Dr. Shiva Prasad Poudyal
- Introduction
The proverbs used in a particular society carry its folk lifestyle, living style, custom, ethnic communities, religion, occupations, beliefs, history, incidents and many others aspects of the society. Such aspects of proverbs help take information of the lifestyle of the societies. Nepali proverbs are also the verisimilitudes of Nepali traditions and lifestyles. The proverbs carry the real reflection of Nepali society. Social contexts, moral etiquettes, social and religious norms, life thoughts, polity, consciousness, familial settings, agriculture, farming, occupations and many such things are brought to the forth through the means of proverbs. They are also known as the images of the societies as they incorporate many facets of social life.
In this article, study of only figurative proverbs of Nepali society is done.
1.2 Figurativeness in Proverbs
Figurative are taken the literary elements depicting linguistic and literary expressions as seen. The brief yet influential proverbs frequently used in folk life are the figurative expressions. Vital events, incidents and stories are presented in a simple way. So, the proverbs embody the figurative miracles spontaneously. Similarly, for being the short and sharp on the basis of their structures, the proverbs represent poignant affects. The lyrical expressions in the proverbs also make them more figurative against the normal prosaic expressions. The meaningful and alphabetical arrangement cases make the proverbs more consistent. The same meaningful and the alphabetical arrangement cases establish the proverbs as the separate unit from that of general statements.
Proverbs are made from three types of rules: figurative, observation principle and principle of historical specification. Knowledge about historical context is required to interpret such proverbs. Similarly, source of origin of such proverbs should be sought. Its meaning would be generated in its historical context once the source of proverbs was identified. There should be somehow relations between the external form and rule of internal meaning of the proverbs. The local sayings or proverbs are symbolic forms of language. Linguistic expression becomes emblematic with the use of proverbs. They add to flavor in the use of language as the local sayings themselves are emblematical.
The internal thoughts embedded in the proverbs could be seen only after figurative reading of the proverbs. Based on interpretative reading, rules of figurative reading could be understood while having a literal reading of the proverbs.
- Bhukne kukur le tokdaina (Barking dogs seldom bite)
Presented in a figurative form, this proverb is a form of metaphoric specification of normal observation. The general meaning of this proverb is-The dog that barks does not bite. The figurative and specific meaning of this proverb is one who boasts of having and doing everything does nothing. Normal observation principle is linked to figurative aspects which becomes clearer by metaphors. It directly expresses the figurative expressions. Proverbs, for indicating the idiomatic meaning, become more suitable in general usages because such proverbs bring miraculous changes in the statements. Moreover, the proverbs also express general rule of special contexts.
- Kukurlai ghiu pachdaina (A dog cannot digest ghee)
The word ‘Kukur’ (dog) in this proverb is being used as figurative one and ‘Ghiyu’ (ghee) is used metaphorically. The rules and contexts of such figurative proverbs are known to the speakers and listeners from long past. Principle of goods based figurative observation is used in such proverbs.
- Nahunu Vanda Kano Mama Niko (Something is better than Nothing)
This proverb is being used as a metaphor based on general principle. This has given a message that a bird at hand is fruitful than no bird. The usage context of such proverbs determines the meaning of its principles.
There exist two types of statements (metaphors); direct statement and indirect statement. Failing to understand the metaphoric structures of the proverbs, many a times there come both challenges and illusions. Proverbs coming in the form of complete statement could create illusions if they were construed in fragmented forms.
4. Naso paso (Property traps)
Interpreting in a direct and first reading of this proverb is ‘the goods of others are a trap for you’. Such proverbs come in the form of semantic ambiguities. Because the proverbs become quite different while they are used in figurative form in satirical modes. Only literal interpretations of the proverbs give a sense why they were separated from the normal statements. The content of proverbs do not share any relation with the content of general statement while having a literal reading of these two.
5. Ek hatle tali bajdaina ( Two and two make four)
This proverb has been used as a figurative statement. This means that single thing/person cannot accomplish anything if a peer is needed for the same. Such proverbs are used in a figurative way in language. The meaning of proverb is symbolic. This is also a special type of figurativeness. The general meaning of proverb is generated from a linear pattern while special meaning is generated from figurative approach.
