Kahaawatein

By Muntazir Rizvi

We all use proverbs, for these brief sentences offer a remarkably clear reflection of some aspect of our lives, an expression of a universal truth, or a daily experience. The essence of proverbs cannot be captured in a single word or sentence. While every one of us has some sense of how and when to use them, if asked for a definitive definition, what can we say other than this: the closer something is to us in life, the harder it is to define it in absolute terms. Suffice it to say that proverbs are a widely recognized and popular medium for expressing fundamental human thoughts and experiences. They are profound experiences, nuggets of truth and wisdom, and witty remarks encapsulated in short sentences that are easy to understand and remember.

Here, we must make a slight distinction regarding the realities of life. At every turn and every step, we encounter one reality or another, and it is undeniably true that the reactions of different countries, nations, and individuals vary significantly. Yet, there are certain fundamental truths where, regardless of how different the initial reactions may be, every human being ultimately arrives at almost identical conclusions. One generation may invalidate the experiences of the next, one social class may accuse another of falsehood, and one nation may strive to assert its superiority over another. However, just as we cannot help but identify as human beings, we unconsciously—even if in our own distinct manner—end up accepting certain truths that others have also embraced in one form or another.

Not all truths become proverbs, but all proverbs, when used in their proper context, undoubtedly become truths of life. These are realities that vast multitudes of people have tested and accepted over long periods. Many of today’s trendy literary formulas, idioms, or catchphrases, no matter how close to reality they may be, rarely evolve into proverbs or maxims. While there are several reasons for this—which we will discuss later—it is essential to clarify here that no saying becomes a minted coin until its cold iron has been melted in the furnaces of centuries of experience, burning away all its impurities and excesses. Today’s hasty world simply lacks the patience to first discover a truth and then spend years verifying its authenticity.

Take any proverb, and you will find a striking innocence radiating from every single word. The truth hidden within it—whether playful or serious, lofty or mundane—will be entirely free from any obscurity, formality, or artificiality. It is this very innocence and simplicity of expression that endears proverbs to every heart. Within these straightforward statements lies the sweetness of humor and wit, alongside the piercing arrows of satire and audacity. The innocence and sincerity of humanity’s earliest eras are evident in every word. One even feels a reluctant affection for their occasional vulgarity and crudeness, yet this simplicity should never be mistaken for foolishness. They possess the same dignity, sincerity, and impartiality that elevate a rule to the status of a universal law.

In the eyes of a proverb, everyone is equal. In its crystal-clear mirror, the virtues and vices of every individual, along with the heights and depths of human nature, are laid bare without any bias or favoritism. Its strike is remarkably severe, and its arrow rarely misses the mark. Before it, the most eloquent tongues are silenced, rising tempests are quelled, and surging floods are held back.

There are several reasons for this force and impact. This is, of course, setting aside brevity, conciseness, decisiveness, wit, and playfulness—qualities without which no saying can even earn the title of a proverb. Among its other characteristics, the most notable is a certain rhythmic cadence and the frequent use of rhyming phrases. When combined with profound comprehensiveness, this rhythmic arrangement of words amplifies the effect a hundredfold. As the speaker utters it, it effortlessly etches itself into the listener's memory. Whether in prose or poetry, these proverbs are enviable examples of *sahl-e-mumtana* (deceptive simplicity). The satire and humor, the contrasts and repetitions, and the subtle hints and allusions embedded within this deceptive simplicity inevitably strike a chord with the listener's sensibilities. This is why, even if a person has previously rejected a certain truth, encountering it beautifully arranged in a proverb compels them to pause and reflect, if only for a moment.

Because proverbs address everyone—young and old, urban and rural, rich and poor, learned and ignorant—their simplicity of expression and absolute decisiveness prove incredibly useful to orators and public speakers. Often, where logical reasoning fails to make an impact, an unproven proverb or a satirical maxim works wonders in swaying the masses. This is simply because proverbs offer a highly concise and meaningful depiction of fundamental human nature, or provide a comprehensive critique of it. For example:

*Parhein Farsi aur bechein tel. Dekho yeh qudrat ke khel.*

[They study Persian but sell oil. Behold these plays of fate.]

*Zabardast ka thenga sar par.*

[The mighty man's club rests on the head.]

