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Saturday, 27 March 2010

The Origin of Greek Philosophy

A philosopher’s thought is influenced by the surrounding in which he lives. Just like a particular type of soil supports particular plants, the culture and conditions of a place give rise to particular ideas or philosophies. It’s not a matter of chance that Buddha happened to be in India or Mohammad in Arabia, it was the conditions prevalent in the 6th century BCE India that gave rise to Buddhism and 7th Century AD Arabia that gave rise to Islam. Therefore before I delve into the origin of Greek philosophy which is believed to begin with Thales (6th century BCE), let me outline the origin of Greek civilization and its theology. What we know today distinctly as the School of science and School of Philosophy was a common school in around 6th century BC at the times of Thales. The Greek acquired this knowledge from the Egyptians and the Sumerians (Mesopotamia)

Influence of Egypt and Mesopotamia on Greece

The oldest of civilizations developed in Egypt around river Nile and in Mesopotamia (modern Iraq) around river Tigris and river Euphrates around 5th millennium BC.


Though contemporary and proximate both the civilizations were marked different in their theology. The Egyptian believed that after death soul descends into the underworld where it is judged by Osiris based on the life on the Earth and eventually it will return to the body. This belief led to the mummification of body and construction of tomb. About 1800 B.C Egypt was conquered by Semites known as Hykos. In their two centuries of rule the Hykos must have spread the Egyptian civilization in current day Syria and Palestine (Phoenicia).


In Mesopotamia Sumerians were the rulers. They invented cuneiform writing. Later Semites conquered the Mesopotamia and learned the cuneiform from Sumerian. Initially there were many independent cities but eventually city of Babylon became supreme and every other city became its subordinate and the God of Babylon ‘Marduk’ become the supreme god. Babylonian culture unlike the Egyptian was more concerned with happiness in this life rather than in after life. It was more scientific. The division of circle in 360 degrees, days in 24 hours, prediction of lunar eclipse were discovered by the Babylonians.

The civilization of Egypt and Mesopotamia and was agricultural. The surrounding cultures were primarily pastoral. Gradually maritime trade developed. In commerce the island of Crete seems to have been pioneers. For about eleven century i.e. from 2500 BC to 1400 BC Minoan culture is believed to be existent in Crete. Minoans were artistically advanced culture. The Minoan were in close touch with Egyptians and also had proximity with Syria and Asia Minor. They worshipped goddesses and most prominent was the ‘mistress of animals’ who was a huntress and probably source of Artemis (The Greek goddess of hunting). Before the destruction of Minoan culture; it spread about 1600 BC to mainland Greece.

The Greek Civilization

In mainland Greece the civilization that existed is called the Mycenaean. The origin of Mycenaean is uncertain but it can be conjectured with a lot of certainty is that at least the aristocracy consisted of fair haired invaders from north, who brought Greek language with them. The Mycenaean came to Greece in three successive waves, first the Ionians, then the Achaeans and last the Dorians.

The Ionians were the first to conquer Greece and they adapted the Minoan culture, but subsequently were overthrown by Achaeans who also embraced Minoan culture. But the last of the conquerors the Dorians were who retained their Indo-European religion of their ancestors. During the later part of Mycenaean culture some of the inhabitants became agriculturist while some settled into the island of Asia Minor and then into Sicily and southern Italy where they founded cities which lived by maritime commerce.

In mainland Greece the land is mountainous and largely infertile but there are patches of fertile valleys with easy access to sea. These valleys later became independent city states. Greece was divided into large number of independent states. Notable among them were Sparta for its martial superiority, Athens for its cultural superiority, Corinth was rich, prosperous and a great commercial center, Arcadia was primarily agricultural. As the resources in these cities became constraint they started colonializing other cities. In administration there was a general development, first from monarchy to aristocracy, and then alternation of tyranny and democracy.


The Greek Literature



The Greek learned the art of writing from Phoenicians (present day Syria and Palestine) , who like other inhabitants of Syria were exposed to both Egyptian and Babylonian Influences. Phoenicians were the maritime superpower till the rise of Greek cities of Ionian, Italy and Sicily.