1.2 Figurative and symbolic meaning in Nepali proverb
Social structures and systems largely affect the coinage of Nepali proverbs. Bases of society are regarded usual for origin and development process of such proverbs. The language users have a big hand for the establishment of the proverbs in the society. The proverbs also guide the society. People take help of proverbs while they feel odd to express something directly to the audience community and they take support of the figurate and symbolic languages. Class exploitation and oppression are shared in a symbolic form. Characters, behaviors, qualities, shortcomings and features of different animals and beasts are used in the symbolic form to meet the ends of one’s statement.
With the symbols of animals and beasts, the shortcomings and follies of rich people of the society are mocked and in general they are used to signal the weaknesses of human beings. Many proverbs are made with the experiences of small animals in Nepali language. The proverbs also describe the characteristics, activities, religion, trend and many other aspects of the living beings including humans.
As Nepali society is a semi-feudal, effects of feudalism is great in our proverbs. The suppression and domination of the upper class and caste discrimination are also prevalent in such proverbs. The Nepali proverbs reveal the feudalistic and hierarchic cultures and trends existing in the society for long.
6. (Kasta Kasta Kaha Gaye? Musaka Chhaura Darbarma (The able ones are away; freaks ones fill the palace)
This is the figurative expression that is used to dominate and downgrade the poor by the rich saying that even the powerful persons did not dare to compete with them but the meek and weaker were challenging the powerful.
7. Muso Motayrea Hatti Bandaina (A pampered mice cannot become an elephant)
This proverb gives a direct meaning that a rat never can be equal to an elephant by getting fatter. This means that a rat and a poor never can be a richer and a respected member of the society. This proverb signifies the attitudes of the rice and aristocrats of the society.
8. Musako chhoro musai jasto (Like father, like son)
With the symbol of a son born in the family of rat, the elite class in the society is targeting to the poor class people claiming that they never can progress and progress from their class.
9. Machhako bal pani samma (Water is the limit of a fish)
This proverb means that the existence and strength of fish like animal is limited only in water. Their strength is to a lesser extent when they are taken out from the water. In a figurative way, this proverb states that the rich people are speculating the strength of fish like people.
10. Fistale Bas ko Tuppo Nughaye Bhanda Amachahile Jiyu Dekherai Patya Banthi Re (Falsity does not last long)
This proverb states that some people in the society exaggerate too much like a baya, who claimed to have lowered a bamboo, and its mother sarcastically remarks that she believed, considering the ‘body’ of the bird. Such falsities are not trustworthy any longer. Also this proverb is used to mention the case, if a comparatively weaker person claims to have performed something remarkable.
11. Titrako mukhai bairi (A partridge’s mouth is its own misfortune)
This proverb states that the partridge express something against its own interests. In a symbolic meaning, the rich people believe that the destitute people speak against their own interests.
12. Achchhyu khaya bachchhyu khaya jhuse barulo (What’s a wasp to me, when I have eaten more dangerous insects?)
Making the wasp as a symbol, the so-called privileged group boasts of not paying respects to the talented figures and challenges the new talents on the same pretention. They further express their disrespect to the new talents.
13. Ajingarko ahara daibale jurauchha (Nature feeds the needy)
This proverb is indicating the food habit of powerful living being python that enjoys its food just by staying itself. Symbolically, it has suggested that a powerful one should never bother to manage its two square meal if it has power.
14. Suryalai Hatkelale Chhekdaina (An almighty is never troubled)
This proverb is stating that a palm can never stop the sun from being it visible. It means the petty things never trouble i.e. an all-powerful person. This also reveals the tendencies of the elites.
15. Afule paleko kukurle afailai tokchha (A boomerang treads its own way back)
This proverb means that dog like affectionate and social animal that was kept by giving protection and take care too bites to its master. Metaphorically, too, this is signaling the leanings of the rich.
16. Choi Navani Kukur Pani Audaina (No one comes, unless invited)
This means that one should extend invitation to those respected as even the dogs need invitation to visit somewhere.
17. Afno gharma pugepachhi kukur pani bagh hunchha (Everyone is a hero in his own street)
This has given a message that a normal people also can reach at the zenith if given sufficient support. Here dog is used as an allegoric to denote the success of an individual.
18. Thulo rukhko ot lage ekjhar pani otchha (One need not trouble if he has a company of the powerful)
With the symbolic meaning of large tree, this proverb is comparing the large trees with the elites of the society and sharing company with them would help resolve some minor problems. This has given a message that protection from the rich and elites is beneficial for the poor.
