Amarnath Urdu Meaning and Hindi Meaning
Table of Contents
Amarnath
SISTER NIVEDITA
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It was in the course of an open-air meal in the Mogul Gardens at Achhabal, that the Swami suddenly announced that he would go to Amarnath with the pilgrims, and take his daughter with him. Within our little party, there was too much feeling of delighted congratulation, for any obstacle to be put in the way of the fortunate member. And aided thus, as well as by the State officer, in charge of the journey, preparations went forward for this unique experience.
Yeh aik khuli hawa mein khana khane ke doran Mogul Gardens, Achhabal mein tha, ke Swami ne achanak elan/ghoshna kiya ke woh Amarnath yatra mein teerthayaatriyon ke saath jaayega aur apni beti ko bhi sath le jayega. Humari choti si party mein itni khushi aur mubarakbaadi thi ke kisi ne rukawat daalne ka socha bhi nahi. Aur is tarah, State officer jo safar ka zimmedar tha uski madad se, is khas tajurbe/anubhav ke liye tayyariyan aage barhne lagi.
Kashmir seemed, in those weeks, to be full of pilgrims. We left Achhabal, and returned to our boats at Islamabad, for final arrangements, and everywhere we saw the march of gathering hosts. It was all very quiet and orderly and picturesque. Two or three thousand people would encamp in a field, and leave it before dawn, with no trace of their occupation, save the ashes of their cooking- fires. They carried a bazaar with them, and at each halting place, the pitching of tents, and opening of shops, took place with incredible rapidity. Organisation appeared to be instinctive. A broad street would run through the middle of one part of the camp, and here one could buy dried fruits, milk, dahls, and rice. The tent of the Tehsildar,-with that of the Swami on one side, and my own on the other,-was generally placed near some advantageous spot for the lighting of the evening fire, and thus his neighbourhood tended to form a social centre.
Kashmir un hafton mein teerthayaatriyon/Hajjaj se bhara hua tha. Hum Achhabal se chale aur Islamabad mein apni kishtiyon par wapas aaye, final arrangements ke liye. Har jagah teerthayaatriyon/Hajjaj ki bheer nazar aati thi. Sab kuch bohot shaant, tertib/vyavastha se, aur rangin tha. Do ya teen hazaar log ek maidain mein camp lagate aur subah se pehle chale jate, bina koi nishan chhod ke, bas apni pakai hui aag ke raakh ke ilawa. Wo apne saath bazaar lekar chalte the, aur har rukne wale jagah par bohot tezi se apne tents lagate aur dukane khol lete. Organisation unke liye fitrati/svaabhaavik thi. Ek chauri sadak camp ke beech se guzarti thi, jahan sukhe phal, doodh, daal aur chawal milte the. Tehsildar ka tent, Swami ke tent ke ek taraf, aur mera tent doosri taraf hota tha, aur ye sare tent aksar sham ki aag jalane ke liye kisi acha jagah k pass hote the, jo iske aas paas k tent mai rahne walo logo k liye ek social markaz/kendr banata tha.
Paragraph 3
There were hundreds of monks, of all the orders, with their Gerrua tents, some no larger than a good-sized umbrella, and amongst these, the Swami’s influence appeared to be magnetic. The more learned of them swarmed about him at every halting place, filling his tent, and remaining absorbed in conversation, throughout the hours of day light. The talk on their side, he told us afterwards, had been all of Siva, and they had remonstrated with him seriously, when he had insisted, occasionally, on drawing their attention to the world about them.
Wahan 100 se v zayada sadhu (monks) the, har qism/tarah ke sadhu, aur apne gerua (bhagwa/saffron) rang tents k sath, kuch chhatar/chhaata (umbrella) jitne chote. In mein Swami ki shaksiyat/vyaktitva ka asar bohot zor ka tha. Zyada paday-likhay sadhu har rukne wale jagho (places) par Swami ke aas paas jama ho jate, uske tent mein ghusay rehte aur din bhar guftagu/baatcheet mein doobhe rehte. Baad mein usne bataya ke unki baat sirf siva (Shiva) ke charo taraf ghoomti rehti thi, aur jab kabhi Swami unka dhyan duniya ki taraf le jaane ki koshish karta, to woh usse sakhti se mana karte.
Even foreigners, they urged, were men. Why make such distinctions between Swadesh and bidesh? Nor could many of them understand the warmth of his love and sympathy for Mohammedanism. The same other-world-liness that made Swadesh and bidesh indistinguishable, also prevented these simple souls from formally conceiving of a unity, in which Hindu and Mohammedan were but rival elements.
