Lies, Fiction and Alternative facts.

Lies, Fiction and Alternative Facts.

                       Here I am going to share my views about what is more harmful Lies, Fiction or Alternative Facts? lie and alternative fact can be included in Fiction. because Fiction is an imaginative story that becomes more interesting with the help of lie and alternative facts. 

Lies and Alternative Facts

                        Lie is something that is not true and Alternative fact is something that is also not true but accepted as kind of truth in literature. for example Sun rise in the west is a pure lie but it is possible in literature because literature is just an imagination and in imagination everything can be possible. Both lie and alternative fact are however connected to each other, we can consider them as two sides of one coin. lies are shown in literature very shrewdly in the form of alternative fact, so, for a writer whatever he/she shows to the reader in his/her creation is lies for him/her but for the reader that becomes alternative facts. so we can say that both lies and alternative facts are interwoven to each other.

Example of lies and alternative facts.

                         A good examples of lies and alternative facts are the movies that are based on the real life incidents or someone's real life story and an Autobiography of any person such as films like Bhaag Milkha Bhaag, M. S. Dhoni: The Untold Story, autobiography of Mahatma Gandhi, Nehru's autobiography etc. That kind of films and Autobiography are made as a lie but shown as an alternative facts. 

How Lies and Alternative Facts are harmful?

                          As per my views both is harmful because we don't know that whatever being shown in movies or written in books are whether truth or lie and though we believe it as an alternative facts and by this way billions of people believe in that direction that shown in movie or in an Autobiography without hesitation or fact check. If any movie is based on someone's real life incident, we can not say that it is all true even if it is real life story because there is space for alternative facts in literature that can make us emotionally fool. for example the movie Mangal Pandey there are many changes has been done and many fictional material has been added to the movie to make it interesting.  To see more differences about Mangal Pandey movie and his real life click here. we can also take an example of Azhar movie in which it is shown that he took a bribe but for explore the entire racket of match fixing but as a audience one can not judge even the fictional character of Mohammad Azharuddin then how to know about his real life or about the real incident of bribing. so, even the movie put the audience in the state of confusion that whether they should consider Azharuddin a match fixer or innocent person then how one come to about the reality. Salman Khan's hit and run case is also a kind of alternative fact for the people because if survey would be done on that, majority people will say that Salman Khan was guilty in spite of this fact everyone has to believe or accept Salman Khan as an innocent Man because lies about that case has been shown in the form of alternative fact through the judiciary of India though it is not a literature. I think one movie should be made on Salman Khan's hit and run case and I am sure it will be super hit movie. so, by this way lies are harmful because on the basis of films and Autobiography many people binds a notion about that person or that situation which might be completely opposite then their reality. 

Fiction.

Fiction is a literary form that is based on imaginary events and people that means there is space for imagination, one can describe or show anything that is not possible in reality, it can be possible in fiction. however the Fiction is the representation of lies and alternative facts because whatever comes into the fiction that is not true. As per my views Ramyan, Holy Bible and Quran are all a kind of fiction because people does not know the truth behind that books whether the situation shown in that kind of books were there or not? or the characters shown in this books like Ram, Mohammad, or Jesus were really existed in this world or not? so, by this way we can consider this books and their all characters as a pure imagination.

Which is more harmful? lies and alternatives fact or Fiction?

often it is consider that lies are more harmful than the Fiction but in my point of view Fiction is more harmful than the lies or alternative facts seen in the literature. Lies in literature is something that is produced by someone it means that someone or many people in this world are there/alive/existed who are aware or know the truth about that lie. for example if any director or writer shows the lie or alternative fact in his/her movie or Autobiography that expresses the real incident or story of someone's life, it is obvious that he/she add some lie in that creation because if they will show the whole truth about them then there is always a fear of being happen which has been done with Nawazuddin Siddiqui on presenting the naked truth of his life in his Biography. It does't mean that by showing the lies, it will become truth because there is truth of that lie is hidden in this world somewhere in the form of person/s (Witness), letters, literature, reviews etc. No doubt many people can be lead towards wrong directions about such incidents or about some persons by lie or alternative fact but it is also possible that they can come to know about the reality after some period of time and for that one has to research reexamine the creation to find new aspects of that scenario like New Historicist. so, one can come to know about the truth of particular lies and 'Recognition' can be happen, but in the matter of Fiction there is the expression of pure imagination that is I think beyond the lies and alternative facts. In Fiction even the writer or movie director does not know about the truth whatever he/she showing to the audience and even though they strive hard to prove it right, and audience also believe it as a truth and also applying in their own life. For example the character of Ram, Krishna, Mohammad, or Jesus are not a real characters, they are fictional characters because there is powerful proof or witness about their existence and though people are believing in them firmly and even always ready to die in the name of Ram or Mohammad. so, in Fiction many books and movies becomes 'intermediaries' that affecting/influencing the life of billions of people. so, by this way we can say that Fiction is somehow and at some extent more harmful than the Lies and alternative facts in our literature.

