INTEGRATING EGOCENTRIC RESORTS IN ELIA’S SELECTED

POEMS: A HELIOCENTRIC ANALYSIS

1
Aanish Khalid, Bachelor of Science in English, The University of Faisalabad
1
aanishkhalid6@gmail.com

Abstract
This study on Jaun Elia is a post-determinist analysis and a markup for the egocentric literature.
The research aims to analyze and highlight selected poetry of Jaun Elia that includes the
features of Heliocentric and Egocentric emotions. The theory of Egocentricity and
Heliocentrism of Nicolaus Copernicus has been applied. The purpose of the research includes
identifying the instances that lead to the drastic change in the works of Jaun Elia as an
egocentric poet. The study also explores the heliocentric vision of Jaun Elia, which leads him to
become an absurdist. Furthermore, the study aims to find the reflection of the egocentric
approach in Elia’s poetry. The present research is a qualitative study of Jaun Elia’s poetry and a
form of deductive research. The sample of the poetry is a non-probability one as the work is
collected on its basic chronological occurrence. To widen the compass of research, the counter-
affective aspects of the situation of the subcontinent before and after partition have also been
implied in the analysis. The research is limited to only four poems that specifically include
instances of Elia’s heliocentric and egocentric approach. The results of the study show that
humans are always devoid of their existence and Jaun Elia was an egocentric poet who was
devoid of the essence of soul to his body. It also implies that his poetry is full of vivid cryptic
expressions that are sportingly unable to transfuse in normal patterns.
Keywords: Existentialism, Heliocentricism, Voidness, Absurdism, Egocentricism,
Meaninglessness
Introduction
1.1 Background of the Study
Jaun Elia is an expressionist in his poetic approach. He started writing poetry under the name of
Syed Hussain Naqvi. Even though he passed away in the last decade, his poetry continues
influencing people, especially the younger generation. Elia had an impact on Pakistan's young
culture. Poet, philosopher, biographer, and academic all rolled into one: Jaun Elia. The breadth
and depth of his knowledge in areas as diverse as Sufism, Muslim spirituality, science, and
Western literature are largely responsible for his enormous popularity. His poetry explores a
fusion of these and other dimensions, which sets him apart from other writers. His poetry
educates its readers about the world from various angles and the socio-religious patchwork that
he describes, prompting them to engage in critical thought. In 1977, he started writing to reflect
upon his feelings about the world, transforming his writings into more authenticated forms of
varieties. The collection of work known as Whomever I AM? includes 200 poems. They are
based on frequent egoistic questions, heliographies, and some crude references to the past. Elia
gives heart-throbbing details about how a craved human life is and how he anxiously questions
nature. Much criticism has been made of his poetic works, but his egoistic approach and its
reflection in his artistic creation remain untouched.
Copernicus’s theory of Egocentricity and Heliocentrism has been applied in the present study.
The theory being implied includes instances of Egocentricity and Heliocentricism.
Egocentricism includes the frequent questioning of others, including nature as well. It includes
the markups of being irrational and arrogant regarding behaviour or writing. Copernicus gave
this theory in 1866 when he questioned the absurdist crisis that happens to a person in the early
edition of his book, Egocentric Literature. In the modern edition of his book, he consoles
Aristotle. He states that Egocentrism is a stage of life that always strikes a poet, and after some
time, his writing shows instances of these expressions. It is a stage where a poet becomes
heliocentric and gets trapped in a phase of life where existential crisis cracks, the interiority of
apparition. This is the last stage of human consciousness, after which the beings seem as fleeted
in their own. The Theory was lauded based on its application. Most of the poets were seen from
senses of being irrational towards rational thoughts. Coining the term “Heliocentricism”, it
forms a suitable ledger for the human unconscious desires. Jaun Elia’s poetry has the same
effect. It includes the inability to differentiate between what is inside a human and what is
outside society. His poetic expressions are related to cosmic revelations where the retorts are
profused in constant terms. The ability to ground nature as a legitimate factor increases the
notions of Elia’s poetry.
1.2 Research Objectives
The study aims:
 To examine the selected poetry of Juan Elia to explore deep existential notions
 To identify the occurrences of Egocentricism and existential crisis in Elia’s poetry
 To analyze the effect of Heliocentricism in Elia’s selected poetry
1.3 Significance of the Study
This study will enable the reader to read the poetry from the point of view of egocentric notions
and theories. This study will also play an initial role in making the readers understand the
situation of the existential crisis that a literary artist put on the front foot.
1.4 Delimitation of the Study
This research is limited to the lenses of seamed egocentric perspectives and focuses only on four
selected poems of Jaun Elia’s poetry on which the theory has been applied.
1.4 Research Statement
To explore and navigate different egocentric and heliocentric instances in Jaun Elias poetry
1.5 Research Questions
1. How do the poetic expressions in the selected poems of Jaun Elia divulge Egocentricism
and Heliocentricism to reflect existential crisis?
Literature Review
Terrell (2003) investigated the problems of egocentricity in poetry. His main objective was to
study the behavioural problems that a poet caters to. In order to bring the significance of poetic
verses, he further investigated the problems of a poet that made them egocentric in most
psychological terms. Arooj (2005), in her study, Life of a Poet investigated the prominent
reasons for psychological ego-centric behavior and the usage of different words which show the
level of their mental health. The results showed that South Asian poets deal with the problems
of one-sided love. It also shows that they were centric on the problems of love, nature and God.
It was in Piaget's theory of cognitive development that the word "egocentric" first appeared. To