*Parhe na likhe naam Muhammad Fazil.*

[Neither reads nor writes, yet named Muhammad Fazil (the Learned).]

*Do mullaon mein murghi haraam.*

[Between two clerics, the chicken becomes forbidden.]

*Har roz Eid neest ke halwa khorad kase.*

[Every day is not Eid that one may eat halwa.]

*Charh ja beta sooli par Ram bhali karega.*

[Climb the gallows, my son, Lord Ram will make it right.]

*Naach na jaane aangan terrha.*

[Knowing not how to dance, claiming the courtyard is crooked.]

*Jo garajte hain woh baraste nahi.*

[Clouds that thunder do not rain.]

*Khoo-e-bad ra bahana-e-bisyar.*

[A bad habit finds many excuses.]

*Maa se zyada chahe aur phapa kutni kehlaye.*

[She who claims to love more than a mother is called a schemer.]

This is not the place to delve into a detailed psychological and satirical analysis of each proverb, but it must be pointed out that these sayings hold immense significance in the literature of *hajo* (satire and lampooning). If one reflects for a moment, it is impossible to deny that almost every proverb possesses a satirical or mocking dimension. In truth, this very wit and piercing sharpness is its lifeblood. *Hajo* is a highly useful literary genre that has not yet received the systematic attention it deserves, and the irony is that proverbs are not even considered to fall within the domain of satire.

It may be true that this genre has often been—and will continue to be—used as an illegitimate tool merely for mudslinging and forcing false narratives, but this does not mean we should outright deny its psychological utility. In proverbs, this overt utilitarian aspect remains notably concealed. Daily experience bears witness that when we suffer the full blow of a satirical proverb, our immediate reaction is one of intense irritation and agitation. We feel an overwhelming urge to rebel and do the exact opposite, no matter the consequences. Yet, once our senses settle, we realize that the surgical strike has already been made.

Earlier, we touched upon the practical significance of these proverbs, noting that these fragments of knowledge and wisdom—ground in the mill of centuries—are, in fact, treasure troves of universal experience. Their widespread use in our daily lives is clear evidence of their truth and universality. Whether their realism is bitter or sweet, they invariably present an accurate picture of some facet of practical life. Even proverbs considered vulgar from a literary standpoint manage to unveil a specific aspect of human existence. It is another matter entirely if they appear repulsive to escapists like us. But what can be done? Ugliness, too, is an inseparable part of human life. Who could possibly deny these observations!

*Aadhi chhor poori ko leway. Poori kho, aadhi ko roway.*

[He who leaves half to grab the whole, loses the whole and weeps for the half.]

*Andha baantay rewari, apnay apnon ko day.*

[The blind man distributes sweets, but only gives them to his own kin.]

*Har ke aamad imarat-e-nau saakht.*

[Whoever came, built a new edifice.]

*Qahr-e-darwesh bar jaan-e-darwesh.*

[The wrath of a dervish only harms the dervish himself.]

*Maya teray teen naam, Parsu, Parsa, Pars Ram. Kaya teray teen naam, luchcha, ghunda, be-imaan.*

[Wealth, you have three names: Parsu (the pauper), Parsa (the respectable), and Pars Ram (the lord). Status, you have three names: scoundrel, thug, and crook.]

*Koylon ki dalali mein haath bhi kaalay munh bhi kaala.*

[In the trade of coal, both hands and face are blackened.]

*Dono hathon se taali bajti hai.*

[It takes two hands to clap.]

*Naach na jaanon aangan terrha.*

[Knowing not how to dance, one blames the crooked courtyard.]

*Khooy-e-bad ra bahana-e-bisyar.*

[A bad habit has many excuses.]

*Khar-e-Isa agar ba-Makkah rawad. Choon bi-yayad hanooz khar bashad.*

[If the donkey of Jesus goes to Mecca, when it returns, it is still a donkey.]

*Oont ray oont teri kaun si kal seedhi.*

[Oh camel, which part of your body is straight?]

*Bhains ke aagay been bajaye, bhains khari paghuraye.*

[Play a flute before a buffalo, and the buffalo just stands there chewing its cud.]

*Andhay ke aagay roway aur apni aankhein bhi kho deway.*

[Weep before a blind man, and you will only lose your own eyes.]