Movie review : Rang De Basantee.

Dear readers,
First of all I would like to thank our professor (H.O.D) of English Department, Bhavnagar University, Dr Dilip Barad sir, who organized film screening of Rang De Basantee (director: Rakeysh Om Prakash Mehra) on Independence day-2017 (India).

                                  my review on the movie.

 (1) movie explores two stories/two movies in one.

In The Kapil Sharma show, Kapil has asked in comic manner to Rakeysh Mehra that "don't you think that you shows two movies(stories) in your one films, and by this way audience take double entertainment in the purchase of one ticket? He answered on that question that as I usually take almost five years to make one film, that's why I believe that I should show more than others for the sake of audience's satisfaction.
So here, the statement of him in The Kapil Show can be prove through the movie Rang De Basanti and Mirzya.
 Rang De Basanti movie has two stories, one is that how the young generation tries to stand against the dull system of our government and second is that how the freedom fighters of India had tried to oppose the reign of English rulers even at the cost of their life. Though the freedom fighter movement seen very less in the movie. But,we can say that director wants to express that if we want India clean from the garbage of corruptions, scams, and lot of other things, than we should/must put our feet in those direction at which our freedom fighters has gone. In the movie mirzya, there is also two stories showed by rakeysh Mehra.

(2) Rakeysh Mehra has tried to hide something.
Yes, we can say that Rakeysh Om Prakash Mehra has tried to hide something before release Rang De Basanti.
when we search for the poster of Rang De Basanti or watch the movie trailer, we can not find even the glimpse of the story of freedom fighter's movement. From the poster and trailer of movie, we can say that, this movie would on the college life or on the theme of friendship as the posters indicates us.what would be the reason behind this? Is bacuase audience doesn't like the movies that shows the freedom fightining moment or audience always wants a kind of Masala Films(artificiality) rather than the naked truth.

       

(3) Marginalized character of Amir khan.
As a audience we always curiously waiting for the movie in which Amir Khan playing role and in 2006 also people would think that if Amir Khan is in the movie than movie would be worth watching because Amir had already proved his versatility by playing roles like Amar Damji in Baazi (1995), and Ajaysinh Rathore in Sarfarosh(1999) as a loyal and brave police inspector, in 'Jo Jeeta Wohi Sikandar' (1992) as a teenage boy Sanju, played a fabulous role and how can we forget that all time greatest movie 'Lagaan' shows virtuosity of Amir in the field of acting. so, it was obvious that audience would expect from Amir something more. But however director made his character powerless, he has shown as a kind of careless person, more importance has been given to the character of Siddharth Narayan who played a role of Bhagat Singh and also of  Karan Singhaniya. so, here we can say that Rakyesh Mehra has tries to manipulate the people by using Amir Khan.

(4) Very good and effective concept of the movie.

