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Silvery Foot

Habbakathoon-poetess of Kashmir Queen

Kashmir's cultural heritage is as rich as varied. This mental son of 'Kashyapa "has been the recipient of the most tender love and generous benevolence of nature and consequently, has captivated the world for its excellent physical charm since ancient times. To cap it all, that greatness has been very useful physical preparation the Kashmiris in the tissue of the rainbow. color texture of mental and spiritual achievements. In many aspects that have been pioneers in the development of a cult of philosophy in tune with their environment and called it as "Shaivism." A galaxy of rhetoricians have endeavored prescribing standards and criteria for making literature in general and poetry in particular, more acceptable and representative. Say no parallel, a single branch of literature has been left out by these scholars, unexposed and a touch of alchemy.

Not only this, Kashmir has been the testing ground of the three religions of the world Hinduism, Buddhism and Islam. The features of all these religions have merged in the attitude of one of Kashmir as milk and sweet, and it is not surprising that while taking Hindu or Muslim or even Buddhist names, a Kashmiti even today in practice is a way of life of Buddhist compassion, tolerance and zest of Hindus Muslim for life. So with a Catholic tradition, a Kashiniri secularism is not a political resource, but an article of faith rooted in their blood since the time gray to the present. "Kalhana in his monumental History of Kashmir River" of the Kings' has not even mentioned a communal problem among Buddhists and Hindus when a voracious race was under way between their respective supporters to do Their own principles and steal popular place for other religions. In contrast, the kings Buddhists have donated large sums for the construction of Hindu temples and shrines and vice versa. religious battles have always been fought here on paper, a more rational, or through dialogues that never left a bad taste in their mouths. During the Islamic era Sultan Zain-ul-ab-Din Badshah in an admirable and indeed as a Kashmir to the core renovated places of worship demolished Hindu and even started to 'Langars' places of pilgrimage for feeding the hungry and the devotees. "Shriver 'in his' ZainaTarangini mentioned as" Satra "or Langars, one of which was situated at the foot of the Mahadeva mountain.

Thus, when 14 to 15 century an alien culture called the mountain gates of Kashmir to be shown on the accepted values by all the inhabitants of Kashmir along a soil already prepared for your happy hospitable welcome. The tenacity prosletyzing puritan Islam in the absence of any reaction mentionable by convincing the people of Kashmir changed to more logical and rational methods. In this political and religious upheaval, the secular perspective cherished the faith of the people would have received a jolt, but at this point the literature came to our aid.

At the confluence of Indian cultures and Muslim "Laileshwari" or "Lalla" Deda "stands as a colossus of people waving to avoid differences of color, creed or faith and yoke themselves to attain identity with Him - the ubiquitous Transcendental Force called God, as such, in that all are equal, the names mundane as moving down a snake. The Search the mundane is an exercise in futility, so the goal should be beyond the mundane-materiality is no use telling a mile from the posts of material gains or losses and lost in the maze, the eye must be at the destination - the real and permanent.

For obvious reasons, the social fabric of the inhabitants of Kashmir also experienced a transformation in that time and this could not be in any way acceptable to the Kashmiris in general as well as a Artist awake "Lalla" dismissed this as rubbish and marked the beginning of spirituality in all its nuances "Being" was replaced by "being." For the sweetness of loans from the unknown '"Lalla" virtually transformed the frustration or the people in the hope of living with more and more like desirable. "Lalla" could not help achieve a satisfactory compromise between Kashmir Shaivism and Islamic Sufism. It was in tune with the times. To quote Dr. Sufi "Even long before the formal conversion to Islam, Islamic Sufism had entered the valley Tho." Cultural conquest is always a prerequisite for any another kind of conquest. One of Kashmir by nature tolerant and catholic kept the windows open to breathe the fresh air of Sufism. Even assimilated and largely owned what was good and rejuvenvating.

