(2080,1,'2021-11-23 17:58:58','2021-11-23 17:58:58','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>Two Great Wars</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in;text-justify-trim:punctuation\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center;line-height:150%; margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">Two Great Wars</font><o:p></o:p></b></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><span style=\'font-size:\r\n15.0pt\'><o:p>&nbsp;</o:p></span></i></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(I)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>WE have been through two\r\ngreat World Wars in the course of our life in Pondicherry. This was quite an\r\nexperience.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\ntwo Wars were identical in their inner nature and import. From our point of\r\nview, they were both of them a battle of the gods and titans. On one side were\r\nthe instruments of the gods, on the other of the titans. It is a curious\r\nthing, if not altogether strange, that Germany and, to some extent, Russia\r\nshould have sided with the titans and England and France and America fought on\r\nthe side of the gods.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>This\r\nis something that happens always in the history of man, this battle of the gods\r\nand titans. Whenever there is a New Creation in the offing, and man is to be\r\ncarried a step forward in his evolution, there comes up ranged against him the\r\nforces of Evil who do not want him to rise to a higher level of consciousness, towards\r\nthe godhead. They want to hold man bound down in their grip.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Such\r\na moment of crisis came to man in the time of Sri Krishna. The Kurukshetra War\r\nis known as a war of righteousness, <i>dharma-yuddha; </i>it was a war of the\r\ngods and titans. On the battlefield of Kurukshetra Sri Krishna gave his message\r\nthat was to initiate the New Age that was coming. In exactly the same way, Sri Aurobindo began to proclaim his message with the opening of the guns in the <span\r\nclass=GramE>first World War.</span> The War began in August 1914; on the 15th\r\nAugust of the same year came out the first number of his Review, the <i>Arya. </i>Another\r\npoint of note: the <i>Arya </i>conti<span class=SpellE><span\r\nclass=GramE>nued</span> </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 483<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span class=SpellE>almost as long as the War lasted. The\r\n&quot;official end&quot; of the War came towards the close of May, 1921; the<font face=\"Times New Roman\">\r\n</font> <i><span\r\nstyle=\'mso-bidi-font-family:\"Arial Narrow\"\'><font face=\"Times New Roman\">Arya</font></span><span\r\nstyle=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'> </span></i>ceased\r\nin January of the same year. The Mother had arrived in the meantime to make\r\nPondicherry her home.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nWar left India practically untouched and without any major upheaval. It came\r\nand blew over like a stray wind, even as the raids of the Emden did on the\r\nIndian seas. Our memories of the War are still associated with that strange\r\nepisode. The German cruiser passed by the shores of Pondicherry without doing\r\nany damage here, though Madras city received a few shell-shots. But I\r\ndistinctly remember how many of the local residents, that is, those who lived\r\non the Pondicherry sea-face, fled pen-mell towards the west, in the direction\r\nof the present Lake Estate. They packed themselves into rows of\r\n&quot;push-push&quot; carts – we had no rickshaws in those days – and looked\r\nfor safety among the ravines of the Red Hills, or perhaps <span class=GramE>was</span>\r\nit to hide themselves in the waters of the Lake, like Mainaka of the Indian\r\nlegend?<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>India\r\nhad been under the protection of England, so it was Europe that had to bear the\r\nbrunt of the attack. We escaped with just a mild touch, though it did produce a\r\nfew ripples here and there. First and foremost of these was the birth of the\r\nBengali army - not a professional army of paid soldiers serving under the\r\nGovernment, but a corps of national volunteers. With the sole exception of the\r\nPunjabis and the Gurkhas, Indian troops were not in those days considered as\r\non a par with European soldiers in the matter of fighting capacity. And\r\nBengalis of course were treated with special contempt. They had of late shown\r\nsome courage or skill in the art of secret assassination, but in the opinion of\r\nmany that was a &quot;dastardly crime&quot;. But a trained and disciplined army\r\nwas quite another matter. Now, a band of young men from Chandernagor taking the\r\nopportunity provided by the War formed themselves into a corps of Volunteers,\r\nsome fifteen of them. They were French citizens</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 484<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>and</span>\r\nwere therefore to join the War on the side of the French and the British. They\r\narrived in Pondicherry on their way to France, a band of young men beaming with\r\ncourage and intelligence. Our Haradhan was among their number. The picture of\r\nyoung Haradhan, a tall erect figure of a man, calm and audacious, still lingers\r\nin my mind. He used to narrate to us on his return from the War many stories of\r\nhis experiences. Once he had even been shipwrecked by torpedo and had to swim\r\nfor his life to a life-boat off the coast of Tunisia. Haradhan has recorded his\r\nexperience of the War in a booklet entitled &quot;The New Ways of\r\nWarfare&quot;, modelled on Barin\'s &quot;Principles of Modern Warfare&quot;\r\nthat we used to read in our early days.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Some\r\nof the War scenes of Pondicherry come to mind. Here there was no question of\r\nVolunteers. France has compulsory military training and Frenchmen on attaining\r\nthe age of eighteen have to join the armed forces and undergo military\r\ntraining for a full period of one or two years. The Renonçants of Pondicherry,\r\nthat is, those Indians who had secured their full citizenship rights by\r\nrenouncing their persona! <span class=GramE>status</span> under the Indian law,\r\nwere also subject to this obligation of compulsory military service. There was\r\nin consequence a great agitation among our local friends and associates. They\r\nhad to leave in large numbers to join the French forces. Among them was our\r\nmost intimate friend, David, the noted goalie of our celebrated football team.\r\nHe had only just been married. I remember how regularly his wife used to offer\r\nworship to Mariamma (Virgin Mary) praying for his safety and well-being, during\r\nthe period of nearly three years that he had to be away: they were of course\r\nChristians. The plaintive tones of her hymns still ring in my ears. David\r\nreturned after the War was over, perhaps with the rank of Brigadier. I still\r\nremember the welcome he was accorded on his return. He later became the Mayor\r\nof Pondicherry. I also recall the story of our Benjamin. His mother burst into\r\nsobs as she learnt he was<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 485<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>to</span>\r\nleave our shores. There were so many mothers and sisters who had to shed bitter\r\ntears as they saw off at the pier the boatloads of men. Benjamin- however did\r\nnot have to go. He became a &quot;reformé<span class=GramE>&quot;, that</span>\r\nis, disqualified in the medical test.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Within\r\nthe country itself, Indian patriots with terrorist leanings tried to use in\r\ntheir own way this opportunity to beat England down to her knees. One such\r\ngroup, &quot;the Gadr party&quot;, as it tried to land arms and ammunition obtained\r\nby ship from America, was caught red-handed. Another was led by\r\n&quot;Tiger&quot; Jyotin, our Tejen\'s father as you all <span class=GramE>know,</span>\r\nwho waged open war with the police at Buribalain in Orissa and died fighting,\r\nwith all his followers. A third consisting of our \'refugee\' patriots\r\nassassinated the tyrannical Magistrate, Ashe, through a conspiracy hatched in\r\nPondicherry itself.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Whether\r\nor not such sporadic acts and activities had any real utility may be open to\r\nquestion. But a great and noble movement does not keep within the bounds of\r\n&quot;expediency&quot;; it proceeds along the lines of its inner urge -and law.\r\nThese patriots and revolutionaries had shown how much could be achieved by a\r\nnation of slaves, even in that epoch and under those circumstances, by a band\r\nof slaves and prisoners bound hand and foot by their chains; they had worked to\r\nthe utmost of what was possible then and according to their capacity. The World\r\nWar had brought them an opportunity; they thought they might be able to shake\r\nEngland off the seat of her power. They had taken it as self evident that\r\nEngland\'s difficulty was going to be our opportunity.