What I like most in this movie is the concept of this movie. Director has connect the youth of contemporary India (2006) to the youth of 1950s (Shahid Bhagat sinh, Ashfakullah Khan, Ramprasad Bismil etc.) Director tries to convey his message through the freedom fighters, he shows us that what type of youth any should have rather the what kind of youth India has in present time. The youth must not be like a people who are wandering on the bikes and who doesn't have the plan even of themselves' future but the, who are seen in the beginning of the movie like the character of  D.j, Karan, Aslam, but as movie goes on, director conveys to the audience that what is the power of youth and how a youth can change the whole scenario of the country. He tries to say thatyouth must be like Bhagat singh and others freedom fighters who were always awaken about the country and crystal clear about to take decisions that which verdict to take in present time despite that will decide their future, whom kind of youth can be seen as movie goes towards the climax. so, the journey of four characters Karan, Aslam, D,j and Sukhi from the rollicking young people to the deep thinking young people can be found here.

this movie shows many emotions/elements like fear, sympathy, anger, patriotism, revenge, happiness. so, at some point movie seem loose and boring but suddenly after little it looks more interesting, movie become success in grab the attention of audience constantly towards the story of the film.

Thinking Activity on I.A.Richards 'Figurative Language'

                           
 I will discuss and analyse some poetry, Ghazal and some poetic lines of different poets through the theory of I.A. Richards 'Figurative Language'.

Historical sense and use of metaphors

(1) 

कवि के खयालात है चाय,

नेता के बयानात है चाय

किसीके दिलोकी आस है चाय,

तो सबकीे रूहकी प्यास है चाय

खामोश लबों की जुबां है चाय,

भटकते बेरोजगारो का मुकाम है चाय

जिन्दगी में कर लो इकठ्ठा अमानत चाय की,

क्यों की मैदाने महेशर में, 

हम सब की जमानत है चाय.

Ramiz...

                                   

                                In first few lines poet tries to give a huge form/importance to the tea. We all use tea in our day to day life but rarely notice that it works as a kind of energy to us. we often heard that from people that I would get the headache, if I miss my morning tea. here poet comparing tea with such elements. 

for example... 

कवि के खयालात है चाय,

नेता के बयानात है चाय

किसीके दिलोकी आस है चाय,

तो सबकीे रूहकी प्यास है चाय

खामोश लबों की जुबां है चाय,

भटकते बेरोजगारो का मुकाम है चाय

                               poet tries say that if there is no existence of tea in this world then may be such valuable would be miss in this world like the valuable thoughts of poet's mind, speeches of political leaders etc. Because many times we found that many people can not start their day without having tea. This same situation is also of poets, because same time without tea they can not write much effective. So, here tea has compared to the thoughts of the poets. Though the important lines are the last few lines because it is actually concerns with the essay of I.A Richards' 'Figurative Language'.

जिन्दगी में कर लो इकठ्ठा अमानत चाय की,

क्यों की मैदाने महेशर में, 

हम सब की जमानत है चाय.

                               Here poet has gives tea a kind of higher position which is related to our Karma. let's understand how?

                               These lines has concern with the myth of Maidan-E-Maheshar related to the Islam. It is belief in Islam that a soul of all the person after their death will go to the place called Maidan-E-Maheshar where they will remain till the day of judgement. At the day of judgement Allah (God) will tab the sin as well as righteousness of each and every person, and on the basis of this tab it will be decided that who will go to the heaven and who will go to the hell.

So, here by giving more importance to the tea poet interchanges a tea with the Sin and righteousness and says that if you wants to get the heaven then you must loving to the tea otherwise you will not get the bail to the heaven from the prison of Maidan-E-Maheshar.

Now if we take to analyse these lines from the viewpoint of I.A.Richards' principal 'difficulties found in poetry', we can find that if someone would read these lines without knowing the myth of Maidan-E-Maheshar then he/she may not be able to understand these lines. So, a kind of historical sense can be found in these last lines.

Historical sense and use of metaphors. 

                            Now, if we talk about the use of metaphors in any poetic creation then none other can be better then the song Afreen Afreen originally sung by 'Nusrat Fateh Ali Khan' and written by 'Javed Akhtar'. In this song/Ghazal we can find many metaphors for a body and face of lady.

So, let's see what kind of metaphors has used in this creation.