But by the time the intoxicating Habba Khatoon imagination began to find the words, this climate of spirituality and mental drilling had become stifling and even obsolete in the context of rapidly changing economic conditions and human values, emphasizing individnal rather than the company had become the accepted standard of public relations and thinking. The outgoing attitude led to introspection. Thus, the poet changed around here use their imaginative powers to interpret his or her own feelings, so Habba since the beginning of his poetic career rebelled against prevalent standards of poetry-writing. the idealism of textbooks is not in the dictionary of her throbbing emotions. She also trying to bridge the gap between ideal and the real. Its substantial contribution in this area is to interpret life as it was and not what it should be. Total absence of educational content in his poetry (The that is available to us) supports our belief that always believed in translating their feelings without any redundant appendices ideal, faithful and sincere purpose. His poetry is therefore a happy blend of sweetness and pathos. She preferred to live in the present, past was out of reach and out the future of their understanding.

nation of Kashmir at that time was groaning under the internal operation and external aggression. The last indigenous ruler of Kashmir Yusaf Shah Chak itself embodied the lightness and depravity in every sense of the word. "Their own people are tired of their behavior-Ward was no way of inviting Moguls to get rid of these incompetent and Debauche ruling, "writes Dr. Sufi in his" kosher. Its royal charter could not run away from his palace where the passion reigned supreme and carnality. This feature of inviting foreigners to seek remedy to their problems is not new in Kashmir character at all. Kalhana has referred to this many times when the natives to contradict with their rulers invited the neighboring kings Lohara (Lorin) and Parantes (Poonch) to sit on the throne of Kashmir. The great queen "Dida" belonged to herself and her brother Lorin Jayasimha installed as the king of Kashmir just before his death. Thus, the Mughals which looked vulturous and Kashmir, but their raids were thwarted by bad Kashmir twice exploit this situation for its filling. This was a welcome addition to the conquests pouch. Yusuf Shah finally woke up and discovered his own people who are against him. The Mongols arrested him and forced him to live a life of isolation in a remote village in Bihar out of Kashmir, where he ate his heart away in danger and only breathed his last. It has been argued by some Kashmiris overzealous lately that Yusuf Shah uprising against the Mongols symbolizes the momentum of the Kashmiris to fight against foreign domination. Unfortunately, contemporary historical evidence This term does not, somehow, to confirm this view, however laudable it may seem to be.

Moreover, the famine of 1576 due to the snowstorm early AD multiplied the miseries of the people. The devastating effects of this unprecedented famine continued for three full years and the Kashmiris spends his days in hunger level or less. For this insult to injury in the form of "problems between Shiites and Sunnis" was added. Sectarianism increased and are released all the evils that nourish and sustain. Disappoioting In this state of affairs, the poet, of course, have to close our eyes to all that is happening around you at parties and self-deception in the landscape fantasy of his heart. Habba could not afford to be an exception to this universal truth. Hence his love poems make you breathe an atmosphere of total self-absorption to be blind and deaf to the vissicitudes the environment. These may well be labeled as pulsating vibration self-immersion, but do not forget me. Your ego is always pronounced in each line of his verse.

Unfortunately for us we are really at sea on the life of this Nightingale of Kashmir. There is no contemporary record authority has been discovered so far to prove the truth of popular tradition associated with Yusuf Shah Chak Habba. On the other hand, do not hesitate to question the credibility of contemporary records as the writing of history even today is not free from the chains of the pressures and pulls. During the administration of English of the events of 1857 have been mentioned as a riot, and very low government events in India have been treated as war of Independence, a dispassionate account of historical events lack of personal projections is rare even today, when everyone claims it is free and has been given every opportunity for independent thought and expression of opinion thereof. In those gray days when history was compiled at the request of the king, perhaps in proportion to the bounty of the ruler lavished on these mercenaries, the distortion of historical facts has always been good for ratings and their coterie of sycophants. In the same way, there is a thin line between aggression and release; In this dilemma the verdict of the people should have been the guiding principle for all of us, but where is to be made available?

Moreover, the evidence of the historical data is still in manuscript and has not experienced the test of public opinion can not be trusted. In Kashmir, even to day people who enjoy free time and has given skills to record their own experiences in which casual references to the rulers also have made in Sanskrit, Persian or Urdu, but for obvious reasons these can not be described as stories as such. Perhaps all Kashmiris house looks literary education Mention of any order can boast such a record perional. Under no stretch of the imagination that can be treated as historical evidence is worth quoting. As Therefore, the chronicles written to or as a product of personal caprice have no place in literary or historical criticism has not mentioned purely Kalhana the great philosopher Shaiva Abhinavagupta even once. Does it follow from this that Abhinavagupta was not a historical personality at all?

