Qaid-e-Hayat--Two views
SF786
cell. He aspires to an everlasting life of bliss and happiness in paradise. For
someone engrossed in the pleasures of this world only, life also becomes one of
confinement, just like a prison, if his wordly desires fail to materialize.
The following two verses show the contrast.
---------------------------------------------------
First here is one from Asghar Gondavi:
QAID-E-HAYAT ASL MAIN RAAZ-E-HAYAT HAY
ZINDAAN KO MAINAY ROZAN-E-ZINDAAN BANA DIYA
------------------------------------------------------
And now one from Qateel Shifai:
LIKHNA MERAY MAZAAR KAY KATBAY PAY YE HUROOF
MARHOOM ZINDAGI KI HIRASAT MAIN MAR GAYA
------------------------------------------------------------------
Saleem A Khanani
il_...@yahoo.com
A sher by Ghalib on the same theme :
Qaid-e-hayaat-o-band-e-Gham, asl men donoN ek haiN
Maut se pahle aadmi Gham se najaat paye kyoN
Afzal
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fuzul...@my-dejanews.com
> ---------------------------------------------------
> First here is one from Asghar Gondavi:
> QAID-E-HAYAT ASL MAIN RAAZ-E-HAYAT HAY
> ZINDAAN KO MAINAY ROZAN-E-ZINDAAN BANA DIYA
> ------------------------------------------------------
Afzal Sahib has pointed out the allusion in the first line, and as for the
second, I shall use this opportunity to ask net ustaads for their own
interpretations of this famous yet obscure verse of Ghalib's, from one of his
finest ghazals:
qaid me.n yaaquub ne lii go na yuusuf kii khabar,
lekin aankhe.n rauzan-e diivaar-e zindaan ho gayii.n
Yours,
Fuzuli
SF786
lekin aankhe.n rauzan-e diivaar-e zindaan ho gayii.n
My interpretation is that parental guidance can help the children even when the
parents are not actually guarding them. The Prophet Yaqub's (AS) training and
guidance stayed with his son, Prophet Yousef (AS) through thick and thin.
There is a reference to that in the Holy Quran. When Zulekha tried to seduce
Prophet Yousef, he saw from the "signs of Allah" that protected him from
falling into the trap. I have heard a scholar say that some exegesists explain
that it was his father, Prophet Yaqub's (AS) image.
When Prophet Yousef (AS) was in prison, his truthfulness was acknowledged and
it was on this basis that his companions there asked him about their dreams.
Another interpretation could be from parental viewpoint. Although Prophet Yaqub
(AS) could not visit his son in prison, through his inner eyes he could still
see and cherish him.
--------------------------------
Saleem A KHanani
Birthe & T. S. Kalsi
> > ---------------------------------------------------
> > First here is one from Asghar Gondavi:
> > QAID-E-HAYAT ASL MAIN RAAZ-E-HAYAT HAY
> > ZINDAAN KO MAINAY ROZAN-E-ZINDAAN BANA DIYA
> > ------------------------------------------------------
>
> Afzal Sahib has pointed out the allusion in the first line, and as for
> the
> second, I shall use this opportunity to ask net ustaads for their own
> interpretations of this famous yet obscure verse of Ghalib's, from one
> of his
> finest ghazals:
>
> qaid me.n yaaquub ne lii go na yuusuf kii khabar,
> lekin aankhe.n rauzan-e diivaar-e zindaan ho gayii.n
>
> Yours,
>
> Fuzuli
>
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> ==----------
> http://www.dejanews.com/ Search, Read, Discuss, or Start Your
> Own
Dear Friends,
I do not claim to be an ’ustaad’ but I should like to attempt an
interpretation:
This is one of Ghalib’s most excellent she’rs where he demonstrates his
mastery in the use of subtle and multifaceted similes/metaphors!
Typically there is in such cases, one direct or superficial meaning
which is readily detectable but on closer inspection there are multiple
implications or ’layers’ which enhance and embellish the meaning and
message of the she’r. This is the mark of true poetical genius!
The reference in this she’r is to the story of Joseph. He was his father
Jacob’s favourite son. As a result of his brothers’ jealousy he ended up
as a slave in the house of an Egyptian official. The Egyptian’s wife,
Zuleikha, became enamoured of the handsome youth. But as Joseph refused
to reciprocate her advances, Zuleikha, in her vexation, accused him of
attempted rape and got him imprisoned. Thus Joseph ended up in an
Egyptian jail and that is where we find him in Ghalib’s she’r.