be egocentric is to fail to recognize the possibility that someone else's point of view or opinion
may vary from one's own. This reflects a strong egocentric bias in which a poet, artist or writer
assumes that everyone else sees the cosmos the same way they do (Paiget, 1919).
2.1 Exploring Egocentricism in Sub-continent Literature
David Elkind, another scholar, elaborated on this egocentrism concept in the context of
adolescence. Elkind said that teenagers have "a heightened self-awareness and self-
consciousness," meaning they are constantly mindful of themselves and their surroundings and
care deeply about how others perceive them (Elkin, 1996). People who are overly focused on
themselves may struggle to form and sustain meaningful connections. Egocentric people may
have problems at home, work, and in interactions due to their tendency to focus on themselves
(Piaget, 1920). The inability to put oneself in another person's shoes, or empathy, is at the root
of these problems.
Adiba, Manzoor and Aamar (2006) investigated the reasons behind the use of heliocentric
verdicts. In most common terms, heliocentrism deals with the study of psychologically abrupt
behavior arising from the notions of demarcations in society. Previously, it was very common to
have psychologically distinct behaviour and still be called a normal human being. In the
research conducted by Mansoor in 2006, he investigated why poets belong to severity. He
concluded that the poet could never be a normal human being. There should be a kind of
clinginess and madness in his behavior.
Akhtar (2017) has examined the specific poem ode on a Grecian Urn through a critical reading
lens to assess the poem's aesthetic and romantic elements and its philosophical, artistic, eternal,
and beautiful topics. His in-depth examination of poetry shows mortality and eternality. It has
been determined through a study using the critical analysis paradigm that the poem is actually
about acknowledging, enjoying, and accepting the beauty of nature and art. Keats' writing is
brilliant because of the vivid depictions of his love of nature and art. According to his
perspective, nothing and everything cannot exist simultaneously. Keats' poem may seem about
unimportant things, but his approach is incredibly sophisticated.
Furthermore, another research conducted by Aryan and Iqbal (2020) has examined Ghalib’s
poetry from such a peculiar and outlandish point of view that of a rebellious poet engaged in
conflict for political and moral matters. His poetry with these themes has been selected for
investigation. His works display elements of revolt in addition to Romantic era characteristics.
Most of his poems call for reformation in an effective irony of the upheavals with intention. He
regrets the current unhappiness and stagnation on only one side. In contrast, being caught up in
the revolutionary and optimistic currents, but he is excited about the future when transformation
and unification are certain.
Furthermore, Naqvi’s odes portray a voyage towards the goal of existence that draws on the
considerable experience learned from art and real-life human experience. Such poetry doesn't
even reach its pinnacle in the formula for gorgeousness but rather in the climate of tolerance,
which is like listening in on a discussion between impermanence and immortality. He
progresses from romantic anguish to what Arnold referred to as the ability to understand matters
holistically, which would be a hallmark of Hellenism. The Odes record the poet's ongoing
journey through mazes of despair, tortured understanding of the duality of human existence, and
a mature perspective on life and art (Nusrat, 2018).
Furthermore, another research analyzed Keats in comparison to Pakistani Pashto poet Ghani
Khan (Bacha, 2010). To come to an understandable understanding of both poets from a literary
comparison standpoint, he compared various literary elements from both poets. However,
regarding how they approach political subjects, both English poet Keats and Pakistani poet
Khan resemble one another. Both have a preference for beautiful items and natural settings.
Their poems have also addressed the politico-based view of disorder and turbulence with a
natural and beautiful appeal. The researcher discovered that escapism is the most prevalent
theme in the poetry of both writers. They use it to cope with life’s harsh, painful facts. In the
imagined realm of poetry, they look for safety.
2.2 Heliocentric Notions in Sub-continent Poetry
Thressa (2015) worked on observing the style of Pakistani Poets. He believed that they are fond
of the heliocentric approach. He observed the Kalams of Iqbal, which he called beyond the par
from the nationalistic observations. He also highlighted why Iqbal has profused the high
realistic approach in his writings. The major cause of the writings was observation, a form of
keen aspiration that human beings can follow if they want. Mansoor (2017) reached rural Sindh
to take interviews with ancient Sindhi scholars. He found a niche following the provisions of
ancient poets. They accumulated the construction that writings are a part of human nature and
God-gifted and can never be restricted to their ultimate forms.
Nusrat, Jahan and Amer (2013) worked on forming the verdict of how the actual words are
written and given the poetry format. They found that ego-centric behavior leads to the
understanding of profused verdicts. The work aimed to see the gestalt of poetry and its
language. The research resulted in the accumulation of high-end words, which has become the
trend of new modern poetry.
In the poetic world, the strategies of fiction writers are different in two particular ways, a study
put forward by Ali A. Zaman in 2014-2015(Zaman,2015). These two particular ways are their
interest and approaches. The interest lies in the approach. Jaun Elia, from 2014 to 2020, has
been given a special place in this work. He assimilated the forms of egocentric approaches and
interest in his work (Javari,2019). The heliocentric version of the concept can also be vigilant in
the words of Tehmina Durrani in her work, My Feudal Lord. She depicts the state of an order
where there is no religion, no sign of positivity in the minds of those Generals. The distinctive
approach and thought survived in the subcontinent people as an act of revenge. The sort of
revenge from these men by being part of this system has also affected Elia’s poetry
(Durrani,1975).
The systematic study of Indian and Pakistani literary works shows the essence of Political
