Verbal Analysis of gujrati poem, "આ મનપાંચમના મેળામાં" by Ramesh Parekh.

Hello everyone, I am Himanshi Parmar, here i am writing a blog on verbal analysis of one gujrati famous poem "મનપાંચમના મેળામાં", by Ramesh Parekh. Which is a part of Indian poetics,i am analysing this poem as a part of thinking activity. Here is a video about study of Indian Poetics by prof.Vinod Joshi, A great gujrati poet.

Original poem :-

આ મનપાંચમના મેળામાં સૌ જાત લઈને આવ્યા છે,

કોઈ આવ્યા છે સપનું લઈને, કોઈ રાત લઈને આવ્યા છે.

અહીં પયગંબરની જીભ જુઓ, વેચાય છે બબ્બે પૈસામાં,

ને લોકો બબ્બે પૈસાની ઔકાત લઈને આવ્યા છે.

કોઈ ફુગ્ગાનું ફૂટવું લાવ્યા, કોઈ દોરાનું તૂટવું લાવ્યા,

કોઈ અંગત ફાડી ખાનારું એકાંત લઈને આવ્યા છે.

કોઈ ઝરમર ઝરમર છાંયડીઓ, કોઈ ઉભડક ઉભડક લાગણીઓ,

કોઈ ફાળ, તો કોઈ તંબુની નિરાંત લઈને આવ્યા છે.

કોઈ લા.ઠા., ચિનુ, આદિલજી બુલેટિન જેવું બોલે છે:

અહીંયા સૌ માણસો હોવાનો આઘાત લઈને આવ્યા છે.

કોઈ ચશ્માં જેવી આંખોથી વાંચે છે છાપાં વાચાનાં,

ને કોઈ અભણ હોઠો જેવી વિસાત લઈને આવ્યા છે.

કોઈ લાવ્યા ખિસ્સું અજવાળું, કોઈ લાવ્યા મૂઠી પતંગિયાં,

કોઈ લીલીસૂકી આંખોની મિરાત લઈને આવ્યા છે.

કોઈ ધસમસતા ખાલી ચહેરે, કોઈ ભરચક શ્વાસે ઊમટતા,

કોઈ અધકચરા, કોઈ અણોસરા જજબાત લઈને આવ્યા છે.

આ પથ્થર વચ્ચે તરણાનું હિજરાવુ લાવ્યો તું ય, રમેશ,

સૌના ખભે સૌ અણિયાળી કોઈ વાત લઈને આવ્યા છે.

- રમેશ પારેખ

I have recite the poem and here i put the video, do watch.

Scientific study/Misunderstanding :-

When we read this poem, it seems so lyrical and give us such kind of zeal, but when we interprete it or try to understand their meaning, at that time we find that, it fully filled with unreal imaginations, so that scientific reading decrease the importance of poem. For example in very first line. "આ મનપાંચમના મેળામાં સૌ જાત લઈને આવ્યા છે,

કોઈ આવ્યા છે સપનું લઈને, કોઈ રાત લઈને આવ્યા છે." We see here that there is nothing like 'મનપાંચમનો મેળો',  kind of word in gujrati, it means nothing. But here poet took that word as a 'fair of mind'. Which is not possible in actual. Then he further wrote that, some come with dream, some with night, which again is a surreal imagination. 

 

In next stanza he wrote that, "અહીં પયગંબરની જીભ જુઓ, વેચાય છે બબ્બે પૈસામાં",  paygambar is messenger of god, and it is not possible to sell the tongue of him. But may be poet tries to say that, the message, which god passes through paygambar, are forgotten by people, or people interprete it in their own way, so that the real core of the message effacement from world. And to make people aware about their fault poet wrote this kind of words here. 

   Then if we see next stanza, 'કોઈ ચશ્માં જેવી આંખોથી વાંચે છે છાપાં વાચાનાં,

ને કોઈ અભણ હોઠો જેવી વિસાત લઈને આવ્યા છે.'  Here he use word, 'ચશ્મા જેવી આંખોથી', which again a problematic, people can wear glasses but how someones eyes is like glasses! Similarly in second line he use word, 'અભણ હોઠો',  people can be illiterate, lips cannot. So again the words are sounds problematic.

   Also if we see words like, ખિસ્સું અજવાળું, મુઠ્ઠી પતંગિયા,લીલીસુકી આંખોની મીરાત, ધસમસતો ખાલી ચહેરો, ભરચક શ્વાસો, અણિયાળી વાત, this all words are give us some surreal imagery. It is something which is not possible according to science. And when we read and interprete the poem scientifically, the value of the poem decrease. But it is very much important that rather reading from just one point of view, we must have to read it by literary vision also.