The Homer’s Iliad and Odyssey was first notable literary contribution of Hellenic civilization. It is believed that Home was not one person but a series of poets from 750 to 550 BC. In both the epic the leading family is house of Pelops. A brief outline is given below (from ‘Primitive culture in Greece’, H.J. Rose)


Tantalos, the Asiatic founder of the dynasty, began its career by direct offence against the Gods; some said, by trying to cheat them into eating human flesh, that of his own son Pelops. Pelops, having been miraculously restored to life, offended in his turn. He won his famous charioteer race against Oinomaos, King of Pisa, by connivance of latter’s charioteer, Myrtilos, and then got rid of his confederate, whom he had promised to reward, by flinging him into the sea. The curse descended to his son, Atreus and Thyestes, in the form of what the Greeks called Ate, a strong if not irresistible impulse to crime. Thyestes corrupted his brother’s wife and thereby managed to steal the ‘luck’ of the family, the famous golden-fleeced ram. Atreus’s son Agamemnon, who offended Artemis by killing a sacred stag, sacrificed his own daughter Iphigenia to appease the goddess and obtain a safe passage to Troy for his fleet, and was in turn murdered by his faithless wife Klytaimnestra and her paramour Agisthos, a surviving son of Thyestes. Orestes, Agamemnon’s son , in turn avenged his father by killing his mother and Aigisthos.”

Iliad and Odyssey were the products of Ionia i.e. part of Hellenic Asia Minor and Adjacent Island.

Greek Mythology and its impact on Philosophy

Among the multitude of gods that Greeks worshipped one was ‘Dionysus’ or ‘Bacchus’ the disreputable god of wine and drunkenness. Out of his worship arose profound mysticism, which greatly influenced many of the philosophers. Anybody who wished to study the development of Greek thought it is imperative to understand the evolution of Dionysus.


(Dionysus)

Dionysus or Bacchus was a Thracian god. Thrace was an agricultural state and culturally inferior to Greece. Like primitive agriculturalist Thrace had a fertility cult and worshipped a god who improved fertility. His name was Bacchus. When Thracian learned making beer and wine and got intoxicated they found it divine and attributed it to Bacchus. Thus his function of promoting fertility got associated with wine and intoxication.

The cult of Bacchus passed from Thrace to Greece where it was vehemently opposed by the Orthodox. The cult of Bacchus contained many barbaric acts like tearing wild animals to pieces and eating the whole of them raw. Adherents would spent the whole night on the bare hills in dance which stimulated ecstasy and in an intoxication perhaps partly alcoholic but mainly mystical. The worship of Bacchus in its original form was savage and in many way repulsive. It was not in this form that it influenced the philosopher, but in spiritualized form attributed to Orpheus, which was ascetic and substituted mental for physical intoxication.

Orpheus origin is uncertain. He can be an actual person or a God. Like Bacchus he came from Thrace but it seems probable that the movement associated with his name came from Crete. This is because the orphic doctrine contain much that seems to have provenance in Egypt and it is chiefly through Crete that Egypt would have influenced Greece. Orpheus would said to have been a reformer who was torn to pieces by frenzied Maenads actuated by Bacchic orthodox. Though less is known about Orpheus his teachings are well known. The Orphic believed in transmigration of souls; they thought that soul hereafter might achieve eternal bliss or suffer eternal or temporary torment according to its way of life on earth. They aimed at becoming pure partly by ceremonies of purification, partly by avoiding certain kinds of contamination.

The Orphic were an ascetic sect; wine to them, was only a symbol. The intoxication that they sought was that of “enthusiasm” of union with the god. They believed in acquiring mystic knowledge unattainable by ordinary means. This mystical element entered into Greek philosophy with Pythagoras, who was reformer of Orphism. From Pythagoras Orphic elements entered into the Philosophy of Plato, and from Plato into most later philosophy that was in any degree religious.

