Jaane kyun iss qadar khaamosh yeh tanhaayi hai aaj;
Gham ka woh chehra haseen shaam phir le aayi hai aaj;
Dard ke aaghosh mein soye hain hasraton ke saare khwaab;
Zindagi bhi yoon shikast-e-wafa meiN samaa kar aayi hai aaj.
- "Arman"
Thursday, March 30, 2006
Mere Lahoo kee do boondein
Zamaana kya hum par aansoo bahataa hai,
Humne dhool se apni aankhen seenchi hain;
Apni maiyat hai, aur unhe rona nahi aata hai,
Janaaza humaraa hai, aur hum hi denge kandha,
Shayad is maut mein hi koi saath dene wala hai.
Humne dhool se apni aankhen seenchi hain;
Apni maiyat hai, aur unhe rona nahi aata hai,
Janaaza humaraa hai, aur hum hi denge kandha,
Shayad is maut mein hi koi saath dene wala hai.
Tuesday, March 21, 2006
Metaphysics of Symbolism and Motivation for Life in Urdu Poetry
Ragon mein daurhte rehne ke hum nahi qayal;
Jab aankh hi se ne tapka to phir lahoo kaya hai…
One thing that makes Urdu poetry significantly different from other forms of literary expressions is the symbolism or metaphysical association of human emotions. The above couplets beautifully symbolize life's realities in terms of pains and sufferings. The symbolism depicted here metaphysically ascribes to blood (lahoo). And that blood epitomizes the highest degree of suffering and pain is quite understood!
The way pains and sufferings as part of our lives is visualized by the first line of the couplet: Ragon mein daurhte rehne ke hum nahi qayal. We can visualize life being full with pain and suffering in the same way as veins (rag, or ragon) are filled with blood. This line emphatically suggests that although life is full of pain and suffering, the pains and sufferings are not significant, at least in the eyes of the poet. The line translates as: It's the basic characteristics of blood to flow in the veins, and the poet does not subscribe to the importance of blood till it flows in the veins.
The beauty of the thought is brought out in the second line of the couplet: Jab aankh hi se na tapka to phir lahoo kaya hai [The blood holds no significance till it flows out from your eyes]. The couplet in tandem translates into the thought that though blood is significantly symbolic of suffering and pain, the symbolism is not brought out till it flows down your eyes!! In symbolism, majority of life's miseries, pains, and sufferings are insignificant; till they reach an acme [the acme being symbolized by the blood flowing out from your eyes].
Though different people might have different thoughts and logic to comprehend this couplet, to me, the above sentences would definitely describe the best translation of the couplet. This holds the window to the reality of life, by urging us to view pains and sufferings as insignificant till they reach their acme.
The next couplet in this ghazal by Ghalib represents his own state of mind as far as pains and sufferings are concerned:
Chipak raha hai badan par lahoo se pairaham;
Hamari jeb ko ab hajat-e-rafoo kaya hai.
To me, the translation of this couplet amounts to stating that his (the poet's) sufferings [the origin of which lies perhaps in his poverty and misery] are so intense that the sufferings themselves ensemble his respite - he does not need to mend his torn pocket, as his shirt sticks to his body because of the blood flowing!!
A note to conclude: Although a very nicely written and an excellent masterpiece of its kind, this ghazal lacks the basic motivation towards life. A marked difference between poets like Ghalib and poets like Allama Iqbal is that while the former category focuses more on presenting the situations of life, while the later category concentrates on motivating people to continue living against all odds, for these odds are part of life.
"Nahin tera nasheman Qasr-e-Sultani ke gumbad par;
Tu shaheen hai, basera kar paharon ki chattano mein."
This couplet by Allama Iqbal sums up what I intend to conclude: If you are a man of courage, grit, and ditermination, and you want to stand out in the crowd; do not approach the easy way. On the contrary, prepare to lead a rock-sturdy life, which is characterized by hardships (paharon ki chattein).
Jab aankh hi se ne tapka to phir lahoo kaya hai…
One thing that makes Urdu poetry significantly different from other forms of literary expressions is the symbolism or metaphysical association of human emotions. The above couplets beautifully symbolize life's realities in terms of pains and sufferings. The symbolism depicted here metaphysically ascribes to blood (lahoo). And that blood epitomizes the highest degree of suffering and pain is quite understood!
The way pains and sufferings as part of our lives is visualized by the first line of the couplet: Ragon mein daurhte rehne ke hum nahi qayal. We can visualize life being full with pain and suffering in the same way as veins (rag, or ragon) are filled with blood. This line emphatically suggests that although life is full of pain and suffering, the pains and sufferings are not significant, at least in the eyes of the poet. The line translates as: It's the basic characteristics of blood to flow in the veins, and the poet does not subscribe to the importance of blood till it flows in the veins.
The beauty of the thought is brought out in the second line of the couplet: Jab aankh hi se na tapka to phir lahoo kaya hai [The blood holds no significance till it flows out from your eyes]. The couplet in tandem translates into the thought that though blood is significantly symbolic of suffering and pain, the symbolism is not brought out till it flows down your eyes!! In symbolism, majority of life's miseries, pains, and sufferings are insignificant; till they reach an acme [the acme being symbolized by the blood flowing out from your eyes].
Though different people might have different thoughts and logic to comprehend this couplet, to me, the above sentences would definitely describe the best translation of the couplet. This holds the window to the reality of life, by urging us to view pains and sufferings as insignificant till they reach their acme.
The next couplet in this ghazal by Ghalib represents his own state of mind as far as pains and sufferings are concerned:
Chipak raha hai badan par lahoo se pairaham;
Hamari jeb ko ab hajat-e-rafoo kaya hai.
To me, the translation of this couplet amounts to stating that his (the poet's) sufferings [the origin of which lies perhaps in his poverty and misery] are so intense that the sufferings themselves ensemble his respite - he does not need to mend his torn pocket, as his shirt sticks to his body because of the blood flowing!!
A note to conclude: Although a very nicely written and an excellent masterpiece of its kind, this ghazal lacks the basic motivation towards life. A marked difference between poets like Ghalib and poets like Allama Iqbal is that while the former category focuses more on presenting the situations of life, while the later category concentrates on motivating people to continue living against all odds, for these odds are part of life.
"Nahin tera nasheman Qasr-e-Sultani ke gumbad par;
Tu shaheen hai, basera kar paharon ki chattano mein."
This couplet by Allama Iqbal sums up what I intend to conclude: If you are a man of courage, grit, and ditermination, and you want to stand out in the crowd; do not approach the easy way. On the contrary, prepare to lead a rock-sturdy life, which is characterized by hardships (paharon ki chattein).
Welcome to Dareecha-e-Ghazaliyaat!!
Welcome to Dareecha-e-Ghazaliyaat!!
Though there might be numerous blogs and discussion forums running on the theme of Urdu poetry, this one stands out different.
Although poets like Ghalib were ordinary people, and wrote for ordinary people, it is not always the case that ordinary people easily understand them. For one thing, poets such as Nida Fazli, Kaifi Azmi, and Basheer Badar belong to the more recent breed of Urdu poets; and though their excellence cannot be challenged, these poets are easily understood. However, the essence of Urdu as a language lies in the depth of Urdu poetry. And this depth is not easy to comprehend.
This forum will seek to make the incomprehensible comprehendible. The forum is open to discussions and exchange of opinions on these and many other issues. We would appreciate your efforts to this end and would also expect you to advertise and spread word about this blog.
Happy blogging, and have a great stay at this Dareecha...
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