reforms. An aesthetic study by Rabinsankar Bal in 2015 ration this branch of the problem.
Literature has continually been used for either the promotion or rejection of postcolonial
theories and systems that emerged every now and then: Miller and O’Neill uncovered the
dreadful impact of capitalism in their dramatic death of a salesman and The Hairy Ape,
respectively. Grampp (1973) recognizes the position of Dequincy, Southey, Coleridge, Carlyle,
Ruskin, Dickens and many others in elevating social awareness concerning economic notions
( Bal, 2015).
Royanian and Omrani (2016) while analyzing the commodification and sophistication of
oppression in Elia’s writing, assert that egocentricism has usually been found in the
unconsciousness of the writers as Marx and Engels nation, “the diachronic stimulant of existing
societies is the solicitation of ancient reforms”(p.219). Marx, even though changed into born
long emergence of Shakespeare’s “The Merchant of Venice”, reflects the function of
heliocentric ideologies in suppressing economically marginalized human beings. So, it is an
absolute fact that though Elia has not named capitalism and commodification, he has a
continuous part of human records. Likewise, Awan and Raza (2016) studied Animal Farm
(1945) and Nineteen (1949) from an egocentric angle to study the role of ideologies in the
introduction of dystopian globalization.
The advert approach of Amna Saeed in the work which is a botanical study of what happened to
those who died from the oppressions of others (Saeed,2021). She compared the same political
thriller in the context of how a human soul suffers. In her research work, Amount of thrillers
Settling in the British Incharges, Rubina Abid concluded that writers like Ghalib were needed to
make the political system out of the reach of the powerful ones (Abid,2013).
Accentuates on the development of and progress of East India company perspective in a political
structure trace its path to the study done by NH Kazmi. He studied the politics done by the
Britishers in the Indo-Pak in terms of politics. He gave examples of different politicians and
their roles in subcontinent politics. The apprentice was to change the structure of the
politicization of colonial thinking. The role of postcolonial sectors needs to be polished, and
they will be given the advert that there is always a way to the problems that they are factions in
the society except for the controversial forms of money, lust and power (Kazmi,2013).
Upon investigating the factors that impact the morality of politics, Zamber and Mustafa
highlighted the fiction writers of the Asian region. They form inherent sublimatory sectors
involved in forming politics and transnational relations with one the other. The substantial
accumulation of female powers in the industry sector is the main issue in the post-colonial
drains (Zamber,2019).
In the further study of the development of poetical prospects, the work by Sana Channa has its
way of advert. She portrays a person taking part in society, but due to imperialist empowerment,
they were physically tortured to get something for them (Channa,2018). They started to see
them as objects, and this study led to Hamna Alvi‘s work on the drainage of harassment in
human empowerment. It also leads to how a psychologically ill person is treated by a colonial
prospect (Alvi, 2013).
The resistance to the ruptures of heliocentricism is essential, and Uzma Aalamk lauded this
verdict. She showed circumstantial evidence that there needs to be a change in the sector that is
related to psychological abruptness and its causes (Aalamk, 2014).
Stuart Hall, a sociologist in his essay "The Work of Representation” examined how egocentric
individuals and representations and their respective representational systems function. He
viewed and reflected upon the phenomena of how representation within a society socially
creates and materializes meanings, associations, values, and norms. To properly represent
something, one must comprehend the interplay between language and knowledge-generating
processes in producing and transmitting meaning. Hall argued that representation is how we
endow objects with significance. He further reflects that cultural depictions influence the way
individuals perceive others. Assimilation into these groups also contributes to developing
people's sense of self-worth. Institutions are rooted in cultural manifestations, shaping policy
and practice. Thus, the central concern in representational politics is who decides how they and
their peers are depicted and reproduced (Hall,1997).
Robyn Henderson has explored in his study that the subcontinent writers’ approach to nihilism
constructs the concords between conversation and existence, text and its background, language
and power (Henderson, 2005). Another researcher in his article argued that discourse in every
form is a social practice, that language shapes people's identities in society, and that his
approach is to the power relations that society creates. It claims to help raise awareness among
people (Vand, 2016).
Adli Jacobs, in his paper Overview of Colonial Discourse Analysis, implies Fairclough's three-
dimensional frame. By implying the model, he found out that subcontinent literature has been in
a state of refinement. Authors and Poets write for society but in return, they encounter an
uncanny form of hate as most of the subcontinent work sustained it. (Jacob,2017).
Wodak and Mere (2010) argued that literature becomes heliocentric when it contains different
forms of structured chains of existentialism and absurdism. Sarma(2020) worked on the deep-
felt absurd instances that lead to the cosmos of liberty and marginality. These heliocentric
longings are present in every language.
Stephen (1988) worked on heliocentric notions and found that the concerns present in the works
of most Asian poets are heliocentric. He confounded them with the notion that languages are
formed from the par. They are never to be alleged but to be confounded in their utmost
personalities. Crook et al.(2012) then reformed the character development in most of the
poetical verses. The purpose of his work was to include the reckless potions of existential
 stances in the far most assiduous world. Furthermore, Sarma(2020) worked on the deep-felt
absurd instances that lead to the cosmos of liberty and marginality with reference to partition.
To date, previous research has not explored the credence of egocentricity and heliocentricism in
the poetical verses of pre and post-independence poets like Jon Elia etc.