(2)

ऐसा देखा नहीं खूबसुरत कोई

जिस्म जैसे अजंता की मूरत कोई

जिस्म जैसे निगाहों पह जादू कोई 
जिस्म नगमा कोई जिस्म खुशबू कोई

जिस्म जैसे महकती हुई चाँदनी

जिस्म जैसे मचलती हुई रागिनी

जिस्म जैसे किः खिलता हुआ इक चमन

जिस्म जैसे की सूरज की पहली किरण

जिस्म तरशा हुआ दिलकश ओ दिलनशीं 

संदाली संदाली

मरमरी मरमरी

                            In this lines we can find many comparison between natural elements like moonshine, blossoming garden, the first light of dawn, warm and smooth sandalwood, pure and delicate marble to the beautiful body of a lady. Poet compare these elements to praise the body of a lady. 
                    
                             Important metaphor to notice is found in the first line where poet says that body is like the idol of Ajanta, (The caves of Ajanta-Ellora, Mumbai, India.) where we can find that almost all the idols of woman in Ajanta cave are naked and indicate the 'Love Rasa' (शृंगार रस) one of the nine 'Rasas' described in the theory of 'Rasa' in Bharat Muni's 'Natyashastra', which is consider as the Hindu scriptures or texts. The 'Love Rasa' is all about the myth of Shiva and Shakti in which it is said that creation of human is only happened for the enjoyment of love (Shringara), when Shiva and Shakti, male and female energies, who were one, decided to play game of hide and seek. Love is the most extreme happiness that two people can create together, leaving as the God and Goddess in a universe of their own. In this the relationship becomes rehearsal of surrender to the universe and the divine. So, here poet wants to compare the beauty of a lady (may be of his lover) with a beauty of a lady described in the myth of 'Love Rasa' through the idol of Ajanta.

                           so it can also called the historical sense of a poet because if someone does not know about the 'Love Rasa' then he/she may not understand the meaning of first line of this creation.  

चेहरा इक फूल की तरह शादाब है 

चेहरा उस का है या कोई महताब है 

चेहरा जैसे ग़ज़ल चेहरा जान ग़ज़ल 

चेहरा जैसे कली चेहरा जैसे कँवल 

चेहरा जैसे तसव्वुर भी तस्वीर भी 

चेहरा इक खाब भी चेहरा ताबीर भी 

चेहरा कोई अलिफ़ लैला की दास्ताँ 

चेहरा इक पल यकीं चेहरा इक पल गुमां 

चेहरा जैसा के चेहरा कहीं भी नहीं 

माहरु माहरु 

महजबीं महजबीं

Javed Akhtar

This time poet compare the beautiful face of a lady with such things like to the fresh flower, to the sheer poetry, to the artist's thoughts and also to its translation, he says that face is both dream as well as retaliation, her face is like magical tale.

(4)

बडी मुदद्तो से बंद था आज खुल जाने दे,

ख्वाबो में भी याद रख्खा था,

मगर अब तुजे भूल जाने दे,

इस रेत भरे दिल के समंदर में

बारिश का तुफान आया है अरसो बाद,

अब तेरी महोब्बत की अधुरी स्याही को,

मेरे दि्ल के कागज से धुल जाने दे

या इस बेवफाइ के जख्म को 

तेरी वफाइ के मरहम में घुल जाने दे......

Ramiz...

Actually it is very easy to understand this Ghazal but one can find such over exaggeration fron the poet in such lines like रेत भरा दिल का समंदर, how heart can be a full of sand.

कहीं पे निगाहें कहीं पे निशाना (make satire or do taunt on something or someone by saying it through other context)

Richards talk about a element of Tenor which means that sometime such poems or poetic lines seem very simple and understandable, but according to I.A.Richards there are such creations which seem simple but has a deeper meaning, and to find that deeper meaning one has to open the tenor of that lines.(which could be difficult sometime)

Here are some example given below which are look simple but justifies something else.

(1)

अभी गनीमत है सब्र मेरा,
 
  अभी लबालब भरा नही हूँ ....
  

वो मुझको मुर्दा समझ रहा है,

     उसे कहो..... मैं मरा नही हूँ .....

वो कह रहे हैं कुछ दिनों में,

मिटा कर रख दूँगा नस्ल तेरी…

है उसकी आदत डरा रहा है,

     है मेरी फितरत, डरा नहीं हूँ…!!

Dr. Rahat Indori...