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>From\r\na larger point of view, the first Great War can be taken as ushering a <i>finale\r\n</i>to the French Revolution. The Revolution had rolled to the dust the heads\r\nof a single monarch and his queen; <span class=GramE>But</span> the end of this\r\nWar saw the disappearance of practically all the crowned heads of Europe. Those\r\nthat remained like the monarchy in England were left as puppets without power.\r\nThis was an external<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 486<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>symbol</span>\r\nwhose real significance lay in the awakening of the masses and their coming to\r\npower. This meant that not only wealth and affluence but also education and\r\nculture were no longer to be the privileges of the few; they must be made\r\navailable to all. Money and position must be within everybody\'s reach, all must\r\nget a chance to show their merit. To use our own terminology, the higher Light\r\nand Consciousness that are descending on earth and helping man forward in his\r\nmarch to the heights were now to find their fulfilment: they would be firmly\r\nestablished and become a living force in the general level of mankind.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>That\r\nis why in the second place the message brought by the War was that of freedom\r\nand autonomy for all, for the individual as well as for the collectivity or\r\nnation. Colonialism was to cease to exist; even the smallest nations were to\r\nwin their freedom. This new era of progress was begun by the First World War.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>A\r\nthird boon was to lay the foundations of an International Society. This no\r\ndoubt implied that the different countries and peoples of the world were to\r\nattain their freedom and autonomy. But in order that the smaller units might be\r\nleft in security and there might be a check on unjust dealings among the\r\nnations, there had to come into being a Society of Nations where the\r\nrepresentatives of all the nations could meet. This is what came to be known as\r\nthe League of Nations. The unity of the human race was to be founded on a\r\ncomplex harmony of the diverse groups of men.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.95pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nideal now was to create a race of men endowed with the highest gifts of\r\neducation and training – what in the view of the sages and mystics would be a\r\nrace of god – men the transformation of man from the animal-state to that of the\r\ngods. But that was precisely what stirred the opposing Forces to action. They\r\nwere to keep man distracted, lure him from the good path into evil ways, <span\r\nclass=GramE>change</span> him, not into a god but into a demon, a titan, a\r\nghoul. (Goethe once had presented this picture.) That is how man got his notion\r\nof<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 487<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:12.0pt 199.9pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>the</span> super-race, and the notion took concrete shape among a\r\nparticular people and some particular individuals. That is what lay behind the\r\nrise of Hitler and his Nazis in Germany. Stalin and his Bolsheviks appeared as\r\ntheir counterparts in Russia. Mussolini was their henchman, a\r\n&quot;satellite&quot; in modern parlance; Our Puranic scriptures tell of the\r\nancient Shumbha and Nishumbha, Hiranyaksha and Hiranyakashipu, Shishupala and\r\nRaktadanta, dual power of Evil defying the Divine Power. Something similar\r\nseemed to be happening again.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Here\r\nwas precisely what lay behind the origins of the second Great War: the descent\r\nof Evil incarnate to bar the descent of the Divine Power.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(2)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nSecond World War broke out in 1939. Sri Aurobirido had at first remained\r\nundecided about taking sides. Perhaps the indemnities levied on Germany after\r\nthe First War had been excessive and it was therefore natural that Germany\r\nshould seek to avenge herself on her victors. The advantages and disadvantages\r\nhad also to be considered from our point of view, the interests of India. But\r\nthe bleak reality that lay hidden behind this mighty conflagration was soon revealed\r\nto his vision. The Evil Force that had all along been trailing behind like a\r\ndark shadow now appeared to be descending on earth in its final Form of\r\ndestruction, the <span class=SpellE>Undivine</span> Force always casting its\r\ndark body &quot;across the path of the Divine Event&quot;. So he declared in\r\nclear terms the side he was on; he stood for the Allies, entirely and without\r\nthe shadow of a doubt. He lent even his physical support by a token gift of\r\nmoney to the War effort.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>At\r\nthis supreme moment of crisis in the destinies of man, when the whole future of\r\nthe world depended on the outcome of the War, he received into his own body\r\nthis stroke of thunder, this all-out invasion of the Evil Force upon<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 488<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>earth</span>,\r\nin order that the earth be saved. Otherwise it would have been beyond the\r\ncapacity of any earthly power to hold at bay this invincible Force. Like\r\nMahadeva of old, he swallowed up into himself this poison that was to engulf\r\nthe world. It was like the gift by Dadhichi of the bones of his own body to\r\nfashion the thunder-bolt of Indra. This was the inner meaning of the attack\r\nthat fell on Sri Aurobindo\'s body in 1938, a few months before the actual\r\nhostilities broke out on the material plane. Perhaps in these months the\r\nhostiles had been making their last preparations, taking their final bearings.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nMother at once made it known that this War was her war, and those who would be\r\njoining this War on the side of the allies would be fighting for her cause. She\r\nexpressed her desire that Indians should enlist freely and largely and help in\r\nthe War effort to the best of their ability. Many of the French citizens in\r\nPondicherry had to join the colours, this time in much larger numbers than on\r\nthe previous occasion. We are all familiar with the monument that stands on the\r\nPondicherry sea face to the citizens who have laid down their lives; there is a\r\nfitting ceremonial enacted there every year in memory of the dead. Some of the\r\nchildren of the Ashram too had joined the army and navy and air force; and some\r\nthat were very near and dear to us have even given their lives, as you know.\r\nThis reminds me of the stirring words used by Sri Aurobindo in the fiery days\r\nof Swadeshi: Our sacrifice at the altar of the Mother must be as relentless as\r\nthat of the Carthaginian parents who pressed their children through fire to\r\nMoloch.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nwas in the course of this War that we saw from the Ashram so many aeroplanes\r\nflying directly overhead, by day and by night, although the enemy\'s missiles\r\ndid not quite reach us. Trainloads of troops passed through Pondicherry and\r\nsoldiers came in their batches to obtain the Mother\'s darshan and blessings.\r\nThe Mother kept open door for the soldiers; they could come and have darshan\r\nalmost<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 489<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>at</span>\r\nany time. I remember one officer, a Rajput and very fine man; his name was\r\nArjun Singh, I think. About himself and a friend of his, a senior officer, he\r\nsaid they had a particular love and enthusiasm for the practice of yoga in\r\nspite of their having taken up the profession of war. We lost touch with them\r\nlater on.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>India\r\nhad to feel the impact of this War to a considerable extent, though it was\r\nmostly our own doing. Perhaps the patriots and lovers of Indian freedom had\r\nbeen losing their patience and they thought that the discomfiture of England\r\nwas going to be their last and best opportunity; so they created a good deal of\r\ntrouble. Sri Aurobindo and the Mother held a very different view. What they\r\nsaid in effect was this: &quot;Help the British government to the best of your\r\nabilities. Enter every branch of their civil administration and their military <span\r\nlang=EN-GB style=\'mso-ansi-language:EN-GB\'>organisation</span>. Associate with\r\nthem everywhere, on land, in the air and at sea; capture all positions of\r\npower, master the technical details. The position that you make for yourself in\r\nthis manner, the position of competence and authority, will not slip away from\r\nyou; it will be the unshakable foundation of freedom.&quot; Had the way shown\r\nby Sri Aurobindo been adopted, the winning of India\'s independence would have\r\nbeen an easier task and it would have been more complete; many have begun to\r\nadmit this now. In the actual result what was achieved was a kind of compromise\r\nbetween the two points of view.