Given so little historical material at our disposal, we perforee to fall back upon the folk tradition, in unequivocal and unambiguous terms has been associated throughout the Habba with Yusuf Shah. In the reconstruction of the histories of literature the tradition has played no serious role. This type of evidence being found casnot uninterrupted cheap and unreliable completely. The tradition passed from generation to generation by word of mouth. If literary criticism was not made aware of, then tradition religious humanity would pass on that forged; In fact, the case is the reverse of it. Tradition has always held the Vedas, the Bible and the Koran as the most respected and most genuine of all the available literature that has come down to us by word of mouth. The tradition includes in its scope the strength of public opinion can not ignore at all costs. Public opinion, in turn begets sentimental attachment, and such is living testimony than other evidence. Perhaps this public opinion forced the later Persian chroniclers irresistible to make a mention of Habba although two centuries or more after his death. The reasons for maintaining silence over sphinx "Habba" by the contemporary chronilcers can be attributed to Sunni scholars aversion evil by the unruly behavior of a Sunni girl agreeing to become a 'Keep a Shia Yusuf Shah. The Shiites, on the contrary did not like to tarnish the image of King Yusuf shia, making mention of his licentiousness towards Habba. The Indian historian could not afford to offend these sects so therefore sat on the fence. Therefore, instead of adopting a critical iconoclasm must possess a positive attitude and respect for tradition and the sentiments of the people which can not alienate himself. Later chroniclers skt JonaRaja or Shriver is not mentioned "Lalla 'at all in spite of his contemporaries, however, popular tradition has had its day as "the life of Lalla 'before our mind's eye, even by day. The historicity in ordinary language and little connotes sophisticated systematization of facts, values, traditions and perspectives. Therefore, the role of tradition may in no case underestimated.

When the dust had settled the dispute and Birbal Kachru Khohyami Hassan, the first writers in this field, thought fit to mention by name. Both historians have realized "Habba" albeit in a slip-shod, but reconstruct the incidents that together we can build your personality without fear of contradiction or historical oblivion. According to them, "Habba" was the scion of a well-to-do peasant family living in Chandrahara, a village near the famous Pampuro saffron fields. She had been married to Aziz Lone one of their security. The proverbial animosity between the mother-in-law and daughter-in-wet the matrimonial relationship between Habba and your spouse. She was forced to live with her parents. 'Habba' at such a young age and could not recover impressionably the rejection he received in the very threshold of their married life. Their distress flowed in poetry pulsating with unartificial fusion of sound and sense. He came to fame loving ears of Yusuf Shah, who he admitted to his harem as 'Keep' and not allow the status of a queen. Both the chroniclers are punctillious on the use of the phrase "share the same bed," it.

Furthermore, Din Mohammed 'Abdul Ahad Azad Faouqa and have provided us with your real name "Zoon" as flawless on the moon. Also Mahjoor has accepted this name without a murmur. presumably a "Habba Khatoon mode most respectable of the direction of 'Zoon' must have been when they gave joined the harem of Yusuf SBAB according to the real ettiquette. It should be no surprise or eybrows need not be raised when a lady is supposed Kashmir that has two names. In ancient times, the children of Kashmir after her marriage won a new name in the house of his Inlaw is. This custom has persisted with Kashmiri Pandits, even now.

A section of the popular belief attributed to his house to Gurez where appointing a mountain and a dock next after her.

Evidence removed from their internal and verses confirms the first: -

<Versos>

"My family home is located on the plateau of Chandra Hara. "

His other name can be deduced from this: -

<Versos>

"I'm lamenting my fate cries pitiful, Moon (Kashmiri Zoon), has been devoured by an eclipse. "

brochure and edited by Shri Amin Kamil, containing only twenty songs is the only authentic source material at our disposal to discuss poetry, Habba Khatoon in, but besides these, the Kashmiris attribute many poems for her and these have been printed. As an anthology of all available songs is not compiled and given the seal of an authority issue, we have to limit our observations these twenty songs only. Interpolation will be there, the most essential, its extraordinary popularity has been a nightmare for the original texts written by her. The most popular poet, the more danger there interpolations creeping into his compositions and after the damage has been done seems very difficult to distinguish the gold from the dross and often goes gold in the slag.