*Kaani ke biyah mein sau jokhon.*

[In the marriage of a one-eyed girl, there are a hundred risks.]

*Kuttay ki dum barah baras gaari aur nikli toh wahi terrhi ki terrhi.*

[Bury a dog's tail for twelve years, and when you pull it out, it will still be crooked.]

*Doodh ka jala chhaachh ko phoonk phoonk kar peeta hai.*

[Once burned by hot milk, one blows even on cold buttermilk before drinking.]

These are merely a handful of examples from a vast multitude; otherwise, which language does not possess proverbs rooted in such profound psychological observations and practical experiences? To explain any one of these proverbs is essentially to interpret human habits and psychology. For example:

*Maya teray teen naam. Parsu, Parsa, Pars Ram. Kaya teray teen naam. Luchcha, ghunda, be-imaan.*

[Wealth, you have three names: Parsu, Parsa, and Pars Ram. Status, you have three names: scoundrel, thug, and crook.]

The impactful and comprehensive manner in which this proverb paints the worldly rise and fall of man is an unparalleled example of realism and subtle satire. If you wish, examine the past and the present. The experiences people endured before and after the Partition of the subcontinent are perfectly mirrored here: those who once had everything are now left with nothing, and those who had nothing now possess everything. In truth, every revolution brings such circumstances in its wake—whether it is the Uprising of 1857 or the French Revolution, the Fall of Baghdad or the Partition of India and Pakistan. Setting aside these grand historical upheavals, if we simply look at the histories of our own families, the illusions and sleight-of-hand of *Maya* (wealth) and *Kaya* (status) become glaringly obvious everywhere.

Upon hearing or reading such proverbs, people generally raise two types of objections. First, they argue that the mode of expression, if not outright vulgar, is certainly plebeian. Second, they claim that the vast majority of proverbs do not guide us toward any higher spiritual purpose. Both of these objections stem from a single fundamental error. When examining proverbs, these critics overlook a crucial question: which social classes' experiences do these sayings actually reflect?

Society is broadly divided into three distinct classes: the upper, the middle, and the lower. In reality, establishing absolute, rigid boundaries between these three is quite difficult. While it might be possible to clearly distinguish the upper and lower classes from one another, where does one draw the line for the middle class, which has one foot in the lower strata and the other in the upper? As its circumstances fluctuate, its mental equilibrium, its mode of thinking, and consequently its philosophy of life undergo constant shifts. At times, its mind aligns with the upper class while its heart remains with the lower class; at other times, its heart aspires to the upper class while its mind is tethered to the lower.

Ultimately, it is this middle class that bears the full brunt of life's struggles; the upper and lower classes, by contrast, merely read a single page of the book of life and set it aside. The comprehensive blend of highs and lows, bitterness and sweetness, vulgarity and prudence found in the experiences of the middle class inevitably impacts every other class at some point. Naturally, the degree of this impact fluctuates in proportion to changing circumstances. To say all this is not to claim that all proverbs are the sole invention of the middle class. However, in light of the facts, it is safe to assert that a vast majority of them were coined *for* this class. They articulate both its weaknesses and its virtues. Beyond this vast majority, the proverbs found in every language can also meet the highest moral and spiritual standards. For example:

*Aap kaaj maha kaaj.*

[A task done by oneself is the greatest task.]

*Khamoshi maani daarad ke dar guftan nami aayad.*

[Silence holds meanings that cannot be expressed in speech.]

*Himmat-e-mardan madad-e-Khuda.*

[The courage of men brings the help of God.]

Silent waters go deep.

*Jaldi kaam shaitan ka.*

[Haste is the work of the devil.]

*Jo zarf ke khaali hai sada deta hai.*

[An empty vessel makes the most noise.]

*Pakka imaan manzil aasaan.*

[With firm faith, the destination becomes easy.]

Beyond language and literature, proverbs hold immense significance in the national life of a country. They beautifully reflect a nation's intellectual background, its level of civilization, and its moral standards. Every nation weaves both universal and local experiences into its proverbs in its own unique style. Sometimes, an experience is validated through national and historical allusions, such as:

*Parhein Farsi aur bechein tel. Dekho yeh qudrat ke khel.*

[They study Persian yet sell oil; behold these plays of fate.]

