In them are found good and beautiful  –
So which of the favours of your Lord would you deny ?

Fair ones reserved in pavilions –
So which of the favours of your Lord would you deny ?

Untouched before them by men or jinni –
So which of the favours of your Lord would you deny ?

Reclining on green cushions and fine carpets.
So which of the favours of your Lord would you deny ?

Blessed is the name of your Lord,
Owner of majesty and glorious honor.
God Almighty speaks the truth.

The Quraan, by admission is a book of guidance and there are signs in it for all mankind. The uniqueness of the Surat-ul-Rahmaan, is that here the Almighty is talking to or about both men and jinn. There are two seas, there are two easts and two wests, also there are two gardens and beside them there are again two gardens in Jannah. This description of jannah or paradise comes after the description of destructions and annihilation of all that is on earth.  Because Jannah is for those who is conscious of the fact that one day he is to stand before the Lord, Almighty God and answer for the deeds committed during the lifetime.  Whoever is conscious of this will be afraid of the hellfire and take care during the life on earth not to have to see it first hand. The description should be enough to make mankind want to avoid the hellfire. This life on earth is really a test for us and how we fare in this test is depends on how much we imbibe and obey the guidance. The hereinafter is the eternal existence for which we carry our deeds from this earth, to the day of judgment. To be aware is to beware and be prepared as result. As a forewarning, Surah Rahaman is an excellent lesson. A ‘rehemat’ (divine mercy, divine blessing, kindness).

I have always held the belief that the purpose of all religion is to regulate human behavior. Seems to jell with what the the Almighty says in the above surah :

And imposed the balance, that you not transgress.
Within the balance, and establish weight in justice,
And do not make deficient the balance.
And the earth he laid out for the creatures.

Here is the ‘naat’ of ‘aqeedat’ (devotion) and ishq-e-nabi.

 

(Live)

(Recorded)

Song – Agar Mil Gayi Mujh Ko Raahe Madina (NFS – Mohammed Rafi) (19??) Singer – Mohammed Rafi, Lyrics – Nirang Sambhali, MD – [Unattributed]

Lyrics 

agar mil gayee mujh ko 
raah-e-madinaa
mohammed ka naqsh-e-qadam 
choom loongaa
agar mil gayee mujh ko 
raah-e-madinaa
mohammed ka naqsh-e-qadam 
choom loongaa
aqeedat se kaabe mein
sar ko jhukaa kar
nigaahon se baab-e-haram
choom loongaa

jo taiy kar ke aayenge
raah-e-madinaa
milaa loonga main unn ke
seene se seena
jin aankhon ne dekhaa hai
taibaa ka manzar
wo aankhen khudaa ki
qasam choom loongaa
jin aankhon ne dekhaa hai
taibaa ka manzar
wo aankhen khudaa ki
qasam choom loongaa

meri zindagi sirf
ishq-e-nabi hai
jo gham mujh ko iss mien 
milaa wo khushi hai
issi gham ki raahon mein
aankhen bichchaa kar
main palkon se khaak-e-haram
choom loongaa
issi gham ki raahon mein
aankhen bichchaa kar
main palkon se khaak-e-haram
choom loongaa

agar dil ko hai kuchh
nabi se aqeedat
kisi din to jaagegi 
meri bhi qismat
jo aayenge kar ke
tawaaf-e-madinaa
main khush ho ke unn ke 
qadam choom loongaa
jo aayenge kar ke
tawaaf-e-madinaa
main khush ho ke unn ke 
qadam choom loongaa

———————————————————-
Hindi script lyrics (Provided by Sudhir)
———————————————————-

अगर मिल गई मुझको
राहे मदीना
मुहम्मद के नक़्श ए कदम चूम लूँगा
अगर मिल गई मुझको राहे मदीना
मुहम्मद के नक़्श ए कदम चूम लूँगा
अक़ीदत से काबे में
सर को झुका कर
निगाहों से बाब ए हराम चूम लूँगा

जो तय कर के आएंगे राहे मदीना
मिला लूँगा मैं उनके
सीने से सीना
जिन आँखों ने देखा है
तयबा का मंज़र
वो आँखें खुदा की क़सम चूम लूँगा
जिन आँखों ने देखा है
तयबा का मंज़र
वो आँखें खुदा की क़सम चूम लूँगा

मेरी ज़िंदगी सिर्फ इश्क़ ए नबी है
जो ग़म मुझको इस में
मिला वो खुशी है
इसी ग़म की राहों में
आँखें बिछा कर
मैं पलकों से खाक ए हराम चूम लूँगा
इसी ग़म की राहों में
आँखें बिछा कर
मैं पलकों से खाक ए हराम चूम लूँगा

अगर दिल को है कुछ
नबी से अक़ीदत
किसी दिन तो जागेगी
मेरी भी क़िस्मत
जो आएंगे कर के
तवाफ ए मदीना
मैं खुश हो के उनके कदम चूम लूँगा
जो आएंगे कर के
तवाफ ए मदीना
मैं खुश हो के उनके कदम चूम लूँगा


This article is written by Sadanand Kamath, a fellow enthusiast of Hindi movie music and a contributor to this blog. This article is meant to be posted in atulsongaday.me. If this article appears in other sites without the knowledge and consent of the web administrator of atulsongaday.me, then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

Blog Day :

4018 Post No. : 15129

It is the 8th year of my association with our Blog. I do not remember the date but it was in the month of July 2011 when I found this musical  Blog. I began my formal association with the Blog by posting my first comment sometime in the last week of July 2011. It was much later  I came to know that the Blog had then just completed its third birth anniversary.