Sunday, 21 March 2010

A precursor to History of Western Philosophy

It happens with me and I presume it must be happening with others too. When I talk to someone and while conversing I discover that he has same ideologies, belives and perceptions as mine then it gives me a vicarious pleasure; not because someone thinks like me but because someone else also is correct (everyone thinks that he is right and I am no different). And then think what a wonderful feeling it must be when your believes and ideologies which are contrarian to the normal gets corroborated in a book that is in vogue (as people are buying it; I am not sure about reading) and written by someone very esteemed. And then you feel that the only thing that is different between you and the author is the book; it’s just that who wrote it first and I know (i.e. my superego in Freudian lingo) that there is a great intellectual and epistemic chasm between me and the author but then feeling of epistemic equality comes from that part of me (the ID in Freudian term) which is not under my control. Last week I was reading 'The Black Swan' by Nassim Nicholas Taleb.

When I was reading the book I was happy and I was worried. Happy you know why; worried because I had the familiarity with the subjects of the book but I have forgotten their relevance. The Skeptics, the Rationalist, Algazel , Avveroes, Hume all these were was familiar to me but I have forgotten what they stood for except for the meanings of the adjectives like a skeptics is one who doubts , rationalist is one who beliefs in logic. My past endeavor of reading philosophy has completely gone down the drain. Whether Hume was a rationalist I could not remember. Philosophers whom I remember are Spinoza and Kant and the reason is that I have written a post on each of them. So I have decided the subjects like philosophy where I am getting initiated needs more dedication and time and hence I am going to write a blog on important topics. So I have again picked up the history of western Philosophy by 'Bertrand Russell' after six months and I am planning to blog what I feel is salient and needs to be remembered.

Friday, 19 February 2010

Om Shanti

सर्वे भवन्तु सुखिनः, सर्वे संतु निरामयः
सर्वे भद्राणि पश्यंतु , माँ कश्चित् दुःख भाग भवेत्
ॐ शांतिः शांतिः शांतिः
(May all be happy,may all be healthy
may all look for goodness in other, may none be in distress) 
'Shri Adi Shankaracharya'

द्यो शांतिः
अंतरिक्ष शांतिः
पृथिवी शांतिः
आपः शांतिः
औषधयः शांतिः
वन्ष्पत्यः शांतिः
विश्वेदेवाः शांतिः
कामः शांतिः
क्रोधः शांतिः
ब्रम्हः  शांतिः
सर्वे शांतिः
शांति रेवः  शांतिः
शा माः शांतिः रेधि
ॐ शांतिः शांतिः शांतिः
(4-42-5 - Taittiriya - Aranyaka)
'Ayur Veda'

'Peace unto sky
peace unto heaven
peace unto earth
peace unto water
peace unto medicines
peace unto plants
peace unto gods
peace unto desire
peace unto anger
peace unto almighty
peace unto all
peace begets peace
may peace be in all element

Monday, 8 February 2010

Ab kya bataun main tere milne se kya mila..

As I promised the anonymous reader of my blog, I am putting this beautiful Ghazal by Seemab Akbarabaadi.  Aashiq Husain whose takhallus was 'Seemab' Akbarabadi, was born in 1880 in Agra, India. He was a disciple of Daag Dehlvi. The ghazal goes as:

अब क्या बताऊँ मैंने तेरे मिलने से क्या मिला,
इरफ़ान-ए-गम हुआ मुझे दिल का पता मिला
[इरफ़ान = knowledge]

जब दूर तक न कोई फ़कीर-आशना मिला
तेरा नियाज़मंद तेरे दर से जा  मिला
[नियाज़मंद = needy]

मंजिल मिली मुराद मिली मुद्दा मिला
सब कुछ मुझे मिला जो तेरा नक्श-ए-पा मिला
[नक्श-ए-पा = footprints]

या ज़ख्म-ए-दिल को चीर के सीने से फेंक दे
या ऐतराफ कर के निशान-ए-वफ़ा मिला
[ऐतराफ = admit]

'सीमाब' को शगुफ्ता न देखा तमाम उम्र
कमबख्त जब मिला हमें कम-आशना मिला
[शगुफ्ता = happy, कमबख्त = unfortunate, आशना=friend]

'सीमाब' अकबराबादी

Listen to this version of ghazal by K.L Sehgal

Sunday, 7 February 2010

Teri baatein hee sunaane aaye...

 I am not sure about the first two shers but the rest is by Ahmad 'Faraz'. This ghazal is beautifully sung by Gulaam Ali. 