*Raja Nal pe bipta pari. Bhooni machhli jal mein pari.*

[When misfortune befell King Nal, even a roasted fish jumped back into the water.]

*Ultay baans Bareilly ko.*

[Taking bamboo to Bareilly.]

(Greek) Owls to Athens.

(English) Coals to Newcastle.

*Bar-aks nahand naam-e-Zangi Kafoor.*

[Ironically naming a dark-skinned man Camphor (which is white).]

*Ayaz qadr-e-khud ba-shinaas.*

[Ayaz, know your own worth.]

*Na nau mann tel hoga na Radha nachegi.*

[Neither will there be nine maunds of oil, nor will Radha dance.]

*Khar-e-Isa agar ba-Makkah rawad. Choon bi-yayad hanooz khar bashad.*

[If the donkey of Jesus goes to Mecca, when it returns, it is still a donkey.]

Elsewhere, one finds highly engaging and illuminating descriptions of the distinguishing traits, character, and mentalities of a nation's various social classes, such as:

*Mushk aanast ke khud baboyad na ke attar bagoyad.*

[Musk is that which speaks for itself by its scent, not by the perfumer's praise.]

*Do mullaon mein murghi haraam.*

[Between two clerics, the chicken becomes forbidden (too many cooks spoil the broth).]

*Koylon ki dalali mein haath bhi kaalay munh bhi kaala.*

[In the trade of coal, both hands and face are blackened.]

*Parhay bhataktay hain lakhon mulla hazaron pandit hazaron sayanay. Jo khoob dekha toh yaar aakhir Khuda ki baatein Khuda hi jaanay.*

[Millions of clerics, thousands of pundits, and thousands of wise men wander lost in their learning. Upon close observation, my friend, ultimately only God knows the ways of God.]

*Baniya toh khara bhi na honay day aur Mian ji kehtay hain ke jhukta toliyo.*

[The grocer won't even let him stand there, yet the gentleman demands, Weigh it generously!]

*Rassi jal gayi par bal na gaya.*

[The rope burned to ashes, but its twist remained.]

*Ya toh hans moti chugay ya langhan hi mar jaye.*

[The swan will either feed on pearls or starve to death.]

*Ramooz-e-mamlikat-e-khesh Khusrawan danand.*

[Only kings know the secrets of their own kingdom.]

*Gahay ba-salaamay baranjand wa gahay ba-dushnamay khilaat dehand.*

[Sometimes they take offense at a greeting, and sometimes they bestow a robe of honor in return for an insult. (The temperament of kings)]

Evidently, a psychological analysis of these and many other such proverbs reveals the intellectual caliber of a nation. Through them, one can accurately gauge a nation's creative vitality, the spirit of the age, its aesthetic taste, and its collective temperament. However, when using proverbs to determine a nation's intellectual standing, one must not overlook the fact that most foundational proverbs gain widespread currency during the early or medieval periods of a nation's history. Their language, their absolute decisiveness, and their mode of address all bear witness to this fact.

Initially, the use of proverbs was not confined merely to spoken literature; rather, instruction in their correct and timely application held a special place in linguistic and oratorical training. Today, alongside the proliferation of books, the use of old proverbs is on the decline. There are several psychological and social reasons for this. First, their very antiquity has become a liability. Second, the modern abundance of technical and scientific literature, coupled with the popularity of journalistic writing, has shattered the boundaries of standard, idiomatic language.

When criticizing a selfish official, a modern newspaper will not write, *Andha baante rewari aur apne apnon ko de* [The blind man distributes sweets, but gives them only to his own]. Instead, it will declare him guilty of favoritism and nepotism. This does not mean that the contemporary writer or speaker has rejected the fundamental realities of life. They still reiterate centuries-old truths today, but their vocabulary, phrasing, and modes of expression continually evolve alongside their ever-changing subjects. This very shift or diversity in expression, evident in every artistic field today, is leaving proverbs behind. Yet, despite this neglect, the resilience of proverbs is truly astonishing. All proverbs still stand as firm as a rock today. The truth is that they are directly connected to human nature, and it is this very strength that keeps them alive today in the struggle for the survival of the fittest within the sanctuary of language.

