Having ignited the candle with the blood of my throat; the light illuminated the dark.
In the depths of darkness, myriad diamonds shine; yet, who has captivated his heart, and went after him?
Wahab Khar’s above referred couplets, infused with the richness of intellectual insight and the precision of linguistic craftsmanship ,serve as a testament to the poet’s boundless imaginative prowess and the very essence of his creative genius. Indeed ,his elevated state of consciousness bespeaks a deep-seated understanding of the universe’s mysteries and the intricacies of creation
.This heightened awareness has granted him access to the intellectual ,linguistic and cultural heritage of Kashmiri Sufi poetry .As a result, he has emerged as an inimitable Sufi poet ,distinguished by groundbreaking innovations and bold experimentations that have refined the art form. The transformative act of illuminating the darkness with the fiery passion of the soul, one to reveal a mosaic of glittering diamonds, represents a meaningful spiritual odyssey .This powerful metaphor, rooted in the mystical traditions of Kashmiri Sufi poetry, embodies the poet’s innovative imagery
,expertly weaving together the threads of spiritual exploration and artistic expression. While a visionary or mystic may be fortunate enough to experience the sublime, not all can translate this epiphany into a potent imagery that captures the essence of the encounter . It requires a rare fusion of spiritual insight and an artistic expression, where the poet not only undergoes the transformative experience but also possesses the linguistic mastery to distill it into an expressive and enduring portrait of words. The scholar’s pen may dance with precision , conveying knowledge with clarity and grace. Yet, it is the poet who conjures magic , transmuting the raw material of thought and experience into kaleidoscope of imagery, emotion and insight. This magical marriage of language and imagination gives birth to poetry ,an art form that sans the boundaries of the rational, speaking directly to the heart and soul.
Informative literature presents thoughts that can be scrutinized, accepted, or rejected by the reader, existing within the sphere of objective truth. Poetry, however, operates on a markedly
different plane. Its expressive power transcends the dichotomy of true and false, instead triggering an incantatory effect that envelops the listener and reader. This enchantment awakens a deep sense of resonance, prompting the individual to behold his own existence reflected within the poetic vision. Alternatively, one could say that the reader is transported into the very fabric of the poetic experience, where the division of agreement or disagreement becomes irrelevant. The reader is no longer an observer, rather an active participant, immersed in the unfolding narrative. Similarly, in Wahab Khar’s evocative imagery, where the darkness is illuminated by the fiery passion of the soul, the reader is enthralled by the sheer magic of the experiment .The experience is so captivating ,so utterly enchanting that it outstrips the domain of the critical inquiry, leaving the reader spell bound and entranced. A verse is not a scientific proposition subject to rational scrutiny and empirical validation. Rather ,it is a lyrical expression of innate feelings and emotions that resonate deeply with the reader on an aesthetic, individual and psychological level. While a literal assertion that the moon descends from the sky to soothe the sorrows of a destitute woman would be dismissed as fanciful, the same image, when woven into a folk poet’s verse ,exceeds the expanse of the literal, speaking directly to our emotional and psychological core .In this realm, the poetic truth reigns supreme
,conjuring a deep sense of connection and understanding:-
With the moon’s gentle rise, dew kisses my basil’s tender leaves; Descend ,O moon, bring solace to the sorrows of forsaken!
As we ponder the aforementioned folk couplet ,our rational minds recoil at the impossibility of the moon, a celestial body 384,400 kilometres distant, descending to comfort a forsaken woman on the arid earth. Yet, in the realm of emotions, an intense and intimate bond exists between the two. The moon , a symbol of solace, and the forlorn woman, are connected by invisible thread of empathy. This poetic expression overcomes the boundaries of physical reality, reaching beyond words to our emotional depths.
In a similar vein, the heartfelt plea is;-
Moon,O,moon! Drop down your leash;
As I am a daughter of yours with braided hair.
Upon immersing themselves in poet’s verses , readers inevitably embark on an emotional journey, resonating with the poet’s feelings .However, it is crucial to acknowledge the reader’s interpretation may diverge from the poet’s intended meaning .Furthermore, critical analyses from various scholars within the same era may also yield disparate perspectives .The intricate web of linguistic devices woven throughout the literary text serves as a catalyst, enabling critics to unravel the embedded meanings. Language emerges as the sole reliable conduit ,fostering a harmonious convergence of critical appreciations among scholars.
