Nazir Akbarabadi was born in the middle of the eighteenth century. He lived all his life as a professional teacher in and around Agra. He died in Agra in 1830. Contradictions about Nazir Akbarabadi There were opinions of sorts. The ancient critics refused to recognize him as a poet while the modern critics suddenly elevated him to a high position. The result was that both fell prey to extremism. Almost all critics are familiar with Nazir’s public poetry. And this is the proof of Nazir’s greatness.
It is true that Nazir realized the importance of poetry in the age of ghazal. Today, poetry is considered as the most popular genre of poetry instead of the ghazal. Thus, Nazeer is known as a modern poet in terms of means of expression and method of communication. Nazeer has a deep awareness of life and is fully aware of the realities of life. There are hints in his poetry where he seems to be looking for the best. The boldness and boldness with which he exposed the problems of life at that time, perhaps the people had lost the courage to turn a blind eye to the turmoil of this life … for a time his poetry was considered inferior but twentieth. The people’s movements of the century revived Nazir and determined his place and status in the pages of historical literature.
In order to better understand the artistic qualities of Nazeer, it is necessary that we first understand the scene and background of his poetry in the right way and study the historical economic and social motives of this era.
The feudal system of the seventeenth century continued to develop within its limits and domestic handicrafts continued to flourish.
They continued to live a profession and a relatively quiet life. The agricultural system of production on which economic life depended was the one that was on the verge of death. If there had been any change, it would have been reflected in the mild religious and moral tendencies of the kings and aristocrats and the common people, but due to the intervention and exploitation of the new European powers from the middle of the eighteenth century.
The situation in the region was changing and it also affected northern India towards the end of this century. The absence of feudal system created a strange situation. Industry, trade and agriculture all slowly fell into the abyss of destruction. And the economic system was disintegrating For centuries the people were bound to different professions and arts. Changes of kingdoms, military campaigns often broke the system but then they became one. Different professions of art and farmers came together again. A panchayat used to set up a life of self-sufficiency. Now the people were unaware of the effects of the revolutionary changes that had taken place and, as in previous days, they were clinging to the ancient tradition. They had learned to respect the feudal lords and the rich. Now their condition was deteriorating but this tradition was going on with them. The wealth of Urdu story was reaching England and causing the industrial revolution there and India was only watching the spectacle of its own destiny. The king everywhere, except in many areas, was unaware of the changes that reached the hearts of his people. Military campaigns often broke the system, but then they merged. Different professions of art and farmers came together to set up a panchayat life of self-sufficiency.
Now the people were unaware of the effects of the revolutionary changes that had taken place and, as in previous days, they were clinging to the ancient tradition. They had learned to respect the feudal lords and the rich. Now their condition was deteriorating but this tradition was going on with them. The wealth of Urdu story was reaching England and causing the industrial revolution there and India was only watching the spectacle of its own destiny.
The king everywhere, except in many areas, was unaware of the changes that had reached the hearts of his people. Military campaigns often broke the system, but then they merged. Different professions of art and farmers came together to set up a panchayat life of self-sufficiency. Now the people were unaware of the effects of the revolutionary changes that had taken place and, as in previous days, they were clinging to the ancient tradition. They had learned to respect the feudal lords and the rich. Now their condition was deteriorating but this tradition was going on with them.
The wealth of Urdu story was reaching England and causing industrial revolution there and India was only watching the spectacle of its own destiny. The king everywhere, except in many areas, was unaware of the changes that reached the hearts of his people. They used to erect the structure. Now the people were unaware of the effects of the revolutionary changes that had taken place and, as in previous days, they were clinging to the ancient tradition. They had learned to respect the feudal lords and the rich. Now their condition was deteriorating but this tradition was going on with them. The wealth of Urdu story was reaching England and causing industrial revolution there and India was only watching the spectacle of its own destiny.
The king everywhere, except in many areas, was unaware of the changes that reached the hearts of his people. They used to erect the structure. Now the people were unaware of the effects of the revolutionary changes that had taken place and, as in previous days, they were clinging to the ancient tradition. They had learned to respect the feudal lords and the rich. Now their condition was deteriorating but this tradition was going on with them. The wealth of Urdu story was reaching England and causing industrial revolution there and India was only watching the spectacle of its own destiny. The king everywhere, except in many areas, was unaware of the changes that reached the hearts of his people.