न उड़ा यूँ ठोकरों से मेरी ख़ाक-ए-कब्र ज़ालिम,
यही एक राह गयी है मेरे प्यार की निशानी

कभी इल्तिफात-ए-पैहम कभी मुझसे बदगुमानी
तेरी वो भी मेहरबानी तेरी ये भी मेहरबानी
[इल्तिफात-ए-पैहम = continuous mercy/favour; बदगुमानी = suspicion]

The Ghazal starts from here

तेरी बातें ही सुनाने आये
दोस्त भी दिल दुखाने आये

फूल खिलते हैं तो हम सोचते हैं
तेरे आने के ज़माने आये

ऐसी कुछ चुप सी लगी है जैसे
हम तुझे हाल सुनाने आये

इश्क तनहा है सर-ए-मंजिल-ए-गम
कौन ये बोझ उठाने आये

अजनबी दोस्त मुझे देख, की हम
कुछ तुझे याद दिलाने आये

अब तो रोने से भी दिल दुखता है
शायद अब होश ठिकाने आये

क्या कहीं फिर कोई बस्ती उजड़ी
लोग क्यूँ जस्न मनाने आये

सो रहो मौत के पहलु में 'फ़राज़'
नींद किस वक़्त न जाने आये

अहमद 'फ़राज़'

Thursday, 4 February 2010

tere shahar mein maine kya dekha hai?

तेरे शहर में तरदीद-ए-रवां देखा है,
हुजूम में मैंने बियाबां देखा है
[तरदीद = contradictions; रवां = continuous ; हुजूम = crowd ; बियाबां = emptiness]
In your city, I see never ending contradictions
I find the crowd empty

शोर-ए-पैहम से गोश बर-आवाज़ है
खलकत-ए-शहर को निहां देखा है
[शोर-ए-पैहम = never ending noise; गोश = ear; बर-आवाज़ = without sound; खलकत-ए-शहर = denizens of the city;निहां = hidden ]
My ears are unable to hear the continuous noise
and I cannot see the denizens of this city

इमारतें बड़ी हैं तेरे शहर में
और सड़कों पे नादारों का मकाँ देखा है
[नादारों = poors, मकाँ = house]
Your city has tall buildings,
but I find poors living on the roads

रोज़ तमाज़त-ए-कार जलाती है
रातों में फ़िक्र-ए-धुंआ देखा है
[रोज़ = daily; तमाज़त-ए-कार = heat of work; फ़िक्र-ए- धुंआ = smoke of worry]
every day the work burns
and every  night is engulfed in worries

मुफलिसों का मजमा लगा है यहाँ  
और उमारा का भी कारवां देखा है
[मुफलिसों = poors; मजमा = gathering; उमारा = rich ; कारवां = caravan]
Here there is a gathering of poors
but also I see caravan of mammons

मुख़्तसर फासला है लोगों के बीच
फिर भी सहरा  उनके दरमियां देखा है
[मुख़्तसर = small ; फासला = distance; सहरा= desert ; दरमियां = inbetween]
There is a small distances between people
but I see a big chasm between them

पर जब से मैंने तुम्हें देखा है,
मैंने दोज़ख में इरम का फजां देखा है
[दोज़ख = hell ; इरम = heaven ; फजां = weather]
but ever since I have seen you
I feel a heaven in this hell
'प्रशांत' 

Tuesday, 26 January 2010

tamasha-e-ahal-e-karam dekhtein hain....

A heartfelt thanks to the anonymous person whose comment on my blog led me to search for this beautiful ghazal by Ghaalib. It goes as:

जहाँ तेरा नक्श-ए-कदम देखतें हैं,
खियाबां खियाबां इरम देखतें हैं
[नक्श-ए-कदम = footprints; खियाबां = flower beds; इरम = paradise]

तेरे सर्व कामत से एक कद-ए-आदम ,
क़यामत के फितने को कम देखतें हैं
[ सर्व = tall; कामत = stature; क़यामत  = judgement day; फितने=mischiefs]

तमाशा कर ऐ महव-ए-आइनादारी,
तुझे किस तमन्ना से हम देखतें हैं
[ महव-ए-आइनादारी = engrossed in admiring herself in mirror]

सुराग-ए- तफ-ए- नाला ले दाग-ए-दिल से,
के शबरौ का नक़्श-ए-क़दम देखते हैं
[सुराग = sign; नाला = wail,lament]

बना कर फकीरा का हम भेस  'ग़ालिब'
तमाशा-ए-अहल-ए-करम देखतें हैं
[अहल-ए-करम =charitable person ]
'ग़ालिब' 

adding my own makhta to it..