As Professor Rehman Rahi astutely observes:-
“The author becomes an ordinary reader of his own creation .The writer does not retain exclusive rights to interpret or evaluate the text. Instead, the linguistic structure of the verse guides the critic to reach a logical conclusion, grounded in the principles of language. Ultimately, the critic’s judgement is validated by the linguistic principles underlying the text.
In the final analysis, the text itself-rather than the author or critic –yields the definitive verdict .The writer’s intensions are secondary to the text’s inherent meaning ,which emerges through the deliberate
arrangement of language.”
(Shaar Shenaesey:20)
Sufi poetry embodies a profound and poignant state, where the emphasis lies not in the language itself, but in the ethereal experience it conveys .Language serves as the vessel ,the sacred messenger that transports the depths of human experience ,purified into an essence of emotion, intuition and spiritual insight .Let us again illuminate the poetic mastery of Wahab Khar through his evocative couplets ,where the soul-stirring experience is exquisitely conveyed through the canvas of vibrant similes and metaphors. These masterful strokes bring the event to life in a dramatic, almost cinematic manner, transporting the reader to a state of deep emotional resonance:-
Having ignited the candle with the blood of my throat; the light illuminated the dark.
In the depths of darkness, myriad diamonds shine; yet, who has captivated his heart, and went after him?
In the above theatrical stanza the poetic persona embarks on a profound journey. By igniting the candle with his own life force ,he pierces the veil of darkness that shimmer in the depths .Yet the speaker remains perplexed ,questioning who has captivated his beloved’s heart and filled it with boundless love .A subtle analysis of these verses reveals that the substitution for ‘shamma’(candle) with ‘tsong’(lamp) would not diminish the dazzling imagery .The poetic essence remains intact as the persona navigates the darkness, illuminated by the radiant light. This mystical scene can be interpreted as Sufi’s spiritual odyssey, where the seeker illuminates his internal darkness with the light of self-discovery .The negation (nafii or laa) is transcended by the positiveness (isbaat or illallah) of the divine presence, symbolized by the light. In this haunting yet majestic darkness, the existence of the Divine is revealed.
Similar potent imagery is imagery is found in Lal Dayed’s poetic compositions:-
Trapped my breath in the bellows of my throat;
A lamp blazed up inside ,showed me who I really was. I crossed the darkness holding fast to the lamp; Scattering its light-seeds around me as I went.
(Translation by R.Hoskote:52)
In these verses the poetic persona employs the metaphor of the ‘ lamp’ to symbolize self- discovery and spiritual enlightenment. By harnessing his breath and inner light, he surpasses the darkness ,revealing his true essence and scattering the seeds of illumination along his journey .The riverine imagery in the below stanzas not only showcases Wahab Khar’s creative genius, but also reveals his artistic experimentation ,masterfully woven into a portrait of magical words:-
Amid the river’s confluence, nature’s vastness unfolds;
how deeply do I imbibe the river of unity!
With whom did my friend depart?
Or
You did drawn me in the river ,and I drank it whole?
The river of love swells with fervor; who did he go after?
The poet’s artistic acumen is on full display in the above verses as they employ the river as a metaphor for the boundless and infinite .The language is deliberately dramatic ,with the poet’s emotions and thoughts swirling, like the river currents. The imagery is brilliant ,the symbolism rich and the overall effect is one of enchantment and wander .Even the most discerning critic well versed in nuances of Wahab Khar’s oeuvre, might find it challenging to concur with Amin Kamil’s below given assessment:-
“ He had very little mastery of prosody, most of his verses are rhymed prose.”