RESEARCH METHODOLOGY

3.1 Theoretical Framework

The heuristics and prejudices tradition in social and cognitive psychology, though largely
separated from the theory-of-mind paradigm in developmental psychology, is where
egocentrism is understood. Even long into adulthood, people's perceptions are plagued by a
variety of egocentric flaws, according to research on heuristics and biases that influence human
judgement.
The consensus effect, in which individuals tend to overestimate the extent to which others share
their personal preferences; the curse of knowledge, in which experts in a particular field fail to
adequately account for laypeople's knowledge base when communicating with them; among
them is the appearance of transparency (Rai,2008).
In 1866, Copernicus presented this idea, in which he raises the issue of an individual's absurdist
crisis. He wrote about egocentric literature in the first edition of his book. He comforts Aristotle
in his book's contemporary edition. According to him, egocentrism is a stage of life that always
affects poets, and over time, his writing has examples of these expressions (Byrd,2011). At this
point, a poet starts to become heliocentric. The stage of life where existentialist turmoil causes
an apparition's of interiority to fracture the final step of human consciousness is when beings
start to appear fleeting in their own right. On the basis of its implementation, the Theory
received praise. The majority of poets were perceived as being irrational in contrast to rational
thought (Ball,2004). The main points of this theory are as follows:
3.1.1 Egocentric Anxiousness
When confronted with the limits of their existence, a person experiences existential anxiety.
Ideas about mortality, the meaninglessness of existence, or one's own importance can set off
existential anxiety. Copernicus remarked, “to add essence to life one should question
life” (Copernicus,1867)
3.1.2 Heliocentric Propulsions
A collection of our thoughts and feelings about life's meaning and purpose is called a
heliocentric crisis. Because it's hard to answer these questions, we might feel stuck. On the off
chance that these feelings persevere or deteriorate, they might try and inconveniently affect our
life. “There are two distinct ways of touching the heart of life, one to correspond with its
disparity and other to rethink the outcomes of each word versed.”(Copernicus,1880)
We frequently overlook the possibility of a positive outcome despite the widespread perception
that these crises have a negative impact on an individual's life. An individual has the chance to
rethink our qualities, feeling of significance and reason, and life objectives during a heliocentric
crisis.
3.1.3 Self Estrangement
Self-estrangement occurs when person experiences social and societal isolation. This isolation
can be initiated by their own. When a person's life doesn't feel meaningful to them; they may
feel alienated and lose their sense of self.
3.1.4 Intrusive Alienated Thoughts
A person experiences alienation when they withdraw or isolate themselves from their
surroundings or other people. People who show signs of alienation frequently withdraw from
society, their friends, and family. They may also exhibit feelings of separation and estrangement
from their own feelings. An unpleasant thought or recollection that prevents a person from
thinking about other things and recurs frequently in daily thoughts is also included (J.Searle,
1999)
3.1.5 Radicality in Life
Copernicus (1866) has given four stages of radical individuals who want sudden change in the
society or life but are not willing to do anything for it.
Pre-radical
The singular ones join or lines up with a gathering or association.
Self-identify
The individual accepts and shares the beliefs and points of view of the group or organization.
Indoctrination
The association or associations propels the individual's advancement through prepping them.