न की  हालात-ए-दिल-ए-बयाँ हमने 'प्रशांत'
दूर से गाफिल के सितम देखतें हैं
[ हालात-ए-दिल-ए-बयाँ = speak about condition of heart, गाफिल = ignorant, सितम  =torture]

Saturday, 23 January 2010

Ab Ke hum bichde...


Today as I am ending my association with the company where I have spent about two years , this ghazal by 'Faraz' comes to my mind:

अब के हम बिछड़े तो शायद कभी ख्वाबों  में मिलें,
जिस तरह सूखे हुए फूल  किताबों में मिलें

तू खुदा है, न मेरा इश्क फरिश्तों जैसा,
दोनों इंसान है तो क्यूँ इतने हिजाबों में मिलें
[हिजाबों = veil]

गम-ए-दुनिया भी गम-ए-यार में शामिल कर लो,
नशा बढ़ता है जब शराबें जो शराबों में मिलें

ढूंढ उजड़े हुए लोगों में वफ़ा के मोती
यह खजाने तुझे मुमकिन है खराबों में मिलें

आज हम दार पे खेचे गए जिन बातों पर
क्या अजब कल वो ज़माने को निसाबों में मिलें
[दार = gallow; निसाबों = curriculam]
Ahmed 'Faraz'

The translation is by Mr. Kuldeep Salil

Like withered flowers in books, it seems
If seperated now, we might meet only in dreams

Neither is my love like tahat of an angel, nor do you partake of divinity
We are both humans so why meet secretly?

Let the sorrows of world and sorrow of love combine
A cocktail is certainly more intoxicating than a single wine

Look for pearls of fidelity only in the people run aground
only in the ruins these treasures can be found

The things for which I am condemned to die
Who knows tommorow they me found in world's syllabi

Thursday, 21 January 2010

Bose diye zameen ko hamne...

बोसे दिए ज़मीं को हमने पड़े पाँव तुम्हारे जिधर को,
आई चाप जिस जानिब तुम्हारी सजदे किये उधर को
[बोसे = kiss; ज़मीं = ground; चाप = sound ; जानिब = direction; सजदे = prostration]

दिल-ए-बिस्मिल की है गुजारिश तुझसे ऐ नावक-अंदाज़
कर नीम नेजा-ए-नज़र की करूँ गर्द दिल-ओ-जिगर को
[दिल-ए-बिस्मिल = wounded heart; गुजारिश = request; नावक-अंदाज़ = archer; नीम=deep; नेजा-ए-नज़र = spear like eyes ; गर्द = dust]

फुरकत-गज़ीदा रहे हम उरूज़-ए-हिज्र में तुम्हारी
आ तमाम कर मुझको या के अपने शाक कहर को
[ फुरकत = seperation; गज़ीदा = struck/beaten; उरूज़-ए-हिज्र = highest point of seperation; तमाम = end; शाक = unbearable; कहर = calamity/punishment]

हसरत-ए-वस्ल-ए-दीदा-ए-जाना ले के हम मर गए
अब क्यूँ वो नज़र गुरेज़ हैं जब तर्क दिया हमने दहर को?
[हसरत-ए-वस्ल-ए-दीदा-ए-जाना = desire of meeting the eyes of beloved, नज़र गुरेज़ = evading eyes, तर्क = renounce; दहर = life]

माना की थे हाजतमंद पर ऐसी भी क्या बेताबी थी,
गए क्यूँ थे उस गली में हुए बेजाँ कई एक नज़र को ?
[हाजतमंद = needy ; बेजाँ = lifeless]

किये आप ही जब मुह्हबत, हुए आप ही जो रुसवा ,
फिर क्यूँ कु-बा-कु कहे 'प्रशांत' , न दो दिल किसी हजर को
[रुसवा = disgrace ; कु-बा-कु = lane to lane; हजर = stone]
'प्रशांत'

Saturday, 16 January 2010

Wo saal jo ab guzar gaya

I wanted to post this poem on 31st of 2009 but couldn't do that. Better late than never. My adios to 2009.