Congratulation to Atul ji and his bandwagon for completing today the 11th year of the Blog. Over a period of time, our Blog has transformed into a cooperative movement to propagate Hindi film and non-film music especially of the vintage and the golden periods.

My interest in Hindi film music began during the early days of Binaca Geet Mala which used to be broadcast on Radio Ceylon every Wednesday. But it was during the late 1960s that I developed interest in the nitty gritty of Hindi film songs. I became the collector of 78 rpm gramophone records of popular as well as the then rare songs mostly of films released during 1940s to 1960s. However, by 1972-73, I had become disillusioned with my hobby for number of reasons, the main reason being the undesirable practices of a few of the record collectors and sellers.

During 1990s to 2000s, I was virtually cut off from the Hindi film music of the golden era as even my record player became irreparable and the India-made new ones were not available. The radio had become almost redundant. During this phase, I used to regularly watch TV programmes on Doordarshan (for Chitrahaar), Channel [V] and MTV. At that time, I started liking Hindi pop songs (Indipop). Those were the days when Hindi pop songs had become very popular to the extent that they were competing with Hindi film songs in terms of sales of the song albums. Among the Hindi pop singers, Alisha Chinoy, Sunita Rao, Sweta Shetty, Phalguni Pathak, Palash Sen, Diler Mehndi, Lucky Ali, Sonu Nigam and many others became very popular. The popularity of Hindi pop songs attracted some of the already well-established artists like Asha Bhonsle, Nusrat Fateh Ali Khan, Shubha Mudgal, AR Rehman, Majrooh Sultanpuri, Javed Akhtar etc. who got associated with Indipop.

After my final retirement from the service in June 2009, I again got interested in Hindi film music. It was during this phase when I came across this Blog and my interest in the Hindi film music was revived. But the most important contribution of the Blog for me was that my hobby of listening Hindi film songs got expanded to cover non-film songs and research in Hindi films and the music. The Blog has become a learning curve for me insofar as Hindi films and non-films music are concerned.

On the occasion of the 11th birth anniversary of our musical Blog, I have chosen one of my favourite indipop songs of the new millennium. The song is ‘Jahaan Ho Pyaar Ka Mausam’ (2002) rendered by the all-girls VIVA Band consisting of Seema Ramchandani, Pratichee Mohapatra, Neha Bhasin, Mahua Kamat and Anushka Manchanda. The song is written by Javed Akhtar which is set to music by Jatin-Lalit.

The song has a very thought provoking mukhda which has a universal appeal:

jahaan ho pyaar ka mausam
jahaan sab dilon ka ho sangam
jahaan meethi ho sab logon ki zubaan
haan
mujhe aise nagar hai jaana
main aisa nagar dhoondh loongi kahin na kahin

 When I heard this song recently after a long gap, it immediately struck me that the mukhda of the song was very apt for our Blog. For me, our Blog is the place where there is an atmosphere of love, union of hearts and minds. And where everyone speaks in a language of respect.

I should give some background about the song under discussion. In 2002, Channel [V] decided to promote pop stars in India. They started the first Indian version of the International Popstars Talent Show in 2002 in which 5 girls got selected. They formed a band named as VIVA. Their first album, VIVA produced by Times Music and Channel [V] was released in June 2002 which had 8 songs, including the song under discussion. All the songs were written by Javed Akhtar but they were  set to music individually by Shankar-Ehsan-Loy, Jatin-Lalit, Sandeep Chowta, Raju Singh, Kersi Lord and Ashtosh-Dhruv. The album received a very good response and in the first year itself, sales of albums crossed 5 lakhs.

VIVA Band got split within two years of its formation despite unprecedented success of its two albums. Probably, the girls in the band could not handle their sudden fame. Later, all of them pursued their solo careers in music and the related fields.

I had watched the video of the song under discussion umpteen times on TV during 2002-03. I always liked it for its meaningful lyrics and comparatively soft musical interludes than some of other Indipops.

For those who had watched the video of the song on TV in early 2000, it will be a nostalgic experience.