3.2 Research Method

The research is qualitative and it includes the analysis of text from the perspective of
theoretical notions. It is descriptive and applied research as it offers implementation in the
writings and verdicts of the poets and the existential crisis their writings have gone through.
It also includes the sublimation of both egocentric and heliocentric concepts in the selected
poetry of Jaun Elia.
 ANALYSIS
4.1Existential and Egocentric Anxiousness
In the poem, Inverness which is termed as Shayad in Urdu, Jaun Elia narrates the condition of
modern man. He is nothing else rather than a fusion of circumstantial being.
In addition, he discusses the unity of the human soul. An exceptional poet or writer frequently
experiences unexplained sadness and frustration and is dismantled by society and its groups,
who are actually expected to lead society based on their ideas and values. Jaun Elia later
admitted that he had failed to uphold his own principles as Marx did. Elia's perseverant power is
full of sadness. Elia recalls things that were bad and affected him mentally and physically. Due
to the severity of his attitude, he lacked confidence not only in himself but also in society as a
whole.
There is no commotion for me to be sad
The worst thing is what to do I lost my life
How many verdicts did I have?
All the bad ones know me
He forgot what was good
(1-5)
Not only does Jaun have this attitude toward himself, but he occasionally complains and cries
out for the disturbances present in his destiny, subtly weeping about his fate, which has been
transformed into complete despair, hopelessness, and evil.
Bad thy world is
That was possible in such a hurry O God (which does not exist anywhere)
Things that are written in our destiny
The spirit of loneliness intensifies,
One feels lonely even in crowded places and gatherings.
(6-10)
Even if it was at poetry slam or in Jaun's everyday life, he always felt alone. Quiet is likewise
viewed as loathsomeness instead of resistance, which is for the most part thought to be an image
of resilience.
This is my quiet in the affiliation
There is no resistance, there is awfulness
 (11-12)
Jaun basically wants to be in love, but he doesn't think being in love is a good thing, on the one
hand, and worries about what will happen to him even if someone wants to be in love with him.
He has no future and can only be changed and cleansed by God. He is an awful and discouraged
person who cannot feel the obstinacy of life.
In the world of passion and desire, what did you get?
Man, if we meet again, you'll be depressed.
(13-14)
Jaun's vanity is so strong that he only understands in the pitch-black rays of hopelessness, and
he thinks the blackness is just a dream because the change and revolution are brought about by
people whose hearts are full of hope but now they are already full of despair. Hope is something
that people cultivate and live in so that one meek day the gloomy blackness will end and a
glimmer of independent sight will be visible.
Revolution is a dream, it is a dream
The world of the heart is bad, so be it
In this night of arrows always Light is a dream, so be it
When a person is frustrated, he is ready to adopt the attitude of annihilation.
(15-18)
The attitude of annihilation stems either from personal doubt or from social decline. In Jaun's
poetry, pessimism takes on the form of Sufism or monasticism, and he longs for annihilation as
a result of these two perspectives. Because of his own failure, Jaun has deteriorated to such an
extent that he is unable to communicate with anyone, believes he has been annihilated, and
seeks a means of survival.