Primarily the poet is saying that as the old and feeble Jacob is far
away in Canaan, he is not able to see to his son or visit him physically
but nevertheless his eyes have become the very chinks in the prison wall
so that he, in this way, can still contantly watch over his son. This is
how paternal love, care and concern can transgress and transcend all
physical laws!
But this is not all. Look closer at the simile between an old and feeble
man’s eyes and the chinks in a prison wall. How apt it is! An old man’s
eyes become weak, dull, lustreless, turning their whites out, and
constantly gaping, so much like the gloomy, listless, constantly gaping
holes in a prison wall! I am short of words here, I am sure your
imagination can do the rest.
A further implication is that these holes in the wall are the only
source of light in an otherwise dark prison. So these ’eyes of Jacob’
are like streaks of light cutting through the dark gloom of prison life
for Joseph, shedding their paternal affection on him and are thus become
a source of hope and comfort to him!
This does not exhaust the potentials of the simile, I am sure others can
detect further layers of meaning in it. But this does illustrate
Ghalib’s masterly genius. The story of Joseph was a favourite of his and
we find several references to it in his works. As a matter of fact, the
very next she’r in this same ghazal is also one such:
sab raqeeboN se hoN naaKHush, par zanaan-e-Misr se
hai ZuleiKHa KHush ki mahv-e-maah-e-Qin’aaN ho gayeeN
This is a classical paradox! Everybody else is utterly displeased with
rivals but Zuleikha is happy about the Egyptian ladies being enamoured
by the good looks of Joseph! Why?
To find the answer you need to know the background. ’Maah-e-Qin’aaN’,
the Moon of Canaan, is of course no other than Joseph, famous for his
good looks. As we know Zuleikha was infatuated with him, but this made
her an object of taunt and scorn in her social circle. The Egyptian
ladies teased her for being so infatuated with a mere slave boy! So she
devised a scheme to put an an end to this. She invited all of them to a
banquet. Each of them was given a knife in the one hand and a fruit in
the other. They were asked to cut the fruit at the very moment Joseph
made his entry into the dining hall. So the scene is set and Joseph is
summoned. Joseph makes his entrée and lo! What happens? Each and every
one of the ladies is so wonder-struck and enchanted by the apparition of
the ’Moon of Canaan’ that she cuts into her own hand instead of the
fruit! And then of course, Zuleikha is really amused and happy! Her
scheme has worked! No one in future will dare to tease her.
The point to note is how Ghalib makes use of this story to create his
poetical paradox which is striking and effective notwithstanding that we
know the real reason for Zuleikhas mirth!
Oops! This turned out to be rather long. I suppose I just got carried
away! My apologies!
Regards
Tejjit Singh Kalsi
il_...@yahoo.com
fuzul...@my-dejanews.com wrote:
>
>
> > ---------------------------------------------------
> > First here is one from Asghar Gondavi:
> > QAID-E-HAYAT ASL MAIN RAAZ-E-HAYAT HAY
> > ZINDAAN KO MAINAY ROZAN-E-ZINDAAN BANA DIYA
> > ------------------------------------------------------
>
> Afzal Sahib has pointed out the allusion in the first line, and as for the
> second, I shall use this opportunity to ask net ustaads for their own
> interpretations of this famous yet obscure verse of Ghalib's, from one of his
> finest ghazals:
>
> qaid me.n yaaquub ne lii go na yuusuf kii khabar,
> lekin aankhe.n rauzan-e diivaar-e zindaan ho gayii.n
>
> Yours,
>
> Fuzuli
Rauzan-e-deewaar-e-zindaaN = Hole in the prison wall
One interpretation could be : The "rauzan" had constant visual
access to Hazrat Yusuf (PBH). In the same manner, the eyes of
Hazrat Yaaqub (PBH) were "riveted" in the direction of the
prison cell where Hazrat Yusuf had been lodged.
Another interpretation could be : The eyes becoming like the
"rauzan" in the prison wall is symbolic of loss of vision.
The allusion is of course to the fact that Hazrat Yaaqub had
lost his vision due to excessive grief. The "rauzan" merely
served the purpose of ventilation but (due to the all-pervasive
darkness) was of no use for visual purposes.
Fuzuli Sahib is absolutely right in terming this as a very
obscure sher. I find the first misra particularly difficult to
interpret. The poet seems to be saying that Hazrat Yaaqub did
not (rather than "could not") try searching for his son. This
is tantamount to positive inaction or indifference and does not
represent the true emotions and grief of Hazrat Yaaqub at the
fate befalling his favourite son. It would be interesting to
know the views of "net ustaads" as to why Ghalib used the words
he did in the first misra.