Audio

Video

 

Song – Jahaan Ho Pyaar Ka Mausam (NFS – VIVA) (2002) Singer – Seema Ramchandani, Pratichee Mohapatra, Neha Bhasin, Mahua Kamat, Anushka Manchanda, Lyrics – Javed Akhtar, MD – Jatin-Lalit

Lyrics


oou oou oou oou oou
oou oou oou oou

jahaan ho pyaar ka mausam
jahaan sab dilon ka ho sangam
jahaan meethi ho sab logon ki zubaan
haan

jahaan ho pyaar ka mausam
jahaan sab dilon ka ho sangam
jahaan meethi ho sab logon ki zubaan
haan
jahaan ho pyaar ka mausam
jahaan sab dilon ka ho sangam
jahaan meethi ho sab logon ki zubaan
haan
mujhe aise nagar hai jaana
main aisa nagar dhoondh loongi
kahin na kahin

jahaan ho pyaar ka mausam
jahaan sab dilon ka ho sangam
jahaan meethi ho sab logon ki zubaan
haan
mujhe aise nagar hai jaana
main aisa nagar dhoondh loongi
kahin na kahin

jahaan ho pyaar ka mausam
jahaan sab dilon ka ho sangam
 
baaton mein ho ghul gayi
saare geeton ki jaise narmiyaan
aankhon mein ho yun khushi
moti bhari hon jaise seepiyaan
jahaan goonje prem shehnaai
jahaan zindagi le angdaai
jahaan har ghadi khushi ki ho daastaan
jahaan goonje prem shehnaai
jahan zindagi le angdaai
jahan har ghadi khushi ki ho daastaan
haan
mujhe aise nagar hai jaana
main aisa nagar dhoondh loongi
kahin na kahin

jahaan ho pyaar ka mausam
jahaan sab dilon ka ho sangam

rou rou rou rou rou
rou rou rou rou
rou rou rou rou

aisa ho nagar jahaan
chimni ka dhuaan phaila na ho
raahon mein hawaaon ka
aanchal zara bhi maila na ho
jahaan thande thande ho saaye
jahaan haule haule neend aaye
jahaan khwaab khwaab lagta ho har sama
jahaan thande thande ho saaye
jahaan houle houle neend aaye
jahaan khwaab khwaab lagta ho har sama
haan
mujhe aise nagar hai jaana
main aisa nagar dhoondh loongi
kahin na kahin

jahaan ho pyaar ka mausam
jahaan sab dilon ka ho sangam
jahaan meethi ho sab logon ki zubaan
haan
mujhe aise nagar hai jaana
main aisa nagar dhoondh loongi
kahin na kahin

jahaan ho pyaar ka mausam
jahaan sab dilon ka ho sangam

———————————————————-
Hindi script lyrics (Provided by Sudhir)
———————————————————-

ऊ ऊ ऊ ऊ ऊ
ऊ ऊ ऊ ऊ

जहां हो प्यार का मौसम
जहां सब दिलों का हो संगम
जहां मीठी हो सब लोगों की ज़ुबान
हाँ

जहां हो प्यार का मौसम
जहां सब दिलों का हो संगम
जहां मीठी हो सब लोगों की ज़ुबान
हाँ
जहां हो प्यार का मौसम
जहां सब दिलों का हो संगम
जहां मीठी हो सब लोगों की ज़ुबान
हाँ
मुझे ऐसे नगर है जाना
मैं ऐसा नगर ढूंढ लूँगी
कहीं ना कहीं
जहां हो प्यार का मौसम
जहां सब दिलों का हो संगम
जहां मीठी हो सब लोगों की ज़ुबान
हाँ
मुझे ऐसे नगर है जाना
मैं ऐसा नगर ढूंढ लूँगी
कहीं ना कहीं
जहां हो प्यार का मौसम
जहां सब दिलों का हो संगम

बातों में हों घुल गई
सारे गीतों की जैसे नर्मियाँ
आँखों में हो यूं खुशी
मोती भरी हों जैसे सीपीयाँ
जहां गूँजे प्रेम शहनाई
जहां ज़िंदगी ले अंगड़ाई
जहां हर घड़ी खुशी की हो दास्ताँ
जहां गूँजे प्रेम शहनाई
जहां ज़िंदगी ले अंगड़ाई
जहां हर घड़ी खुशी की हो दास्ताँ
हाँ
मुझे ऐसे नगर है जाना
मैं ऐसा नगर ढूंढ लूँगी
कहीं ना कहीं
जहां हो प्यार का मौसम
जहां सब दिलों का हो संगम

रू रू रू रू रू
रू रू रू रू
रू रू रू रू

ऐसा हो नगर जहां
चिमनी का धुआँ फैला ना हो
राहों में हवाओं का
आंचल ज़रा मैला ना हो
जहां ठंडे ठंडे हों साये
जहां हौले हौले नींद आए
जहां ख्वाब ख्वाब लगता हो हर समा
जहां ठंडे ठंडे हों साये
जहां हौले हौले नींद आए
जहां ख्वाब ख्वाब लगता हो हर समा
हाँ
मुझे ऐसे नगर है जाना
मैं ऐसा नगर ढूंढ लूँगी
कहीं ना कहीं
जहां हो प्यार का मौसम
जहां सब दिलों का हो संगम
जहां मीठी हो सब लोगों की ज़ुबान
हाँ
मुझे ऐसे नगर है जाना
मैं ऐसा नगर ढूंढ लूँगी
कहीं ना कहीं
जहां हो प्यार का मौसम
जहां सब दिलों का हो संगम


This article is written by Nahm, a fellow enthusiast of Hindi movie music and a regular contributor to this blog. This article is meant to be posted in atulsongaday.me. If this article appears in other sites without the knowledge and consent of the web administrator of atulsongaday.me, then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

Blog Day :