(Sufi Shaeri,Vol:2)
This may strike some as an overly harsh evaluation, one that fails to fully capture the complexities and depths of Wahab Khar’s poetic artistry. Wandering through the mystical expanse of Kashmiri Sufi poetry ,a critical inquiry inevitably arises: do the printed verses faithfully represent the poet’s original compositions ,unadulterated by interpolation? This question underscores the complexities that modern critics must navigate when engaging with these texts .A case in point is the poetry of Wahab Khar, whose printed works may raise doubts about his linguistic prowess and creative genius. However, when his verses are read in original form ,their notable meanings and artistic excellence become readily apparent .To critically examine a literary text with rigor and nuance ,a scholar must possess comprehensive knowledge ,keen observation and deep understanding of the subject matter. Mastery of the poet’s language is essential, as is familiarity with intellectual, cultural and literary context in which the text was conceived. For instance, the works of Rusul Mir and Mirza Ghalib draw upon ‘khoon-i-siyaha woosh’ and ‘ kakzi paerehan’ respectively-Central Asian myths that demand a reader well acquainted with Oriental Poetics to fully decipher their historical and cultural significance .For a reader or critic unaware of the sense history and intellectual background of these allusions, unlocking the poem’s meaning, significance and emotional
resonance is a herculean task .Familiarity with the cultural and intellectual context is crucial ,as every word possesses multiple layers of meaning :literal, figurative ,intellectual and cultural. Moreover, each word carries a heartfelt and soulful vibration ,infused with the power to evoke aesthetic sensations. The multifaceted nature of language renders words keys to unlocking the doors of poetry, granting access to the rich landscape of meanings, emotions, and experiences woven within.
In essence, a deep understanding of the word ,in all its complexity ,is essential to fully appreciate the poetic art form ,and to unravel the intricate web of meanings that lie within .I repeat what Wahab Khar said to reinforce the argument:
I ignited the candle(shamma) with the blood of my throat.
Or,alternatively;
Instead of oil,I kindled the lamp(tsong) with the sacred blood Of my veins.
While the rephrased versions convey the same insightful meaning and emotional intensity
,the substitution of ‘candle’ (shamma) with ‘lamp’(tsong) introduces a subtle distinction .At the emotive and aesthetic levels, these two words evoke disparate harmonies ,imbuing the poetic experiment with a distinct semantic dimension .The delicate flame of the candle(shamma) may evoke a sense of vulnerability and intimacy ,whereas the ‘ lamp’(tsong) might suggest a warmer ,more radiant glow, altering the reader’s emotional response to the verse.
Upon exploring the rich traditions of Kashmiri Sufi poetry ,it is essential to exercise nuanced sensitivity, recognizing that these mystical poets composed their verses not with the intention of print, but rather to harmonize with the melodic strains of traditional musical instruments .Their lyrical creations were carefully crafted to resonate with the emotive timbres of sitar or santoor
,blending the poetic and musical arts into a sublime synthesis. This symbiotic relationship between poetry and music was elegantly supported by the traditional Kashmiri prosody system, which wove together the intricate patterns of sound ,sense and spirit .To truly appreciate the niceties of ancient Kashmiri poetry, it is necessary to apply the local prosody system. Scholars seeking to analyze this poetry through the lens of Persian and Arabic prosody system must recognize that the traditional Kashmiri poetry genres, such as vakh,shruk and vatsun were not crafted according to classical Arabic and Persian metres. Instead, these genres were rooted in indigenous prosody scales ,which endowed them with a unique cultural and linguistic character. It is essential to acknowledge that some proponents of emotional prosody assess modern Kashmiri ghazals against the stringent standards of Persian-Arabic prosody. While this perspective may hold same validity, it is crucial to recognize that Persian poetry itself borrowed heavily from Arabic traditions. However, Persian poets did not merely adopt these conventions; instead, they adopted to the unique rhythms and cadences of their native language.
The Kashmiri language possesses the distinct melodic essence and phonetic system , which strongly influences the tone and harmony of Kashmiri poetry .As Professor Rahi observes keenly in his seminal work ‘kaeshir shaery te vaznuk surat-e-haal’:-
“Poetry should be evaluated using the same metrics and scales employed in its composition. Regrettably ,existing prosodic frameworks often overlook the cultural and linguistic specificities of the Kashmiri language. These frameworks fail to account for the unique characteristics of Kashmiri poetry, which evolved in tandem with the region’s rich cultural
heritage .By acknowledging and respecting the differences ,we may develop a more in-depth understanding of Kashmiri poetry and its distinctive prosodic
traditions”.
Why should we evaluate Wahab Khar’s poetry through the prism of a non-local prosodic system? Prosody after all, is merely one aspect of poetry, and not its defining characteristic .The true essence of poetry lies in the experience it evokes ,the emotions it stirs and the depths it plumbs. Kashmiri Sufi poetry ,as exemplified by Wahab Khar’s works is quintessentially lyrical, akin to soulful melodies of the indigenous poetic genre-vatsun. This tradition prioritizes the singing of poetry over its recitation, transforming the verse into living, breathing entity that resonates with the human experience .It is this understanding that liberates us from constraints of rigid prosodic analysis, allowing us to appreciate Wahab Khar’s poetry in all its rugged ,unbridled beauty-a landscape of emotions unencumbered by the artificial boundaries of rhyme and metre.