टूट के लम्हा बिखर गया
पल पल दिन में सिमट गया
दिन रात मे मिल के ओझल हुआ
और ऐसे ही माह निकल गया
सब चले गये हैं साथ उसके
जो साल अभी गुज़र गया


एक तारा था जो टूट गया
कोई प्यारा था वो रूठ गया
एक आस थी जो बिखर गयी
और साथ किस का छूट गया
सब चले गये है साथ उसके
जो साल अभी गुज़र गया


दे कर मुझको अल्फ़ाज़ गया
उलफत मुझ पे वो वार गया
सपनो को दे कर आकार गया
एक नई उर्जा को संचार गया
नये साल का तोहफा देकर
एक साल था जो अब गुज़र गया

[ अल्फ़ाज़ = words; उलफत =love]

'प्रशांत'

Friday, 15 January 2010

Dhoondh ujde hue logon mein wafa ke moti, yeh khazaane to mumkin hai kharaabon mein milen

A work entailed me to be in Delhi. I was to return the next day. My train was in the evening and I had a whole day to spend. Gaurav who was with me took me to CP as he had some work there. There I entered in a book shop. It was an old bookshop and a cursory glance on the shelves I could make out that they had good collections of book. It was 1.30 in the noon and I had 2 hours before I had to leave CP for New Delhi railway station. I didn’t want to bore Gaurav who he is not very fond of books so thought of just asking for books I was looking for instead of going through the shelves. I asked the sales person there whether he has any book on Baba Bulle Shah. He said that I should go to the Masjid in corner where a Maulavi saab sells books on Baba Farid , Bulle Shah etc. Without any further ado I came to the corner where there was a very small masjid. Outside the entrance there were some books arranged in a stall. Nobody was there to attend a customer. I looked at the books and my eyes gleamed. It was a treasure. Bulle shah’s Kaafias, Baba Farid, Sufism, Islam , Ahmed Faraz all that that enthused me were there. I was excited and impatient; excited because never ever I had come across such a good collection of books and impatient because I was running short of time. On top of it I could sense that very soon Gaurav would become irritated because of all this. Moreover knowing me her sister has warned me not to bore her brother by taking him into old bookshops. I wanted 5-6 hrs to go through all the books. I had just about 30 minutes. I asked the Paanwaala near by about the Maulavi saab. He said that Maluavi saab has gone to his village but I can take any book I want and pay him. I asked him whether these are the only books available. He said that there are some more books. He told that his brother is looking after the shop and will come at 2.0. I asked him to request Maulavi saab’s brother to be there. It was still 20 min to 2.O clock. I thought that I should be with Gaurav so that these 20 minutes doesn’t add to my quota of book hunting. I went with him around the inner circle. Gaurav was excited by the offers in the shops and I nodded in agreement. He wanted to buy Aawala juice from Khadi Bhandar. He went there and I came back to the Maulavi saab's shop. But still nobody was there. It was 15 minutes pass 2. I thought let me pick whatever is displayed. Anyways I would not be able to buy whatever I like because of monetary constrain. A person came out from the Masjid. He was about 24-25 year frail looking man with a beard and a white cap. He was shy. As he came near me I asked him whether he looks after the shop. He said that Maulavi saab is his brother and has gone home for a month. I asked him if he has books other than those displayed. He hesitated a bit and then asked me to follow him inside the Masjid. I removed my shoes and followed him. Inside there were few people offering Nawaz. We circumvented them and came in front of a small wooden door. He opened the door and went inside the room. I followed him. It was a very small room probably 7x7 sqft. It was damp and dim. The bedding on the floor on which he and I were standing occupied most of the space. The leftover was occupied by a stove, few plates, a pitcher and a cooking pan. There was a small rack in the wall which was covered by a curtain which I presume was made up of a worn out sari. He removed the curtain. There were 5 columns of books. The books were kept widthwise to fit more books in that limited space on the rack. This made the cover and name of the book hidden. He went out and brought a chair and placed it on his bed. He stood on the chair and took out books in bunches and showed it to me. All were good books. I acknowledged this to him. I was excited. I wanted to spend some time with each one of it but I was running short of time. I told him that all are good books and I have to come again. Meanwhile I got two calls from Gaurav. I asked him to give me 15 minutes. He seemed a bit irritated. I glanced through some of the books cover. I picked up books on Sufism and poetry. We came out of the room. While locking the room he said that Bhai Saab (Maulavi Saab) has duties toward his family too, that’s why he has been to village. I nodded. I could make out that he was feeling apologetic because of his limited knowledge on books and thought that Maulavi saab was well aware about each of his books and could have engaged me better. We came out of the Masjid. In front of his stall I picked up Ahmed Faraz. He took out a yellowish slip. He wrote the book names in Urdu and prices in English. It came out to Rs 750. He told he would give me for 650. I said its more. He paused for a while and then said that because I showed so much interest he would make it 600 for me. He was not a salesman and I knew he was not pitching. I agreed and gave him 600 bucks. I could not have got these books in any bookshop in Mumbai. These were my priced finds from Delhi. I couldn’t wait to catch the train. I wanted to go through the books. Faraz verily said once:
ढूंढ उजड़े हुए लोगों में वफ़ा के मोती,
ये ख़ज़ाने तो मुमकिन है खराबों में मिले 
[seek solace in people who are distraught, its probable to find a treasure in the scum]