Woh kehte ke agar videshi (foreigners) bhi insaan hain, to swadesh aur bidesh mein itni farq kyun? Unmein se bohot se, Swami ke Musalmaniyat (Muslims) ke liye narmi/dayaaluta aur humdardi ko samajh nahi pate. Wohi duniya se faasla/doori jo Swadesh aur Bidesh mein koi farq nahi dekhta, un seedhe logon ko Hindu aur Musalman ke beech ek mukammal/sampoorn ittehad/ekta (unity) ka tasavvur/kalpana karne se rokti thi, jahan dono sirf mukhalif/alag anaasir/tattvon (rival elements) hain.
The soil of the Punjaub, they argued, was drenched with the blood of those who had died for the faith. Here, at least, let him practise a narrow orthodoxy! In answer to this, as became one who was, in fact ‘an anachronism of the future’, the Swami made those practical concessions of the moment that were expressive of his love for the brethren, and drove his principles home to their minds with the greater force and vehemence.
Punjab ki zameen/mitti, unhone dawa kiya, un logon ke khoon se siqi/bhari (soaked) hui hai jo apne deen/dharm ke liye qurban/balidaan ho gaye. Kam se kam yahan, woh mazabi/dharmik rukawat/sankirnta ko follow karne de! Iske jawab mein, jo ek “ane walay waqt/samay ka purana kirdar/charitra” tha, Swami ne apne doston ke liye mohabbat/prem dikhate hue unki madad ki aur apne aqayed/siddhanton ko aur bhi zor se samjhaya.
But, as he told the tale of his warm discussions, the foreign mind could not help, with some amusement, noting the paradox that the Tehsildar himself, and many officers and servants of the pilgrimage, had been Mussulmans, and that no one had dreamt of objecting to their entering the Cave with the Hindu worshippers, on the ultimate arrival at the shrine. The Tehsildar came afterwards, indeed, with a group of friends, begging formal acceptance by the Swami as disciples; and in this, no one seemed to find anything incongruous or surprising.
Lekin jab usne apni garam guftagu/baatcheet ke qisse sunaye, to ajnabi/videshi log muskuraye baghair/bina nahi reh saka, jab usne dekha ke Tehsildar khud aur pilgrimage ke kai afsaran/adhikariyon aur naukron mein se kai Musalman the, aur kisi ne yeh socha bhi nahi ke unka Hindu pooja karne walon ke sath Cave mein dakhil/pravesh hone mein koi masla/samasya hai, jab woh aakhri/antim maqam/sthal par pohnche. Baad mein, Tehsildar apne kuch doston ke sath Swami ke pass aaya aur useh apna ustad/guru taslim/sweekar karne ki darkhwast/prarthna ki; aur ismein kisi ko bhi kuch ajeeb ya hairani kun nahi laga.
Leaving Islamabad, we caught up somewhere with the pilgrimage, and camped with it, for that night, at Pawan, a place famous for its holy springs. I can remember yet the brilliance of the lights reflected in the clear black waters of the tank that evening, and throngs of pilgrims proceeding in little groups from shrine to shrine.
Islamabad chor kar, hum kisi jagha par yatra se mil gaye, aur us raat ko Pawan mein camp lagaya, jo apne paak/pavitra chashmon/jarno ke liye mashhoor hai. Mujhe ab tak yaad hai us shaam tank ke saaf kaalay paani mein roshniyon ki chamak, aur yatriyon ke gharoon ke jhund jo aasteen (sleeves) mein ghoom rahe the shrine se shrine.
At Pahlgam-the village of the shepherds-the camp halted for a day, to keep ekadasi. It was a beautiful little ravine floored, for the most part with sandy islands in the pebble-worn bed of a mountain stream. The slopes about it were dark with pine-trees, and over the mountain at its head was seen, at sunset, the moon, not yet full. It was the scenery of Switzerland or Norway, at their gentlest and loveliest. Here we saw the last of human dwellings, a bridge, a farm house, with its ploughed fields, and a few saeter-huts. And here, on a grassy knoll, when the final march began, we left the rest of our party encamped.
