Insaan

har aadmi mein hote hain das bis aadmi jis ko bhi dekhna ho kai bar dekhna

'zafar' aadmi us ko na jaaniyega wo ho kaisa hi sahab-e-fahm-o-zaka jise aish mein yaad-e-khuda na rahi jise taish mein khauf-e-khuda na raha the couplet defines “human” not by intellect but by moral and spiritual awareness. comfort is a test of gratitude: remembering god in ease shows humility. rage is a test of restraint: fearing god in anger keeps one from ظلم and excess. without these, wisdom becomes hollow and character collapses.

bas-ki dushwar hai har kaam ka aasan hona aadmi ko bhi muyassar nahin insan hona tis difficult that every goal be easily complete for a man, too, to be human, is no easy feat ghalib highlights the inherent difficulty found in the nature of things; nothing is simple. he distinguishes between 'aadmi' (biological man) and 'insaan' (humane being), suggesting that while one is born a man, acquiring the moral and spiritual qualities of humanity is a lifelong, arduous struggle.

farishte se badh kar hai insan banna magar is mein lagti hai mehnat ziyaada

isi liye to yahan ab bhi ajnabi hun main tamam log farishte hain aadmi hun main

gharon pe nam the namon ke sath ohde the bahut talash kiya koi aadmi na mila

samne hai jo use log bura kahte hain jis ko dekha hi nahin us ko khuda kahte hain

basti mein apni hindu musalman jo bas gae insan ki shakl dekhne ko hum taras gae

koi hindu koi muslim koi isai hai sab ne insan na banne ki qasam khai hai

khud ko bikharte dekhte hain kuchh kar nahin pate hain phir bhi log khudaon jaisi baaten karte hain

us ke dushman hain bahut aadmi achchha hoga wo bhi meri hi tarah shahr mein tanha hoga

saya hai kam khajur ke unche darakht ka ummid bandhiye na bade aadmi ke sath

aadmi aadmi se milta hai dil magar kam kisi se milta hai people meet each other, fairly frequently but, meeting of hearts, seldom does one see

meri ruswai ke asbab hain mere andar aadmi hun so bahut khwab hain mere andar

bura bure ke alawa bhala bhi hota hai har aadmi mein koi dusra bhi hota hai

meri zaban ke mausam badalte rahte hain main aadmi hun mera e'tibar mat karna

ai aasman tere khuda ka nahin hai khauf darte hain ai zamin tere aadmi se hum o heavens i do not fear your god above you know i am afraid o earth, of your human beings below

girja mein mandiron mein azanon mein bat gaya hote hi subh aadmi khanon mein bat gaya

aadamiyyat aur shai hai ilm hai kuchh aur shai kitna tote ko padhaya par wo haiwan hi raha zauq distinguishes between accumulating information (knowledge) and possessing moral character (humanity). he uses the metaphor of a parrot, which can mimic human speech through training but lacks human consciousness or ethics. the verse suggests that education alone cannot transform a person's basic nature if true humanity is missing.

jaanwar aadmi farishta khuda aadmi ki hain saikadon qismen barbaric and human, angelic, divine man, by many names, one may well define

sab se pur-amn waqia ye hai aadmi aadmi ko bhul gaya

bhid tanhaiyon ka mela hai aadmi aadmi akela hai

hazar chehre hain maujud aadmi ghaeb ye kis kharabe mein duniya ne la ke chhod diya

is daur mein insan ka chehra nahin milta kab se main naqabon ki tahen khol raha hun

dewtaon ka khuda se hoga kaam aadmi ko aadmi darkar hai the couplet shifts focus from the divine to the human: lofty beings may seek help from the highest power, but ordinary life is sustained by mutual human support. it suggests that in real suffering and need, what matters most is empathy, presence, and practical help from people around us. the emotional core is a quiet plea for solidarity over empty reliance on distant forces.

farishta hai to taqaddus tujhe mubarak ho hum aadmi hain to aib-o-hunar bhi rakhte hain

phul kar le nibah kanton se aadmi hi na aadmi se mile

jis ki ada ada pe ho insaniyat ko naz mil jae kash aisa bashar dhundte hain hum

aadmi ka aadmi har haal mein hamdard ho ek tawajjoh chahiye insan ko insan ki taraf

aadmi ke pas sab kuchh hai magar ek tanha aadamiyyat hi nahin