We were annihilated, and we are annihilated

There will be no more conversations.
(19-20)
Jaun isn't just disheartened with himself and this world, however, in his eyes; everybody is
meeting him just to go. Whether it's his family or someone else, he has no one to lean on in this
situation. Jaun's conscious attitude is so admirable. His life was full of miserable conditions.
Later in life, he started believing in the vainness of the soul. For him, the soul never exists.
Moreover, he is significantly unabated by the chaotic situation of the world. He said to himself
anxiously that he has become the victim of despair and annihilation. As a result, he has become
an annihilated being who is hoping for betterment in the midst of chaos.
Even though you have to leave me,
everyone was going to leave me
(21-22)
Jaun's anger has grown to the point where anyone who tries to make him laugh thinks it will
make him cry because now, trying to make his heart laugh will be like crying rather than
laughing.
I never laugh or cry,
my heart is happy with sorrow
(23-24)
Man, always hopes that his life, which is fraught with difficulties, will come to an end one day,
and he works tirelessly to achieve this goal or to live a comfortable life. He continues to attempt
to do this, however, for Jaun, these things are not. Because he has become so preoccupied with
pessimism, he ought to repent if he wants to live or find meaning in life, both of which he does
not, regrettably.
Preferable an unfortunate pony over no pony at all Jaun and search!
Remorse! Because the search industry has been destroyed:
My world has been destroyed;
the world of search and death is no more.
(25-28)
Every normal person experiences the effects of the weather, which also have an effect on their
heart and mind. The poet finds a lot of meaning in the gloominess of the weather. Jaun is a
strange poet who is so ensnared in despair that he has not only forgotten the seasons and winds,
but he also does not know which season is for whom or what the tradition is for the season of
the heart. Thus, after Mir, Kazmi, and Fani, there is a poet whose life and poetry are replete with
egocentrism. Jaun's life and pessimism are both expressed in this poem.
They were unaware that the winds were blowing
What was the custom associated with which heart season?
(29-30)
The above given lines reflect the extreme of hopelessness and despair.

4.2 Radicalism in Life

The presence of a colonialist and industrialist US and Western Europe, as indicated by Elia, is a
shame to the cutting-edge society of the twenty first century.
He is of the opinion that every philosopher, artist, writer, and thinker in history shared the
aspiration of a just society, and he is of the opinion that "we" will one day realize this
aspiration.
In one of the poems under analysis, Frownes, which means to be devoid of life and wanting
abrupt change in Urdu, he highlights the heliocentric views about how he wants society should
be. It includes the viewpoints of religious scholars and what they are doing in the subcontinent.
It is a sort of change that he advises but in a sarcastic manner.

Elia makes it clear that the religious scholars were not guiding society in the correct route
because they harboured caste and class prejudices. He believed that because they were unable
to predict the social upheaval, they eventually lost their ability to have an impact on society.
Reflecting on the orthodoxy's incapacity to evolve throughout time, he writes:

So self-centred that they remained engrossed in themselves

Even as the doors and walls collapsed around them

(1-2)

Elia argues that the animosity between religious people and Marxists is a later construct by
the proponents of capitalism to undermine Marxist theories rather than something that exists
by nature. Elia makes numerous allusions to the communist revolution and class awareness in
his poetry. Sadly, not many of these poetry and couplets are posted on social media. His
heartbreak-themed poetry is the one that garners the most attention. On how some members of
his fraternity want to profit from their work instead of using it to effect social change, he
wrote:

At a royal palace, there was a poetry symposium

 Everything there belonged to the poor

(3-4)

There was a poetry symposium where he went and he felt as if the place was belonging to the
poorest and hurt people of the society. He is criticizing the people who come to listen to the
poetry. For him, poetry is for the poor by the poor writers. It seems to him that while in the
symposium, he is selling his conscience and it’s the utmost way to the ruining of his own self.

What have I attained by the cost of my conscience

Through ruins, only that I am just getting by it

(5-6)

Elia's rebellious side emerges in these couplets, not willing to give up his artistic skills in
order to make money. According to him, literature and the arts are crucial tools for bringing
about social change, and authors cannot ignore their duty to the community. His belief is to
talk about the changes that can be brought out in the world but it requires much more. His
radicalism is pessimist and it is full of decadent thoughts and means.

Elia's heliocentric interpretation of class awareness had a significant influence on his poetry.
For him, the relationship between love and beauty and the state of the nation's economy and
society cannot be ignored. He writes:

The sight of paradise's beauty would have been worthless

if the girl had been dressed like a pauper;

Here, money is used to attract people

If she had been hungry, she would have looked ugly

(7-10)
Elia bemoans the way that money has split society in such a way that even primal human
impulses like sexual appetites are influenced by social class. Although he did not confine his
poems to reflections on class awareness, he did urge the populace and intellectuals to lead in a
political and social revolution. To quote him:

History has taught only one lesson to the people

Begging for one’s rights is an insult, it is better to seize them

(11-12)

According to the heliocentric principles, a person can either want change or want to leave the
place. The same notion is in these lines, Jaun wants to leave the place. He sees that there
everyone begs from one another. It is better to seize those people or if not then leave the
place. This radicalism is destructive but it leads to the understanding that sometimes a person
gets infringed upon the society. He sees no hope and only worrisome circumstances and the
same is the condition of Jaun.

