The importance of human existence and its liberty has been evaluated and analyzed through the character of Marui, a poor ordinary rustic girl from the Thar Desert, who for her beauty and innocence, was abducted and imprisoned by a nobleman
Naveed Sandeelo
Through the character of Marui, it has been evaluated and analyzed the importance of human existence and its liberty. While explaining the main motto of this sur it has been also widely evaluated that how liberty is more important than slavery. It is necessary to have the cognition of human existence and desire for freedom.
This musical tune is replete with the spirit of patriotism, love of the people, maintaining old traditions, abstaining from tempting offers of strangers, and never to submit to the power and arrogance of strangers.
It is said that to defend their existence, people have many challenges. In this way they have to struggle and it requires sacrifice. In spite of it, Marui as an important character in the Risalo of Shah Abdul Latif Bhittai, to defend her existence has many challenges, whether it is from herself or out of herself especially Umar, the king.
It is commonly known that human being will never be satisfied with what he has already got. It can be seen that without feeling satisfied, human being always asks for something more. Not only this but one desires to live a life of liberty, without other’s enforced. For this he will always attempt to make everything better than present state. He will struggle to make himself liberate and to fit his imagination of what one should be. This condition shows human being superiority as it also means that human existence is always being, not as a finished or static one.
Marui was a poor ordinary rustic girl from the district Tharparkar. For her beauty and innocence, she was abducted and imprisoned by a nobleman, who fell in love with her. She is already betrothed to Maru. King Umar offered every kind of comfort what human hearts can crave or desire to win her love but utterly fails in. She rejects all and only wants to be free from his mansions. While remaining inside palace Marui cognizing reality of her existence says:
When ‘Be’ was not yet said, nor was
there flesh-bone scheme or plan
When Adam had not yet received
his form was not yet
Then my relationship began,
my recognition too.
(E. Kazi 1981: 179)
Bhitai tends to say that, during imprisonment in the fort of Umer she comes to self-cognition of her origin, and thus she links her existence to that time when there was no existence of universe or Adam was created, her kinship started there. That, she promised with her land and people. She still bears this recognition of her existence. Like Sartre, Bhittai also overemphasizes the priority of existence over essence. Moreover, being a mystic-existentialist Bhittai goes beyond than Sartre an accepted concept, and re-associates Marui’s existence and promise with her people prior to coming into the world. She had cognition that she will never exchange her love of cottages to palaces. Here Bhittai provides Holy Quran’s verse to strongly support his concept.
When God was creating souls in the beginning He asked to them about Himself. When she heard the sacred and clear words of Him she promised with her Marus that moment she will never separate from them till last.
The voice on the day of creation,
as soon as I did hear,
“Am I not your God?”
“Yes you are” I said clear,
With a bond I did adhere,
That moment love to my compatriots.
(Adwani 2006: 341)
For Heidegger human existence “Dasien” is always in three modes: “Thrownness”, “historicity” and “facticity”. Same is happening with Marui. After kidnapped by Umar she finds her presence in “thrownness” situation inside the congested walls of king’s palace, she encounters facticity of the world and thus links her existence with its historicity where in actuality she belongs to. She realizes her own-self with different angle as compare to her prior position.
Here Bhittai divides Marui’s existence in two situations:
One with her people – Maru, when she lived a smooth and common life. But later on there comes a second phase in her life when she finds herself in confinement of Umar king. She is forcibly seized and taken away by king from her people to his palace. Thence, it begins to realize herself; from there she starts to fill the essence of liberation and emancipation in order to re-associate with her origin.
For Sartre the essence of man precedes his historically primitive existence in nature. A being whose existence comes before its essence is man, and in Heidegger’s words, the human reality. Moreover, Sartre states that, existence is prior than essence. It means that existence has priority over essence. Man first exists, comes into existence then he fills his essence through his struggle. He materializes in the world, encounters himself and later on defines himself (Sartre 2007: 22-23).
Sartre aims to stimulate in man the sense of his or her existence that how human beings becoming self-aware fill their essence. For Sartre, human existence has more meaning and priority over essence. Man’s definition comes after taking birth. As Mirza Ghalib rightly says that “Admi Ko Bhi Muyasar Naheen Insan Honan” (It’s not predestined to man to be human). There is nothing pregiven to male or female. But by their act all human beings shape themselves in the world. Here Bhitai coveys this message through Marui that while existing in the world every person has to be conscious of one’s thrownness situation, facticity and historicity. How to encounter everydayness like Marui that is a symbol and representing character in Risalo of Bhittai, and she has been created as a role model for every girl’s liberty and existence.