Pahlgam – jo ke charwahon ka gaon hai – wahan camp ek din ke liye ruka, taake ekadasi manayi ja sake. Yeh aik khubsurat choti si ghaati thi, jo ziada tar aik pahari dharay ke pathar se ghise hue sandy jazon (islands) se ghiri hui thi. Iske charon taraf ki dhalwan (slopes) sanober ke darakhton/pedon se dhaki hui thi, aur iske sar par pahari ke upar sham ke waqt chand, jo abhi pura nahi hua tha, nazar aata tha. Yeh manzar/drishya Switzerland ya Norway ke sabse narm aur khubsurat manazir/drishyon jaisa tha. Yahan humne insani bastiyon ka aakhri deedar/darshan kiya, aik pul, aik khet wala ghar, apni hal-chali hui zameen ke sath, aur kuch saeter huts. Aur yahan, aik ghas wali tekri par, jab aakhri safar shuru hua, humne apne group ke baqi logon ko camp lagaye hue chhod diya.
Through scenes of indescribable beauty, three thousand of us ascended the valleys that opened before us as we went. The first day we camped in a pine-wood; the next, we had passed the snow-line, and pitched our tents beside a frozen river. That night, the great camp-fire was made of juniper, and the next evening, at still greater heights, the servants had to wander many miles, in search of this scanty fuel. At last the regular pathway came to an end, and we had to scramble up and down, along goat-paths, on the face of steep declivities, till we reached the boulder-strewn gorge, in which the Cave of Amarnath was situated. As we ascended this, we had before us the snow-peaks covered with a white veil, newly- fallen; and in the Cave itself, in a niche never reached by sunlight, shone the great ice-lingam, that must have seemed, to the awestruck peasants who first came upon it, like the waiting Presence of God.
Bayaan/Varnan se bahar husn/sundarta ke manzar/drishyon mein se guzarte hue, hum teen hazar log un waadiyon/ghatiyon mein upar chadte gaye jo humare raste mein aati gayi. Pehle din humne aik sanober ke jungle mein camp lagaya; agle din, humne snow-line paar karli, aur apne tents aik shant/jamay hue dariya/nadi ke paas lagaye. Us raat, bara camp-fire juniper se banaya gaya, aur agle din, aur bhi zyada oonchai par, naukron ko yeh kam fuel/indhan dhoondhne ke liye kai milon tak bhatakna pada. Aakhirkar, seedha raasta khatam ho gaya, aur humein khachhar ke raaston par upar neeche girti sambhalte hue chalna pada, jab tak hum boulder se bhari hui ghaati tak nahi pohnch gaye, jahan Amarnath ki Cave thi. Jab hum yeh charh rahe the, hamare samne wo snow-peaks thi jo naye gire hue safed/sade parday se dhaki hui thi; aur Cave ke andar, aik alag jagah par jo kabhi dhoop nahi pohocti, wo bara ice-lingam chamak raha tha, jo pehli baar dekhne wale dairh (awe-struck) kisanon ke liye khuda/bhagwan ki mojoodgi/upasthiti jaisa laga hoga.
The Swami had observed every rite of the pilgrimage, as he came along. He had told his beads, kept fasts, and bathed in the ice-cold waters of five streams in succession, crossing the river-gravels on our second day. And now, as he entered the Cave, it seemed to him, as if he saw Siva made visible before him. Amidst the buzzing, swarming noise of the pilgrim-crowd, and the overhead fluttering of the pigeons, he knelt and prostrated two or three times, unnoticed; and then, afraid lest emotion might overcome him, he rose and silently withdrew. He said afterwards that in these brief moments he had received from Siva the gift of Amar, not to die, until he himself had willed it. In this way, possibly, was defeated or fulfilled that presentiment which had haunted him from childhood, that he would meet with death, in a Siva temple amongst the mountains.
Swami ne yeh safar/yatra apne mazabi/dharmik rasm-o-riwaj ke mutabiq kiya. Woh apni mala japte, roza/vrat rakhte, aur do din ke safar ke doran paanch daryaon/nadion ke barf se thande pani mein ghusal/snan karte rahe. Aur ab jab woh Cave ke andar gaye, to unko aisa laga ke Siva unke samne zahir/prakat ho gaye hain. Yatriyon ke hote hue shor sharaba, aur upar kabootron ke par marne ke bawajood, unhone chupke se do ya teen baar sajda/namaskaar kiya, aur phir dar ke maare, keh aunke jazbat/bhaavanaen unhe gher na lein, khamoshi se wapas chale gaye. Baad mein unhone kaha ke in chand/kuchh hee lamhon/kshanon mein, unhone Siva se Amar hone ka inaam/vardaan paaya, ke jab tak woh khud na chahein, unki maut/mrtyu na aaye. Shayad iss tarah se woh paishgoi/bhavishyavaanee jo bachpan se unka peecha karti thi, ke woh Siva ke mandir mein pahadon ke darmiyan maut/mrtyu se milenge, puri ya nakam hui.
