1st PUC ENGLISH NOTES - DO NOT ASK OF ME, MY LOVE

 

Chapter – 13

DO NOT ASK OF ME, MY LOVE

Faiz Ahmad Faiz

 

I.

1) When does the speaker realize what he thought about love was not true?
Ans: The speaker realizes what he thought about love was not true when he experiences other sorrows and pleasures in the world than what love offered him.

 

2) “That’s the way I imagined it to be,” suggests
(a) that the speaker’s concept of love is naïve.
(b) the speaker’s realization of realities.
(c) the speaker’s view of love was just a wishful, thinking.
Ans: (b) the speaker’s realization of realities.

 

3) “for there are other sorrows in the world than love,” here “sorrows” refers to miseries
(a) generated by love
(b) caused by poverty and deprivation.
(c) caused by jealousy and envy.
Ans: (b) caused by poverty and deprivation.

 

4) “You are beautiful still, my love.” Here the speaker is expressing his
(a) fidelity to his love.
(b) inability to pay the same undivided attention to his love.
(c) preoccupations with other issues in life than his love.
Ans: (b) inability to pay the same undivided attention to his love. (Please note that a and c are also not wrong)

 

II.

1) What does the line “those dark and brutal curses of countless centuries” suggest?
Ans:  “Those dark and brutal curses of countless centuries”. Faiz Ahmad was a communist and put stock in the possibility of a populist society. At the point when he composes, his likely methods the enduring brought about by unmistakable neediness which is by all accounts a merciless revile on the hapless poor. The expression proposes that the poor have no way out from this condition of need. At another level, the expression can be taken as having political implications. It features the treachery of the establishing of Pakistan. It is to be perused as routed to the country of Pakistan, which Faiz had grasped with much expectation, and with whose political pioneers he got frustrated. The defenseless were not, at this point safe in the land made to secure them. The mistreatment of minorities, military laws, public floggings and public executions changed the idea of the making of Pakistan as a country.

 

2) What harsh realities of life have drawn the speaker’s attention much more than the beauty of his beloved?
Ans: The harsh realities of life have drawn the speaker’s attention much more than the beauty of his beloved that the excellence of his adored can't keep him bolted to it as other harsher real factors of life inconvenience him. He can likewise observe bodies which are beset by various illnesses and bodies from which discharge overflows out. Set in opposition to his cherisher’s excellent face, he sees bodies washed in blood, spread with dust, and sold from commercial center to commercial center.

 

3) What transformation in the perception of love do you see in the poem?
Ans:  The transformation in the perception of love do we see in the poem is that Faiz Ahmad moves from the individual to the political, from the specific to the general in his idea of adoration. On the off chance that the writer was limited to the universe of sentimental love before, he presently moves out of it to enter the universe of adoration where he can stretch out his affection to his kindred brethren. It isn't that he cherishes his darling less, yet that he realizes that the feeling of adoration is comprehensive and it need not stay restricted to one person. Previously, in the event that one individual turned out to be his reality, presently he sees that the world is considerably more than simply a person. Prior, on the off chance that he thought there was no more noteworthy euphoria or distress than the ones coming about because of his adoration for the darling, he presently realizes that the world has more prominent guarantees and more prominent preliminaries as well. In this way, the speaker acknowledges reality that in the past he wove around himself a fanciful trap of affection, however now he realizes that such a world was a long way from being genuine.

 

III.

1) At the end of the poem we feel “the speaker does not love his beloved less, but the suffering humanity more”. Do you agree?
Ans:  Yes, I agree, the speaker does not love his beloved less, but the suffering humanity more. The very reality that he delivers the sonnet to his dearest clarifies that he needs to reveal before his deepest sentiments. . On the off chance that he must have that trust in his cherished, at that point the affection between them must be genuine. It seems as though the speaker looks for the endorsement of his adored in taking up work that would make him serve the less blessed in the public eye.  Maybe he has the mental fortitude to do so on the grounds that he realizes that his dearest would comprehend his sentiments. There is a note of arguing when he says. It seems as though he is stating that except if she gets him and helps out him, he won't have the option to proceed on his way of battling for the reason for the less lucky. However at one purpose of time the artist says that his previous love appeared to be a deception; plainly he actually has adoration for the darling, yet is actuated to answer the call of the enduring humankind. It isn't that he disdains love, yet that he comprehends that it can't exist in separation from the world. Thus, as it were, the sonnet can be taken as an aberrant request of the writer to the darling to release him with the goal that he can take up the public and political reason. In the redundancy of 'my adoration' in the last line, Faiz all things considered re-stresses that it is so hard to desert his previous euphoria.