“Gharki murgi daal barabr,” goes the famous adage used when somethingsignificant is looked down uponby those people who, otherwise, shouldn’t have been indifferent to such things. However, such indifference on the part of a community is also observed vis-à-vis people as well as ideas which, otherwise, could shapeor reshape the very essence of the society concerned.We know the socio-cultural and civilization milieu of a people gets its manifestation through the ideas and worldview which it professes. And, ideas, we know, are best illustrated by the literature produced by a certain community of people.
It speaks volumes about our apathy towards our literature in general and vis-à-vis the folk literature in particular that we, by and large, hardly notice the grandiose meanings thereof. One is amazed to notice that we have such lines (poems) in Kashmiri which, on a certain scale, could be compared with the literary output of some international litterateurs. Take, for example, these lines in praise of the Prophet (SA‘AS):
Shan-ibadi yali pani-h aakh;
……………………………………..;
……………………………………..;
Ay! Shah Rasulai ‘Arabi!
That is,
O, the Sublime Soul! When you did come;
The edifices of falsehood crumbled down;
(And) Falsehood disappeared altogether;
O! the King, the Apostle from Arab!
These lines can be compared straight with stanza XIX of John Milton’s “On the Morning of Christ’s Nativity.” The stanza runs like this:
The Oracles are dumb,
No voice or hideous hum,
Runs through the arched roof in words deceiving.
Apollo from his shrine,
Can no more divine,
With hollow shriek the steep of Delphos leaving.
No nightly trance, or breathed spell,
Inspires the pale-eyed,
Priest from the prophetic cell!
The comparison is made just to see that Kashmiri, as a language, is enough “efflorescent” to nurture a culture of its own. Here, it would be pertinent to note that Edgar Allan Poe, in his The Poetic Principle, has spoken of “efflorescence of language.” He is actually referring to a language that is flowery, or overly rich and colourful. The word efflorescence comes from the Latin root (word) for “flower” which ties to garden roots of efflorescence. More commonly, however, “efflorescence” refers to the literal or figurative act of blossoming much like a flowerdoes. Interestingly enough, we usually speak of “the efflorescence” of culture during the (western) Renaissance.
Now, folklore constitutes a vital part of the colossal literary treasure put forth by the fertile creative minds of a people. The significance of folklore can be gauged from the fact that it becomes a link between different generations of a community because it furthers the traditions and values of the community. It is very interesting to note that more often than not the folk creations continue by word of mouth and often the creators, artists or composers are not known at all. Nevertheless, the strength of these oral traditions is such that they work as a cohesive force to bind together the scattered elements of a society.
In Kashmir, wanwun has had been such an oral tradition that, as a genre, it has been a carrier of the socio-cultural and religious sensibilities of different faith communities. With much of the elements as common among Muslims and Pandits, wanwun has been a representation of happiness of Kashmiris which has been a pivotal part of their festivities and celebrations. It is a common feature in the rituals after birth of a child in both the communities. It is also observedduring “name giving” occasion by Muslims and during “thread ceremony” by the Pandits. However, wanwun is a manifest phenomenon in marriage ceremonies and their allied functions.The difference between the components of the wanwun of Muslims and Pandits is that the firmer is Persianized vis-à-vis language and diction while as the latter is Sanskritized besides variations of the religious content.
Wanwun has had been an instrument and carrier of Kashmiri cultural ethos since ages. Take, for instance, the very beginning lines of wanwun at the night (manz-iraat) prior to the marriage ceremony. It just begins with the name of God:
Bi ism-i Allah kairith hiyuthayi wanwonui,
Sahiban anjam oonuyai!
Means, we start wanwun with the name of Allah,
Who (Sahib) willed this matter/event (marriage ceremony) of ours!
The wanwun continues with the praises of and salutations on the Prophet (SA‘AS) and the mention of different sages saints and the men of God. Clearly enough, the main part of the wanwun is addressed and dedicated to the bride and the groom. Here, it would be very interesting to quote the famous wanwun composition which, in spite of being traditional and classic, is still popular. That is why Coke Studio gained laurels by reproducing it. Here are some of its popular lines:
Zanchhakho zun-iaftabas zamitch;
Zanchhakho nur-ipaethi wopdiyamitch!
(As if, you are born out of the communion of sun and moon;
As if, you have emerged from Light Divine!)
Dakas chhi tiki tai nasti chai chunay;
Tchi kasu zoonay zamitch chhaikh?
(Your forehead flaunts fairness, your nose is crystal stud;
Who is the moon-faced you are born to?)
Hairi asi-hy ous tamanna chonuyi;
Ayi khayi sonui rozinay!
(O dear Myna! We had desired you so much;
Now, you are here to live with us!)
Tamhich kuri tcholum armanai;
Tchai wuchhith patch nai chhem yiwan!
(O my long wished daughter;
I don’t trust myself even after witnessing your arrival!)
Dilchow tarau rachhmokho hairi;
Bakhtawari poshinai!
(I have nurtured you by my heart and soul;
Let good luck last you long!)
Angreiz quluf chuyi dayi man tolai;
Mulai darien watchiyo!
(The modern lock is quite heavy;
The Lady of noble background has reached you!)
Angreiz qulfas kaertou harkath;
Barkath waitchu bar thaewtous!
(Let you open the modern lock of the door;
And welcome the blessing that has arrived!)
Bar atchwunui kar bi-ism-i Allah;
Par al-hamduqulhuwa Allah!
(Let you enter the door with the name of Allah;
Let you recite al-hamdu and qulhuwa Allah!)
It is clear that different lines of the wanwun composition are either addressed to the bride as farewell from the maternal home or as a welcome to the in-law’s home. However, the groom and the in-laws are brought home the fact that the bride is nothing but a blessing of God and a good luck in anticipation. Since the blessing and good luck is from God, therefore, the expression of happiness in the form of wanwun should begin and end with the Exalted name of God! What a pious beginning of the new unit (home) of the society! Dull indeed would be our marriages without wanwun!
(The author is Assistant Professor Islamic Studies Higher Education Department, J&K. Email: [email protected])
