Interview: Principles, moral values are same in all religions?

Principles, moral values are same in all religions?

Anwar Ahmed, popularly known as Anwar Jalalpuri’s Urdu poetic translation of Srimadbhagwad Gita was released recently by noted saint Morari Bapu in the presence of Uttar Pradesh (UP) Chief Minister Akhilesh Yadav and a galaxy of luminaries, including Shri Dinesh Sharma, Mayor of Lucknow, Shri Uday Pratap Singh, Chairman of UP Hindi Sansthan and the renowned poet Shri Gopal Das Neeraj. Anwar has published two separate editions of his work– one in Arabic script and another in Devnagari. Born and brought up and later taught English in Jalalpur town of Ambedkarnagar district near Faizabad, Anwar Jalalpuri is now retired and lives in Lucknow. Having obtained a double MA in English and Urdu, Anwar published more than a dozen anthologies of Urdu poetry and ghazals. Felicitated by various social organisations, Anwar travelled far and wide – even to America, England, Saudi Arab and Pakistan for spreading his message of love and peace. Organiser correspondent, Dr Shakti Kumar Pandey, spoke to him about his work and achievements so far. Excerpts:

• What have been your general interests and activities?

I have been writing shayri, nazm, ghazal, Hindi poetry and even film songs. I wrote dialogues and songs for TV Serial ‘Akbar the Great’ and, as a poet and anchor worked in Hindi film ‘Dedh Ishkiya’ with Madhuri Dixit and Naseeruddin Shah.

• How many translations have you done so far?

In addition to translating Gita into Urdu, in Arabic and Devnagari scripts both, I have translated Nobel Laureate Rabindranath Tagore’s Gitanjali as well. I’ve translated Omar Khaiyyam’s ‘Rubaiyan’ which the famous English poet Fitzerald translated in English. I also translated Koran’s 30th Para into easy Urdu, rendering it into poetry for easier understanding of the devout Muslims. But the Gita translation has been a challenge for me. It is my first attempt at translating Sanskrit, even though I am not a ­scholar in this language.

• ­­­­If you are not well-versed in Sanskrit, how did you manage it?

I took help from numerous Hindi translations and interpretations of Gita that are available in the market. I read published Gita discourses of Osho; published interpretations of Mahatma Gandhi, Vinoba Bhave, Swami Ram Sukhdas and many others. I even read the translation of Khwaja Dil Mohammad which was published about 80-90 years ago. The works of these revered scholars inspired me to a great extent.

• Is your work an exact literal translation or does it incorporate your personal perception?

O yes! I must clarify that too. It is not an exact literal translation; rather it is ‘Bhavanuvaad’.

• Did you refer to translations in Urdu, done earlier?

Yes! Others have also made such translations earlier. About two dozen translations have been produced during the last 200 years. Only 8 are available now; while others have gone out of print. I had to read these translations because I was not well-versed in Sanskrit. However, these translations did not become popular because the script was in Arabic and not Devnagari, as is in my case. I have done it in Devnagari too.

• How did you develop interest in Srimadbhagawad Gita, and the translation work?

Since my student days, I wanted to make comparative study of various scriptures. During 1982-83, I got registered for Ph.D. in Dr Ram Manohar Lohia Awadh University Faizabad and my topic was – “The Critical Analysis of Gita’s Poetic Urdu Translations”. However, when I started my research work, I realised that these translated works were no more available. So, I left the research work. But, in the meantime, I got interested in the philosophy of Srimadbhagwad Gita. I felt that I could myself render this text into Urdu poetry for the commoners.

• How much time did it take?

I could not work on the Srimadbhagwad Gita translation continuously. My job as an English lecturer was a great hurdle. I began in the eighties, but for a long time it was very slow. It could be expedited only in the year 2010. The edition in Arabic script came out in 2013 and, the one in Devnagari came out this year in April 2014 only.

• What is the reaction of Muslim community?

It has been very positive. They considered it a unique and worthwhile achievement. Maulana Khalid Rasheed who is a Sunni ‘Aalim’ and Maulana Kalbe Saadik who is a Shia ‘Aalim’ both not only approved but also admired my spiritual and literary adventure.

• Any future plans?

Morari Bapu has hinted that I must undertake the translation of ‘Ramcharit Manas’ in future. He said that after translating the work of ‘Vyas’, I should now try the work of ‘Tulsi’ also. But because I personally fell ‘Ramcharit Manas’ is a larger text, it is my perception that it might be difficult for me to undertake its translation.

• Gita considers Krishna as Lord Almighty, the Supreme Being, and that way, endorses the existence of a personal god, which is somewhat inconsistent with the philosophy of Koran, which proclaims ‘La Ilah Illilah’ i.e. ‘God is One and One Alone’. How to you cope with this philosophical contradiction?

I have not entangled my ideas in the philosophical interpretations. I have been non-judgmental about it. I have just tried to rewrite the ideas and content of Gita in Urdu, the way they are, and the way I have perceived them.

• What is your message to the people of Hindu and Muslim communities?

I feel that the common principles of all scriptures may be extracted and summed up, especially the moral values, which are the same in all religions. The fundamental principles are the same and we need to focus on them. Pandit Sundalal has written a beautiful book on this comparative study, especially elaborating the principles of Srimadbhagawad Gita and Koran and identifying the common factors and principles.

• If so, why is there so much conflict amongst religious communities?

I think we must keep in mind that whatever differences we find in today’s context exist because of geographical and historical circumstances. The politicians have derived benefit from them to widen the gap between religious communities. Sometimes even the clerics and priests want the differences to continue.
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