3997 Post No. : 15093

Mohammed Rafi : The Incomparable (II) – Song No. 12
———————————————————-

This particular ghazal, as some other Mirza Ghalib ghazals, has been sung by various singers.  Some of the famous renditions by KL Sehgal Sb, Suraiyya and also by Jaddanbai are already posted in the blog:

https://atulsongaday.me/2012/11/20/nuktaa-cheen-hai-gham-e-dil/      KL Sehgal (‘Yahudi Ki Ladki’, 1933)

https://atulsongaday.me/2010/04/17/nukta-cheen-hai-gham-e-dil/        Jaddanbai (Non-Film song, 1930)

https://atulsongaday.me/2011/03/13/nukta-cheen-hai-gham-e-dil-2/         Suraiyya  (‘Mirza Ghalib’, 1954)

Another rendition of the golden era is yet to find its way into the blog, so here is the Rafi Sahab rendition.  This is a very small simple ghazal with only the four sha’irs being rendered.

The starting word is ‘nuktaa cheen’, which means to be critical or criticism of something or someone.  The word ‘nuktaa’  in common urdu actually means ‘a point” or ‘a dot’.  In geometry it used to be ‘nukta alif’ to ‘nukta bey” as in point A to point B.

Nukta cheeni as being critical of someone or something, ably comes out in this sha’ir by Qateel Shifai :

wohi to sab se zyada hain nukta cheen mera
jo muskura ke hamesha gale lagaye mujhe 

Here the word is used in the sense of ‘being critical of someone”.  But Ghalib says “nuktaa cheen hai gham-e-dil”, he means to use the word in the other English meaning of the word i.e. cirtical, as in serious ill or a critical condition of health.  I have always felt like this about this sha’ir.  Did Ghalib have knowledge of the English word for ‘nukta-cheeni’ and also its another usage, i.e. critical ?  Who can say!  It is more likely that ‘nukta cheen’ is a Persian origin word meaning critical, as in health condition.

Actually this blog has quite a few anecdotes about Mirza Ghalib recorded in the write-ups and comments. Those who wish to know more can read the comments on this page : https://atulsongaday.me/2011/02/23/aah-ko-chaahiye-ik-umr-asar-honey-tak/  including anecdote regarding this sha’ir :

banaa hai shah ka musaahib phire hai itraata
w
agarna shehar mein ghalib ki aabroo kya hai

 Also a few more things that I can recite from memory high lighting the legendary poets talent for ‘fil-ba-dih” replies  i.e. quid pro que replies, what we mean when we say tit-for-tat.

Once Ghalib was taking a walk in the garden with the Emperor (Bahadur Shah Zafar) a few days after the holy month of Ramazaan.  The Emperor asks him “Roze kitne rakkhe ?”.

Ghalib who is known for not observing the religious obligations, was ready with his reply “huzur, ek nahi rakkha”.  Perfect example of telling the truth yet not saying it.

Mirza Ghalib was said to be very fond of mangoes.  Once he was sitting down with friends and eating mangoes to the heart’s content.  They all kept eating the mangoes and throwing the peel (chhilka) to one side.  One among them who didn’t like mangoes was not eating.  Some donkeys happened by and they made towards the mango peels, but did not eat them.  The person who was not eating the mangoes, took the opportunity to ridicule the others including Ghalib, saying that “ke dekho aam to gadhe bhi nahin khaate”.  To this Ghalib had the last word saying “gadhe hi aam nahin khaate”.

It has now been a few years since I had any meaningful, at length discussion with my cousins, uncles or even friends in live discussions.  Since we grew up and became responsible persons in our lives, we all seem to meet on occasions, for a few short hours or days if we are lucky.  And since most of my cousins are staying abroad, and lone friend from my school days is staying in faraway place, I miss this type of discussions.

It’s really funny how some conceptions or misconceptions are formed in mind and are difficult to dislodge. There are a few such instances related to words, where I carried misconceptions that were later corrected.  One was about the Urdu word ‘habshi’ (meaning – a person belonging to the Habsh tribe of North Africa, a dark coloured person).  I read the word as ‘Jashi”, since both words have the same formation as written in Urdu, except for placement of the dot below the alphabets. the ‘hai in ‘habshi’ is the same in the word as ‘jeem’, except for the dot below ‘jeem’. Actually the dot below the next alphabet ‘be’ may have looked like it below ‘hai’ and I read it as ‘jeem’ and read the word as ‘jashi’ to begin with, and the first impression stuck.

It was as late as 1981, when the film ‘Razia Sultan’ was released, and I became aware of my mistake.  My elder sister had a hearty laugh at that time and she told the joke to her friends too. 🙂

Next such thing happened to me with the song “Mera Mann Tera Pyaasa” from Gambler (1971). In this song there is this stanza :

 

zindagi hai meri ik daao
tu hai haar jeet meri
aise waise jaise bhi tu khel ham se
jaisi marzi teri …..

This is one of my favourite Rafi/SDB song, but I thought the lines were:

zindagi hai meri ik daao
tu hai ‘haathhi’ meri

It must have been as late as 2003-04 when I was disabused of the fact that the word was ‘haar jeet’ and not ‘haathi’, by my friends in office.  I took pain to explain how I could have thought of a ‘haathi’ in this line, mainly that since there is daao in first line, it can be a chess game and hence the haathi !  The friends managed not to double over with mirth 🙂 .