In the case of Marui Bhittai reveals a broader perspective and condition of human existence. The life of comforts and luxuries which create hurdles before genuine and free life are worthless. Human existence is the source of essence, that essence one lives according to one’s own choice as a subjective being. After coming into king’s mansion Marui becomes fully aware about her own existence and its authenticity. Coming up its reality she determines to free herself at any cost. The iron chains of slavery become the cause of her self-cognition and emancipation. She praises those days when she was in pains and torturous life. It seemed rains and storms roared above her threateningly.
Good were the days I passed in prison,
Thunder storms and rains on palatial,
My cries for help went undone;
How tortuous was that prison?
But lo: my love by chains of iron,
Was chastened and purified.
(Adwani 2006: 370)
Bhittai in the mouth of Marui tells that, those painful days proved to be good for me. While in prison all the deadly panic creating storms and my cries for help were meaningless. Those iron chains purified and renewed my love. Bhittai states that, pains and chains played an essential role to Marui’s life which made her revolutionary and prepared to fight for her liberation. Here Bhittai being an existentialist aims to bring out other dimensions of human life. That, it is not only name of comforts but in actual sense life is full of pains and tortures, every human being encounters during its journey. Being captivated inside the mansion walls Marui not only becomes aware about the reality of her existence but same time she knows the importance of pains and sufferings. She is fully determined to destroy and set on fire all these evil doers, hurdles and confining houses and slavery bound palaces, where not only Marui herself is confined but other females are also imprisoned. She seeks to liberate herself from the shackles of misery, unhappiness and injured condition.
Ingersoll argues that men do not prefer unhappiness to joy. It can hardly be said that man intends permanently to injure himself, and that he does what he does in order that he may live a life of misery. On the other hand, we must take it for granted that man endeavors to better his own condition, and seeks, although by mistaken ways, his own well-being…. Every human being prefers liberty to imprisonment (Ingersoll 1941: 80).
Marui’s longing and craving is for liberate Malir. She wants to emancipate her individuality and same time she aspires other females for freedom till her breath was lost.
In this struggle there are risks one takes on own self to fill the essence. Expressing this she fearlessly says:
I’ll burn these houses, Mansions tall,
that shorn of loved-ones are –
“All things return to their origin”
that’s my longing’s call;
May I walk home, away from all
and see my land ‘Malir’.
(E. Kazi 1981: 181)
Bhittai states that, the sweet dream of all human beings is to obtain freedom. In the same way, Marui has all the time this dream and longing of returning to her birth place Malir – her desert village. She was betrothed to ‘Maru’ – her connection to her original place. This place is a symbol of peace, freedom and liberty where Marui enjoyed all the seasons of year, playful days freely with her girl- friends.
While remaining inside a palace of Umer she comes to know her captivity which becomes the cause of her grief and nausea. Because she has been deprived of her freedom and she is being exploited as a captive in the prison of suppression. Her body is fastened with chains, all the night she laments and cry for early freedom. In this way she identifies her real existence.
Muhngi aaha iha, kadanhn keraeendee kote khe!
I hope immensely, after all,
my sigh from deep of my heart,
Will destroy very soon slavery wall,
which torture and exploit me.
(Gurbaxani 2012: 335)
Sartre endorses this idea and he says “identity is the ideal of “one”, and “one” comes into the world by human reality. The in-itself is full of itself, and no more plentitude can be imagined, no more perfect equivalence of content to container. There is not the slightest emptiness in being, not the tiniest crack through which nothingness might slip in” (Sartre 1973: 121-22). While detached from her people and loved-one being of Marui discloses to her through the experience of boredom.
The milieu inside the mansion and everything presented around there nauseates her. She weeps and regrets her being here, that reads:
Would that I never had been born,
or died at birth” …. she says;
“O what a torture, shame and scorn
to Marus I became.
(E. Kazi 1981: 187)
Bhittai aims to clearly vivify that while remaining inside the palace Marui repents her existence that, it was better not take birth to be a slave. This has brought shame to her relatives and girl-friends. While detached from her people she feels tortureousness and pain. This feeling not only scorn Maru but this happens all the time to Marui herself. Sartre states, being will be disclosed to us by some kind of immediate access – boredom, nausea etcetera (Sartre 1973: 07).