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>There\r\nhad come a time however when the success of the enemy appeared as a living\r\nmenace. We began to hear the warning siren of imminent <span class=GramE>peril,</span>\r\norders were issued for the black-out of street lighting on the sea-face of\r\nPondicherry and many other similar preparations, though most of them did not go\r\nbeyond the stage of practice drills. Trenches were dug within the precincts of\r\nthe Ashram itself to provide a hide-out in case of an air-raid; buckets and\r\nsand were kept ready all over the place for extinguishing the fires. This was\r\nknown as Air Raid Protection work and it was<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 490<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>under</span>\r\nthe care of a local resident, the father of our Shanta and Babu (the Ashram.\r\nrecord-holder in long-jump). He has been dead a long time since, but his widow,\r\nthe mother of Shanta and Babu, is. <span class=GramE>still</span> known as Tara\r\nARP to the Mother.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Eventually,\r\nthe situation grew more and more serious. Pavitra too received a call to leave\r\nhere and join the colours; he then held the rank of Captain. I believe he had\r\nto report to the local barracks for duty. The Mother went so far as to make the\r\nnecessary arrangements for his work during the period he might be away, though\r\nhe did Rot <span class=GramE>have</span> to go after all. You remember how the\r\nMother herself had to leave here soon after the outbreak of the First War and\r\nwas not able to return till after the end, six years later.. The Japanese were\r\nnow coming close upon us. The Andamans were already in their hands, and Madras\r\nwas not so far away. They had overrun Burma and were at the gates of East\r\nBengal on the north-eastern front, with the Indian National Army of Subhash\r\nChandra Bose. Our Doctor Jyotish, who was then serving as a medical officer in\r\nthe Indian Army, had been sending out frantic SOS calls from his station at Imphal\r\ncity, then practically a besieged garrison. From French Indo-China the French\r\nwere running away and were on their way back through Pondicherry in the hope of\r\nreaching their own country some day - but which country? They said the\r\nJapanese might be expected any time and that we should start learning their\r\nlanguage. Some thought we had better concentrate on German instead, for the\r\nGermans were going to occupy India. Hitler was at the time pouncing on England\r\nand Churchill alone stood up fearless against that furious onslaught.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nwas at this time that, as you have already heard from the Mother, there began a\r\nrush of young children, or rather of people with young children, seeking\r\nshelter in the safety of the Ashram. In fact, we who lived here under the\r\ndirect protection of Sri Aurobindo and the Mother did not get into<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 491<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>much</span>\r\nof a panic. Nor was there noticeable any great austerity in our day-to-day\r\nlife, and we did not have to undergo much privation either in the matter of\r\nfood or clothing. Let me here tell you a rather amusing anecdote. One of the inmates\r\nof the Ashram who happened to be away on some business chanced to meet one of\r\nour prominent nationalist leaders. The conversation naturally turned on the\r\nquestion of India\'s future. The leader asked him what Sri Aurobindo thought of\r\nthe impetuous march of Japan. To that our friend replied somewhat like this:\r\n&quot;There is nothing to fear; for the Japanese will not be able to come in,\r\nthey will have to retire. So we have been assured by our Master.&quot; The\r\nleader\'s reaction was a smile of incredulity. I do not know if our friend ever\r\nhad a chance later to remind the leader of Sri Aurobindo\'s prophecy. Most of\r\nour political leaders had not <span lang=EN-GB style=\'mso-ansi-language:EN-GB\'>realised</span>\r\nat the time how chimerical it was to hope to free India with the help of Japan,\r\nGermany or even Russia, that is, by accepting their rule which would have been\r\nsimply to exchange our masters. The new bondage would have been terrible, for\r\nthe neo-imperialism of their ruling cliques was no more than a modern version\r\nof the old intoxication of power; to escape from them would have needed some\r\nmore centuries of struggle.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nmay in this connection tell you another story, a true story and a very pleasant\r\nand reassuring one. Some of you may have been actually eye-witnesses. Not so\r\nlong ago, the air was thick with <span lang=EN-GB style=\'mso-ansi-language:\r\nEN-GB\'>rumours</span> of a possible danger of a crisis for India: this was a\r\nlittle before the Chinese attack. Was India going to be invaded and subjugated\r\nby a foreign Power once again? India was no doubt big and had ample .resources\r\nin manpower. But her manpower was little more than that of a rabble, it lacked\r\nthe cohesion of organised military strength. The question was put to the Mother\r\nat the Playground. The Mother gave a smile and, pointing to the map of India on\r\nthe wall, said, &quot;Can\'t you see. <span class=GramE>who</span> is guarding\r\nIndia? Isn\'t the north-eastern portion of Kashmir a<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 492<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>lion\'s</span>\r\nhead with its jaws wide open?&quot; The portion indicated does have the\r\nappearance of a lion\'s head as you can see if you look at it closely. Its\r\nnozzle projects with wide open mouth facing the front, as if ready to swallow\r\nup anyone who dares to come. It is the Lion of Mother Durga. Another little\r\npiece might be added to this story. Matching the lion on our northern frontier,\r\nthere is an elephant dangling its trunk on the southern tip of India bordering\r\nthe sea; that too is clearly visible on the map. It is as if giving the warning,\r\n&quot;Here am <span style=\'mso-bidi-font-weight:bold\'>I<b>, </b></span>the\r\ncoast-guard ever on the watch. Beware!&quot; It is the Elephant on which rides\r\nLakshmi – <i>gajalaksmi, </i>the divine Mother of Plenty and Beauty. The\r\nelephant is the symbol of material power,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>As\r\nHitler was threatening to cover, as with an ominous comet\'s tail, the whole of\r\nearth and sky, one of our sadhaks here sent up to Sri Aurobindo his wail,\r\n&quot;What, 0 Guru, is this happening to the comforting words you gave? Don\'t\r\nyou see that the earth is getting on to the verge of ruin? Where, 0 <span\r\nlang=EN-GB style=\'mso-ansi-language:EN-GB\'>Saviour</span>, are you?&quot; Sri\r\nAurobindo\'s reply was a quiet admonition, &quot;Where is the worry? Hitler is\r\nnot immortal.&quot; After a short while the castle that Hitler had built was\r\nblown to the winds like a pack of cards. It was as if an all-englobing fog had\r\nbeen puffed away by a breath, a frightful nightmare had got dissolved in the\r\nlight of the dawn.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 493<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</div>\r\n\r\n<p align=\"right\" class=\"MsoNormal\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"59\" height=\"24\" border=\"0\"></a></p>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</body>\r\n\r\n</html>\r\n','-62_Two Great Wars','','publish','closed','open','','62_two-great-wars','','','2021-11-23 17:58:58','2021-11-23 17:58:58','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/62_two-great-wars/',0,'post','',0),(2081,1,'2021-11-23 17:58:58','2021-11-23 17:58:58','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>Soviet Gymnasts</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%;margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><span style=\'mso-bidi-font-size:12.0pt;\'>\r\n<font size=\"4\">Soviet Gymnasts</font><o:p></o:p></span></b></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(I)</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>As you know, sometime back\r\n– quite a few years now – we had a group of Soviet Gymnasts in our midst. And\r\nwhat a pleasant, perfect performance they gave! Their hammer-and-sickle\r\nfloating against the wind, the first time they stepped in unison on our sports\r\nground, marching to the tune of the Russian national anthem, surely you must be\r\nstill remembering that beautiful spectacle. Some of their tricks and techniques\r\nwe have bodily taken over. A good many of you received training at the hands of\r\nthese experts. They have been heavily filmed and photographed in action and\r\nthese pictures you must have seen more than once.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\ndraw your attention to the date on which the group went to the Mother and\r\nreceived <span class=GramE>Her</span> blessings. Numerically, it is significant\r\n– three-four-five-six, that is April 3, 1956 (a day before Sri Aurobindo came\r\nto <st1:City><st1:place>Pondicherry</st1:place></st1:City> in 1910). We have\r\nheard a lot about these numbers - one-two-three-four (February I, 1934),\r\ntwo-three-four-five (March 2, 1945) and now this three-four-five-six, while\r\nahead of us <span class=GramE>lies</span> four-five-six-seven. (<st1:date\r\nYear=\"1967\" Day=\"4\" Month=\"5\">May 4<span class=GramE>,1967</span></st1:date>).\r\nLast in this series we have five-six-seven-eight, the Mother\'s centenary, to go\r\nno further. These &quot;dates in their sequence are significant in that they\r\nindicate or represent some occult phenomena, some happenings in the inner\r\nworld, each marking a step forward in the manifestation of the New World of the Supramental.