                                      What one would find on the first reading of this Ghazal. One would find that one person is warn to other that don't take him lightely he is stil alive and has the power to counter attack. We can interpreat this Ghazal in many ways for instance chalange to the God from human or chalange to the opponant country in the form of reaction, or it can also take as the reaction of a persom who has been a victim of someone.

(2) 

अगर ख़िलाफ़ हैं होने दो जान थोड़ी है

ये सब धुआँ है कोई आसमान थोड़ी है

लगेगी आग तो आएँगे घर कई ज़द में

यहाँ पे सिर्फ़ हमारा मकान थोड़ी है

मैं जानता हूँ के दुश्मन भी कम नहीं लेकिन

हमारी तरहा हथेली पे जान थोड़ी है

हमारे मुँह से जो निकले वही सदाक़त है

हमारे मुँह में तुम्हारी ज़ुबान थोड़ी है

जो आज साहिबे मसनद हैं कल नहीं होंगे

किराएदार हैं ज़ाती मकान थोड़ी है

सभी का ख़ून है शामिल यहाँ की मिट्टी में

किसी के बाप का हिन्दोस्तान थोड़ी है

Dr. Rahat Indori

                            

                            Now, once again on the first reading of this Ghazal one can not understand the deep meaning of this. If the last line derive from the Ghazal or if it would be represent anonymously one can't say for whose justice it has been written.

                             I think Rahat Indori has written this Ghazal for the particular community, who feels insecure in India (may be Muslim community) when some political leaders from different parties start to threaten them by give such kind of statements on media and on the platform of social medias. We can say that this is reaction to the action of that political leaders or (may be direct to the prime minister, Narendra Modi), but this is the sense of this poet that we can not prove what he actually wants to say or on whome he wants to taunt.

(3)

जुबा तो खोल, नज़र तो मिला,जवाब तो दे

में कितनी बार लुटा हु, मुझे हिसाब तो दे

तेरे बदन की लिखावट में हैं उतार चढाव

में तुझको कैसे पढूंगा, मुझे किताब तो दे

Dr.Rahat Indori

This is also a shayari in which it is seem that one beloved complaint about him/her failure to understand the nature of his/her.

But the actual meaning of this sher is that a person faced many difficulties and become failed many times in his/her life complaining to the Ggod and says that how can I understand the nature of you if you do not give me the strength/good luck to be successful, because as we all know unsuccessful people always believe God as a responsible element begind their failure, often it is seen that failed people have much more believe and faith in the spirit of God. 

                               So, both the things can be found in this shayari, first sher indicate a kind of complaint of human to the god and suddenly in second sher a kind of faithfulness but still complaint can be found.

(4)

तन्हाइ भी तन्हाइ में रोने लगी है,

तेरे खयालो से बेचेनी सी होने लगी है,

क्यां बेवफा किस्मत पाइ है मैने,

अब तो ये भी जाग जाग के सोने लगी है.

Ramiz...

The first two lines may be understand as a kind of relationship berween beloved and lover but now this relation has been broken and he/she does not want to think about him/her, because they become frustrate just by thought of him/her.

Then other sher is about the fate of human. Poet curse to his fate because his lover batrayed him.

But, this is not about the beloved and lover but it is written for the youth of India which youth striving hard to get the government job. But after lot of hardwork, somehow they become fail to get the job just because of few marks.

So, poet here says that now the youth of India has been tired by giving the compititive examination again again and become tire by being fail. Poet curse to fate by saying that fate is playiing to him because he passes the examination but still can not able to put his name inti the merit list and could not get the job that's why (किस्मत तो जागे के चलो पास हो गये, मगर मेरिट में ना आ पाए इस लिये लिखा गया है कि ये भि जाग जाग के सोने लगी).

 

   

Meaning of Song " मेरे रश्क ए कमर"

                       "मेरे रश्क-ए-कमर"
We have heard this song many times as it has taken recently in Badshaho (Bollywood) movie with some edited lines. It's not a new song it was already written and sung forty years back in 1987. This Ghazal was written by 'फना बूलंदशहेरी' and originally sung by a lagendery qawwal 'Nusrat Fateh Ali Khan' (uncle to 'Rahat Fateh Ali Khan').

I have attempted to explain this song with the help of easy Urdu and Hindi.