Outside the Cave, there was no Brahminic exploitation of the helpless people. Amarnath is remarkable for its simplicity and closeness to nature. But the pilgrimage culminates-on the great day of Rakhibandhan, and our wrists were tied with the red and yellow threads of that sacrament. Afterwards, we rested and had a meal, on some high boulders beside the stream, before returning to our tents.
Cave ke bahar, wahan par Brahminon ka bechara logon ka shoshan (exploitation) nahi tha. Amarnath apni seedi-saadi aur fitrat/svabhaav se qareebi talluq/sambandh ke liye mashhoor/prasiddh hai. Lekin yatra apni inteha/charam seema Rakhibandhan ke bade din par pohnchti hai, aur hamare haath red aur yellow dhagon se bandhe gaye. Iske baad, humne kuch oonche boulders ke paas dariya/nadi ke kinare khana khaya, aur phir apne tents mein wapas chale gaye.
The Swami was full of the place. He felt that he had never been to anything so beautiful. He sat long silent. Then he said dreamily, “I can well imagine how this Cave was first discovered. A party of shepherds, one summer day, must have lost their flocks, and wandered in here in search of them. Then, when they came home to the valleys, they told how they had suddenly come upon Mahadev!”
Swami is jagah se bahut mutasir/prabhavit tha. Usne mehsoos/anubhav kiya ke usne kabhi is se zyada khubsurat/sundar jagah nahi dekhi. Woh bohot der tak chupchaap baitha raha. Phir usne khayal/sapno mein kho kar kaha, “Mujhe aise lagta hai ke yeh Cave sabse pehle kis tarah khoji gayi hogi. Aik group charwahon ka, aik garmiyon ke din mein, apni bheed kho baitha hoga, aur unko yeh jagah talash mein mil gayi hogi. Phir jab woh wapas waadiyon/ghatiyon mein aaye, to unhone bataya ke unhone achanak Mahadev ka deedar/darshan kiya!”
Of my Master himself, in any case, a like story was true. The purity and whiteness of the ice-pillar had startled and enwrapt him. The cavern had revealed itself to him as the secret of Kailas. And for the rest of his life, he cherished the memory of how he had entered a mountain-cave, and come face to face there with the Lord Himself.
Mere Ustad/Guru ke liye bhi kuch aisi hi kahani sach thi. Barf ke sutoon/stambh (pillar) ki paakizgi/saaf-safaee aur safedi ne unhe hilaa diya tha. Cave ne apne aap ko Kailas ke raaz/rahasya ke roop par zahir/prakat kiya. Aur apni zindagi ke baqi hissay mein, unhone yaad rakha ke kis tarah woh aik pahadi Cave mein gaye, aur wahan unka samna khud Bhagwan se hua.
Moral of the story
English: The story teaches us about devotion, simplicity, and the connection between nature and spirituality. The Swami’s pilgrimage shows how true faith is about personal experience and inner realization, beyond rituals and traditions. It also highlights that spiritual journeys are not just about reaching the destination but about the peace and wisdom gained along the way. The purity of nature and the sacredness of the journey bring one closer to the divine.
Urdu: Yeh kahani humein aqeedat, saadat/sadgi (simplicity), aur fitrat (nature) aur roohaniyat ke talluq ke bare mein sikhati hai. Swami ka yatra yeh dikhata hai ke asli iman zati tajurbe aur andaruni agahi (inner realization) par mabni hoti hai, riwajaat (rituals) aur rasm-o-riwaj ke baraks. Yeh yeh bhi highlight karti hai ke roohani safar sirf manzil tak pohnchne ka naam nahi, balki is raste mein milne wali sukoon aur danayi (wisdom) ka hai. Fitrat ki paakizgi aur safar ki qadrat (sacredness) insaan ko khuda ke kareeb le aati hai.
Hindi: Yeh kahani humein bhakti, saadgi/simplicity, aur prakriti/nature aur adhyatmikta ke sambandh ke baare mein sikhati hai. Swami ki yatra yeh dikhati hai ki saccha vishwas vyaktigat anubhav aur andaruni bodh/inner realization par adharit hota hai, riti-riwaj/rituals aur paramparik prathaon ke vipreet. Yeh bhi yah prakaashit karti hai ki adhyatmik yatra sirf manzil tak pohnchne ka naam nahi, balki is raaste mein prapt hone wali shanti aur gyaan/wisdom ka hai. Prakriti ki paakizgi aur yatra ki pavitrata/sacredness insaan ko ishwar ke kareeb le aati hai.