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>To come back.</span> Among the characteristics of the Soviet\r\nGymnasts, also the major lessons that one can learn from<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 473<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>them</span>,\r\nare: first, difficult and complicated body movements. Such control of the body\r\nis indeed hard to acquire. It calls for physical strength and stamina, also a\r\nconsiderable capacity and plasticity of the limbs – the nerves and muscles.\r\nSecondly, difficult exercises are done in an extremely easy and simple manner.\r\nIn fact, these are performed so effortlessly that it might seem there is\r\nnothing much in these and that anyone could do the same – till one tries. Then\r\none knows what stiff and rigorous discipline lies behind this apparent\r\neffortlessness. Thirdly, these difficult exercises are done not only\r\neffortlessly but gracefully – the movements are rhythmic and harmonious,\r\npleasing to the eye. Team-work, group-efficiency, is yet another of their\r\ncharacteristics. Not only solo performances, but combined movements of many\r\npersons in perfect balance, a unified cadence and orchestral pattern. Fifthly,\r\nand the point deserves particular mention, in the sphere of physical culture\r\n(as in other spheres too) the Russians make no difference between men and\r\nwomen. They believe that men and women can and ought to do the same exercises\r\ntogether, that it is pure superstition, nothing but outmoded convention to\r\nthink otherwise – that women are unfit for and unworthy of such activity. Well,\r\nwe have seen how expert and capable these Soviet girls can be. Today the whole\r\nworld has heard with wonder and admiration about not only astronaut Gagarin but\r\nabout <span class=SpellE>Valentina</span> too.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.95pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>A\r\ncommonplace argument often put up against women doing physical exercises is\r\nthat as a result they are likely to lose their grace and their femininity. Is\r\nthat really so? To, me it has always seemed that, thanks to these exercises,\r\nour body – women\'s body included – <span class=GramE>acquires</span> a new\r\npoise and proportion. Or do tenderness and charm disappear, as some fear? Of\r\ncourse those who admire the beauty of a willowy, weeping kind, the <span\r\nclass=SpellE>faery</span> frailty of the sickly maid, well, they are a class\r\napart. You have seen <span class=SpellE>Valentina\'s</span> photograph. To me\r\nshe did not seem to lack charm and<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 474<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>grace</span>;\r\nfar from it. The fact is we very often try, in vain, to hide our bodily defects\r\nand debilities under an elaborate toilet and stylish wear. But it is only a\r\nstrict physical regimen or regular exercise that can cure these defects and\r\nbring out the true grace and light of the body beautiful. In reality, charm,\r\ngrace or delightfulness, name how you will, these do not depend so much on\r\nphysical factors and formation. The source is elsewhere, it is really a\r\nreflection or shadow that is derived from the ease and clarity of the vital\r\nForce in us and if, somehow, we can add to that the soul\'s ease and clarity, <span\r\nclass=GramE>then</span> only do we have genuine beauty, beauty from within.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nis as if the Russians have discovered a new dimension of the body.\r\nPsychologists today speak of \'depth\' psychology. According to them, at the\r\nback of our mind, there lies another hidden and profounder mental world – the unconscious\r\nor subconscious. Spiritualists and yogis speak of still another unknown and\r\ninvisible world, above and beyond the mind. Somewhat in the same way the Soviet\r\ngymnasts are telling us and, more than that, showing us, that there is no\r\nlimit, or almost none, to the capacities of our body. At any rate, we can go a\r\ngood deal farther than the limits usually set for it. We think that just as\r\nplant life is conditioned by the earth, by its surface and atmosphere, it is\r\nthe same with the life of men and animals too. We live and move within the\r\ntemperature and the pressure of the air around us; when we go beyond these\r\n(either above or below), our ability to bear the altered conditions are extremely\r\nlimited – or so we think.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nin one sense, even in the ordinary way of living, men can and do put up with a\r\nlot of inconvenience and suffering. Of course it might be said that this is\r\nentirely due to compulsion, that there is nothing else one could do, except\r\nendure. Even in the midst of intense pain and torture people have been known to\r\nlive. On battlefields men have survived the worst calamities, even the loss of\r\nlimbs. According to <span class=SpellE>popu<span\r\nclass=GramE>lar</span> </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 475<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span class=SpellE>wisdom life is uncertain and quickly over, <i>nalinidalagata-jalamati taralam,\r\ntadvajjivanam atisaya capalam, </i>but this is not a literal truth. Just as\r\nlife can end all of a sudden so also it can stay on and withstand apparently\r\nimpossible conditions. But this, it may be said again, is due to <span\r\nclass=GramE>compulsion,</span> it is not a healthy or a natural condition of\r\nour being. It is indeed painful, and what men really wish for is to come out\r\nof it – into a world of natural freedom. The new physical culture that the\r\nRussians are now following is meant to open up the hidden resources of the\r\nbody. This they are doing with the help of knowledge, practice and endless,\r\neager experiment. Rooted in the earth, one with the physical universe, the capacities\r\nof our body are daily and fast increasing. Even leaving the earth surface for\r\nthe wide open spaces, one day men may (in a light, weightless condition) find a\r\nnew normalcy. Where shall we draw the limit of achievement?<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(2)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nround of sports and athletics over, the Soviet gymnasts expressed a desire to\r\nknow more about us. That is, about the aims and ideals of the Ashram, the\r\nspiritual disciplines we follow and their rationale. You know, officially and\r\nin the world\'s eye the <st1:place>Soviet Union</st1:place> is atheistic and\r\nfollows a materialist philosophy of life. God, soul, the beyond, or the higher\r\nworlds, in these things the new Russians of today have no faith, none. Their\r\nentire stress or <i>sraddha </i>is on this world, this life, on the\r\nphysical-vital-mental being <span class=GramE>whom</span> they call Man.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nwas arranged that I should talk to the gymnasts. Following <span lang=EN-GB\r\nstyle=\'mso-ansi-language:EN-GB\'>civilised</span> traditions, this was to be a\r\npost-prandial session; that is, the conversation was to follow a rather\r\nsumptuous dinner: food before philosophy, as they say. <span class=GramE>But,\r\nno.</span> The Soviet gymnasts were strict dietitians, extremely cautious and\r\nrestrained in their food habit. When finally we met there were ten or twelve of\r\nthem, three or four<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Page – 476<o:p></o:p></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>girls</span>\r\nand the rest young men. Only the leader seemed slightly elderly. Their\r\nknowledge of English was almost <span class=GramE>nil</span>. Russian was all\r\nthey knew. When they used to train the Ashram children, funny situations would\r\narise – for they had to express themselves mainly, sometimes vainly, through\r\nwordless hints and gestures. Anyway, one of the girls knew English fairly well\r\nand she acted as interpreter. Of her more <span class=GramE>later</span>.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nmet at a conference as it were in the Golconde. I started by reading out a\r\nbrief passage from the <i>Words of the Mother. </i>It contained a statement of\r\nour ideal or objective – the goal of transformation, the coming race, a new\r\nconsciousness and realisation. But the Soviet leader was a bit of a blunt\r\natheist, or at least that was the role he had chosen to play. And in due course\r\nhe raised the usual objection. &quot;In times like ours,&quot; he said,\r\n&quot;what we need is health and wealth. All our activities and education must\r\nbe conducive to these normal aims. After all, men have to live. First,\r\ntherefore, the care of the body, time enough for the soul afterwards. First\r\nthis world, then the rest.&quot;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;Why\r\nnot a little division of labour?&quot; I told the group. &quot;You keep to your\r\nsocial reform or revolution, if you please; your physical culture and your\r\nsecular pursuits. Spare us from these. Why not leave us to go ahead with\r\nanother kind of aim and work? After all, we do not mind your doing what you\r\nlike to do. It is only fair that you should allow us to go our own way. Isn\'t\r\nthis the ideal of co-existence?