Having come to this song, I can leave it without quoting the last stanza :

pataa nahin kaun hoon main
kyaa hoon aur kahaan mujhe jaanaa
apni wo kahaani jo ajaani
ho ke ban gayi, fasaanaa
jeewan kyaa hai, tamaashaa
meraa man tera. . .

Here is this non-film ghazal rendered by Mohammed Rafi Sahab, which is composed by Khayyaam. Each and every word is rising from the throat as rose petals, falling on water – so light and slow, floating in the air first and resting on the water to swim.

This voice – a gift from the Almighty and a favour for mankind. . .

[Ed Note: This recording is from the LP released by HMV in 1967 on the occasion of the birth centenary celebrations of Mirza Ghalib. This is a very special LP – music by Khayyaam, singing voices of Begum Akhtar and Rafi Sb, narration by Kaifi Azmi and sleeve notes prepared by Ali Sardar Jafri. In current times, this LP has become a collector’s item.]

Song – Nukta-cheen Hai Gham e Dil, Us Ko Sunaaye Na Baney (NFS – Mohammed Rafi) (1967) Singer – Mohammed Rafi, Lyrics – Ghalib (Traditional), MD – Khayyaam

Lyrics 

nuktaa-cheen hai gham-e-dil
us ko sunaaye na baney ea ea
kya baney baat jahaan
baat banaaye na baney ea ea
nuktaa-cheen hai gham-e-dil

khel samjha hai kahin
chhod na de bhool na jaaye
kaash yoon bhi ho ke 
bin mere sataaye na baney ea ea
kaash yoon bhi ho ke

bojh wo sar se giraa hai ea
ke utthaaye na utthe ea ea
kaam wo aan padaa hai
ke banaaye na baney ea ea
kaam wo aan pada hai

ishq par zor nahi  
hai ye wo aatish ghaalib
ke lagaaye na lagey
aur bujhaaye na baney ea ea
ke lagaaye na lagey
aur bujhaaye na baney ea ea
nuktaa-cheen hai gham-e-dil

———————————————————-
Hindi script lyrics (Provided by Nahm)
———————————————————-

नुकता चीं है ग़म-ए-दिल
उस को सुनाये न बने ए ए
क्या बने बात जहां
बात बनाए न बने ए ए
नुक़ता चीं है ग़म-ए-दिल

खेल समझा है कहीं
छोड़ न दे भूल न जाए
काश यूँ भी हो के
बिन मेरे सताये न बने ए ए
काश यूँ भी हो के

बोझ वो सर से गिरा है ए
के उठाये न ऊठे ए ए
काम वो आन पड़ा है
के बनाए न बने ए ए
काम वो आन पड़ा है

इश्क़ पर ज़ोर नहीं
है ये वो आतिश ग़ालिब
के लगाए न लगे
और बुझाए न बने ए ए
के लगाए न लगे
और बुझाए न बने ए ए
नुकता चीं है ग़म-ए-दिल


This article is written by Avinash Scrapwala, a fellow enthusiast of Hindi movie music and a contributor to this blog. This article is meant to be posted in atulsongaday.me. If this article appears in other sites without the knowledge and consent of the web administrator of atulsongaday.me, then it is piracy of the copyright content of atulsongaday.me and is a punishable offence under the existing laws.

Blog Day : 3974 Post No. : 15060

Welcome all to this post of today!!!

Today 5th June is the ‘World Environment Day’ which is celebrated all over the world on 5th June every year. Since 2017, we are trying to connect us with this celebration by posting a song on the blog which comes closer to the theme of the ‘World Environment Day’ of that year. Though, it is more or less difficult that we find any direct song relevant to the theme or subject, our endeavour here is to connect with those songs wherein we have ‘nature-connection’ in them or songs about nature symbols.

Nature, natural environment and nature symbols are very much an integral part of many of Hindi movie songs and where we attach ourselves with different types of feelings and emotions. Some of the greatest songs from Hindi movies comes from these types of songs too.

Also, I would like to mention here that off late we have some Hindi movies coming with the subjects related to pollution, climate change etc. and the general concern towards environment is being highlighted to make people more aware about the environmental related issues.

On the growing pollution and climate change I have written few lines ‘‘आबोहवा’ बदल गयी हैं! ( The ‘Climate’ is ‘changing’ ) six years back. I am reproducing below few lines from it;

फिजां कि बाहों में
अनगिनत जहरीलें ‘वायु’
आज घुल रहे
के हवा भी ‘रंग बदलने’ लगी हैं

This year’s environment day theme is Air Pollution#!!!

It will also be interesting to see how the yearly ‘themes’ of the ‘World Environment Day’ have been since its inception in 1974, and how due to the increasing pollution and effects of climate change we have reached a stage of ‘do or die’ and so the themes are also reflecting it like last year it was ‘Beat Plastic Pollution’ and this year it is ‘Air Pollution’ and the call is to ‘Beat Air Pollution’.