Marui is overwhelmed by this anxiety that after returning to her native place she would not be accepted with honor and would be rejected. She knows that it is strong tradition of these people when any of their girls either leaves her home by choice or forcibly kidnapped is supposed to fall in adulterous act that brings misnomer or shame to her relatives and whole of the clan. This beautiful girl yearns for her land and her betrothed man and remains chaste up to the last, though her hair is dry and mal-dressed and she has lost her beautiful face. Bhitai very clearly has expressed this situation through Marui:
In the condition that I came
could I return in same –?
What glory, like a seasonal rain?
what joy would I reclaim?
(A. I. Kazi 1993: 724)
In respect of this, Bhittai again expresses the same situation which melts her heart. She thinks that after coming inside the Umar’s fort she has lost her previous position among her relatives and female friends. They will not give her any importance because nothing is worthy or accepted to them without character’s beauty and uprightness. She addresses to king that, your meanest act has doomed and dehumanized me.
Umar, my face so dirty is,
my beauty now is done;
And yet, I have to go where none
without beauty’s received.
(Gurbaxani 2012: 322)
Bhittai very clear brings out this reality that, Marui is fair and there is no mistake or fault from her side, yet she is anxious enough. She is passing a double torture, here in mansion she is oppressed by Umar who enforces her for marriage with him without her consent, and on the other side she is accused by their loved-ones she has betrayed them.
Umar, for me your mansions grand
a double torture are;
Here you torment me…. there, so far
loved-ones accuse me too.
(E. Kazi 1981:183)
At one place Marui gives utterance to her sentiments of love for her homeland and her people in the following manner. Addressing King Soomro she says:
It is impossible to forget my people
and not to cherish then in heart’s core
it is difficult not to remember them,
I feel a deep love and affection more,
my heart is pierced through a lot,
I have seen them long before;
my dears and hut-dwellers.
(Adwani 2006: 350)
Or she says with intense wound:
Marun je firaaqa, hada munhnja kapia.
By this separation of my people
I am cracked in pieces all my bones.
(Gurbaxani 2012: 339)
On other occasion, Bhittai exhibits Marui’s painful fantasy and extremely worried mood. She seems to be in a dubious situation that from her relatives and girl-friends have sent a very serious message.
My companions in reproachful mood,
sent me a message today,
“Oh silly, you perhaps have eaten
much of princely food,
All your friends and relations good
you have forgotten all.
(E. Kazi 1981:186)
Or at another place she is taunting herself says, it was much better for her to commit suicide by taking poison, rather than being blamed for disloyalty to her homeland. Bhittai expresses Marui’s such reproachful condition in this manner:
Hee munhn daee ban, tun wih khaee na mareen
Why don’t you die while taking poison?
for this life is better to die
Rather leading a life of delusion,
and false conscious living.
(A. I. Kazi 1993: 724)
Actually, the function of the kings or rulers are imparting justice to the commons, helping, protecting, and giving them every kind of better life; to provide security and to abide law around the country. Instead of this, strange to say, Umar abducts Marui. He becomes the cause of curse to her life. Enforces her to win her heart by lull and lure her by offering costly things, delicious foods and costumes. She utters thus:
Maru are living in ease,
on their support and trust;
If they oppress and hurt,
to whom would they complain?
(Adwani 2006: 371)
The main interpretation of this sur is already said a human existence and its liberty. In this sur Bhittai also aims to represent Marui the true seeker of her existence and its liberty as a responsible individual. And Umer king stands for tyrants, hurdles and risks in her way of freedom and liberty and Umerkot is a prison of absolute slavery or dark chamber of ignorance for seekers and knowers of their existence’s reality. When Marui becomes aware about this imprisoned state, she says:
Other prisoners are at peace,
we are restless in iron chain;
The guardian’s sword slain
which always is hanging over us.
(Adwani 2006: 350)
By putting these words into the mouth of Marui, Bhittai criticize surprisingly those women who are submissive and unaware of their being. While in chains they appear to be content with their lot without consciousness and freedom, as being-in-itself. Here Bhittai represents the collective conditions of that society where in the bright day poor females are kidnapped and ill-treated by tyrant nobles and feudal lords, but they don’t raise their voice and are content to be confounded with slavery of patriarchic norms, customs and conventions. They don’t complain and are content to bear every kind of debase and mistreat. They don’t feel about their real existence, and are neither restless nor discontented as Marui.
Bhittai discloses that Marui, as a conscious being, being-for-itself is dissatisfied with herself, and desires not-to-be what she is now, and desires to be what she is not. Like Sartre, Bhittai is trying to shed light upon the human condition, the condition of female and to show the crucial differences which separate Marui as a conscious being from other females as the casual, deterministic order of things.