&quot;</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nthen, the ideal of co-existence finds little favour with the radical\r\ncommunists. Their one aim is to destroy or convert – that is, brainwash – the opposition.\r\nSomewhat in that spirit the Soviet leader continued his criticism. &quot;But if\r\nyou tempt people away from their normal social duties,&quot; he said, &quot;and\r\nif by degrees people are drawn towards the soul and the beyond and all that,\r\nwouldn\'t that prove to be ruinous for the race and did not something like this\r\nactually take place in the history of the Indian people?&quot; <i>&quot;Ma\r\nbhaih,<o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;mso-bidi-font-style:\r\nitalic\'>Page – 477<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>fear</span>\r\nnot,&quot; I assured him. &quot;Only a <i>few </i>turn to this Path. After all,\r\nout of millions and millions how many – or how few – come this way?&quot;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nthey counteracted my remark by saying that though we might be <i>few </i>in \r\nnumber our influence might spread, quite out of proportion to our number – \r\nwhich, by the way, is true. They now raised another doubt or objection – that \r\nthe kind of education given to the children in the Ashram, forcing a doctrine on \r\ntheir young, unsuspecting minds, what was it but a kind of indoctrination? <o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.7pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;No,\r\nsir,&quot; I replied. &quot;For one thing, we never ask, much less <i>force </i>anyone\r\nto come here, we offer <span class=GramE>no ,rewards</span> or temptations. On\r\nthe contrary, we make it quite clear that the Path chosen here, the training\r\nand the education are indeed hard. Sharp as the razor\'s edge, our sages have\r\ncalled it. So, one should choose carefully. And out of those who still insist\r\non joining us, only a <i>few </i>are permitted. Of course the children know\r\nlittle or nothing, but the parents who bring them here do. At least they have\r\nbeen told. It is, .however, true that there are some children who are conscious\r\nand know fairly well what they are doing and why they are here. After staying\r\nhere and seeing things <i>for </i>themselves many of them make up their minds\r\nto stay on, they refuse to go else where. Also, ours is not a mediaeval\r\nmonastery, a life-long entombment, so that once you get in you can never get\r\nout. Here anyone can leave any time. One has full freedom in the matter. In other\r\nwords, the very first principle of foundation of our life and teaching in the\r\nAshram is freedom and individuality. No one is cajoled or persuaded to follow\r\nthe spiritual aim or spiritual path. If one wants to know any thing, one knows\r\nit freely, of oneself; if one wants to under stand anything, one does it in\r\nfreedom. Every moment you are free, you can step in any direction you like,\r\nprovided you are prepared for the consequence. In fact, we have few or no\r\ncompulsory codes or taboos here, except such as are absolutely necessary to\r\nkeep group-life together for any length<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 478<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>of</span>\r\ntime. \'Discover your own rule or law of being for <span class=GramE>yourself</span>,\'\r\nthat is our primary instruction. Where is compulsion in all this? As for the\r\natmosphere, the \'climate of opinion\', wherever men live, in whatever age,\r\nsociety or. <span class=GramE>country</span> – even in your Soviet state – one has\r\nto \'belong\'. The common man, or citizen, cannot help breathing in the\r\natmosphere of his age or milieu. But here, and only here, we warn everyone, we\r\ntell them, well ahead, to be conscious of all that\'s happening around and\r\nwithin, we tell them to watch, understand and <span lang=EN-GB\r\nstyle=\'mso-ansi-language:EN-GB\'>scrutinise</span> what it is that they are\r\ntaking in. This is not indoctrination but its exact opposite.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.7pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;In\r\n<span class=GramE>all this</span> where does spiritual discipline come in? What\r\nis at all its necessity? First and foremost <span class=GramE>comes</span> the\r\ncare of the body, then only other considerations. That is what one may\r\nnaturally think. But it is wrong to think that for spirituality outward\r\ncomfort and affluence are a <i>sine qua non. </i>Those who want bodily comfort\r\nare apt to remain content with that, all their efforts are confined to finding\r\nthe means of such enjoyment or euphoria. But the spiritual seeker even in the\r\nmidst of suffering and discomfort will move towards the spirit. In fact, he\r\nuses his very adversity for spiritual ends. The true seeker longs for the\r\nspirit in the midst of comfort and discomfort alike, while those who do not\r\nwant the higher <span class=GramE>life,</span> do not want that, quite apart\r\nfrom being comfortable or otherwise. In spite of what many think, material\r\nfactors do not determine these things. The Mother once said something to this\r\neffect. In order to relieve the disciples from all thoughts of earning their\r\nlivelihood she had planned an external order of untroubled living, so that the\r\naspirants might find the time and the opportunity to dedicate themselves completely\r\n<span class=GramE>to</span> spiritual living and realisation. In practice she,\r\nhowever, found that this does not always work.&quot;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:11.75pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp; </span>&quot;All right,&quot; said the Soviet\r\nguests. &quot;But supposing while you are engaged in your own spiritual growth\r\nand culture, for want of the good life, the rest of the human race goes to the\r\ndogs – what then?&quot;<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;tab-stops:11.75pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n479<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;tab-stops:11.75pt;mso-layout-grid-align:none;text-autospace:\r\nnone\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>To\r\nthis the answer is, and was: &quot;The majority of men are obviously busy with\r\nthe pursuit of worldly ends and creature comforts. This has been so always and\r\nthe indifference or withdrawal of a few aspirants will not matter much. As to\r\nthe human race ending up in smoke, we would say that the<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:4.55pt;text-align:justify;text-indent:\r\n-4.55pt;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>. <span class=GramE>race</span> is not going to be snuffed\r\nout so easily. It has never been like that. What wars and devastations down the\r\nages, upheavals and revolutions! Millions dead and dying and yet the race is\r\nstill going strong. Not only that, it is evolving, progressing. In spite of\r\neverything the standards of civilization are going up. Even you admit progress\r\n– of some kind. Perhaps you will say, but all this is a gift of the reason or\r\nthe intellect. We will say, it is a gift of the soul, – the very intellect is a\r\ngift of the soul, – and if this soul were not, man could not, would not\r\nsurvive. It is because of this active, immortal spark within him that he lives\r\nand shall continue to live and progress towards perfection. Don\'t worry. No\r\namount of outward want or danger can wipe him out. Man will disappear only when\r\nthe soul in him withdraws or is extinguished. &quot;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Of\r\ncourse to present-day Russians ideas like these are illusions or delusions,\r\nwhich they treat with a <span class=SpellE>sceptic</span> smile.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nthe end they raised a rather funny question. &quot;Here we find a very pleasing\r\nsight,&quot; they began. &quot;We mean the groups of little children and your\r\nlove and affection and solicitude for them. It\'s very rare and very touching.\r\nYou like children so much and yet we are told you do not like to be parents of\r\nchildren. We don\'t understand this.&quot;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:15.6pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp; </span>&quot;Do you understand\r\nself-restraint?&quot; I asked them. &quot;We are told that you don\'t drink,\r\ndon\'t even smoke. Why?&quot;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;Because\r\nthe effect of drinking and smoking on the body, especially the body of an\r\nathlete, <span class=GramE>is <span style=\'mso-spacerun:yes\'>&nbsp;</span>harmful.\r\nThat\'s why,&quot; they replied.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:15.6pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>&quot;Exactly\r\nso,&quot; said <st1:place>I.</st1:place> &quot;When you\'ve progressed a little further,\r\nyou too will arrive at our conclusion.&quot;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:15.6pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp; </span>At this they all laughed, perhaps somewhat\r\nincredulously.