‘Air’ (Vayu, Pawan, Hawaa) as we know is the source of life, we cannot breathe and be alive if there is no ‘air’. ‘Air’ like the other natural resources is ‘God’s gift’ to human kind. If we go the dictionary meaning of air it reads ‘the invisible gaseous substance surrounding the earth, a mixture mainly of oxygen and nitrogen’.  So, may be what we are connecting with in our Hindi movie songs is its various forms i.e. wind, breeze etc.

And though ‘air, wind, breeze’ might be invisible we have a very strong bond with it and in our HFM songs our poets/lyricists have taken liberties to establish a strong relationship with it.

So, we have Gulzar Saab in his own philosophical style saying ‘Hawaaon Pe Likh Do Hawaaon Ke Naam, Hum Anjaan Pardesiyon Ka Salaam’.

When we are in upbeat mood and we have the ‘air in our favour’ we even start imagining that the ‘air’ is ‘singing’ and awakening our dreams … ‘Jhukti Ghataa Gaati Hawaa Sapne Jagaaye’.

And I think that songs like ‘Hawaa Mein Udtaa Jaaye Mora Laal Dupatta Malmal Ka Ho Ji’, ‘Thhandi Hawaa Kaali Ghataa Aa Hi Gayi Jhoomke’, ‘Pawan Deewani’, should fall in this category. . .

Even the wind when it is blowing in its full glory can remind us of someone, someone close or beloved to us …‘Jhoomti Chali Hawaa Yaad Aa Gaya Koyi’

In our movies we have plenty of songs for lovers and of their feelings and emotions, even sometimes they share their secret to the ‘cold breeze’ and invite it to listen to their lovely talks J ‘Sun Ja Aa Thhandi Hawaa’ and also reminding it that it should not be disclosed to anyone other than them. . .

Or somebody separated from his or her beloved can vent his/her feelings in ‘Ye Hawaa Ye Hawaa Ye Hawaa, ‘In Hawaaon Mein In Fizaaon Mein etc.

Actually, for those who are in love we have many many songs for the lovers on either side (male, female 🙂 ), for all types of their moods and emotions depending on the circumstances they are in; ‘Hawaa Ke Saath Saath Ghataa Ke Sang Sang, ‘Sabaa Se Ye Keh Do Ke Kaliyaan Bichhaaye, ‘Thhandi Hawaaein Lehraa Ke Aayen, ‘Ye Hawaa Ye Nadi Ka Kinaara’, ‘Ye Raatein Ye Mausam Nadi Ka Kinaara Ye Chanchal Hawaa, ‘Ye Hawaa Ye Raat Ye Chaandni, ‘Balmaa Khuli Hawaa Mein, ‘Seeli Hawaa Chhoo Gayi’, ‘Saawan Ka Maheena Pawan Kare Sor etc.

Someone alone can even see a true friend and companion in the ‘breeze’ and sing ‘Sun Ri Pawan Pawan Purvaiyya,

We have songs where an individual is thinking of himself as form of ‘blowing wind’ ‘Main Hoon Ek Hawaa Ka Jhonka, ‘Main Jhonka Mast Hawaa Ka’, ‘. . .Ban Ke Hawaa Ka Jhonka, Main Nikal Jaaunga. . .‘. 

We even proudly speak of the eastern winds blowing in our country when we sing ‘Mere Desh Mein Pawan Chaley Purwaayi’, or when we speak about our revered river Ganga – ‘Machalti Huyi Hawaa Mein Chham Chham Hamaare Sang Sang Chaley Ganga Ki Lehren’,

And then we have some semi-philosophical songs like ‘Ae Ri Pawan Dhoondhe Kise Tera Mann’, ‘Thhandi Hawaa Ye Chaandni Suhaani Aye Mere Dil Sunaa Koi Kahaani’, ‘Chaley Pawan Ki Chaal’, or when we have turbulence in society our poets penned their thoughts by writing like ‘Aaj Hawaaon Mein Bhi Zehar Hai’ and looking for the ‘winds of change’ in the society.

And some of longing for the ‘. . .Fursat Ke Raat Din’ cannot forget ‘Ya Garmiyon Ki Raat Jo Purwaayiyaan Chalen’. . .

I would also like to mention here these songs ‘O Basanti Pawan Paagal’, and ‘O Pawan Veg Se Udne Waale Ghode , where the ‘pawan’ is invoked with special purpose and to relate ‘speed’ respectively.

Finally, coming to one of the best ‘lullaby songs’ and my favourites in this genre, where a mother is requesting the ‘wind’ or ‘hawaa’ to flow slowly as her child is sleeping … ‘Nanhi Kali Sone Chali Hawaa Dheere Aana’, or even take this lullaby for their male counterparts 🙂  respectively – ‘O Ri Hawaa Dheere Se Chal Sotaa Hai Munna Hamaara’.

And after a sound night sleep the ‘air’ can elevate our mood when we wake up next morning by singing a beautiful ‘prabhaati’ – Hawaa Ye Prabhati Sunaaye

There may be many other songs which I may not have mentioned above and still could be very much relevant to the subject, but then we have to stop, think, ponder and enjoy the today’s song too …

But before that, when we thank God for his bountiful gift to us and this beautiful nature we have to keep asking and seeking answer for ‘Hawaa Chale Jaisebecause He is the creator who only has the answer 🙂 .