"मेरे रश्क-ए-क़मर तू ने पहली नज़र
जब नज़र से मिलाई मज़ा आ गया"

गझल में लिखा गया "रश्क-ए-कमर" लफ्झ सुनने में जितना अच्छा लगता है, उसका मतलब भी उतना ही खूबसूरत है. रश्क यानी ईर्ष्या (Jealousy) और  कमर का मतलब होता है चांद
रश्क-ए-कमर - चांद को भी जिसकी ईर्ष्या हो जाए एसी खूबसूरत औरत.

"बर्क सी गिर गयी काम ही कर गयी
आग ऐसी लगायी मज़ा आ गया"

"नजर" पर हर जुबान के कवि की नजर रही है, क्योंकी कविओ के मुताबिक पहेली नजर की महोब्बत पूरी जिन्दगी आपके दिल में खुशनुमा खुश्बू बन कर बिखरती रहेती है और आपके वजूद को मुसल्सल (Continuously) महेकाती रहेती है.

यहां "बर्क" का मतलब है बिजली, यहां पहेली "नजर" को बिजली की उपमा दी गइ है और कहा गया है की पहेली नजर एसी मिली के जैसे बिजली सी गीर गइ, जीस बिजली ने आग सी लगाइ, और आग भी एसी लगाइ के बस मजा आ गया.

"जाम में घौल कर हुस्न की मस्तियाँ 

चांदनी मुस्कुराई मज़ा आ गया

चाँद के साए में ऐ मेरे साकिया 

तू ने ऐसी पिलाई मज़ा आ गया "

हुस्न की खूबसूरती नस नस में इस तरह से घुल गइ के चांद की चांदनी भी मुस्कुरा रही है. चांद के साए में हसिना (दिलरूबा-lover) ने एसा जाम पिलाया के बस मजा आ गया.

"वो बे हिजबाना वो सामने आ गए 

और जवानी जवानी से टकरा गयी 

आँख उनकी लड़ी यूँ मेरी आँख से 

देख कर ये लड़ाई मज़ा आ गया "

बे-हिजबाना मतलब बे-परदा(बगैर परदे के - Unveiled)

कभी कभार (Seldom) मिलती नजरे जब परदे के बगैर सामने आ जाए तो जवानी की महेफील में जशन सा माहोल छा जाए. बस ये बे परदा आंखो की एक दुसरे से लडाइ देखके मजा आ गया.

"आँख में  थी हया हर मुलाक़ात पर 

सुर्ख आरिज़ हुए वसल की बात पर 

उसने शर्मा के मेरे सवालात पे 

ऐसे गर्दन झुकाई मज़ा आ गया"

हया (शरमाना) हर औरत का हक है, हर औरत का गहेना और शृंगार है. हर मुलाकात पे शरमाती महेबूबा के गाल मुलाकात के नाम से ही लाल हो गए. शायारना सवालात पर खामोश खडी महेबूबा को गर्दन जूंकाए हुए देख के बस मजा आ गया.

"ऐ ‘फ़ना’ शुकर है आज बाद-ए-फ़ना

उसने रख ली मेरे प्यार की आबरू 

अपने हाथों से उसने मेरी क़बर पर 

चादर-ए-गुल चढ़ाई मज़ा आ गया "

यहां शायर 'फना बूलंदशहेरी' अपने तखल्लुस 'फना' का इस्तेमाल करते हुए लिखते है के मौत के बाद भी उस (महेबूबा) ने मेरी इज्जत रख ली. भले ही जिन्दगी में उस (महेबूबा) के हाथो से छूए हुए फूल उसे नसीब ना हो सके, पर मरने के बाद जब वो (महेबूबा) अपने हाथो से मेरी कब्र पर फूल चढा के गइ तब भी बस मजा आ गया.

Thinking activity on T.S Eliot's Tradition and Individual Talent.

(1) How would you like to explain Eliot's concept of Tradition? Do you agree with it?

• Yes, I completely agree with T.S Eliot's concept of Tradition. Eliot says in his essay that the tradition is not just the history of any writer's work but it is something special for Eliot and believes that every poet and writer must contribute his/her individual talent to the tradition, because past is not just past but it has influence on the preset time. Eliot wants the writer to put the tradition into their work but differently.

