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Who was Waris Shah Heer-Ranjha?
Some historians say that the story was the original work of Waris Shah, others say that Heer and Ranjha were real personalities who lived under the Lodi dynasty of the 15th and 16th century and that Waris Shah later utilized these personalities for his novel that he wrote in 1766.
Why Waris Shah wrote Heer-Ranjha?
It is said that Waris Shah had an unrequited love for a woman called Bhagbhari. This endowed him with the feelings and insights to express the Heer-Ranjha legend as an unrealized love story, with its many bittersweet emotions.
Who is the writer of Heer-Ranjha?
Sayyed Waris Shah, as the 18th century Sufi poet was known, composed the most popular rendition of the epic love story of Heer-Ranjha. Not much is known about Waris Shah.
Who was Waris Khan?
…
Waris Shah | |
---|---|
Native name | وارث شاہ |
Born | 1722 Jandiala Sher Khan, Sheikhupura, Punjab, Mughal Empire (present-day Punjab, Pakistan) |
Who married Heer?
The story is about two lovers, Heer a beautiful village girl from a rich and noble family; and Ranjha, a poor farm boy. He looked after Water buffaloes belonging to Heer’s father. They both fell in love but Heer’s parents were against their marriage. Heer was married by force to a rich young man.
Who is the first Punjabi poet?
Amrita Pritam, the First Modern Punjabi Poet.
Who is the father of Punjabi poetry?
…
Mohan Singh (poet)
Mohan Singh | |
---|---|
Born | 1905 Lyallpur, Punjab, British India (present-day Pakistan) |
Died | 1978 |
Occupation | Writer, scholar |
What is Punjabi Heer?
Heer is Sikh/Punjabi Girl name and meaning of this name is “Diamond”.
Where did Waris Shah wrote Heer?
Waris Shah (1722-1798) completed his legendary epic in 1766, inscribed in Farsi Lippi at Mohalla Ucha Tibba of Malka Hans, Sahiwal. He was living in a room adjacent to a mosque while working as a village prayer leader. However, there was only one muse in that hujra and it was the muse of poetry.
Was Ranjha a Jatt?
Ranjha (राञ्झा) Ranjha (राँझा) Ranjha (रांझा) is gotra of Jats in Pakistan. Ranja clan is found in Afghanistan.
Is Heer a Jatt last name?
The Jat Gotras, Maan, Bhullar and Heer are considered to be the Oldest and Purest Jat gotras.
Did Heer and Ranjha get married?
The Siyals called a clan meeting. Chuchak wanted to marry Heer to Ranjha, but his kinsmen overruled him. Even if the buffalo herder were noble-born, he was only a Ranjha of Takht Hazara — too lowly a family to marry a Siyal. The family decided to marry Heer off to Saida, of the Khera clan.
Who is known as Shakespeare of Punjab?
…
Surjit Hans.
Professor Surjit Hans | |
---|---|
Native name | ਸੁਰਜੀਤ ਹੰਸ |
Born | October 31, 1930 Doaba, Punjab, India |
Died | January 17, 2020 (aged 89) Mohali, Punjab, India |
Who is known as Shakespeare of Pakistan?
Hailed as the Shakespeare of undivided Punjab, Waris Shah, born on January 23, 1722, Jandiala Sherkhan, Pakistan, was a Punjabi Sufi poet of the Chishti order known for his unparalleled contribution to Punjabi literature in the penning of the timeless love legend ‘Heer.
Where is the tomb of Waris Shah?
What cast is Manmohan Waris?
Bio | |
---|---|
Debut | Singing: ‘Gairan Naal Peenghan Jhootdiye’ (1993) |
Family | Father- Not Known Mother- Not Known Brothers- Sangtar (Renowned Punjabi Record Producer, Musician & Poet), Kamal Heer (Singer) Sister- Not Known |
Religion | Sikhism |
How old is Manmohan Waris?