According to Kierkegaard, it is true that a person’s existence is the most significant thing, as said by Wirahadi in reference to Dagun. His existence is not, however, the end. As humans constantly transform possibilities into reality, it is always in the process of becoming something. He enjoys his own freedom, which makes this process possible. As a result, human freedom exists in human activity, which in turn exists in human existence. In addition, he asserts that living involves having the courage to choose and direct one’s own course in life (Wirahadi 2008: 58).
Through the character of Marui, Bhittai aims to question the worst condition of other female’s that, why they have accepted confinement, and without consciousness, without possibility of questions or doubts they are living such a dead life? On the other side he shows that conscious being, in Sartre a concept, which has the power to separate itself from its objects, to distinguish itself from the realm of things, to question, to doubt, to entertain possibilities, to be aware of lacks. Sartre has separated being-in-itself and being-for-itself that, being is what it is… the being of for itself is defined, on the contrary, as being what it is not and not being what it is (Lavine 1984:354).
Therefore, she determines not to give up and challenges to the king. She makes herself strong enough and encourages herself not to be submissive, fragile or fallible but makes herself to be committed with her struggle with consistency. She encounters with every evil and resists to agonies and sufferings of imprisonment.
In contrast of common female, Bhittai’s Marui is a rebel one who not only becomes aware and complains about the bondage in which women are kept but tries to console herself in the atmosphere of injustice and turmoil message in action as a secret project. In this respect she makes herself strong at every step that, how to handle her secret project for a liberate future.
Don’t weep don’t cry don’t shed tears of dismay;
whatever days come to you let them pass away –
For after sorrow, the sweet joy comes to stay –
Oh desert maid know, your chain by destiny’s own sway
are moved, and now you throw them into the fire.
(E. Kazi 1981:189)
Bhittai in the mouth of Marui says, oh desert maid, don’t be disappointed nor regret on your part. Give up this way of shedding tears, weeping and wailing. Let your days pass silently and trust in this dialectical law that, for after sorrow comes joy. So pains and sufferings will stay no more before your greater cause, it will change one day into life of comforts and ease. Surely, you will entertain life of liberty and the chains of your slavery will soon be over.
This means a great deal of relief to her it comforts her to believe that one day assuredly she would meet her people. In this free and smiling desert land there is no force, no taxes but everywhere it looks a pleasant life.
Naka jhala na pal, nako raer deha men,
Aanyon wijhan aahreen, rorio rataa gulla,
Maro pana amula, Maliran markano.
There is no force to make them pine,
No taxes in their land
They gather lovely flowers red
For mangers of their kine –
Malir with lustrous smiles doth shine
There priceless Marus are.
(E. Kazi 1981:183)
This act of constantly reminding oneself of Marui’s ultimate destination is existential awareness. This awareness not only prevents from trafficking into wrong direction and evil course of slavery, but it also strengthens her existential fiber and helps her to reach practically to her higher level of life. Despite many hardships and hurdles infallible Marui doesn’t suspend her decision but maintains herself for long lost struggle. She is tempted to her ultimate goal. She does not compromise her simple life for luxurious life of palace offered by Umar. Her deserted homeland and its every sight is not shame but dear and proud enough for this poor girl. Therefore, with the sense of pride she expresses openly her feelings in these words.
Eea na marun reet, jean sen mataen son te,
Achi Umar kote men, kandas kan kureet,
Pakhan jee pireet, mareen seen na matyan.
It is not the custom of my homeland’s people,
They compromise their love for golden things,
My poor dwelling, for the palatial buildings
I shall never ever to exchange.
(Adwani 2006: 347)
Bhittai as a soothsayer and prognosticator of humans liberate life, consoling her. During this she is made aware that, emancipation is neither gained by crying and shedding tears nor by wailing. It is possibly by action to get rid from shackled bound life. Therefore, Bhittai advises her, oh girl, whatever happens with you face it bravely and endeavour.
Because it is essence of life after sufferings and agonies there comes the life of comforts. All confinements, hardships and iron bars will be quailed and come to destruction. The darkness of ignorance and slavery sooner or later will be over. Nothing stands before lofty goal and incessant strive.
Marui’s association is with her land and people. She belongs in reality with them. Her people like grazing their cattle on wild flowers and tree leaves and are content in their own environment. She enjoys working hard and places little significance on wearing colorful clothing. She can’t wait to visit her fellow citizens. Marui begs her friends to say a prayer for her so she can return to her native Malir.
Karyan bi na kan, weendas watan samhun
I wouldn’t like to hear anything
or listen to any one,
Now it is final, and done,
I will go back to my Malir.