For today’s post I am sharing a Non-Filmy song from the album ‘Karadi Katha – Bandar Bindaas Bandar’.

This album was published by ‘Times Music’ in the year 2000 and which I added to my collection on 11.06.2000 (the day 11th June being a special one for us). We were staying at Bareilly then.

This album, though having all children songs, is one of my all-time favourite albums because all the lyrics for this album are penned by Gulzar Saab. Music is composed by ‘3 Brothers & A Violin’.

The list of singers includes some of our greatest singers, lending their voices to the songs in this album – we have Anuradha Sriram, Aditya Narayan, Bhupinder Singh, Hamsika Kishore, Manna Dey, Sanjeevani Bhelande, Shankar Mahadevan, SP Balsubramanyam, Udit Narayan, and child artists Madhumita Birukar, Sneha Tatapudy, Sruthi Sundaram, Sumitra Tatapudy, Vallari Shah and Vidya Sundaram as singers.

Gulzar Saab has given a brief narration before each song and that is just fascinating and it takes us to an altogether different land of animals and forests. And come to think of ‘pure air’, now the forests are the only place remaining where we can get ‘air’ in its pure, clean and natural form (if I am correct). . .

Today’s song is sung by Shankar Mahadevan and child artists have provided the chorus.

(When I was looking for a song for this post and asked suggestions from my family members, the suggestion for this song came from younger daughter and I immediately decided to pick this song for this today’s post)

Let us now enjoy this beautiful song and enjoy the ‘gifts of nature’ and let us take care & control of our ‘emissions’ and ‘pollutants’, and let us pray that we have a ‘natural, pure, hygienic and pollution free’ – ‘Air’ in the future for all of us and the generations coming…


Song – Shabnami Si Hawa Hai, Ud Ke Dekhen To Kya Hai (NFS – Shankar Mahadevn) (2000) Singer – Shankar Mahadevan, Lyrics – Gulzar, MD – 3 Brothers & A Violin
Chorus

Lyrics

(Narration by Gulzar Saab)

Jungle mein bhi aise hi mausam aate hai jaise sheharon mein. Sheharon mein monsoon aata hai, baarish hoti hai to aap log rain-coat pahan lete hai. Jaanwar nahin pahante. Jo darte hai chhup jaate hai gufaaon mein. Aur jinhe achchhi lagti hai baarish, wo baahar aakar khelne lagte hai.
Koyal chahakne lagti hai, papeeha pihu-pihu karne lagta hai.
Garmiyon mein nadi sukhne lagti hai. To unhe paani ki taqleef to hoti hai. Nal to hai nahin ki kholen. Bathroom bhi nahin hai. Nadi sukhi ho to kayi kayi din nahaate bhi nahin. Phir patjhad aa jaati hai, patte girne lagte hai, ped sukh jaate hai, aur baithhne ke liye chhaaon bhi nahin milti unhe.
Phir bahaar aati hai. Sarson phoolti hai. Titliyaan udne lagti hai. Bulbul bolne lagti hai. Mujhe to jungle ke saare mausam achchhe lagte hai.

Lekin sabse achchha lagta hai bahaar ka mausam. Seeli seeli ghaas par shabnami si hawaa, jab udti hai to waah kya baat hai

 

hurraah
hurraah

hurraah
hurraah

hurraah
hurraah

hurraah
hurraah

shabnami si hawaa hai
ud ke dekhen to kya hai
sabzaa behne lagaa hai
shayad aayi hai bahaar

huraah
huraah

shabnami si hawaa hai
ud ke dekhen to kya hai
sabzaa behne lagaa hai
shayad aayi hai bahaar

huraah
huraah

sa ga pa ma ga ma ga re
sa ga re ma ga
sa ga pa ma ga ma ga re
sa ga re ma ga
sa ga pa ma ga ma ga re
sa ga re ma ga
sa ga pa ma ga ma ga re
sa ga re ma ga
sa ga pa ma ga ma ga re
sa ga re ma ga
sa ga pa ma ga ma ga re
sa ga re ma ga
sa ga pa ma ga ma ga re
sa ga re ma ga aa

kal parson se
peeli peeli
sarson phool rahi hai
baat baat pe
pankh pasaare
bulbul jhool rahi hai
kal parson se
peeli peeli
sarson phool rahi hai
baat baat pe
pankh pasaare
bulbul jhool rahi hai
shabnami si hawaa hai
ud ke dekhen to kya hai
sabzaa behne lagaa hai
shayad aayi hai bahaar
huraah
huraah

de re na aa aa aa aa
re ae
sar pe chadh ke
palm ke patte
haath hilaate hain
koyi mehmaan
hoga shaayad
paas bulaate hai
sar pe chadhke
palm ke patte
haath hilaate hai
koyi mehmaan
hoga shayad
paas bulaate hai
ho shabnami si hawaa hai
ud ke dekhen to kya hai
sabzaa behne lagaa hai
shayad aayi hai bahaar
huraah
huraah

phir aamon par
baur aaya hai
naachne mor aaya hai
phool saje hai
ghar mein rehne koyi aur aaya hai
phir aamon par
baur aaya hai
naachne mor aaya hai
phool saje hai
ghar mein rehne
koyi aur aaya hai
shabnami si hawaa hai
ud ke dekhe to kya hai
sabzaa behne lagaa hai
shayad …

aayi hai bahaar
aayi aayi hai bahaar
aayi hai bahaar
aaayi aayi hai bahaar

(aa aa aa aa …. )

aayi hai bahaar
aaayi aayi hai bahaar
aayi hai bahaar
aaayi aayi hai bahaar
aayi hai bahaar
aaayi aayi hai bahaar
aayi hai bahaar
aayi aayi hai bahaar

