The spiritual Kashmir Conference

…an exposition in Iqbalian treatise Javid Nama



The exposition is a part of Iqbal’s spiritual interaction with Amir-e-Kabir Mir Syed Ali Hamdani [RA] in his famous poem - Durr Hazur-i- Amir-e-Kabir Mir Syed Ali Hamdani - a Kashmir specific poetic treatise in Javid Nama (an everlasting note). Iqbalian art expressed in Persian poetic form, the finest medium of human expression encompasses the entire spectrum of Amir-e-Kabir’s thought vis-à-vis Kashmir. Murshid Rumi [RA] accompanies him on his spiritual sojourn, up in heavens. Around the famed heavenly well - Houz-e-Kouser - the duo meet Amir-e-Kabir and Ghani Kashmiri, and Kashmir conference of spiritualists ensues. The discussion centers on Kashmir—past and present. Related matters come-up—statecraft, governance. The format akin to spiritual interaction of Murid-e-Hindi [the Indian disciple - Iqbal] and Peer-e-Rumi (Maulana Rumi) revolves on Iqbal [Zinda-e-roud - a living stream of thought] asking questions. Amir-e-Kabir’s answers are fashioned on his narratives in various writings, like Zakhirat-ul-Maluk.
Iqbalian discourse on what nature has provided a Kashmiri with is classic exhibition of poetic art…look at the shinning white of his mountains; look at the red glow of his Chinar as if a fire has been ignited, his spring is a panorama of pearls as the land sprouts forth the captivating greenery. Look at the play of clouds in the skies, the ilk of flying cotton flakes emanating from the spinning wheel of the weaver. The mountain, the river, the sunset; I saw the nature naked there, relates Iqbal. With all this, I was wandering in Nishat, humming Bishan-ou-Azani [Rumi’s Masnavi]. A bird over a branch started a note, denoting a spring devoid of gaiety though the tulip stands noted by presence, so too the narcissus and the spring breeze could be felt.  The dazzle of flowers surpasses the dazzle of the full moon. However, the soul of the nation is lost, our land has not produced another Shuhab-ud-Din [1354-1373…his geopolitical sense made Kashmir a secure kingdom by setting-up forward posts much beyond her borders].
The singing bird [soul of poet Ghani Kashmiri] relates notes on settings in the garden, the spell of colour and the fragrance, the flutter of the wings of the bird. Ghani grieves over the craving which did not get realized; hence the note of concern, in melancholic tunes:
O! The morning breeze, were you to cross over Geneva;
Take it from the grieved ones to the League of Nations;
The cultivations, the streams, the avenues were sliced
A nation was wholly sold and how cheap was it priced?
A consoling advisory from Shah-e-Hamadan follows…May I tell you a secret, while physical self withers, spiritual self sparkles like a pearl, hence it may remain distinct as the pure ought to remain distinct from impure. The power of the spirit is unparalleled, nothing may be compared to it, and it may look caged, which in fact it isn’t. Give it free play instead of suppressing it, doing that would widen the horizons. Material needs may be kept subservient to spiritual needs. Beauty lies in discovering the inner self, like the star of the night it sparkles, ugliness engulfs the one who fails to do it. Not realizing the self amounts to non-existence and caging of spirit, realizing it means getting hold of the self and freeing the spirit. Going beyond self preserves the spirit, self-interest kills it.
Iqbal calling Amir-e-Kabir, the guide of the knowledgeable [he had an eminent pedigree, his ancestors are known to have guided the great Imam Ghazali (Gazelez) the counselor of the kings; he is known to have counseled Shuhab-ud-Din Shahmiri] asks…in spite of being divested of our possessions, we are being asked to pay obeisance and booty is demanded by overlords…what is the essence of crown and the throne? Amir-e-Kabir’s answer is highly revealing on issues of governance.
Governance in east or west, says Amir-e-Kabir could either be by the willing participation of the governed or by suppressive order. Obeisance could only be paid to Allah [SWT] and the messenger…Prophet Mohammad [PBUH] and also the one amongst you duly elected. An order of governance outside the prescribed format may not be acceptable. Setting up the desired order entails deft handling of war and peace, of order and disorder. Good governance is not a purchasable commodity, purchasing it may be akin to purchasing highly fragile chinaware. Ideal governance springs from experience of exercising it and is akin to Cyrus’s goblet of wine [Cyrus (Jamsheed) was the ancient king of Iran; Jam-i-Jam (Jamsheed’s goblet of wine) symbolizes the accumulated experience in governance in oriental (mainly Persian)] lore.

 Yaar Zinda, Sohbat Baqi [Reunion is subordinate to survival]
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Lastupdate on : Thu, 8 Nov 2012 21:30:00 Makkah time
Lastupdate on : Thu, 8 Nov 2012 18:30:00 GMT
Lastupdate on : Fri, 9 Nov 2012 00:00:00 IST

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