The proverbs are exhibiting the characters of the elites and aristocrats through the means of different symbols. The proverbs mock at the social folly and idiosyncrasies of the so-called upper class people with the help from the metaphors and symbols.
19. Bagh Budho Vaya Pani Ghans Khadaina (Though old, a tiger never eats grass)
According to this proverb, tiger like brave animal does everything one its own and maintains its life standards and it never diminishes its quality by eating grass in course of failure of its prey.
20. Jati Sugur Motauchha Uti Puttho Saghuryauchha (Strength of fatter swine goes on its Buttock)
This proverb has stated that pig is a symbol for rich and exploiters and they just enjoy the recipes more than enough. The meaning of narrowed buttock after getting fatter is that the rich people become miser though making smarter income.
21. Bahira Bahira Rumale, Bhitra Bhitra Sinki Umale (One who shows off, is vile inside)
This proverb also symbolizes the boastfulness and outrageous showy characters of the rich. It says that outwardly they claim possessing everything but inwardly they just consume the boiled noodles. This also portrays the hypocrisy of the rich.
22. Taifai Nikai Chha, Kansirima Likhai Chha (One who shows off, carries lice on his hair)
This also depicts the hollowness of the rich people and their characters. In the face, they clad in suit and tie as if they were really of higher rank but have a breeding center for nit. This refers to the hollowness of the class. This is to say that the rich people are living in a disguised form and they never exhibit their real face to live a natural life. Their life is too cosmetic and phony. They show whatever they don’t have and conceal whatever they have.
23. Mero goruko bahrai takka (I mean what I say)
This proverb has lashed out the nature of adamancy and lack of flexibility. This proverb is used to satire the repugnance of the society.
24. Jo hocho uskai mukhma ghocho (Powerless is always attacked)
This proverb means that powerless and weaker are deprived from all sorts of opportunities by the rich and privileged. He is even overlooked in the society. The people from the underprivileged communities often share this proverb while they are not respected or even blamed despite their innocence.
25. Oralo lageko mrigalai bachchhale pani khedchha (Even children chase a deer moving downhill)
This figurative statement of this proverb also proves the same as others. This indicates the problems of those facing financial crisis as they are also chased away even by calf like docile miniature.
26. Achanako pir khukurile jandaina (A dagger doesn’t feel the pain of a chopping board)
This proverb has given message that a perpetrator never realizes the tortures felt by the victims.
27. Machha dekhe dulama hat, sarpa dekhe pakhama hat (Hands in holes on seeing fish; hands away on seeing a snake)
This proverb depicts the activities and characters of animals and beasts in the form of symbol. People in society move ahead if the situation is favorable but turn back if they are to face difficulties ahead. Here in this proverb, fish is used as a symbol for favorable situation while snake is just opposite to it—a harsh situation. This indicates the opportunistic nature of the people. In practice too, it is sagacious idea to involve in the site where there are fish and remove where there are snakes. This is to say that one should make his/her best effort to remain safe despite difficult circumstances.
The Nepali proverbs express the experiences of the society collected while struggling against the exploiters in a symbolic fashion.
28. Bhusunale hatti ruwauchh (Flies trouble elephants)
This proverb says that even the small creatures could harm the big ones. Also it gives a message that the small should not be disrespected because they could trouble one day or the other if got chance. Through this proverb, the poor people are giving challenge to the rich one not to detriment the poor.
29. Agulto pani nathosi baldaina (a log doesn’t burn unless truck with another)
This proverb has given a figurative meaning that the poor should struggle with the elites to make their works done.
30. Darjan thapnu baghlai, mal halnu saglai (Add bars for a tiger; add manure to lettuce)
With the message that a strong trap is needed to encage a tiger like powerful animal and the lettuce should be grown by using manure, this is giving a message to the poor that the exploiters and perpetrators should be punished by entrapping like that of the tiger.
31. Syalko sikarma jada baghko sarjam jodnu (Make bigger plans even for smaller project)
This proverb states that a hunter should go to hunt a jackal with the materials that are enough to kill a tiger. With this symbol, it suggests that the poor should be well equipped even to defeat the exploiters and feudal.
The proverbs coined figuratively after the evidences of attempts made to remain safe from the excesses of feudal also reveal the characters of remaining back while doing some risk works.