Oh, Cupid! My beloved friend,
your whispers have stirred a mocking friend. I will count the letters that spell your name, and ponder who to call my dazzling friend!
Wahab Khar,s poetry relies on the rich tapestry of Kashmiri literary heritage ,employing terms, metaphors, and symbols that have become an internal part of the region’s poetic lexicon .His unique position within the orbit of Kashmiri poetry is distinguished by his innovative use of traditional motifs. In his verses, familiar imagery such as zulmaat’(darkness),’shamma’(candle),’daeryaav’(river),’zuluf’ (tresses), ‘ iklaas’ (love) assume distinctive meanings ,filled with the intricacies of Kashmiri culture and experience. These symbols, permeated with local significance ,have evolved into powerful poetic devices ,allowing Wahab Khar to convey complex emotions and ideas with remarkable depth and precision:-
The universe is entranced by the beloved’s flowing tresses,
leaving human helpless!
In the depths of indifference,
absence is eradicated by presence!
With whom did my friend depart?
In the rivers midst, a gathering of souls take place!
Power is infinite!
How deeply should I drink from the river of unity?
with whom did my friend depart?
Any poet grasps the linguistic subtleties, emotional lucidity and creative brilliance of this Kashmiri literary giants master works will be left awestruck. As Yusuf Teing so aptly puts it, these verses possess the remarkable power to “Contain Wular’s vastness in a walnut shall”- A testament to his profound depth and poetic genius.
Universe’s riches are distilled with in my humble bowl.
I have quenched my thirst with the river’s entirety.
My nails are painted with the vibrant hue of human blood.
The universe is entranced by the love’s flowing tresses.
In moments when language falters, and words prone insufficient to convey the depths of human experience, the poet’s art is put to the test . It is in such instances that Shams Faqir’s words resonate deeply:
Let that secrets remain with me,
clad in attire, unspoken and free.
When the poet ventures into the realm of the abstract, The challenges becomes even more formidable. How can one capture the essence of something that excels the tangible? In this quest, the poet’s mind wanders, and the thoughts unfold:-
I have no idea, yet why did I ponder ?
Why should I talk without thinking, about whom he went after?
In the quest for mystical experience, complexities arise when the ineffable and mundane converge. The limitations of language compel the Sufi poet, akin to the lone poet, to elaborate upon the condensed, symbolic expression that typifies their craft. This characteristic is particularly pronounced among Kashmiri Sufi poets, when a significant portion of their works is inextricably linked to the traditions of Kashmiri lone poetry. That blurred lines between the mystical and the amorous field a rich, poetic terrain, when the transcendent and the intimate intersect.
Bath your skin with fragrant rose perfume,
and invite Shah Yusuf to join our gentle form.
When bodies entwined, hearts beating as one, oh my frien! bring my beloved to me.
In Wahab Khar’s soulful melodies, enigmatic woman from Rehman Dar’s ‘Shash Rang’ (Six
colours) re-emerges, transformed. She embodies the quintessential seeker- a youthful sprit yearning to reunite with its primal source.
This Sufi poetry , enriched with vibrant hues, transcends the boundaries of inner experience, harmonizing with the external world. With the sensitivity of a naturalist poet, Wahab Khar’s verses breathe life into the beauty and secrets of the landscape that unfold within him, giving voice to the unspoken with elegance and reverence:-
Oh, my friend from infancy, come before dawn’s fiery blade, oh, radiant sun reveal your resplendent face to the moon.
The sun rises in the moon’s longing, the moon hides on maintain cliffs.
The water-wheel turns the chakki , grains pour forth. yet, love’s indifference is a paradox of pain.
Deer eyes shine bright with Kohl’s dark sheen, let as revel in Dal Lake’s moonlit dream.
In the spring, when night stretch long and deep, let us revel in Dal lake’s moonlit dream .
Wahab Khar’s metaphorical and allegorical verses paint a vivid fabric of Kashmiri’s breathtaking landscapes, revealing an intimate connection with his surroundings. As we examine his poetry carefully, the rich religious and cultural heritage of Kashmir unfolds.