———————————————————-
Hindi script lyrics (Provided by Avinash Scrapvaala)
———————————————————-

(गुलज़ार द्वारा कथन –

“जंगल में भी ऐसे ही मौसम आते है जैसे शहरों में. शहरों में मानसून आता है, बारिश होती है तो आप लोग रेन-कोट पहन लेते है. जानवर नहीं पहनते. जो डरते है छुप जाते है गुफाओं में. और जिन्हें अच्छी लगती है बारिश, वो बाहर आकर खेलने लगते है.
कोयल चहकने लगती है, पपीहा पिहू-पिहू करने लगता है.
गर्मियों में नदी सूखने लगती है. तो उन्हें पानी कि तकलीफ तो होती है. नल तो है नहीं के खोलें.
बाथरूम भी नहीं है. नदी सुखी हो तो कई कई दिन नहाते भी नहीं.
फिर पतझड़ आ जाती है, पत्ते गिरने लगते है, पेड़ सुख जाते है, और बैठने के लिए छाँव भी नहीं मिलती उन्हें.
फिर बहार आती है. सरसों फूलती है. तितलियाँ उड़ने लगती है. बुलबुल बोलने लगती है. मुझे तो जंगल के सारे मौसम अच्छे लगते है.

लेकिन सबसे अच्छा लगता है बहार का मौसम. सिली सिली घास पर शबनमी सी हवा, जब उडती है तो वाह, क्या बात है. . . )

हूर्रा:
हूर्रा:

हूर्रा:
हूर्रा:

हूर्रा:
हूर्रा:

हूर्रा:
हूर्रा:

शबनमी सी हवा है
उड़ के देखें तो क्या है
सब्ज़ा बहने लगा है
शायद आई है बहार
हूर्रा:
हूर्रा:

शबनमी सी हवा है
उड़ के देखें तो क्या है
सब्ज़ा बहने लगा है
शायद आई है बहार
हूर्रा:
हूर्रा:

सा गा प् म ग म ग रे
सा ग रे म गा
सा गा प् म ग म ग रे
सा ग रे म गा
सा गा प् म ग म ग रे
सा ग रे म गा
सा गा प् म ग म ग रे
सा ग रे म गा
सा गा प् म ग म ग रे
सा ग रे म गा
सा गा प् म ग म ग रे
सा ग रे म गा
सा गा प् म ग म ग रे
सा ग रे म गा

कल परसों से
पीली पीली
सरसों फूल रही है
बात बात पे
पंख पसारे
बुलबुल झूल रही है
कल परसों से
पीली पीली
सरसों फूल रही है
बात बात पे
पंख पसारे
बुलबुल झूल रही है
शबनमी सी हवा है
उड़ के देखें तो क्या है
सब्ज़ा बहने लगा है
शायद आई है बहार
हूर्रा:
हूर्रा:

दे रे ना आ आ आ आ आ °°°
रे ए °°° °°°

सर पे चढ़के
पाम के पत्ते
हाथ हिलाते है
कोई मेहमान
होगा शायद
पास बुलाते हैं
सर पे चढ़के
पाम के पत्ते
हाथ हिलाते है
कोई मेहमान
होगा शायद
पास बुलाते हैं
हो शबनमी सी हवा है
उड़ के देखें तो क्या है
सब्ज़ा बहने लगा है
शायद आई है बहार
हूर्रा:
हूर्रा:

फिर आमों पर
बौर आया है
नाचने मोर आया है
फूल सजे है
घर में रहने
कोई और आया है
फिर आमों पर बौर आया है
नाचने मोर आया है
फूल सजे है
घर में रहने कोई और आया है
शबनमी सी हवा है
उड़ के देखें तो क्या है
सब्ज़ा बहने लगा है
शायद …

आई है बहार
आई आई है बहार
आई है बहार
आई आई है बहार

(आ आ आ °°° °°°°°° °°°

आई है बहार
आई आई है बहार
आई है बहार
आई आई है बहार
आई है बहार
आई आई है बहार
आई है बहार
आई आई है बहार


What is this blog all about

This blog discusses Bollywood songs of yesteryears. Every song has a brief description, followed by a video link, and complete lyrics of the song.

This is a labour of love, where “new” songs are added every day, and that has been the case for over THIRTEEN years. This blog has over 16600 song posts by now.

This blog is active and online for over 4000 days since its beginning on 19 july 2008.

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(© 2008 - 2021) atulsongaday.me The content of this site is copyrighted and it may not be reproduced elsewhere without prior consent from the site/ author of the content.

Total number of songs posts discussed

16615

Number of movies covered in the blog

Movies with all their songs covered =1280
Total Number of movies covered=4520

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Active for more than 4000 days.

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