Heer Waris Shah Punjabi : Rawel Singh Bhinder: Amazon.in: Books
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Heer Waris Shah / ہیر وارث شاہ
Peer Syed Waris Shah (1722–1798) was a Punjabi Sufi poet of Chisti order, renowned for his contribution to Punjabi literature. He is best known for his seminal work Heer Ranjha, based on the traditional folk tale of Heer and her lover Ranjha. Heer is considered one of the quintessential works of classical Punjabi literature. The story of Heer was also told by several other writers, including notable versions by Damodar Das, Mukbal, and Ahmed Gujjar, but Waris Shah’s version is by far the most popular today.
Background
Waris Shah was born in Jandiala Sher Khan, Punjab,(Present day Pakistan) into a reputed Syed family. His father was Gulsher Shah. Waris acknowledged himself as a disciple of Ustad of Kasur. Waris’s parents are said to have died when he was young, and he probably received his education at the shrine of his preceptor. After completing his education in Kasur, he moved to Malka Hans, a village twelve kilometers north of Pakpattan. Here he resided in a small room, adjacent to a historic masjid, now called Masjid Waris Shah. His mausoleum is a place of pilgrimage today, especially for those in love. The mausoleum complex was completed in 1978 and is a mixture of the Lahore School and Tughlaq Architecture.
He was a consummate artiste, deeply learned in Islamic and domestic cultural lore. His verse is a treasure-trove of Punjabi phrases, idioms and sayings. His minute and realistic depiction of each detail of Punjabi life and the political situation in the 1700´s remains unique. Of all his works, his version of the legendary romance of Heer is the most outstanding. Heer Waris Shah (or The Romance of Heer Ranjha, written in 1766) is believed to be based on the true account of two star-crossed lovers, who lived during the 16th century. It is also said that Waris Shah sublimated his own unrequited love for a girl (Bhag Bhari) in writing the romance. The amazing poetic mould that he worked within has not been bettered by any of his successors to date. His other famous books are “Ibrat Nama” and “Ushtar Nama”. Waris Shah’s mausoleum is today a pilgrimage site, especially for those in love.
Heer Ranjha
Romantic classical poem by Waris Shah
Heer Ranjha Marriage procession of Heer by a Lahori artist Folk tale Name Heer Ranjha Data Country India, Pakistan Region Punjab Origin Date 17th century Published in ‘Heer and Ranjha’ by Damodar Gulati
Heer Ranjha (or Heer and Ranjha) (Punjabi: ہیر رانجھا (Shahmukhi), ਹੀਰ ਰਾਂਝਾ (Gurmukhi)) is one of several popular tragic romances of Punjab, other important ones being “Sohni Mahiwal”, “Mirza Sahiban” and “Sassi Punnhun”. There are several poetic narrations of the story, the most famous being Heer by Waris Shah written in 1766. It tells the story of the love between Heer Sial and Dheedo Ranjha.[1]
History [ edit ]
Heer Ranjha was written by many poets. Damodar Gulati, who also known as Damodar Das Arora, claims to be the eyewitness of this tale. His Qissa/story is deemed the oldest and the first Heer in Punjabi literature . He states in the poem that he is from Jhang—the home of Heer, one of the poem’s two main characters. 16th century poet Shah Hussain also used story in his “Kafi” (poetry). Some historian[which?] said this story has came from Persia and other claimed word Heer was inspired by Greek goddess Hera. Some historians[which?] say that the story was the original work of Waris Shah, others say that Heer and Ranjha were real personalities who lived under the Lodi dynasty of the 15th and 16th century and that Waris Shah later utilized these personalities for his novel that he wrote in 1766. Waris Shah states that the story has a deeper meaning, referring to the unrelenting quest that man has towards God.[2]
Plot [ edit ]
Luddan ferries Ranjha across the Chenab
Heer (Izzat bibi) was an extremely beautiful woman, born into a wealthy Sial Rajput and Dheedo Ranjha of the Ranjha tribe of Jats, is the youngest of four brothers and lives in the village of Takht Hazara by the river Chenab in Punjab, Pakistan.[3][4] Being his father’s favourite son, unlike his brothers who had to toil in the lands, he led a life of ease, playing the flute (‘Wanjhli’/’Bansuri’). After the death of Ranjha’s father, Mauju Chaudhry, Ranjha has a quarrel with his brothers over land, and leaves home. In Waris Shah’s version of the epic, Ranjha leaves home because his brothers’ wives refused to give and serve him food. Eventually he arrives in Heer’s village and falls in love with her. Heer’s father offers Ranjha a job herding his cattle. Heer becomes mesmerized by the way Ranjha plays his flute and eventually falls in love with him. They meet each other secretly for many years until they are caught by Heer’s jealous uncle, Kaido, and her parents Chuchak and Malki. Heer is forced by her family and the local priest or ‘Maulvi’ to marry another man named Saida Khera.[1]
Ranjha is heartbroken. He wanders the countryside alone, until eventually he meets a Shaiva Jogi (ascetic). After meeting Gorakhnath, the founder of the “Kanphata” (pierced ear) sect of jogis at Tilla Jogian (the ‘Hill of Ascetics’, located 80 kilometres north of the historic town of Bhera, Sargodha District, Punjab), Ranjha becomes a jogi himself, piercing his ears and renouncing the material world. While reciting the name of the Lord, he wanders all over Punjab, eventually finding the village where Heer now lives.