(Gurbaxani 2012: 322)
Bhittai here in Marui awakes that, man should remain steadfast in any difficulty and calamity and face it courageously, rather than cowardly lie idle depending on others. Though other human beings are necessary for change, still man should individually strive own. Even the Holy Quran, vide 53, 39, says: Laes lilnisan ila ma saee That is, there is nothing for a man except attempt. One should first depend on oneself and then rely upon others. The opportunity should not be missed, as a minor slip may cause a hundred hurts.
Marui is determined in her principle that she would liberate herself from the King’s exploitation and slavery of Umer Kot and achieve an atmosphere of freedom. She always considers herself one of the desert people, of whatever nature her people may be, she accepts them all and expresses her sentiment in the following manner:
Jeha je teha moon maroo manjya.
Whatever their defects or merits,
I am always prepared to embrace my people.
(Gurbaxani 2012: 335)
Or at another place she expresses her unique love for desert dwellings.
Thar thar andar thanu, wahiyan wereehan jo
At every place in the desert is destination
and abodes of my people, not small
Oh Soomro! thy name mentions they all,
and keeping chastity of my shawl,
I will go there to my land.
(Gurbaxani 2012: 316)
In remembering one’s land and people every day becomes a new day. Marui experiencing the same, as days are passing by over again it becomes a new love to her land and people; she exhibits this in the following way:
Dinhan deenhn naon, moon khe wirh werheechan jo.
Every day I experience a new love for my homeland.
(Adwani 2006: 361)
Marui is not only immensely desirous of meeting with her people till death but she wants to meet with them even after death. Regarding this, expressing the deep-rooted love for her land and countrymen speaking to Umar Marui says:
If I die here for my homeland,
let not my dead body remains in prison,
And send it to my homeland, Malir
don’t keep it apart from my loved- one
The cold dust shall sprinkle done,
on this deceased of my dear Thar.
(Adwani 2006: 354)
In Sartre a concept we can say that, man or woman is in a true sense a project that has a subjective existence that is not like a cauliflower or a something like that. But more than that he or she is responsible for what he or she is. His or her responsibility is not limited to one’s individuality but more than that he or she is responsible for all men or women. There are so many patches on Marui’s dress; (ref. ‘sahsen seba kanjreen, loee leera thyam’ Adwani 2006: 344) her covering is torn at various places. In order to reach her dear ones, yet she has not worn the shawl given by Umar. The shawl she was wearing still covers her head. She wishes in core of heart: may I protect
my honor until getting my liberation.
I wish the chastity of this shawl remain,
the white wool is woven on it,
If this becomes holes I shall maintain,
O Umar! safe this poor innocent,
“I will meet you in season of rain”
I have promised with my friends.
(Adwani 2006: 356)
Here Bhittai in Marui’s fearless struggle is not only over emphasizing on survival for her individual existence but more than this he is an aspirant of all human beings’ liberty and including wants to see them as a conscious being who can obtain their existential authenticity in the world. His Marui is self-conscious, untried, moving ahead and never turns back to leave her endeavour. Instead of that, she is day by day meticulous, determined and adhered to her struggle. As if she has learnt the lesson of struggle never goes fail.
Fire is burning within her whole existence; lightening sparks are glowing on her face, now she has transmuted from common girl to a rebellious spirit, inspiring daughter of soil and a torch bearer who pines for changing destroyed females’ destiny towards valued goal.
The gravity of her struggle orbits around the human existence. Thus Marui becomes successful in her project.
She is no more a miserable girl. Now she is a complete being, who, by a long and arduous fight, has come to know how to live in freedom and joy, how to live at peace with myself and with other human beings. Umar throws down all the weapons of his conceit and power before Marui’s strong will.
Ko deenhn aaheen kote men, loee had ma laah,
Kaman awahn je kur jee, uho aado wadaee aah
Hit ma parj hekro, paer je pasaaha,
Satee seel nibah, Malir weendena Marui.
Don’t dishonor to shawl by any stain,
this prison confinement is timely abode,
Oh Marui, it is worthy wearing of your clan,
don’t equal mansion’s days to your Thar,
Oh virgin! your chastity must remain,
One day you will definitely go to Malir.
(Gurbaxani 2012: 332)
_________________
Naveed Sandeelo is a poet, writer and critic, and Lecturer at Department of Philosophy University of Sindh Jamshoro. He is author of five books: three books are on the subject of philosophy. Doing PhD at the department of Philosophy University of Karachi.