Of course they were … heartless. The situation was developing in the declining times. Even Nazir Akbarabadi could not provide a material explanation of the changing situation in all his poetry. It should also be remembered that the scope of Nazir’s people is wide. This includes all sorts of people in an ambiguous way. They were not allowed to enter poetry and literature till then and for a long time after Nazir, but Nazir’s public poetry also put them in this line. In which kings, princes, ministers and religious elders were seated.
For the first time, Nazir considered the people deserving of the subject of poetry and highlighted their humanity by presenting their lives with their simplicity and flaws. Their people are not democrats and people fighting for their rights, but those who are thankful for their small joys, pleasures and sorrows in the decline of the feudal system, who are alive and active. But for those who do not know the way forward or their destination … this was the fault of the consciousness of this age … otherwise the poet who is aware of the material importance of flour, lentils and breads … he is the victim of unemployment, poverty and hunger. Not to mention the struggle to get them later, it seems surprising.
Although much of northern India was exploited by the East India Company at the beginning of the 19th century, the people were not able to resist it. Not only that, but the very class that was on the verge of extinction and the seven seas which He was unaware of this storm, he was getting up from there to end it … She was visible for a while but there was no way of progress in front of her either.
The Jats, the Nizam and other elements were also at loggerheads with each other and wanted to save their feudal system by competing with the S India Company on some fronts. And the agricultural production was gradually taken over by others.
It could have been prevented by small battles. The general political decline, the economic downturn, the unorganized and underdeveloped rural economy, the future looked bleak … and the poetry of Nazeer Akbar Abadi was also a message of instability of life and death. Full ofHis focus is on external realities, changes, but not on their causes and consequences. However, the beauty of his poetry is that it contains the true reality as well as the greatness and love of man, justice and equality. There is also a sense of … this is the positive aspect that does not leave Nazeer’s poetry as the poetry of a single party.
Nazir-e-Akbarabadi’s class sense is not entirely that of the lower class as it does not have the spirit of rebellion against the disintegrating classes. But it is an attempt to divert people’s interest in life and their problems from their point of view. The mention of his sorrow in his words and tone and his immense sincerity is no less valuable literary heritage that has left a precedent.
Just as Nazeer Akbarabadi’s poetry was not formally or traditionally associated with any school of thought, so he himself was not affiliated with any particular class at all. This means that he was not born into any class but his own Due to his empathy and sympathy with the common people, he was not only confined to the middle-class point of view in his own class but by counting himself among the poets, he became a spokesman for those elements which had not yet found a place in poetry. Thoughts find so much space in his poetry that the basis of his ideas is known. It would be wrong to say that he does not love traditional poetry or ancient tradition. It is an important fact that he merely broke the sick and confined atmosphere of the courts and described the reality as he saw it. It is true that he had an extraordinary philosophy of perception of reality. Scientific principles, However, his philanthropy was guiding him well.
Nazir Akbarabadi is a political thinker, economist or social problem. Social farmers were not the ones who, seeing the instructive conditions of their environment, would offer a way of salvation, a way of action to the common people. There was only one movement or another that benefited from Nazeer’s thoughts and poems.
This era was full of chaotic anarchy and narcissism. Personal interest was given priority over national interest or collective welfare. Every human being. He was in his own situation. Tawaif-ul-Muluki did not allow any central system of government to remain in the country. Nawabs and Rajwars were fighting with each other for their respective states, jagirs and national forces.
They used to bow before a foreign power for survival. The country was going through a crisis period in which the tide of life was flowing. The old values had become a thing of the past.The values of life had not yet been born in them. The political and civil life of the country was in a state of hesitation and confusion. The feeling of annihilation and instability had infiltrated the veins of the society for this reason.