This duration of injustice keeps on extending

Except the opponents of tyranny who should be called

Time has taught us only one lesson

Those who rule over time should be dethroned

(13-16)

Elia feels that the system of justice is nowhere; there is no one who is getting justice. The
people are an embodiment of tyranny. Those people who are still ruling the place should be
betrothed. Jaun questions the rulers of his time that why they are still on the throne except
they should be dethroned from the lavishness they are all residing in. He wants a constant but
deliberate change and after writing this collection of poetry he was abducted in jail which
affected him mentally and physically. The evolving nature of Elia's poetry is evident in only a
few of these examples of poetry. A focused view on his poetry reflects that, even the "love"
poetry about "heartbreak" have social undertones that resonate with heliocentric principles. It
is past time to acknowledge Elia as the communist poet he was rather he wants change and
this change is pessimistic in tone and form.

4.3 Intrusive Alienated Thoughts

The poem that shows the intrusiveness of Jaun’s intellect is Scolding and he scolds the man’s
existence. Jaun believes that humans have no purpose in life and this makes the notion of
existence obstinate. Here in the lines, he refers to the worldly and the beyond-reach world. He
questions the divine that why a man does not know about the connectivity of the soul here and
there in the more retards.
It is obligatory to help myself and
invent something from the cavity that is in my chest
(1-2)
We frequently refer to the spiritual and worldly as the two aspects of man's existence. Jaun's
awareness of life's philosophical principles serves as an example of his profound understanding
and appreciation of the spiritual side of humanity. In the mentioned lines, he remarks that there
is no one to help him. Another form of egocentricity is where a person gets too much alienated
that he starts feeling intrusive. He wants to invent something from inside, where the knowledge
is kept on but there is nothing. The branches of despair and commotion are solicited in his soul.

How empty was my inner self

Even God resides in me for days
(3-4)

The level of alienation surrounds the fact that he feels empty. He then egocentrically questions
the divine that there is nothing in him when God resides in his broken heart. He suddenly
realized as that the existentialist philosophers commanded that the divine resides when there is
voidness in the self. Jaun Elia considers someone to be composing poetry when he rises above
fleeting desires and rhymes words to his own silence. His poetry displays spontaneity in all its
manifestations.
I laugh inside myself and feel very abashed too
(5)
He feels too empty that he is laughing from inside and feel very abandoned by the
circumstances. His poetry consists of ruptures that are heartbreaking for a reader. Here his
intrusive thoughts lead him to the sorting that even if he is void but sudden ruminations are
bounding him. He is feeling banished and gestated from his existence. This eventually leads to
questioning the self.
He actually thought poets were just pranksters. He never really cared for them, thus he never
wanted to be one. He makes it clear in the preface to "SHAYAD," his first and only collection
of poetry published during his lifetime, that he would not settle for anything other than a high
stature so that he can question the notorious rules of society.
I used to trust on ghazals of Meer
I used to often think about Ghalib
Now only sadness grounds my heart
Jaun! I understand your pain now
(6-9)
Being egocentric, he felt that the poetry of Meer and Ghalib is nothing but a form of romantic
resolution. He questioned his own self that, his pain is understandable by his own self. There is
no one who has suffered his pain or any notion of it rather it consists of several heartbreaks that
the pain can never be felt.
4.4 Heliocentric Propulsions
Jaun and Kierkegaard, who reject the objective approach of reason, philosophy, and the dogmas
of established religious authorities, emphasize the existential, subjective approach to the divine
and faith as well as the entirety of reality. Additionally, their selection must be personal.
Because Jaun is not as distinct and systematic in this regard, as utilizing classifications and
terminology from Kierkegaard here, "Cultivating Existentialism" in their audience was their
goal. They set themselves the goal of accomplishing this for themselves. This suggests that
instead of taking an "objective" or philosophical/intellectual, reflective, approach to religion,
they opt for a "subjective," or religious, one.
As in the poem, Revolt, Jaun cultivates existential and heliocentric propulsions.
Oh Jaun, the rustle of the pen is the voice of angels!
From the unknown descend the ideas in consciousness!
(1-2)
In his search for the true nature of life, Jaun’s life began as a struggle to satisfy his security
needs and discover his artistic potential. He writes that his pen’s voice is the rustle of the angels
and it is like the voice of purification because he does not know where all the ideas are coming
from in his consciousness. In the next couplet, he wrote:

The simplicity of things is close to incomprehensible

Even a man can't be a Human
(3-4)
Through his unique artistic prowess, he demonstrated his supreme poetry-writing quest. The
majority of Urdu poetry before Jaun dealt with issues of the heart, amour, Sufi spirituality, or
traditional ethics. In the face of his own multiple deaths, Jaun attempted to convey a man's
inexplicable situation. Consequently, his poetry appears to have a touch of nihilism.
Do not mistake me for my personality, which exists but does not exist!
Who are you, Oh, the "Nonexistent?"? Neither the Persona nor the other world exists.
(5-6)
For Jaun, the existence of man has no bearing on creation and is meaningless. This is consistent
with the existential nihilistic perspective, which holds that every individual is an isolated being
born into the universe, compelled to invent a meaning for himself despite not knowing why.
In short, he feels nihilistic and portrays it in his writings. He felt egocentric and heliocentric;
moreover, he consoles the human who also felt this emotion.