(2) What do you understand by Historical Sense? (Use these quotes to explain your understanding)

• "The historical sense involves a perception, not only of the pastness of the present but of its presence"

• This quote suggest that the past is not just past, this past is mingled to the present. It is like present perfect continuous tense that means tradition has started which effect or influence is still existed in the present time works.

• "This historical sense, which is a sense of the timeless as well as of the temporal and of the timeless and of the temporal together, is what makes a writer traditional"

• It means the modern poet has to use the traditional concept in their work, by this way a writer can be the traditional writer. And work also will seem modern as well as faithful to the tradition

(3) What is the relationship between “tradition” and “the individual talent,” according to the poet T. S. Eliot?

• In his essay the relationship of Tradition and Individual Talent is a kind of relationship between tradition and Individual Talent is like a relationship between the modern psychology with the principals of psychology given by the Sigmund Freud. For understanding the psychology or to give some ideas and principal in the field of psychology one has to read psychology of Sigmund Freud. Exactly in literature, according to T.S.Eliot our 'Individual Talent' must walk together with the 'tradition' on the path of creative writing.

(4) Explain: "Some can absorb knowledge, the more tardy must sweat for it. Shakespeare acquired more essential history from Plutarch than most men could from the whole British Museum".

• According to T.S Eliot, a poet or a reader must be well read but what to do of those who are exceptional and yet have a very high poetic seriousness like Shakespeare. That's why Eliot put that quote in his essay because he knew that critic will definitely ask about Shakespeare's high poetic seriousness on attempting the criticism on his essay 'Tradition and Individual Talent' 

In this quote Eliot justifies the exceptional Shakespeare by saying that Shakespeare has a historical sense, he grasps the whole knowledge of the history, and not just history of his age but the whole, that's why Shakespeare is the greatest writer with high poetic justification in his works despite the fact that he was not much learned man. So, in this quote, according to T.S Eliot, the historical sense is the cause of Shakespeare's greatness.

(5) Explain: "Honest criticism and sensitive appreciation is directed not upon the poet but upon the poetry"

• It means, if any critic is going to criticize any poet or writer's work then a critic must be free from all personal as well as historical prejudices. He must judge poet's poetry rather poet, it doesn't matter what poet's historical background or what type of person he but he should look at the quality of poetry and how effectively or ineffectively it is influencing the socity and the humenkind.

(6) How would you like to explain Eliot's theory of ddepersonalization? You can explain with the help of chemical reaction in presence of catalyst agent, Platinum.

• Eliot says that whenever poet write something or try to create a piece of creative writing, he should not just use his imagination, poetic seriousness but also use the feelings, emotions, pain of suffering which has been suffered by him/her during his/her life. But the these pain and agony must no seen or appeared in his or her work, like the process of sulfuric acid in which platinum is used as a medium to produce the sulfuric acid, exactly the pain and greaf for life or by life should used just as a medium to create a peace of creative writing.

(7) Explain: " Poetry is not a turning loose of emotion, but an escape from emotion; it is not the expression of personality, but an escape from personality."

• This quote says that poet should keep his/her feelings and emotions away from his/her work.no personal prejudices should come into you work.

(8) Write two points on which one can write critique on 'T.S. Eliot as a critic'.

• I think, 

(1) The idea of historical sense.

(2)  The theory of depersonalization.

this two points of T.S Eliot's essay 'Tradition and Individual Talent' can be the subject of critique for any critic.

आजाद कैदी

મેં થોડુ લખવાની કોશિશ કરી છે,

મારા વિચારોને કાગળ પર બાંધવાની સાઝિશ કરી છે,
મેં લખ્યું છે એ સમાજ વિશે જેણે
હસતી આંખો પર રિવાજો ની બંદિશ કરી છે.

                         आजाद कैदी
मेरी नजरो में हिंदुस्तान की हर औरत गुलाम है.