By Muntazir Rizvi

We all use proverbs, for these brief sentences offer a remarkably clear reflection of some aspect of our lives, an expression of a universal truth, or a daily experience. The essence of proverbs cannot be captured in a single word or sentence. While every one of us has some sense of how and when to use them, if asked for a definitive definition, what can we say other than this: the closer something is to us in life, the harder it is to define it in absolute terms. Suffice it to say that proverbs are a widely recognized and popular medium for expressing fundamental human thoughts and experiences. They are profound experiences, nuggets of truth and wisdom, and witty remarks encapsulated in short sentences that are easy to understand and remember.

Here, we must make a slight distinction regarding the realities of life. At every turn and every step, we encounter one reality or another, and it is undeniably true that the reactions of different countries, nations, and individuals vary significantly. Yet, there are certain fundamental truths where, regardless of how different the initial reactions may be, every human being ultimately arrives at almost identical conclusions. One generation may invalidate the experiences of the next, one social class may accuse another of falsehood, and one nation may strive to assert its superiority over another. However, just as we cannot help but identify as human beings, we unconsciously—even if in our own distinct manner—end up accepting certain truths that others have also embraced in one form or another.

Not all truths become proverbs, but all proverbs, when used in their proper context, undoubtedly become truths of life. These are realities that vast multitudes of people have tested and accepted over long periods. Many of today’s trendy literary formulas, idioms, or catchphrases, no matter how close to reality they may be, rarely evolve into proverbs or maxims. While there are several reasons for this—which we will discuss later—it is essential to clarify here that no saying becomes a minted coin until its cold iron has been melted in the furnaces of centuries of experience, burning away all its impurities and excesses. Today’s hasty world simply lacks the patience to first discover a truth and then spend years verifying its authenticity.

Take any proverb, and you will find a striking innocence radiating from every single word. The truth hidden within it—whether playful or serious, lofty or mundane—will be entirely free from any obscurity, formality, or artificiality. It is this very innocence and simplicity of expression that endears proverbs to every heart. Within these straightforward statements lies the sweetness of humor and wit, alongside the piercing arrows of satire and audacity. The innocence and sincerity of humanity’s earliest eras are evident in every word. One even feels a reluctant affection for their occasional vulgarity and crudeness, yet this simplicity should never be mistaken for foolishness. They possess the same dignity, sincerity, and impartiality that elevate a rule to the status of a universal law.

In the eyes of a proverb, everyone is equal. In its crystal-clear mirror, the virtues and vices of every individual, along with the heights and depths of human nature, are laid bare without any bias or favoritism. Its strike is remarkably severe, and its arrow rarely misses the mark. Before it, the most eloquent tongues are silenced, rising tempests are quelled, and surging floods are held back.

There are several reasons for this force and impact. This is, of course, setting aside brevity, conciseness, decisiveness, wit, and playfulness—qualities without which no saying can even earn the title of a proverb. Among its other characteristics, the most notable is a certain rhythmic cadence and the frequent use of rhyming phrases. When combined with profound comprehensiveness, this rhythmic arrangement of words amplifies the effect a hundredfold. As the speaker utters it, it effortlessly etches itself into the listener's memory. Whether in prose or poetry, these proverbs are enviable examples of *sahl-e-mumtana* (deceptive simplicity). The satire and humor, the contrasts and repetitions, and the subtle hints and allusions embedded within this deceptive simplicity inevitably strike a chord with the listener's sensibilities. This is why, even if a person has previously rejected a certain truth, encountering it beautifully arranged in a proverb compels them to pause and reflect, if only for a moment.

Because proverbs address everyone—young and old, urban and rural, rich and poor, learned and ignorant—their simplicity of expression and absolute decisiveness prove incredibly useful to orators and public speakers. Often, where logical reasoning fails to make an impact, an unproven proverb or a satirical maxim works wonders in swaying the masses. This is simply because proverbs offer a highly concise and meaningful depiction of fundamental human nature, or provide a comprehensive critique of it. For example:

*Parhein Farsi aur bechein tel. Dekho yeh qudrat ke khel.*

[They study Persian but sell oil. Behold these plays of fate.]

*Zabardast ka thenga sar par.*

[The mighty man's club rests on the head.]