Sunday, 6 December 2009

wo ik mozda hai jo kabhi na waqt pe aata hai....

जो गैब है जुस्तुजू उसका क्यूँ सताता है,
और नामाबर भी मुझे उसका पता नहीं बताता है
[गैब = mystry;  जुस्तुजू = quest; नामाबर = messenger]

अरसा-ए-आलम है बराहमी में तहलील
एक ही तस्वीर के कई अक्स नज़र आता है
[अरसा-ए-आलम = whole world ; बराहमी = confusion ;  तहलील = immersed; अक्स = reflection]

गफलत की जहाँ नें जिसकी पहले, फिर की खिलाफत
आज खल्क-ओ-खुल्द उसकी कब्र पे आंसों बहता है
[गफलत = ignore; खिलाफत = oppose; खल्क-ओ-खुल्द = Earth and Heaven]

हाथ तेरे हैं पर उन पे लकीरें कोई और बनता है
अहमक, उलझे हुए सिरों को तू क्यूँ कर सुलझाता है
[अहमक = idiot]

अनवार-ए-इलाही का न कर इंतज़ार 'प्रशांत'
 वो इक मोज़दा  है जो कभी न वक़्त पे आता है
[अनवार-ए-इलाही = divine help; मोज़दा = divine miracle ]

Friday, 20 November 2009

hum bebas kyun hue?

जब इख्तिलाफ इतना था फिर हमनफस क्यूँ हुए ?
उन नीमबाज़ आँखों के आगे हम बेबस क्यूँ हुए ?
[इख्तिलाफ = difference of opinion, हमनफस = friends,नीमबाज़ = dark, बेबस = helpless]

एक ही राह के मुसाफिर, एक ही मंजिल को जाना,
जब हमसफ़र हैं हम फिर इतने अबस क्यूँ हुए ?
[अबस = indifferent]

कहता है वाइज़ की होती है अखलाख की जीत
कहा था सच मैंने फिर असिरान-ए-क़फ़स क्यूँ हुए ?
[वाइज़ = wise man, अखलाख  = virtue/Piety, असिरान-ए-क़फ़स = prisoner of cage]

माना तेरे इनकार-ए-ख़त को हमने अपना मुक्क़दर
अब समझा के उसाक-ए-बुत इतने बेकस क्यूँ हुए
[इनकार-ए-ख़त = letter of rejection, मुक्क़दर = fate, उसाक-ए-बुत = idol worshipers , बेकस = helpless ]

जब हुआ 'प्रशांत' इतात तेरे दर पे मौला,
बंद गोश बरावाज़-ए-कलीसा-ए-जरस क्यूँ हुए ?
[इतात = submission, दर = door, मौला = god, गोश = ears, बरावाज़-ए-कलीसा-ए-जरस = sound of church bells]
'प्रशांत'

Tuesday, 17 November 2009

Don't criticise, condemn or complain

 'God himself, Sir, does not propose to judge man until the end of his days.Why should you and I ?' (*)
PRINCIPLE 1: Don't criticise, condemn or complain
(*) Last line of the first Chapter from Dale Carnegie's book 'How to win friends and Influence People'.