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;tab-stops:15.6pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n480<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;tab-stops:15.6pt;mso-layout-grid-align:none;text-autospace:\r\nnone\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.25in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nit is indeed so: all those who wish to acquire a special power, benefit or\r\nperfection, who set out to acquire a new capacity – in our case nothing short\r\nof a transformation of the body, life and mind – for them such self-imposed restraint\r\nis a &quot;must&quot;. And so I say again: <span class=GramE><i>ma <span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>bhaih, </i>fear not. The world\r\nwill not come this way all at once or immediately, and the world will not\r\ncollapse because of our unwillingness to add to its population. As for the\r\nfuture, who can tell? Who can say that the time-worn biological process shall\r\nremain, for all time, the only means of birth and manifestation? Today,\r\nignoring the weight and other limitations of the body, ignoring the laws of\r\nNewtonian physics, we travel, with what ease, across distances and the silence\r\nof infinite spaces. As in the physical field so in the field of life who can\r\nsay that new rules will not emerge? Sri Aurobindo has openly hinted at such a\r\npossibility.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Our\r\nsociety is based on blood or parental relations. But the Russians themselves\r\nhave tried to set up another set of relationship – social instead of parental.\r\nTaking the children away from their parents they are rearing them in socialized\r\ncrèches, schools or kindergartens. To them the parents are but secondary\r\ninstruments. The child belongs to the State, to the service of the almighty\r\nState. The average parents have neither the ability nor the resources such as\r\nthe State possesses. Now, if instead of the secular State we think of a\r\nspiritual group, or use the word \'God\', a new and altogether different\r\npossibility opens up: not the link of biology but the closeness of the spirit\r\nwithin which is the same in all, a relationship in terms of Reality or the\r\nDivine. How deep and intimately satisfying such a relationship, based on Truth,\r\ncan be – I think our Soviet gymnasts had a glimpse of that truth here in the\r\nAshram. And they naturally wondered.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(3)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;mso-line-height-alt:\r\n11.5pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Earlier\r\nI spoke of&quot; the lady interpreter in the Soviet group.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 481<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n11.5pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Impersonal and neutral,\r\nshe would translate, as clearly as possible, their words or the official view.\r\nIn all this she never expressed any personal opinion. Yet I had a feeling that\r\nshe did not fully share the official views or conclusions. Now and then she\r\nseemed to hesitate. Somewhere, she seemed to feel, life held other values,\r\nanother dimension. In her conduct and conversation we found her extremely\r\namiable. As she was leaving she told us that this time she had come as part of\r\nan official delegation. But one day she hoped to come on her own and alone. I\r\nhave a feeling that she did come again, with another member of the group.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nbelieve that those who come to the Ashram and receive the direct touch of the\r\nMother, <span class=GramE>they do</span> nor come suddenly or by accident. It\r\nis not just a has-been, a fact that might as well not have been. Some deep\r\ninner necessity brings them here, to the Mother. It is, you might say, the push\r\nof the deity within, though they might not know anything about it and it does\r\nnot matter if outwardly they are sceptical or atheistic. Unknown to themselves,\r\nthey surely have some opening somewhere – it is that which brings them here.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Either\r\nindividually or as representatives of the Russian people it was such a Call,\r\nsome future fulfilment that had prompted the group to come here - such an idea\r\nmay be more than idle imagination. Or is it the coming truth, the coming event\r\nthat has cast its shadow before?<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 482<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n  <p class=MsoNormal align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p><a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n\r\n</div>\r\n\r\n		</td>\r\n	</tr>\r\n</table>\r\n</body>\r\n\r\n</html>\r\n','-61_Soviet Gymnasts','','publish','closed','open','','61_soviet-gymnasts','','','2021-11-23 17:58:58','2021-11-23 17:58:58','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/61_soviet-gymnasts/',0,'post','',0),(2082,1,'2021-11-23 17:58:59','2021-11-23 17:58:59','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>Subhash, Oaten: atlas, Russell</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US link=blue vlink=blue style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal align=right style=\'text-align:center;line-height:150%; margin-top:0; margin-bottom:0\'><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">Subhash, Oaten: atlas, Russell</font><o:p></o:p></b></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>THE Subhash-Oaten encounter\r\nhas attained some notoriety, as a number of people have on several occasions\r\ngiven an account of how Subhash Chandra once gave a thrashing with his shoes to\r\none of his British professors, Oaten. But it seems to have almost been\r\nforgotten by the general public that this incident was a mere replica or\r\nimitation of an earlier and identical performance. Subhash did not institute\r\nanything new; he was simply following in the footsteps of eminent and heroic\r\npredecessors. Today I propose to give an account of that original performance.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nwas in the year 1905. The Swadeshi movement was in full tide, flooding the land\r\nwith its enthusiasm, particularly the student community. But how about the <st1:place><st1:PlaceName>Calcutta</st1:PlaceName>\r\n <st1:PlaceName>Presidency</st1:PlaceName> <st1:PlaceType>College</st1:PlaceType></st1:place>?\r\nThat was an institution meant for the &quot;good&quot; boys and for the sons of\r\nthe rich, that is, for those who, in the parlance of the time, &quot;had a\r\nstake in the country,&quot; those who, in other words, had something to lose.\r\nHow far were they touched by that flood? Those that were touched might be described\r\nas something of a phenomenon.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.7pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\n1905, I was in my Second Year class. Among my classmates were Narendra Nath\r\nLaw, a well-known name in later years, and perhaps also Bhupati Mohan Sen, who subsequently\r\ncame to be known as Principal B. M. Sen.¹ Sitapati</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.7pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:8.4pt;mso-line-height-alt:\r\n10.05pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>¹ <span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>I cannot now exactly recall\r\nif Bhupati Mohan had been at the </span><st1:place><st1:PlaceName><span\r\n  style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Presidency</span></st1:PlaceName><span\r\n style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'> </span><st1:PlaceType><span\r\n  style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>College</span></st1:PlaceType></st1:place><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'> right from the First Year\r\nclass, or whether he joined the Third Year from the </span><st1:place><st1:PlaceName><span\r\n  style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Scottish</span></st1:PlaceName><span\r\n style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'> </span><st1:PlaceType><span\r\n  style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Churches</span></st1:PlaceType><span\r\n style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'> </span><st1:PlaceType><span\r\n  style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>College</span></st1:PlaceType></st1:place><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>, known at the time as the\r\nGeneral Assembly\'s Institution.</span><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 331<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n10.05pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Banerji too was there; he\r\nwon the Ishan Scholarship in his B.A. examination and was ultimately given the\r\nname of Swami Raghavananda or Sitapati Maharaj at the Ramakrishna Mission.\r\nThese more or less .made up the list of the &quot;good&quot; boys. Among the\r\n&quot;bad&quot; ones was Indranath Nandi, a son of Colonel Nandi of the Indian\r\nMedical Service. Let me recount some of his exploits.