*Parhe na likhe naam Muhammad Fazil.*

[Neither reads nor writes, yet named Muhammad Fazil (the Learned).]

*Do mullaon mein murghi haraam.*

[Between two clerics, the chicken becomes forbidden.]

*Har roz Eid neest ke halwa khorad kase.*

[Every day is not Eid that one may eat halwa.]

*Charh ja beta sooli par Ram bhali karega.*

[Climb the gallows, my son, Lord Ram will make it right.]

*Naach na jaane aangan terrha.*

[Knowing not how to dance, claiming the courtyard is crooked.]

*Jo garajte hain woh baraste nahi.*

[Clouds that thunder do not rain.]

*Khoo-e-bad ra bahana-e-bisyar.*

[A bad habit finds many excuses.]

*Maa se zyada chahe aur phapa kutni kehlaye.*

[She who claims to love more than a mother is called a schemer.]

This is not the place to delve into a detailed psychological and satirical analysis of each proverb, but it must be pointed out that these sayings hold immense significance in the literature of *hajo* (satire and lampooning). If one reflects for a moment, it is impossible to deny that almost every proverb possesses a satirical or mocking dimension. In truth, this very wit and piercing sharpness is its lifeblood. *Hajo* is a highly useful literary genre that has not yet received the systematic attention it deserves, and the irony is that proverbs are not even considered to fall within the domain of satire.

It may be true that this genre has often been—and will continue to be—used as an illegitimate tool merely for mudslinging and forcing false narratives, but this does not mean we should outright deny its psychological utility. In proverbs, this overt utilitarian aspect remains notably concealed. Daily experience bears witness that when we suffer the full blow of a satirical proverb, our immediate reaction is one of intense irritation and agitation. We feel an overwhelming urge to rebel and do the exact opposite, no matter the consequences. Yet, once our senses settle, we realize that the surgical strike has already been made.

Earlier, we touched upon the practical significance of these proverbs, noting that these fragments of knowledge and wisdom—ground in the mill of centuries—are, in fact, treasure troves of universal experience. Their widespread use in our daily lives is clear evidence of their truth and universality. Whether their realism is bitter or sweet, they invariably present an accurate picture of some facet of practical life. Even proverbs considered vulgar from a literary standpoint manage to unveil a specific aspect of human existence. It is another matter entirely if they appear repulsive to escapists like us. But what can be done? Ugliness, too, is an inseparable part of human life. Who could possibly deny these observations!

*Aadhi chhor poori ko leway. Poori kho, aadhi ko roway.*

[He who leaves half to grab the whole, loses the whole and weeps for the half.]

*Andha baantay rewari, apnay apnon ko day.*

[The blind man distributes sweets, but only gives them to his own kin.]

*Har ke aamad imarat-e-nau saakht.*

[Whoever came, built a new edifice.]

*Qahr-e-darwesh bar jaan-e-darwesh.*

[The wrath of a dervish only harms the dervish himself.]

*Maya teray teen naam, Parsu, Parsa, Pars Ram. Kaya teray teen naam, luchcha, ghunda, be-imaan.*

[Wealth, you have three names: Parsu (the pauper), Parsa (the respectable), and Pars Ram (the lord). Status, you have three names: scoundrel, thug, and crook.]

*Koylon ki dalali mein haath bhi kaalay munh bhi kaala.*

[In the trade of coal, both hands and face are blackened.]

*Dono hathon se taali bajti hai.*

[It takes two hands to clap.]

*Naach na jaanon aangan terrha.*

[Knowing not how to dance, one blames the crooked courtyard.]

*Khooy-e-bad ra bahana-e-bisyar.*

[A bad habit has many excuses.]

*Khar-e-Isa agar ba-Makkah rawad. Choon bi-yayad hanooz khar bashad.*

[If the donkey of Jesus goes to Mecca, when it returns, it is still a donkey.]

*Oont ray oont teri kaun si kal seedhi.*

[Oh camel, which part of your body is straight?]

*Bhains ke aagay been bajaye, bhains khari paghuraye.*

[Play a flute before a buffalo, and the buffalo just stands there chewing its cud.]

*Andhay ke aagay roway aur apni aankhein bhi kho deway.*

[Weep before a blind man, and you will only lose your own eyes.]