Afzal
san...@my-dejanews.com
"kisi qabil " to interpret ghalib :-) but since I do love him and his kalaam
and do call him my chacha jaan I thought may be my "haqeeraanaa " rae would
be , aik salaa-e-aam for our yaraan-e-nuktaa daaN :-) so here is my haqeer
faqeer pur tasqeer rae :-) in the first misraa ghalib says that it seems like
hazrat yaqoob was not so worried about his son ,but it was just a cover up
for his emotions or may be his helplessness because his eyes became like the
windows of the prison cell . Here ghalib is comparing the body (jism ) as a
prison and the eyes as the windows . As we all know well when one is in a
prison cell ,the only way for them to get any light ,air ,sound or any kind
of happiness is through the hole of that prison cell ,which is called
rozan-e-zindaaN . in this case ,ghalib is taking the full side of a majboor
father and trying to explain the feeling ,the "taRap " and "karb " and
Majboori of a baibas father ,by saying "go " I would say go means goya
meaning "aise lagtaa hai " yaa phir ke zaahiri tor pe aise lagtaa hai ke
hazrat yaqoob ne hazrat yousuf ki khabar giri nahiN ki ,magar haqeeqatan un
ki aankhaiN sirf hazrat yousuf ki raah daikhti thiN aur voh iss tarhaa
muntazir thai jaise ke kisi ki saari khushi uss ke jail ki deevar ke rozan se
munsalik hoti hai issi tarhaa ki ummeed unhaiN apni aankhoN se thee . aankhoN
kaaa maqaam bohat si jaghaa urdu shairii maiN muntazir hone se mansoob hoaa
hai maslan yeh shair mulahiza ho "marne ke baad bhi meri aankhaiN khuli
raheeN aadat si paR gaee thee tere intizaar ki "
aur yeh shair mulahiza ho
kayee rutoN se mere neem va dareechoN maiN
teher gayaa hai tere intizaar ka mosam
iss shair maiN darichoN ko palkoN se bhi mushabihat di gayee hai
yaani kisi kee adh khuli aankhaiN muntazir haiN tumhari
what a beautiful shair by parveen shakir :-))
I am sure one can think of a lot more ashaar on this same topic but I will say
good bye now
by the way
Happy holy to all of you who love this colorful tehvaar and celebrate it :-)))
with regards
Sana
In article <7673qe$ojf$1...@nnrp1.dejanews.com>,
fuzul...@my-dejanews.com wrote:
>
>
> > ---------------------------------------------------
> > First here is one from Asghar Gondavi:
> > QAID-E-HAYAT ASL MAIN RAAZ-E-HAYAT HAY
> > ZINDAAN KO MAINAY ROZAN-E-ZINDAAN BANA DIYA
> > ------------------------------------------------------
>
> Afzal Sahib has pointed out the allusion in the first line, and as for the
> second, I shall use this opportunity to ask net ustaads for their own
> interpretations of this famous yet obscure verse of Ghalib's, from one of his
> finest ghazals:
>
> qaid me.n yaaquub ne lii go na yuusuf kii khabar,
> lekin aankhe.n rauzan-e diivaar-e zindaan ho gayii.n
>
> Yours,
>
> Fuzuli
>
> -----------== Posted via Deja News, The Discussion Network ==----------
> http://www.dejanews.com/ Search, Read, Discuss, or Start Your Own
>
In article <7673qe$ojf$1...@nnrp1.dejanews.com>,
fuzul...@my-dejanews.com wrote:
>
>
> > ---------------------------------------------------
> > First here is one from Asghar Gondavi:
> > QAID-E-HAYAT ASL MAIN RAAZ-E-HAYAT HAY
> > ZINDAAN KO MAINAY ROZAN-E-ZINDAAN BANA DIYA
> > ------------------------------------------------------
>
> Afzal Sahib has pointed out the allusion in the first line, and as for the
> second, I shall use this opportunity to ask net ustaads for their own
> interpretations of this famous yet obscure verse of Ghalib's, from one of his
> finest ghazals:
>
> qaid me.n yaaquub ne lii go na yuusuf kii khabar,
> lekin aankhe.n rauzan-e diivaar-e zindaan ho gayii.n
>
> Yours,
>
> Fuzuli
>