The two return to Heer’s village, where Heer’s parents agree to their marriage – though some versions of the story state that the parents’ agreement is only a deception. On the wedding day, Kaido poisons her food so that the wedding will not take place, in order to punish the girl for her behaviour. Hearing this news, Ranjha rushes to aid Heer, but is too late, as she has already eaten the poison and has died. Brokenhearted once again, Ranjha eats the remaining poisoned food and dies by her side.
Heer and Ranjha are buried in Heer’s hometown, Jhang. Love-smitten couples and others often pay visits to their mausoleum.[1][5]
Legacy and influence [ edit ]
Heer Ranjha is part of the Qissa genre of tragic love stories, along with tales such as Laila Majnu and Sassui Punnhun.[6]
Because its plot involves a romance opposed by family members and ends with the two lovers dying, the story is often compared to the Shakespeare play Romeo and Juliet.[7][8]
In popular culture [ edit ]
The epic poem has been made into several feature films between 1928 and 2013.[9]
In 2013, the television serial Heer Ranjha, directed by Shahid Zahoor and produced by Yousuf Salahuddin, aired on PTV Home. Heer Ranjha is a 2020 Indian Punjabi-language period drama television series starring Amaninder Pal Singh and Sara Gurpal in the lead roles. It aired on Zee Punjabi and is based on the folktale of Heer and Ranjha.[11]
In music [ edit ]
Bally Jagpal British musician has a song dedicated to their story. ‘RANJHA’ (sad love song).
The British musician Panjabi MC references the tale of Heer and Ranjha in his 2003 song Jogi.[12] It has been sung by various Pakistani singers, including the classical/traditional artist Ghulam Ali.
The tale is mentioned in popular Bollywood songs such as “Ranjha” by Rupesh Kumar Ram from the movie Queen ,”Ranjha Ranjha” by Rekha Bhardwaj and Javed Ali from the movie Raavan and “Dariya” from the movie Baar Baar Dekho.[citation needed]
The names of Heer and Ranjha have been referred in the song lyrics of “One Love: The Taj Anthem” by A.R. Rahman.[citation needed]
Alam Lohar is renowned for reciting Heer in various styles and one of the first international folk singers to bring this story in a song format.[citation needed]
The song Khaireyan De Naal from Shafqat Amanat Ali’s debut solo album, Tabeer (2008), tells the tale of Heer Ranjha.[13]
One of the songs of 2012 Hindi film Jab Tak Hai Jaan has been named “Heer”.[14]
Also, the 2018 Hindi film Race 3 has a song named “Heeriye” which refers to Heer and Ranjha.
In 2020, popular Indian YouTuber Bhuvan Bam wrote and sang “Heer Ranjha”. The song depicts the brutal customs of society in the Indian subcontinent and has garnered more than 10 million views.
See also [ edit ]
Why did Waris Shah Write the Story of Heer Ranjha?
Punjab was an area which on account of its natural and human resources, as well as its strategic location, played a crucial role in the political fortune of the sub-continent. Economically, trade and manufacture had developed in this area. Traders and administrators played an important role here because Punjab was placed at the juncture of important trade routes to Central Asia. As a result, the history of Punjab had been (and continues to be) witness to many storms interspersed with prosperous, peaceful interludes.