Friday, 13 November 2009

na kareeb aa tu mere ke gam-e-mudaam hun main

मुस्तकिल राह  पे इक  ठहरा मकाम हूँ मैं,
मुहीब रिवाएतों का एक अँधा गुलाम हूँ मैं
[मुस्तकिल = continuous, मुहीब = dreadful, रिवाएतों = traditions]

कोह-ए-गरां से टकरा के सबा मौकूफ हुई,
जो रिफत के आगे झुक गया वो सलाम हूं मैं
[कोह-ए-गरां = large mountain, सबा = wind, मौकूफ = cease/stop, रिफत = height]

दिल-ए-शाद-ओ-उमंग होए है लब से इज़हार
सरगोशी है जिसकी वो मगमूम पैगाम हूँ मैं
[दिल-ए-शाद-ओ-उमंग = happiness and enthusiasm of heart , लब = lips, इज़हार = display, सुर्गोशी = whisper, मगमूम = sad, पैगाम = message]

हर शै को है यहाँ किसी न किसी से उम्मीद
जो किसी को याद न आया वो गुमनाम हूं मैं
[शै = person]

आते हैं तस्सवुर में मेरी बे-इत्तिला किये हुए,
दिल दिया पूछे बगैर क्या इसलिए बदनाम हूं मैं?
[तस्सवुर = imagination/thought , बे-इत्तिला = without informing]

आगोश में कज़ा को ले के कहता है 'प्रशांत'
न करीब आ तू मेरे के गम-ए-मुदाम हूं मैं
[आगोश = embrace, कज़ा = death, गम-ए-मुदाम = never ending sorrow]
'प्रशांत धीरज'

Monday, 9 November 2009

us dil ko guzre to zamana bahut hua

It is very difficult not to get inspired; inadvertently my last Ghazal and this one are very similar to existing Ghazals. After composing this Ghazal I realized that it sounds very similar to a Ghazal of Ahmed Faraz. When I was writing it I had no idea about the theme and wordings of Faraz's Ghazal. Only thing that I could relate was that it has Ahmed Faraz's full name in the makta.
Subconsciously I am writing what I have read before. So my Ghazals are becoming an extension of an extant composition (particularly the last two). Earlier, this would have stopped me to pursue composition any further, the fear of getting inspired, the fear that I'll imitate. But now I have decided that however similar my writings are I will write. I remember reading Gabriel Garcia Marquez somewhere that it’s very natural to imitate when one has just begun to write; the style will follow later. I hope someday I would have my own distinct style.

फ़िक्र-ए-फिराक-ए-यार का तराना बहुत  हुआ
 चले भी आओ के इश्क का फ़साना बहुत हुआ
[फ़िक्र-ए-फिराक-ए-यार = worry of seperation from beloved ; तराना = song; फ़साना = story]

जिस दिल-ए-मासूम की है तुमको उम्मीद
 उस दिल को  गुज़रे  तो  ज़माना  बहुत  हुआ

 ज़ख्म-ए-दिल-ओ-जिगर है इश्क-ए-आराई
मेरे चारागर बस यह खजाना बहुत हुआ
[इश्क-ए-आराई = Ornament of Love; चारागर = healer/doctor; खजाना = treasure]

जीत न जाए मुहब्बत से पिंडार मेरा
करो इश्क आशकार के यह बहाना बहुत हुआ
[पिंडार = pride, आशकार = reveal/express]

 मुसाफिर उस राह का जिसका नहीं मंजिल-ए-अंजाम
संभल जाओ की जुनूं-ए-जाना बहुत हुआ
 [जुनूं-ए-जाना = madness for beloved]

कुव्वत-ए-सब्र को जो समझते है तेरी नाहिफी
उसके पीछे 'प्रशांत धीरज' , तू दीवाना बहुत हुआ
[कुव्वत-ए-सब्र = power of patience; नाहिफी = weakness]

'प्रशांत धीरज'