*Kaani ke biyah mein sau jokhon.*

[In the marriage of a one-eyed girl, there are a hundred risks.]

*Kuttay ki dum barah baras gaari aur nikli toh wahi terrhi ki terrhi.*

[Bury a dog's tail for twelve years, and when you pull it out, it will still be crooked.]

*Doodh ka jala chhaachh ko phoonk phoonk kar peeta hai.*

[Once burned by hot milk, one blows even on cold buttermilk before drinking.]

These are merely a handful of examples from a vast multitude; otherwise, which language does not possess proverbs rooted in such profound psychological observations and practical experiences? To explain any one of these proverbs is essentially to interpret human habits and psychology. For example:

*Maya teray teen naam. Parsu, Parsa, Pars Ram. Kaya teray teen naam. Luchcha, ghunda, be-imaan.*

[Wealth, you have three names: Parsu, Parsa, and Pars Ram. Status, you have three names: scoundrel, thug, and crook.]

The impactful and comprehensive manner in which this proverb paints the worldly rise and fall of man is an unparalleled example of realism and subtle satire. If you wish, examine the past and the present. The experiences people endured before and after the Partition of the subcontinent are perfectly mirrored here: those who once had everything are now left with nothing, and those who had nothing now possess everything. In truth, every revolution brings such circumstances in its wake—whether it is the Uprising of 1857 or the French Revolution, the Fall of Baghdad or the Partition of India and Pakistan. Setting aside these grand historical upheavals, if we simply look at the histories of our own families, the illusions and sleight-of-hand of *Maya* (wealth) and *Kaya* (status) become glaringly obvious everywhere.

Upon hearing or reading such proverbs, people generally raise two types of objections. First, they argue that the mode of expression, if not outright vulgar, is certainly plebeian. Second, they claim that the vast majority of proverbs do not guide us toward any higher spiritual purpose. Both of these objections stem from a single fundamental error. When examining proverbs, these critics overlook a crucial question: which social classes' experiences do these sayings actually reflect?

Society is broadly divided into three distinct classes: the upper, the middle, and the lower. In reality, establishing absolute, rigid boundaries between these three is quite difficult. While it might be possible to clearly distinguish the upper and lower classes from one another, where does one draw the line for the middle class, which has one foot in the lower strata and the other in the upper? As its circumstances fluctuate, its mental equilibrium, its mode of thinking, and consequently its philosophy of life undergo constant shifts. At times, its mind aligns with the upper class while its heart remains with the lower class; at other times, its heart aspires to the upper class while its mind is tethered to the lower.

Ultimately, it is this middle class that bears the full brunt of life's struggles; the upper and lower classes, by contrast, merely read a single page of the book of life and set it aside. The comprehensive blend of highs and lows, bitterness and sweetness, vulgarity and prudence found in the experiences of the middle class inevitably impacts every other class at some point. Naturally, the degree of this impact fluctuates in proportion to changing circumstances. To say all this is not to claim that all proverbs are the sole invention of the middle class. However, in light of the facts, it is safe to assert that a vast majority of them were coined *for* this class. They articulate both its weaknesses and its virtues. Beyond this vast majority, the proverbs found in every language can also meet the highest moral and spiritual standards. For example:

*Aap kaaj maha kaaj.*

[A task done by oneself is the greatest task.]

*Khamoshi maani daarad ke dar guftan nami aayad.*

[Silence holds meanings that cannot be expressed in speech.]

*Himmat-e-mardan madad-e-Khuda.*

[The courage of men brings the help of God.]

Silent waters go deep.

*Jaldi kaam shaitan ka.*

[Haste is the work of the devil.]

*Jo zarf ke khaali hai sada deta hai.*

[An empty vessel makes the most noise.]

*Pakka imaan manzil aasaan.*

[With firm faith, the destination becomes easy.]

Beyond language and literature, proverbs hold immense significance in the national life of a country. They beautifully reflect a nation's intellectual background, its level of civilization, and its moral standards. Every nation weaves both universal and local experiences into its proverbs in its own unique style. Sometimes, an experience is validated through national and historical allusions, such as:

*Parhein Farsi aur bechein tel. Dekho yeh qudrat ke khel.*

[They study Persian yet sell oil; behold these plays of fate.]

