I. A. Richard's Figurative Language

I. A. Richard's Figurative Language

Hello, I'm Emisha Ravani, writing this blog for the thinking activity given by Prof. Dilip Barad. Where we have to do figurative language analysis of any peom/song/devotional song Or like that kind of study. ( you can visit teacher's blog by clicking here).

We as human beings always like to have any thing as audio- visual to feel more anything. In this I have taken this above lyrical video to verbal analysis.

First, we will see the hard words used in this lyric with meanings.

Wadi- ghati

Chinar -the oriental plane tree

Kohra - Fog

Nargis – pila phool

Sard – sardi

Tawazzon – santulan

Shikare – kind of bird

Zeel – zarana

Lutfutana – when we fall for something

Khamosh – maun

 Now we are going to see the main thought of the poem/lyric.

In the whole poem poet is admiring the nature by the words of high recommendation. There is Urdu and Hindi both languages. Poet starts with the tree’s reference that how the valley is welcoming the trees of chinar. By addressing it ‘laal’. When “wadi me chinar ka laal utar aya hain”- the first line of it.

The second line “Phoolo par titliyaan bethne lagi hain , Kohre se bhari sabha mein” , it says that nature is welcoming the spring season.

The third “Nargis ki Khushboo tahalane lagi hain” the significance of flower of nargis ,This white petalled beauty is also considered a symbol of good health and prosperity and hence delivers a mandatory appearance at Kashmiri weddings as well as celebrations of the New Year. Might, poet is calling for the season of love.

“Jab raatein sard hoti hai to ye Khushboo tawazoon banaye rakhti hai wadi ka” – here poet is saying that in the winter night this fragrance is helping to maintain the balance in the valley.

Furtherly, “ Ye zeel jis par shikare terte hai, Kuch din me baraf ho jayengi, aayna ban jayegi, Jannat ke rung, iss zeel mein chamkenge! Ye char din ki Jannat hongi”-here poet is portraying when water will freeze it will not leave it’s quality of transparency. When it convert itself into ice it looks like mirror and there will be reflected the colors of heaven will shines. And it is for sometimes.

“Musaphir lutfutayenge laut jayenge”- Visitors come and be lunatic here and also get back after enjoy it thoroughly.

“Ek Jannat aur hai, magar Khamosh”  the lines are saying that after this heaven poet find another heaven as “silence”.  

 Scientific Reading / Misunderstanding :

When we look at this poetry we will find that in the very first line of it we can find that tress never moves like humans and it is not possible that trees can walk like humans so it is problematic here. “kohre se bhari sabha me” again we find that ‘sabha’ is useable for kind of mitting in Hindi language. Here it will not possible that the mitting of fog. Further it is talking that water will freeze and it will become a mirror so it can not be mirror but the poet wants to metaphor water’s transparency as mirror.  

Poetic Expression :

The poetry is itself “juniper”. Our hearts always carving for nature to praise, to appreciate, to love, to feel, to live. The first expression of mine is, I fell for the words and the style the post has used to appreciate the nature elements. In the last stanza poet says that visitors come and fall for it. And also it is making me wonder by the last words that “Ek Jannat Aur Hai, Magar Khamosh”. The poet has put the open end for the readers or the people to imagine or to set.

Another interpretation is, May it is talking about the beauty of women. And perhaps poet has admire the beauty of women by using the natural elements. Because they both are equally in a beautiful way in our literature.

Literary Analysis:

1)     Rasa theory :

This theory talks about the “ A particular state of mind gives rise to an aesthetic relish which emerges from the combination of various emotional factors. In this poetry I can find rasa like ‘shringara’( love/beauty), ‘Adbutha’( surprise/ wonder), ‘shantha’(peace or tranquility). 

1)     Dhavni theory :

Dhavni theory is a theory of meaning and symbolism which leads to the poetry of suggestion being accepted as the highest kind of poetry. There are three powers of words or three aspects of Dhavni . Abhidha , Lakshna , Vyanjana. Abhidha provides conventional meaning or the literal meaning of the expression. Lakshana is the indication power. It consists in the external characteristics of the expression which are indicative of something deeper. Vyanjana is third power which means what is suggestive. In this poetry as we have seen the second interpretation may it is about women beauty so we can say that poet has used the ‘Dhavni Theory’.

  Vakrokti theory :

Something which is able to give some individual meaning to each one. The meaning which is not direct but indirect. Alacrity is based on vakrokti. This theory seems in this poem at last when poet indicates the heavens.

2)     Alankara theory :

Language is itself a Alankara. An alankara is any pattern of musical decoration a musician or vocalist creates within or across tones, based on ancient musical theories or driven by personal creative choices, in a progression of svaras. Arthalankara and Shabdalankara , these two are major parts of it. When we see this poetry we can at many places poet has used alankara. Like, “Jannat ke rung”, “Chinar ka laal”, Kohre se bhari sabha”.

3)     Riti theory :

Every poet write in their own style. Either they create their own style of writing or they write in the imitation of style. In this poem we can his own style here.

4)     Auchitya theory :

If the work is written in a proper format, structure wise , beauty wise , use of figurative , flow of emotions , each and everything should be proper in this order. We can find here the flow the emotions of poet. 

So, We can see this piece of literature has many aspectes of it. and we could find it easily here.

THANK YOU!