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>He\r\nhad been a colleague of Barin Ghose of Manicktolla Gardens fame, and also a\r\nmember of the Atmonnati Samiti, an &quot;Association for\r\nSelf-improvement&quot;. This Samiti was really a centre for the recruitment and\r\ntraining of revolutionaries. I too had been one of the junior members of the Samiti. Bepin Behari Ganguli was among its organisers. We had just given up\r\nfootball as being a non-Indian sport and had taken up lathi and dagger play. I\r\nhad already attained such proficiency in these games that I was once asked to\r\ngive a demonstration of lathi play before Mrs. Sarala Devi Chowdhurani on the\r\noccasion of one of her visits. But Indra Nandi was engaged in something much\r\nmore serious; he was trying to make bombs. And he ended by blowing up his\r\nfingers in an explosion during a test. Caught in this maimed condition, he was\r\nsent up for trial in the Alipore Bomb case, although he could not be convicted.\r\nOur counsel managed to prove that the state of his hands was due to their being\r\ncrushed under an iron chest.¹</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.95pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let\r\nme in this connection announce one of the feats of my college life. It was in\r\nthat same year, 1905. Loud protests had arisen on account of the Bengal\r\nPartition and there was going to be observed a Day of Fasting or Rakhi-day or\r\nsomething like that. In what manner did I register my protest? I went to\r\ncollege dressed as if there had been a death in my family, that is to say,\r\nwithout shoes or shirt and with only a <i>chuddar </i>on. As I entered the\r\nclass, everybody seemed a little</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:8.85pt;\r\nmso-pagination:none;tab-stops:44.85pt;mso-layout-grid-align:none;text-autospace:\r\nnone; line-height:150%; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:10.3pt;mso-line-height-alt:8.85pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>¹ But <span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>there was a rumour that\r\nColonel Nandi had compounded with the Government on condition that his son would\r\nthenceforward behave like a thoroughly &quot;good&quot; boy.</span><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n8.85pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 332<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n8.85pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>stunned. The professor\r\ncast an occasional furtive glance at me but said not a word. My action must\r\nhave appeared as rather unconventional, perhaps even incorrect to many, but I\r\nfelt at the same time there were quite a few who gave me an admiring look.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>At\r\nthat time, in the class just above mine was Charu Biswas. Next above him was\r\nRajendraprasad, and a year senior to Rajendraprasad there were Benoy Sarkar and\r\nAtul Gupta. Ramesh Majumdar was perhaps a year junior to me.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.35pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Now\r\nlet me come back to what I was going to say – <i>revenons à nos moutons</i><span\r\nstyle=\'mso-bidi-font-style:italic\'>, as they say in French.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-style:italic\'>At a time like this, when the sky was\r\ngetting red and the air was hot, with so much agitation in the minds of men and\r\nthe young hearts, one of the Englishmen in our college, Russell, our professor\r\nof Logic and philosophy, got it into his head to come out with something\r\ntactless against the Bengalis. It was like a spark in a powder dump. There was\r\nmuch excitement and agitation among the students. Could this not be avenged?\r\nShould the white man be allowed to escape scot-free, just like that? The day of\r\nreckoning came at last, like a bolt from the blue. How did it all happen? One\r\nof our classes had just been over and we were going to the next class along the\r\ncorridor, when all on a sudden there rang out all over the place from a hundred\r\nlusty throats shouts of &quot;Bande Mataram&quot; that tore the air with its\r\nmighty cry. Everybody ran helter-skelter. &quot;What is the matter? What\r\nhappened?&quot; &quot;Russell has been thrashed with shoes!&quot; &quot;Who\r\nthrashed him? Who?&quot;<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-style:italic\'>The Principal came – it was Dr. P. K. Roy,\r\nthe first Bengali to have become Principal of the </span><st1:place><st1:PlaceName><span\r\n  style=\'mso-bidi-font-style:italic\'>Presidency</span></st1:PlaceName><span\r\n style=\'mso-bidi-font-style:italic\'> </span><st1:PlaceType><span\r\n  style=\'mso-bidi-font-style:italic\'>College</span></st1:PlaceType></st1:place><span\r\nstyle=\'mso-bidi-font-style:italic\'>, though in a temporary capacity. We all got\r\ninto our classes. Reentered our class first as it was nearest to the scene of\r\nthe incident. Russell was with him, his face red with shame and indignation. He\r\nglanced around those present in the class and said that he could spot no one.\r\nAfter the class was over,</span><span style=\'mso-bidi-font-style:\r\nitalic\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;mso-bidi-font-style:\r\nitalic\'>Page – 333<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>we went into the Physics Theatre for the Physics class. There too the\r\nPrincipal came in and broke out in a deep thundering tone, &quot;I see, \'Bande\r\nMataram\' has become a war-cry.&quot; But the whole class was utterly quiet,\r\nthere was not a sign of movement. All that high excitement and agitation of an\r\nhour ago was now hushed in dumb motionless silence. We were all a bunch of\r\ninnocent lambs!<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-style:italic\'>But who was the culprit? <span\r\nstyle=\'mso-bidi-font-weight:bold\'>It<b> </b></span>was Ullaskar Datta, one of\r\nour class-fellows. He was a boarder at the Eden Hindu Hostel. He had come to\r\ncollege with a slipper wrapped up in a newspaper sheet and had made good use of\r\nit as soon as he got a chance.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-style:italic\'>The life-story of this Ullaskar is a real\r\ndrama, although its last stage is rather tragic. Soon after this incident he\r\njoined the </span><st1:place><st1:PlaceName><span style=\'mso-bidi-font-style:\r\n  italic\'>Manicktolla</span></st1:PlaceName><span style=\'mso-bidi-font-style:\r\n italic\'> </span><st1:PlaceType><span style=\'mso-bidi-font-style:italic\'>Gardens</span></st1:PlaceType></st1:place><span\r\nstyle=\'mso-bidi-font-style:italic\'> with Barin Ghose and gave all his thought\r\nand energy to the making of a bomb. He did not know even the ABC\'s of bombs. He\r\nread up by himself books on Chemistry, pieced out information from all kinds of\r\nbooks and finally mastered all alone the principles of explosives – nobody\r\never taught him. His father, Dwijadas Datta, was a professor at the </span><st1:place><st1:PlaceName><span\r\n  style=\'mso-bidi-font-style:italic\'>Sibpur</span></st1:PlaceName><span\r\n style=\'mso-bidi-font-style:italic\'> </span><st1:PlaceName><span\r\n  style=\'mso-bidi-font-style:italic\'>Engineering</span></st1:PlaceName><span\r\n style=\'mso-bidi-font-style:italic\'> </span><st1:PlaceType><span\r\n  style=\'mso-bidi-font-style:italic\'>College</span></st1:PlaceType></st1:place><span\r\nstyle=\'mso-bidi-font-style:italic\'>. He had something like a small iaboratory\r\nat his residence. <span style=\'mso-bidi-font-weight:bold\'>It<b> </b></span>was\r\nhere that Ullaskar took his training in secret. To what extent he had finally\r\nsucceeded in his efforts was proved one day when to the first of his bombs one\r\nof our own men had to fall a martyr – Prafulla Chakravarti.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:13.5pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>I too had been an associate of his in this enterprise.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:12.2pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-style:italic\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp; </span>Ullaskar\r\n– &quot;one who abounds in energy&quot; – fully lived up to his name: he was\r\nindeed an inexhaustible fount of energy and enthusiasm. When they used to\r\nescort us in a prison van from the jail to the court room (during the trial of\r\nthe Alipore Bomb case), we rent the air all the way with our shouts and songs\r\nas we drove along. <span style=\'mso-bidi-font-weight:bold\'>It<b> </b></span>was\r\nUllaskar\'s idea; he led the chorus and the rest of us followed. Some of the old\r\nrefrains still ring in my ears, I can still recall the words of songs like\r\n&quot;Deep from the heart of <st1:place><span style=\'mso-bidi-font-style:\r\n italic\'>Bengal</span></st1:place>\r\ntoday&quot;, <span style=\'font-family:Arial;mso-bidi-font-style:italic\'>&quot;</span>The<o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;tab-stops:12.2pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;mso-bidi-font-style:italic\'>Page – 334<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;tab-stops:12.2pt;mso-layout-grid-align:none;text-autospace:\r\nnone\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>soil, the rivers of </span><st1:place><span style=\'mso-bidi-font-style:\r\n italic\'>Bengal</span></st1:place><span style=\'mso-bidi-font-style:italic\'>&quot;,\r\n&quot;My golden Hindusthan&quot;.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-style:italic\'>I have heard that Ullas is still alive,\r\nthough almost halfdead, they say. Ten or twelve years of jail in the Andamans\r\nderanged him in body and mind. But this after all was part of the ritual of\r\nsacrifice. As Barin used to say, &quot;Such indeed was the vow in this kind of\r\nmarriage.