These verses offer a glimpse into idyllic lives of Kashmiris, who revelled in the joys of spring’s blossom, strolled along Dal Lake’s serene waters, and harmonised with the sweet melodies of birdsong. In these serene moments, they found solace, bathed in the divine light that radiates from Hazratbal Shrine . Their sprits illuminate by the universal beauty that surrounds them.
Birds sing their sweet melodies to Dal Lake, listen closely to unfold their secrets.
In Hazratbal’s sacred precincts, a vision appears,
for a passionate lover, gliding on boat that floats on the ground.
Wahan Khar’s poetry is a mesmerizing compostion of emotions, woven with a captivating tone and flow. His verses oscillate between the fiery passion of separation and the entrancing bliss of union , echoing all-consuming fervor of a majnoon- centric lover.
With unflinching courage, he confronts sorrow, while joy transforms him into a radiant embodiment of delight and serenity. Wahab Khar’s poetry is a treasure trove of linguistic and cultural finesse, offering a very deep connection to Kashmir’s folk tradition.
This distinctive feature has endeared his poetry to the masses, inspiring generations of poets, including our celebrated 20th century bard-Mahjoor, who drew inspiration from his poetry. Wahab Khar’s poetry remains a testament to the power of art to pass beyond the limits of time, and touch the hearts of all who experience it.
Yusuf Teing , paying tribute to Mehjoor’s debt to Wahab Khar , sagaciously observes;
“ Wahab Khar’s rustic rhythms and melodious cadence have a tremendous influence on succeeding generations of Kashmiri poets. Indeed some of most revered bards borrowed liberally from his verses, transmuting them into enchanting refrains that earned them widespread acclaim and admiration”
(Kulyat-e-Wahab Khar)
In today’s era of scientific inquiry and machine-driven existence, Sufi poetry offers a pervading resonance. Despite the dominance of rational thoughts, modern individuals are increasingly drawn to the mystical and existential dimensions of the universe, as contemplated in Sufi verse. This mystique has the power to awake a deeper understanding within the postmodern mind. More-over, Sufism can provide a unique framework for exploring the intricacies of human existence, offering insights that may help unravel life’s most enduring enigmas.
The Universe is entranced by the beloved’s flowing tresses,
leaving human helpless!
In the depths of indifference, absence is eradicated by presence!
with whom did my friend depart?
A Sufi poet’s gaze transcends the mundane, beholding the universe and its existence through the beloved’s eyes. Entranced by the beloved’s flowing tresses, the poet becomes ensnared in a delicate dance of helplessness, sorrow and pleasure.
This existential conundrum resonates deeply with the contemporary poet, beset by the postmodern dilemma. Torn between the abyss of success and defeat, the modern poet finds solace in the timeless wisdom of Sufi poetry. A profound affinity emerges as both Sufi and modern sensibilities converge in their introspective explorations of the human condition.
The venerable tradition of allegory in Kashmiri poetry finds its roots in the revered verses of Sheikh-ul-Alam and Wahab Khar. Wahab Khar, in particular , occupies a distinctive niche among his peers for his innovative and expressive allegorical style. His allegorical compositions have not only captivated the popular imagination but also garnered significance literary acclaim.
A notable example is his poetic tale ‘The parrot’(tota), which masterfully embodies the tone, style and narrative flair characteristic of Kashmiri folk tales. An in-depth analysis of Wahab Khar’s allegorical verses reveals the emergence of the poem (nazem) as a distinct genre, crafted with artistry and perfection.
In light of this , it is imperative for modern critics to incorporate Wahab Khar’s authentic poems into their critical examination of the literary merits of Kashmiri ‘short poem’ as a whole , thereby ensuring a comprehensive understanding of this rich and diverse literary tradition:-
The Houri’s whisper echoes repeatedly, the birds in flight are strangers.
Why does thus truth remain unknown to this day? May this be accepted to find our way!
Original: Shad Ramzan
Translated from Kashmiri by Shafqat Altaf (Email: drshafqataltafg@gmail.com)
Original Document In Kashmiri Language
Bibliography:-
Mehfooza ,Jan.editor. Kulyaat-i-Wahab Khar. Reprinted 2023. Rahi,Rehman.Kaeshir shaerey te vaznut surat-i-haal.1983.
Hoskote,Ranjit.I,Lalla.Penguin Books,2011. Shad,Ramzan.Ath zulmaats Laal kya che tay.2005.
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