Conclusion
Mahjoor’s essential contribution lies in a affecting an obvious departure from the planintive and melancholic philosophy of mystics belonging to the Kashmir School of Sufism. He changed ‘other worldly’ ideal of poetry into ‘this wordly’ by dropping not only the word negating philosophy of sufies but also by conceiving the world as a rational system. It is not a worthless world of mystics but a beautiful well- ordered whole. He expressed rhythm of life in his poetry and seldom had poets expressed such happines before.
Leave the fear and fill your heart with happiness Majhoor: For then alone the world will be a place worth living.
With a morning and a garden, a carefree heart in youth’s prime: I will enjoy this garden (of life) and so shall I have nice Spring
A strong advocate of stenuous activism and engergim, he freed poetry of that defeatism, quietism and escapism which it generally professed. This definitely led to a Renaissance in poetic thought.
Majhoor evolved a very different concept of religion, a kind of philosophy of humanitarinism – and provided not only moral but Divine justification for public spirited virtues of love, kindness, benevolence and purity of heart.
His transformation of Divine love into an all embracing universal phenomenon was another pleasant change. He transferred it from God to social structure and it came to be manifeted in universe, nature, society and men. The concept of love was bestowed with universal character.
While considering permanent elements in Majhoor as a person and a poet, he was a curious amalgam of steadfastness and gentelness, liberlasim and conservatism, idealism and realism. Opposing tendencies seem to be exerting their rival pulls on him. Though partriotic fervour and nationalistic feelings touched their exteme in Majhoor, his ideas on revolution do not posses such intensity and outspokenness, which was the characteristic feature of Azad’s poetry who was not his discople alone but a comtemporary too.
to be continued…