'Habba' is very proud of his lineage: -

<Versos>

"My parents raised me more precious care possible; A crowd of servants was at my disposal. I could see that dreams front fed by me would be destroyed on the ground. No organ of youth with childhood innocence should go unrewarded like that of mine. "

"Habba testimony on his being widely read: -

<Versos>

"My parents sent me to a distant school for receiving tuition. The teacher does not beat me with a stick bidding mercilessly and ignited a fire within me, No body of youth and childhood innocence should go unrewarded like mine. "

She did not ignore the religious education also: -

<Versos>

"I committed thirty 'Siparas" of the Holy Quran to memory in one sitting, sticking faithfully to the diacritical intonations, however, marked with the Valentine's love can not be easily read with such speed. What will you gain from my death. "

She has woven the scene of his marriage with these words:

<Versos>

"My parents blessed me as a lucky daughter and I made a sign that the law in were waiting in the grounds for taking away. I was studded silver earrings golden palanquin hangingdown on all sides. Ay! the young innocent of any organ, with childlike innocence should not go unrewarded as mine. "

But all this pomp and splendor could not pacify the wrath of her mother-in-law: -

<Versos>

"The mother grabbed me by the hair, which hurt me more than the pains of death. I fell asleep on the board in support of the wheel, and in this way, the circular wheel damage. I can not reconcile the atrocities of the laws, oh! my parents, please come in my help. "

Habba displays his love for her husband this way: -

<Versos>

"I've been waiting for a long time with extreme patience for you - Oh! my love (or Aziz) does not cross your moon (zoon)! I delightfully decorated from head to toe, so enjoy my youth so lively and inviting like a pomegranate flower. "

But Aziz did not relent and Habba bad experience of the pains of forced widowbood -

<Versos>

"I'm on pins, for lack of an enthusiastic response to my love, my youth bubble is at its ebb. My parents awake, I read on the board who have fallen."

The sting of separation from her husband in the flower of youth, can be better imagined than described. Maybe your beiog the edge of human endurance can justify consent to give company to Yusuf Shah Chak. She could not wait to legal proceedings or others involved in sharing his bed. This might not seem very laudable but it's true of every young person who is the slave of his senses and whose warmth of love has always remained unrequitted, moreover, is even more pronounced in the case of a lady who would like venegance in society cause numb their feelings TBE no alternative, no matter if you lose your identity ber in this business.

For a period of years Habba in which he lived, no authority is available convincing. Mohd Din 'Faouqa and foot-steps Abdul Ahad Azad have given life from 1641-1552 AD on the authority of' Tarikh Baharistan Shahi. But on close examination Shri Amin Kamil rejects this and says that these dates are nowhere in this story. However, its association with Yusuf Shah can give us a clue about the years when he was still alive. Yusuf Shah's reign has been determined as AD 1579-1585, so that we can safely assume that during these Habba years at least was living. Akbar annexed Kashmir in 1585 AD Yusuf Shah and external jailed Bihar him, so that when her lover Yusuf stars say about evil, should Habba eating away the heart of disgust and dismay. This was the second rebuff he received in the bands of Destiny, and somewhat impulsive responding in Lady love, not accepted by society itself is not defeated yet. He created a lush world of its own, sprinkled with their emotions in resonance with the singing of what was achieved and what she lost. She lived in her thoughts, so to say.

Such a state of mind is a fertile ground for the induction of Romanticism. Ignoring Habba deliberately less pleasant side of life turned into the habit of dreaming of the mind. Romanticism is the height of the independence poet of feelings under his spell refuses to be bound by conventional restraints. A romantic poet has the nerve to rebel, or the willingness to compromise with their surroundings. Attentive to what is happening around him, he delves into the innermost recesses of his heart without fear or rancor spilled his films exude feelings as backward. This poet is incapable of garments with emotion artificial worship. Romanticism as well be called the highest watermark of individual thinking poet.

Can Habba be called the precursor of this type of poetry in Kashmir. She is the creator of the popular love songs in Kashmiri literature. However, his love is earthly, and could not rise above it, his passionate love has its source in the enjoyment and the senses and not its negation, in any case. She does not feel tired of sensual pleasures, but sometimes I would like return to these with increased appetite. She can not reconcile with the bitter truth of being a widow is bound to abjure sensuality. She would like to show themselves herself as a pious woman or, under the mercy called countless sins will not prosper when a woman is not mentally prepared to have a lifetime healthy itself. His poetry, therefore, is an honest expression of their feelings immenseley has contributed to its popularity. He does not like playing hide and seek. Your call is straight and unsophisticated.