32. Atti chhoralai baghle khadaina (The brave one is spared even by a tiger)
This proverb has given a message that even the violent animals like tigers do not hinder the brave and struggling people. In addition, it has encouraged the people to continue their struggles.
33. Khane mukhlai jungale chhekdaina (Where there is will, there is way)
This has given a message that those having willpower would accomplish their tasks and would not be bothered by the petty intrusion. The figurative meaning of this proverb is a battling person would not be perturbed by minor hassles.
34. Ayu hune chhoralai bayule kehi gardaina (Powerful ones are never harmed by evil spirits)
This proverb means that hardworking people are keen to live longer. They are never tired and want to continue their labor. Similarly, such people are also not harmed by the evil forces. Such symbols are used to express the statements that are not possible to deliver directly. The proverbs are expressed through figurative and symbolic pattern to resist the class exploitation and suppression in the society.
35. Thulo machhale sano machhalai khanchha (The bigger fish swallows the smaller ones)
This proverb is still prevalent in our social context. Actually, swallowing the small fish by the big ones is savagery. The human civilization has crossed the savagery long ago but the culture is still on. But, the society has not done away with system of swallowing the small creatures by the big ones. Our society has not rise up from the century old tradition even in this era. This proverb is very famous in the Nepali society as the tradition of discrimination and exploitation like that of eating up the weaker by the powerful is continuing.
In our society, the proverbs coined in the issues of animals reveal the tendency of exploitations. The proverbs use bear, monkey, leech, cat and other animals as the symbols to express the cases of exploitations practised in the society.
36. Kam garne Kalu makai khane Bhalu (Kalu grows the corn, but the bears eat it up)
This also states that people’s labor is not respected and the exploiters misuse their power to bag the amount of maize grown by the farmers.
37. Khane-piune Rame, chot paune Chyame (One gets the drubbing for mistakes of others)
This proverb states that the guilty is spared while the innocent is punished for no wrongdoings.
38. Dhan khane muso, chot paune bhyaguto (A frog is punished for a rat’s mistake.)
This proverb says that the rats like real perpetrators are not booked instead the docile ones like frogs are punished in the suspicions.
39. Hidne goruko puchhar nimothne (A mother gives more chores to the laborious son)
This proverb means that the laborious and workaholic person is given more work stuff and he is overloaded. Such activities are described with the activities of an ox.
40. Sadheko judhai, bachhako michai (When the mightier fight, weakers suffer)
This proverb says that the more powerful wrestle for power and everything but its effect lies more on weaker members of the society. Here in this proverb, the bull is a symbol for mightier people while the calf is a symbol for weaker one.
1.4 Conclusion
The proverbs portray the real picture of the ancient state of Nepali society. The proverbs present different animals and birds through figurative statement and deliver message to the people according to the animals’ characters and satirise the weaknesses of the people. The proverbs also offer some suggestions for bringing about positive changes in the human life.
41. Bagh Bbudho, syal tanneri (Even an old tiger outwits a young jackal)
This proverb means that the jackal never can compete with the tiger despite the latter was too old. As the tiger is powerful no matter how old it was. This is also linked to humanitarian context as well.
The proverbs are coined with the change of time and context and come in the limelight. So, they are relative with society’s development. Proverbs are messengers of truth. They are informative as well. They include social concepts, beliefs, custom, traditions, social characters and many others. Our proverbs are the products of our own society, history and civilization. Such proverbs not only depict the present status of the society but also reveal and keep the high civilization alive.
The proverbs that depict the characters of society use different animals like fish, elephant, calf, tiger, bear and others as the symbols.
42. Kukur bhukdaima hatti tarsanna ( An elephant never fears a barking dog)
Symbols of such proverbs reveal the feudal characteristics of the society. With the symbol of tiger, elephant and other stronger animals are used to show that bravery is needed to achieve a success in life. Similarly, causing friction of fire in the bonfire, fixing a trap for tiger and some others give messages to wage struggle against the feudal systems. They also give messages that bravery, courage would help achieve positive results while doing everything, and failure in the initial stages should not be construed as wreckage in the entire process.
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[Late Dr Poudel taught Nepali literature and language at Tribhuvan University and Banaras Hindu University. His contributions to Nepali language, literature and culture is commendable. This article has been borrowed from Lok Sanskriti, a periodic magazine published by Nepal Music School, Kathmandu.]