CONCLUSION
The state of a modern human being who is confined to their mind and has internal conversations
is portrayed in the selected poetry of Jaun Elia. Jaun is unable to comprehend and has strong
opinions, and typically feels disconnected from the materialistic world.
Although modern humans possess all of the answers, they are unable to ask the appropriate
questions. They are surrounded by a wealth of technology and information and have a digital
identity, but they are still unaware of their identity, a never-ending contradiction. Also, as Elia
wrote, modern humans only experience confusion and the cruelties of life when they look
around. When they ask, "Why?" they feel a lot of pain, but there is nothing there.
Elia's poetry is centered on love, alienation, and human behavior. He is the finest Urdu poet
who writes about existence. He is now a popular poet among millennials, who often use his
poetry to express their emotions because they feel most connected to it. Nonetheless,
notwithstanding the words' appeal, they likewise call for something other than sharing profound
understanding. The findings of the study enumerate that Jaun took himself as nurdist to question
God. He like different writers does not seek the road of having fictional names and the
existential concepts then attached to them which were most common in the sub-continent. He
takes the concept of his first collection of poetry, “Shayad” from his own emotionless
emotions. He still exists but nowhere else in this place. His poetry is full of pessimistic thoughts
confined to his own self and thinking. Moreover, he wants a sudden change in society so that he
can be happy in his life. He has his own idea of revolution and like an absurdist wants all of
them to get fulfilled at once. All of his poetry discusses the hidden problems a human mind and
soul went through. Contradictory, he exists where no one ever thinks about existing. He talks
like an existentialist and walks like an absurdist. The massage his work portrays is to sustain the
changes in life and not to confine over them till the last, survive the waves of uncertainty.

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Appendix:
Inverness (Shayad)
There is no commotion for me to be sad
The worst thing is what to do I lost my life
How many verdicts did I have?
All the bad ones know me
He forgot what was good

Bad thy world is

That was possible in such a hurry O God (which does not exist anywhere)
Things that are written in our destiny
The spirit of loneliness intensifies,
one feels lonely even in crowded places and gatherings.

This is my quiet in the affiliation

There is no resistance, there is awfulness

In the world of passion and desire, what did you get?

Man, if we meet again, you'll be depressed.

Revolution is a dream, it is a dream

The world of the heart is bad, so be it
In this night of arrows always Light is a dreams, so be it
When a person is frustrated, he is ready to adopt the attitude of annihilation.

We were annihilated, and we are annihilated

There will be no more conversations.

Even though you have to leave me,

everyone was going to leave me

I never laugh or cry ,

my heart is happy with sorrow

Preferable an unfortunate pony over no pony at all Jaun and search!

Remorse! Because the search industry has been destroyed:
My world has been destroyed;
the world of search and death is no more.

They were unaware that the winds were blowing

What was the custom associated with which heart season?

Frowness

So self-centered that they remained engrossed in themselves

Even as the doors and walls collapsed around them

At a royal palace, there was a poetry symposium

Everything there belonged to the poor

What have I attained by the cost of my conscience

Through ruins,only that I am just getting by it

The sight of paradise's beauty would have been worthless

if the girl had been dressed like a pauper;

Here, money is used to attract people

If she had been hungry, she would have looked ugly

History has taught only one lesson to the people

Begging for one’s rights is an insult, it is better to seize them

This duration of injustice keeps on extending

Except the opponents of tyranny who should be called

Time has taught us only one lesson

Those who rule over time should be dethroned

Revolt
Oh Jaun, the rustle of the pen is the voice of angels!
From the unknown descend the ideas in consciousness!
The simplicity of things is close to incomprehensible
Even a man can't be a Human
Do not mistake me for my personality, which exists but does not exist!
Who are you, Oh, the "Nonexistent?"? Neither the Persona nor the other world exist.

Scolding
It is obligatory to help myself and
invent something from the cavity that is in my chest
How empty was my inner self
Even God resides in me for days
I laugh inside myself and feel very abashed too
I used to trust on ghazals of Meer
I used to often think about Ghalib
Now only sadness grounds my heart
Jaun! I understand your pain now