Most of the poems of Nazeer Akbar Abadi have an endless passion for life and liveliness, but there is no shortage of poems in which the tragic feeling of death, annihilation and instability and impermanence overcomes these feelings. Nazir’s long life may have been the result of colorful sentiments of different periods, but the same number was present in Indian society … and perhaps I have always been present here. Marriage and grief are found side by side. On the one hand, the political situation was chaotic. Lack of law and order had made people’s lives bitter. On the other hand, if a single moment of happiness and a single ray of light could be found in a dark atmosphere, the Indian people would not let it go to waste. These universal occasions of joy and happiness are India’s various seasonal and religious festivals. Were Which the people celebrated with great enthusiasm and for a few moments all the sorrows around And forgetting the sorrows, Nazeer has also taken these public festivals, be they Hindu or Muslim, in the same color and reflects this vibrant aspect of social life. He has just described many conditions of the people.
Nazir was a member of Indian society who maintained his uniqueness in the general public. Nazir’s poetry and the canvas of his life are very wide. Nazir lived in human beings and their mental states and emotional states. Has observed and presented them in front of everyone without fabrication and fabrication. And the language has also been used more or less in common parlance. This familiarity is a precedent in realism and realism. From the point of view of view, he was declared popular and suicidal. There, in the face of modern criticism, he was considered a deserving virtue. In any case, from our point of view, Nazeer was an impartial spokesman for the general life of his time
While reading Nazeer’s speech, it is felt that he himself had risen from the masses and shared in their sorrows, joys, joys, thoughts and impressions. Although the themes of Nazeer’s poetry kept changing, but in every case there was a kind of authenticity. Poetry has always been prominent. His profession of human compassion has never changed. He has never broken his relationship with life. He has never ignored the people. In any case, his eyes are so ministerial. That it can accommodate Hindus, Muslims, Sikhs, rich, poor and professionals. The life of the people is the purpose of suffering, but it has great power in its foundation. The fountains of their aspirations never dry up. The empire is destroyed. Families change but people keep going their own way. They are not disappointed. Nazeer has lit the lamp of his poetry with their hope.
It is a fact that in the past, people did not sleep from the point of view of the people, but due to their environment, Nazir used to live without expressing them on Holi, Barsat, Eid, Shab Barat, Diwali, dark night and other occasions. ۔
Nazeer has expressed the sentiments of the people, then the people kept Nazeer alive … If the poor and traitors and the poorly educated people had not remembered his Banjara Nama, Aadmi Nama and other poems. A glance at the list of topics of Benazir Bhutto makes it very clear that Benazir did not ignore the trivialities of man and human relations which the great poets did not see or feel. So writing on it was like misusing the essence of poetry to know how to misuse flour, lentils, money, cod, hut, search for money, holi, poverty, definition of bread, banjara nama, man nama and other such things. Because Nazeer used to get up and sit with the poor. He used to attend Muslim and Hindu festivals. He used to enjoy Eid and Shab-e-Barat as well as Holi and Diwali like a true Indian. If they think of Muslims When the Holy Prophet (PBUH) picked up a pen to write on Hazrat Ali and Hazrat Abbas and Saleem Chishti, he devoted most of his poetry to Sri Krishna Ji like Bhagat poets. Which can be the best material consumption. He mentioned it not only from the point of view of the princes but also remembered the people. He did not forget them under any circumstances … and did mention the contradictory state of society … which makes the mention of classes fully visible.
In Nazeer’s poetry, man comes in the form of a living and dynamic feeling and a creature who is happy with material causes. In “Aadmi Namah”, he has tried to heal the wounds of the poor people. Here, every person as a man is seen aboard the same boat. … Every person who is born of a man and a woman is a “man”. And the interpretation of feeling is in many of Nazir’s thoughts. As a whole, Nazir in the manuscript has given his pure narrative style. I have tried in various ways to explain that everyone from the aristocracy and the ambush to the king to the minister is a “man”.
I don’t know what kind of fire could have been kindled in the hearts of the people. There was no oppressive class and political consciousness. Destiny did not give me a chance to think about these things .
There is a king in the world, so he is also a man
And poor, and the ass and he a man
of money the miserable, so that man
‘s blessing is so is eating even one
piece that is in demand and that man
is man shops I was going to be
the same guy They walk around
and put it on their head. Someone says take it . Someone says take it from Laar. They
sell it in this way. They make things
and buy them . So he is also a man
from the noble and the bastard
. work dlpzyr
Yes man disciple and man legs
goodman called a precedent
and therefore all that is an evil man
or a man Knorr and a man light
or man got the man out
of a man, Beauty is the appearance of the ugly
Satan is also a man who does tricks and is a
guide. So he is also a man.