*Raja Nal pe bipta pari. Bhooni machhli jal mein pari.*

[When misfortune befell King Nal, even a roasted fish jumped back into the water.]

*Ultay baans Bareilly ko.*

[Taking bamboo to Bareilly.]

(Greek) Owls to Athens.

(English) Coals to Newcastle.

*Bar-aks nahand naam-e-Zangi Kafoor.*

[Ironically naming a dark-skinned man Camphor (which is white).]

*Ayaz qadr-e-khud ba-shinaas.*

[Ayaz, know your own worth.]

*Na nau mann tel hoga na Radha nachegi.*

[Neither will there be nine maunds of oil, nor will Radha dance.]

*Khar-e-Isa agar ba-Makkah rawad. Choon bi-yayad hanooz khar bashad.*

[If the donkey of Jesus goes to Mecca, when it returns, it is still a donkey.]

Elsewhere, one finds highly engaging and illuminating descriptions of the distinguishing traits, character, and mentalities of a nation's various social classes, such as:

*Mushk aanast ke khud baboyad na ke attar bagoyad.*

[Musk is that which speaks for itself by its scent, not by the perfumer's praise.]

*Do mullaon mein murghi haraam.*

[Between two clerics, the chicken becomes forbidden (too many cooks spoil the broth).]

*Koylon ki dalali mein haath bhi kaalay munh bhi kaala.*

[In the trade of coal, both hands and face are blackened.]

*Parhay bhataktay hain lakhon mulla hazaron pandit hazaron sayanay. Jo khoob dekha toh yaar aakhir Khuda ki baatein Khuda hi jaanay.*

[Millions of clerics, thousands of pundits, and thousands of wise men wander lost in their learning. Upon close observation, my friend, ultimately only God knows the ways of God.]

*Baniya toh khara bhi na honay day aur Mian ji kehtay hain ke jhukta toliyo.*

[The grocer won't even let him stand there, yet the gentleman demands, Weigh it generously!]

*Rassi jal gayi par bal na gaya.*

[The rope burned to ashes, but its twist remained.]

*Ya toh hans moti chugay ya langhan hi mar jaye.*

[The swan will either feed on pearls or starve to death.]

*Ramooz-e-mamlikat-e-khesh Khusrawan danand.*

[Only kings know the secrets of their own kingdom.]

*Gahay ba-salaamay baranjand wa gahay ba-dushnamay khilaat dehand.*

[Sometimes they take offense at a greeting, and sometimes they bestow a robe of honor in return for an insult. (The temperament of kings)]

Evidently, a psychological analysis of these and many other such proverbs reveals the intellectual caliber of a nation. Through them, one can accurately gauge a nation's creative vitality, the spirit of the age, its aesthetic taste, and its collective temperament. However, when using proverbs to determine a nation's intellectual standing, one must not overlook the fact that most foundational proverbs gain widespread currency during the early or medieval periods of a nation's history. Their language, their absolute decisiveness, and their mode of address all bear witness to this fact.

Initially, the use of proverbs was not confined merely to spoken literature; rather, instruction in their correct and timely application held a special place in linguistic and oratorical training. Today, alongside the proliferation of books, the use of old proverbs is on the decline. There are several psychological and social reasons for this. First, their very antiquity has become a liability. Second, the modern abundance of technical and scientific literature, coupled with the popularity of journalistic writing, has shattered the boundaries of standard, idiomatic language.

When criticizing a selfish official, a modern newspaper will not write, *Andha baante rewari aur apne apnon ko de* [The blind man distributes sweets, but gives them only to his own]. Instead, it will declare him guilty of favoritism and nepotism. This does not mean that the contemporary writer or speaker has rejected the fundamental realities of life. They still reiterate centuries-old truths today, but their vocabulary, phrasing, and modes of expression continually evolve alongside their ever-changing subjects. This very shift or diversity in expression, evident in every artistic field today, is leaving proverbs behind. Yet, despite this neglect, the resilience of proverbs is truly astonishing. All proverbs still stand as firm as a rock today. The truth is that they are directly connected to human nature, and it is this very strength that keeps them alive today in the struggle for the survival of the fittest within the sanctuary of language.