Habba stronger the love-in-separation. She has not sung a single verse praising the generosity of Yusuf Shah when she was in her company. In the words of Kalidasa chastened "Separation love," Therefore, Habba as a born poet selected "separation" for its treatment of love. Their float lines along an air of concern, and not content, calm serenity and resignation to be in crisis with the destination are not present in his poetry. It seems to sit with legs crossed, she believes in winning the love of excellence of the body only: -

<Versos>

"I will apply in my body sleek silvery glow, milky white fat creams, imnmensely I'm loving you, I anoint me with the scent of sandalwood water. My love! I like to be your slave. "

Although Habba repeatedly and vigorously even called for the meat alone, however, his songs resonate with a lasting aroma of flavor, but these songs can sensual sound as a moralist, however, 'Habba' has made no secret of his sensible attitude to life. She always wanted to drink at the source of the holy life, without any pretensions. In this his moral courage shines better. His ravenous hunger in this sense seems unsatiated. For this is the mirror of what we lost and what she had won. Their songs are a lament in every sense of the term. She is firm-footed in his convictions and not hesitate. This is perhaps the most striking feature of his poetry. She has no concern for morality or ethics in the sense that he would not choose to be a preacher: She delights in being always loud. She revels in being immersed in his imagination only, yet his ego is always high. She is not ashamed to parade their beauty and is very aware of it also. Although it has paid a high price for it, he has no regrets being in this name.

Habba refrain love is linked to the pathetic and therefore has kept the windows closed mind and his heart is awake only in transmission and reception of images from his dreams imagined. The contents of your pathetic poetery is further aggravated by the elusive nature of his ideal, which consequently won the epithet for her, "Nightingale" of Kashmir more fully. She did not support the view that "It is better to have loved and lost than never to have loved." In the absence of any appropriate and meaningful response to their emotions to simmer, has opted for self-suffering, accounts saying his tear drops. Be Heemal, Arnimaal or Habba Khatoon, the wife of Kashmir is lamenting his fate in the plaintive pathos, the common theme with all of them, victims of the conspiracy of circumstances. Habba Khatoon is essentially a typical example of a woman who can not make any commitment to life. In this situation could have become a rebel, but that instead, becomes a martyr by mutual agreement. This is exactly the most salient feature of femininity in Kashmir. Towards the closing years of his life, Habba express remorse for not endanger the life as it is, but the settings according to your imagination; however, admits that it missed opportunities need not be recalled. She indicated the 'Achilles heel' of your personality, to govern and not determined for the following: -

<Versos>

"I, Habba Khatoon, is definitely sorry for not adapt submissive to the whims moonish or my lover. I take stock of missed opportunities, but it is now too late to atone for these, so you, my lover! should not be crossed with me. "

A feeling of guilt seems to follow this lady love-Lom, but at the same time rejecting the willful nature in his heart the weight refuge in the excuse that the race is already run. This subdued expression of penance portray his thoughts aloud in unguarded moments, but as an artist vigil, which was canceled in the second breath. She did not flop, as the language goes.

Habba songs are essentially musical and pathetic in spirit. It has also been hailed as a melody-queen of the poetry of Kashmir. Its popularity is also due to the fact that his songs are not just a replica of the feelings of Kashmir, but also a powerful vehicle for the music of Kashmir. His originality in this field is unquestionable. Although it has appropriated a considerable part of the Persian Persian words and similes, however, has failed to hold a Persian source in meters. She has introduced in its place home-spun tunes of Kashmir related to the rhyme and rhythm in his quatrains.

Therefore, self-contained songs in each quartrain can be more profitable compared to Vaks' of Lalleshwari or 'Shruks' of Nunda-style Reshi point of view only. These can not be classified as "Gazal 'or' Nazam 'Persian metrics, although it has a tendency to repeat Habba refrains.

Therefore, not without reason that 'Mahjoor'-the dean of the romantic poets of Kashmir, has taken a dig at one of its Rasul Mir celebrated predecessors-pregnent in this verse, for failing to pay a deserved compliment to Habba Khatoon: -

<Versos>

"Mir Rasul of Shahab widely alluded to the moon Qandhar; Why was reluctant to the moon (Zoon, Kashmir) of Chandrahar? "

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