Nazeer Akbar Abadi’s Manama Nama is a manifesto or message of Urdu poetry which is universal for the construction and development of Noah and the love of mankind. Imagination is universal. Most values of life can change over time, but human emotions of love and compassion are impossible to change. In unfavourable circumstances, these emotions are temporarily suppressed, but always. Can’t be crushed for as long as the man on the job page remains. The society of mankind will be maintained and maintained. And the feelings of love and sympathy for the society of mankind are inseparable from the components.
A distinguishing feature of Nazeer’s poetry is its local color. Nazeer Akbarabadi was a public poet and he played an equal role in the interests of the local people. His poems truly reflect the soul of a person who is deeply rooted. I am convinced of the local color. This color has appeared in different poems. I have no distinction of color, race or religion. He was a completely non-biased person. He did not touch any kind of prejudice. He has written poems on Muslim and Hindu festivals.
Look at his poem on the Muslim festival Shab-e-Barat, it has all the entertainment items. There are also food and traditional fireworks … Firecrackers, petals, air, everything is visible in it.
Why does not your visibility night procession
is calyk cake hluy heavy night procession
of the living zban enjoy the night safe
It is the help of the souls of men. Shab Barat
seems to be the purpose of everyone’s heart. Shab Barat
is in the wealth of the world. Those who are rich have
sweets of big sugars. Oily grandmothers go to eat new pots
. Servants are cut
It has all these qualities. A flying night
comes with a mole on someone’s head from
a necklace that has
fallen from the
In the time of local colour, it is necessary to mention two more poems of Nazeer, Edgar, Akbarabad Kankoi and Patang. In both these poems, the local colour of Agra is found. The map of Eid Gah is the holy festival of Muslims. The kite is a reflection of the movement and the kite is a map of Agra’s kite-flying. In this poem, the art of Nazeer Akbar Abadi is remarkable. Has paid well till … see the names of kanku and kites.
Lalsara, Lingotia, Galleria, Mang Dara, Kharbozia Kalsara, Kaljakalah etc … Nazeer has presented the map of kite flying as if all this is happening before our eyes. This is the perfection of Nazeer’s art That they present the smallest details in such a way that the marquee is formed. In this marquee, the details created by them are clearly visible. The image is bright and clear and the perfection of the image of Nazeer can be seen everywhere in this image. Think ….
Nazeer Akbarabadi’s poetry is a picture of captivating landscapes and natural landscapes. Most of them are related to the rainy season. This is the beautiful season when not only human life is in full swing and life is in full swing and life is full of lifeless routines.
Freedom and longing are associated with the fact that the life of animals and plants is also limited to the senses. Yes, there is no higher or super-class element and this is not necessary for the poet. If the movement and sound in the poems. And there is a rain of color that does not seem to stop. There is no doubt that such vivid and colorful pictures of natural phenomena will not be seen anywhere else in the poets of this era.
He has left 600 lyrics for his readers. Although his poems are said to be more admirable. In fact, the popularity of Nazeer Akbarabadi is due to his poems. He was a complete “public poet” and his poems reflected various aspects of daily life.
There is a lot to be found in these poems regarding religious and social festivals and there are also small details in which the common man can be seen laughing, singing and playing. He also wrote about the seasons and even on topics he had never written about before. Such as rupee, breads, flour, lentils, fan etc. He wrote on various aspects of human life. In this way every man gets poems of his temperament. Nazir Akbarabadi’s contemporaries include Mirza Muhammad Rafi Soda, Mir Taqi Mir, Sheikh Qalandar Bakhsh, Jiraat, Insha Allah Khan Insha and Ghulam Hamdani Mushafi. Mir and He was young at the time of the deal and may have been a middle-aged man in the era of courage, determination and journalism. Although the credit for the era of modern poetry goes to Altaf Hussain Hali and Mohammad Hussain Azad, Nazir Akbarabadi is rightly considered as the “father of Urdu poetry” because his era is before him.