In the 18th century, Punjab lay exposed to fresh invasions from the northwest. (The Mughal empire was disintegrating and much of India was in turmoil.) Punjab faced the brunt of Persian marauder Nadir Shah and Afghan invader Ahmad Shah Abdali. It was a generally pessimistic time in Punjab, and this is reflected in several maxims and rhyming wisdoms from the time.
Waris Shah is a name to be reckoned with in the tradition of Punjabi Qissa poetry, best known for his seminal work Heer, now considered one of the quintessential works of classical Punjabi literature.But less known is that Waris Shah borrowed the story and plot of the legend of Heer-Raniha and restructured it. The earlier versions of Heer were written by Damodar (around the time of Mughal Emperor Akbar’s reign) and by Ahmad Gujjar.The tragic ending of Waris Shah’s Heer, when viewed in this social context, seems to tally with the air of pessimism in 18th century Punjab. It is also true that by the time Waris Shah was writing, European literature had become known in South Asia. The tragic trope, so well developed in European literature, may have influenced Waris Shah’s writing.Waris Shah was well grounded in Muslim as well as Hindu tradition. His knowledge was wide ranging, from astronomy, medicine and social rites to the different breeds of horse and cattle in Punjab. Moreover, Waris Shah’s Heer reflects a distinct flavour of Punjabiat. The use of folk idioms from rural Punjab, the stark realism of the narrative, set apart the Heer of Waris Shah from its earlier versions.The Heer of Waris Shah has attracted a variety of interpretations and critical approaches. Interestingly, there is even a Marxist interpretation to the Heer-Ranjha story. And it is true that material concerns seem to be of paramount importance to the author, who weaves in a caustic social commentary and exposes the fabric of the contemporary social network. It is not far-fetched to read the tragedy in Waris Shah’s Heer as one in which human values are subverted in the cause of material interests.It is said that Waris Shah had an unrequited love for a woman called Bhagbhari. This endowed him with the feelings and insights to express the Heer-Ranjha legend as an unrealized love story, with its many bittersweet emotions.According to some scholars, the broad categorization of the work as belonging to the “Sufi” genre, quite like the works of other Punjabi poets, robs Punjabi literature of its natural ontological diversity. Nevertheless, there is an undeniable fragrance of Tasawwuf in the the Heer-Ranjha story.The elusive Heer, like the formless absolute, awakens in Ranjha a a desire that overpowers his mind and heart and does not allow him any peace. The impulse towards union or “wisal” is avoided through a series of narrative incidents that delay the satisfaction love until the seeker is purified. This can be likened to several stations or maqamat that a mureed has to pass through before he attains the final union with the Divine. To achieve this goal, he has to seek the assistance of a spiritual master, the pir who in the Heer-Ranjha story is the yogi of Tila Balnath in Jhelum.The Heer-Ranjha union is entwined with the widespread Sufi notion of annihilation or fana, which is a cause of celebration for the Sufi. The death of a Sufi heralds the ultimate union with the beloved God and is celebrated in the form of his urs. In fact, this is the true birth of the Sufi. A spiritual reading of Heer sees in the story both Allah’s might and majesty (jalal) and His gentle grace (jamal).Earning love can be a protracted and painful process for which everything wordly has to be sacrificed, a process which involves much self-mortification. This is the path of truth (haqiqat) and it has to be followed by the Sufi, who reposes an unending trust in God (tawakkul). Waris Shah describes this process in the vivid hues of 18th century Punjab. The vocabulary and similies deployed by him convey devotional emotions with skillfull restraint: though the formulaic plot of Sufi romance contains a set of easily predictable conventions and motifs, Waris Shah’s Heer shows a great deal of inventiveness in its depiction of human experience without fundamentally altering the philosophical structure of the tale.In characteristic Sufi style, Waris Shah exposes the hypocrisy of the priests (ulema) and is obliquely critical of the divisions between people in Punjabi society, the dichotomy between prececpt and practice in Islam, etc. He gives a strong pedagogic message of accommodation in his Heer.Dr. Fatima Hussain is Associate Professor of History at Delhi University, India
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