गुलाम है, कही ना कही अपने मझहब की,
कही मझहबी रीत-ओ-रिवाझ की

गुलाम है अपने उस समाज की
जिसके वजूद का कोइ अता पता नही
कत्ल करता रहा है, इन्सानो के जझबातों का
फिर मझहब की आड में आकर कहेता है
इसमें मेरी कोइ खता ही नही.

गुलाम है कही ना कही अपनो की,
तो कही अपने आप की,
यहीं दास्तान है यहा हर औरत के जझबात की.

जब भी कोइ लडकी को आजाद खयालो का गहेना पहेने हुए पाता हुं,
थोडी कश्मकश सी होती, तो थोडा सहेम सा जाता हुं
थोडी सी उलजने और बहोत सारी हमदर्दी लेकर,
अपने आप से एक ही सवाल पूछता जाता हुं

क्यां ये मासूम सी मुसकान,
आंखो से छलकता वो आजाद होने का खुमार
हदो को पार कर कुछ कर दिखाने की ख्वाहिशे बेशुमार,
क्यां ये सब खयालात जिंदा रहेंगे,
पिया के घर जाने के बाद
क्या ये खुमारी का आफताब निकल पाएगा,
एक बार ढल जाने के बाद
या फिर ये हौसला महज एक बर्फ का बना महल है,
जो पिघल जाएगा, रिवाजो के पानी में फिसल जाने के बाद.

शायद यहां लडकी के जझबातों का कोइ मायना नही.
ना कोइ सुनने वाला है इनकी दास्तान को,
ना इनके दर्द को समजने वाला कोइ,
जो इनके हौसलो को बढावा दे,
जो इनके अरमानो को सवांर दे एसा कोइ आइना ही नही.

यहां तो बस सदियों से जारी हुआ एक फरमान है,
ना चाहते हुए भी,
बेटी तो बस दो दिन की महेमान है.

पसंद नापसंद देखी नही जाती यहां पर.
अठ्ठराह की हो गइ तो राह देखी नही जाती जहां पर.

किस्मत तय है के पिया के घर जाना है,
अपने अरमानो को अग्नि के कूंड में ही जलाना है,
अब में क्यां चाहती हुं देखा नही जाएगा,
अब तो बस शोहर के अरमानो को ही सजाना है,
वो जो भी बोले वो कर दिखाना है,
जहां बचपन की कुछ यादे सजाइ थी
वो जगह को छोड,
यही जीना, यही मर जाना है.

ये कोइ ऐतराझ नही है मेरा इस समाज से,
बस कुछ शिकायते है, इस रिवाझ से
कुछ इनायते है अपने आप से
रिवाझो के कफन में लिपटी, मेरी कुछ हसरते है,
जो कभी पूरी ना हूइ, वो कुछ इबादते है,
मेरे मन ही मन में खो चुकी, कुछ शरारते है,
लोगो की नजरो के सामने होकर भी,
दिखाइ ना देने वाली कुछ हकिकते है.......

Here, I have tried to put my thoughts in such poetic lines.
these lines expressed the situation of women in India, who are seem free but somehow, somewhere confined in the rituals.

Coleridge's Thinking activity

“A poem of any length neither can be, nor ought to be, all poetry”. 

Difference between prose and poem is as follow:

(1). Prose and poem both are most probably same but presentation of both are not same. The difference is between the combination of those elements and objects aimed at the poem and Prose. Coleridge make use of certain artificial arrangement of words with the help of metre. As a result composition will be a poem, merely because it is distinguished from composition in Prose by metre, or by rhyme. Poem have musical construction whereas prose is flat forward like news papers, magazine, fiction etc. So here we can say that prose has simple language and subject and it's aimed to be strict to the truth whereas poem's aimed to give pleasure.

(2) Coleridge considers to distinguish poem from poetry Coleridge points out that "poetry of the highest kind may exist without the contra distinguishing object of a poem " Poem is a form of poetry. Poetry means to create or to make. Poetry is the art of creating a poem. Poetry is something going on in the poet’s mind; how to create a poem using language, metre etc. with his imagination.

>Example of prose:

(3)When you set out to tell a story in prose, it’s called a novel or short story and essay which you familiar with it very well (depending on length). Stories can also be told through verse, but it’s less common nowadays. Books like Harry Potter and mobydick are written in prose.