Literary Analysis :-

1) rasa theory :-

Bharata wrote treaties on rasa and in that he wrote that, 'નિયતિકૃત નિયમરહિતામ્...'  Rasa is something beyond the understanding, we can not define it, but feel it. Also we can able to assume that what other can feel. And we can guess by our own experience about similar situation. Bharata also wrote about the producing process of rasa, "વિભાનુભાવ વ્યભિચારી સંયોગાત રસનિષ્પત્તી",..When i read this poem, the rasa which i feel, is the rasa of disparity and sometimes pessimism. May be poet wrote it with some other flow of feeling. Rasa is all about individuality, one can not feel, as similar as me, i can not feel as similar as other. So it creat individual impact on each one.

2) Dhavni :-

Rasa is something beyond the language, but dhvani is all about language. Interpretation of any sentence or lines is depends on speaking style of it. Dhvani is something which is not spoken and still understandable by listeners. In this poem, poet wrote that, કોઈ ફુગ્ગાનું ફૂટવું લાવ્યા, કોઈ દોરાનું તૂટવું લાવ્યા,

કોઈ અંગત ફાડી ખાનારું એકાંત લઈને આવ્યા છે. In this lines poet can not directly say that everyone is suffering from broken relations or broken dreams. And still when we read the line, we easily understand and easily connect with us which he want to say.

Similarly in last stanza he wrote that, આ પથ્થર વચ્ચે તરણાનું હિજરાવુ લાવ્યો તું ય, રમેશ,

સૌના ખભે સૌ અણિયાળી કોઈ વાત લઈને આવ્યા છે.  When we read this line we easily feel suffering and pain of poet. Which is not even told. So dhvani is something which is a base of  interpretation.

3) Vakrokti :-

Kuntaka in his treatise wrote that, વક્રોક્તિ જીવીત્તમ. Give definition of vakrokti, and wrote that, "વિશિષ્ટ ભંગીભણીતી". Which means, the meaning which is not direct but indirect. Alacrity is base of Vakrokti. Each sentence which give some hidden message which called Vakrokti. in this poem, ફુગ્ગાનું ફૂટવું, દોરાનું તૂટવું, ફાડી ખાનારુ એકાંત, ઉભડક લાગણીઓ, માણસો હોવાનો આઘાત, which all are spark us somewhere in deep. And give some individual meaning to each one.

4) Alamkara :-

Bhamaha wrote, "kavyalamkara", in which he discussed about Alamkara. Language is it self a Alamkara, no literature written without a use of alamkar. Here in this poem. Also poet use alamkara.here in, અભણ હોઠો, illiterate is Alamkara of lips,in, ચશ્માં જેવી આંખો, glasses is Alamkara of eyes.in મૂઠી પતંગિયાં, feistiness is Alamkara for butterfly. Also we find many other words like, મનપાંચમના મેળામાં, પયગંબરની જીભ,ફાડી ખાનારું એકાંત, ઝરમર છાંયડીઓ, ઉભડક લાગણીઓ, this all have alampkara. 

5) Riti :- 

   Vamana wrote that, શિલે ભવા શૈલી. According to Vamana riti is superior and most important in literature. Every writer or poet writing in their own style. And those who are not able to creat their own style they are imitate the style of other. If we analyse this poem, we see that it is also written in its different style. We find rhyme of the words. And each stanza is written of two lines.

6) Aucitya :- 

If The work is written in a proper formate, that work include in this Aucitya. According to Ksemendra, any literary work should be written in proper formate, structure wise, beauty wise, use of figurative, flow of emotions, each and everything should be proper. In this poem the aim of Aucitya got success. If we see, all the way the poem fit in this parameters.

Poetic expression :- 

When i listen this poem first, it gives my mind thrill and my heart a zeal. The words like, મિરાત, અણોસરા, હીજરાવું, are difficult to understand for me. But the basic idea or what poet tries to say is get clear in my mind. When first i read the poem, i found that, the poem is give such kind of pessimistic tone and dismal feeling. Also the poem is written in satire, satire on humanity, satire on spirituality and give us a universal idea of mortality. This we found in this lines, કોઈ ફુગ્ગાનું ફૂટવું લાવ્યા, કોઈ દોરાનું તૂટવું લાવ્યા,

કોઈ અંગત ફાડી ખાનારું એકાંત લઈને આવ્યા છે.

Also the poem talks that, everyone are exist with different qualities, different nature, different mindset. We can interprete that all are different in the world. But as much as i read the poem i come to know that, pessimistic voice is became so strong. And poet try to say that, good people are less, but more people are exist with devil qualities. This we find in the last line of the poem, as he wrote, સૌના ખભે સૌ અણિયાળી કોઈ વાત લઈને આવ્યા છે.

 According to me through the poem, poet try to make us realize about humanity, and want to lead us towards spirituality. Also give us message to be kind and to behave kindly with everyone.

Words :- 1375

Paragraphs :- 13