&quot;<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-style:italic\'>For, the enthusiasm of that day, that\r\nreawakening to new life, took no account whatever of the gains and the losses.\r\nIt forged ahead by itself, it drew its secret support from its own momentum.\r\nThat was why people gazed wide-eyed in wonder, that was why they all joined in\r\na mighty chorus:<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-style:italic\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>&quot;A day indeed has dawned,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>When a million hearts<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>Have known not to fear<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>And leave no debts unpaid.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>Life and death are<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>Bondslaves at our feet;<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-style:\r\nitalic\'>Our hearts have forgotten to care.&quot;</span><span style=\'mso-bidi-font-style:italic\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;mso-bidi-font-style:\r\nitalic\'>Page – 335<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</div>\r\n\r\n<p align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a><i><span style=\'font-family:\r\n\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"; font-size:10.0pt; mso-bidi-font-size:12.0pt\'><o:p></o:p></span></i></p>\r\n<div class=Section1>\r\n\r\n  <div align=right> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n\r\n</div></td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-48_Subhash Oaten Ullas Russell','','publish','closed','open','','48_subhash-oaten-ullas-russell','','','2021-11-23 17:58:59','2021-11-23 17:58:59','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/48_subhash-oaten-ullas-russell/',0,'post','',0),(2083,1,'2021-11-23 17:58:59','2021-11-23 17:58:59','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>Alipore Jail</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%;margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'>\r\n<span style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\";\'><font face=\"Times New Roman\">\r\n<font size=\"4\">Alipore\r\n</font>\r\n</font></span><font size=\"4\" face=\"Times New Roman\">Jail</font></b></p>\r\n		<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>IN Alipore Jail we spent a\r\nwhole year, from <st1:date Month=\"5\" Day=\"2\" Year=\"1908\">2nd May 1908</st1:date>\r\nto <st1:date Month=\"5\" Day=\"6\" Year=\"1909\">6th May 1909</st1:date>, as undertrial\r\nprisoners. This period might be divided into four distinct phases, according to\r\nthe type of quarters we were allotted and the kind of life this gave us. These\r\nphases were however not of equal length.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nward we were assigned in the first instance – this was known as the &quot;44\r\nDegrees&quot; – was where we had to spend most of our time in jail, and this in\r\ntwo instalments, once at the beginning and again at the end. The name &quot;44\r\nDegrees&quot; was given because the ward consisted of 44 rooms; these rooms\r\nwere actually more like cells. You know the kennels and sheds where dogs and\r\npoultry are kept? These were something very similar. Whatever was to be done\r\nhad to be done within the four walls of one single room – small and dark; there\r\nwas no such thing as a screen or even any kind of privacy. Normally, these\r\ncells were set apart for the use of criminals like dacoits or murderers and\r\n<span class=GramE>they</span>\r\nwere kept singly, one in each cell. But we were kept in batches of three, for\r\nwhatever reason one cannot say. Perhaps the idea was that if one of us tried\r\nto commit suicide, the other two would stop him! How utterly man could degrade\r\nman to a state worse than that of beasts even, one might say, was illustrated\r\nadmirably by the life one had to lead in these &quot;44 Degrees&quot;. Wordsworth\r\nmust have had good cause to write:</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>And much it\r\ngrieved my heart to think </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>What man\r\nhas made of man!<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 373<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:13.2pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;text-align:justify;line-height:\r\n150%;mso-pagination:none;tab-stops:11.0pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp; </span>But of course one\r\nmight take this as a fine opportunity for our training and discipline: out of\r\nmuch evil cometh much good. They say the spiritual life is not\r\nfor those who do not conquer shame and disgust and fear, and these three things\r\nwe had to give up almost without a thought while we lived in jail. And in my\r\ncase at least, this sharing of a single room by a group of three proved to be\r\non the whole happy, It was my great good fortune, I must call it a good fortune\r\nindeed, that my room-mates were entirely to my taste and their company wholly\r\nhappy and beneficial. One of them was Upenda (Upen Banerjee); the other was Sachin\r\nSen Gupta who was almost like a younger brother to me. Sachin had been the\r\nyoungest member of our group – he was hardly sixteen yet, He was a nephew of\r\nMakhan Sen, the revolutionary leader of <st1:City><st1:place>Dacca</st1:place></st1:City>,\r\nA point about Sachin was that he was a good singer with a very fine voice. His\r\nsongs were mostly of the patriotic kind, but he sang them so sweetly and with\r\nsuch feeling that it was really a joy to hear him, especially for us who lived\r\nunder such conditions in jail. I used to try and sing with him in unison and-even\r\nmanaged to learn a few of his songs. This was my first acquisition in jail.\r\nAfter his release from jail, Sachin joined the Ramakrishna Mission at Belur\r\nMath and died at a rather early age.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Of\r\nabout the same age was Sushil, the famous Sushil <span class=GramE>Sen whom the\r\nPresidency Magistrate Kingsford had sentenced to be whipped.</span>\r\nLet<i>\r\n</i>me relate an amusing incident concerning Sushil here. When at the end\r\nof the trial, the Judge invited each of us individually to say if we\r\nhad any statements to make, Sushil stood up in the dock and declared that he\r\ndid not wish to say anything in front of the Judge because, as he put It,\r\n“whatever I say will be twisted into law<i>.&quot; </i>The whole<i> </i>court-room\r\nroared with laughter.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Upenda\r\noccupied the position of both leader<i> </i>and teacher. It was he who\r\ntaught us the Gita at the <st1:place><st1:PlaceName>Manicktolla</st1:PlaceName>\r\n <st1:PlaceType>Gardens</st1:PlaceType></st1:place>. Here in Jail, by living <span\r\nclass=GramE>In</span> his company, I learned a lot<i> </i>of things<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 374<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:14.15pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>from</span>\r\nhim, he gave me much courage and energy and enthusiasm and some very good advice.\r\nI am grateful to him for all that. He had a particularly soft corner for me,\r\nperhaps because his wife\'s name was also Nolini. He had given me a suggestion\r\nas to what sort of defence I should put up in court. &quot;You should\r\nsay,&quot; he explained, &quot;that you do not know anything, that you met me\r\naccidentally at your Mess, and that it was I who on finding in the course of\r\nour talk that you were interested in Indian philosophy invited you to come to\r\nmy readings in the Gita\'s philosophy. You had no other motives or evil\r\nintentions.&quot; Upenda had also explained to me certain ways of doing\r\nmeditation and this helped me pass some of my time in jail.<span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-weight:bold\'>It<b> </b></span>was not altogether bad\r\nduring our first month of jail. And afterwards, when the case came up before\r\nthe trying Magistrate, we began to have a really good time. For henceforth we\r\nhad an opportunity to know and meet and talk with everybody else. We drove to\r\ncourt together making a lot of noise on the way; we stayed together in court\r\nfor the most part of the day; and we drove back again in company. That was\r\nenough to keep us gay.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>This\r\nfirst phase of our life was over by the end of a month and a half. The scene\r\nnow opened to still brighter prospects. As the authorities discovered that we\r\nmeant no harm and were perfectly good boys, they offered us a much nicer place\r\nfor our stay. <span style=\'mso-bidi-font-weight:bold\'>It </span>was a spacious\r\nhall divided into three compartments, with a verandah and a courtyard in\r\nfront. And our daily ablutions were now to be performed outside. This second\r\nphase of our life became something truly remarkable. Outside, in court, we met\r\neverybody. Back home, in the jail, we could meet anyone we chose at any hour of\r\nthe day or night. Gradually, the company began to take a particular form and\r\nshape. We formed ourselves into groups according to each one\'s taste and\r\npredilection. Thus the three compartments of the hall came to be divided into\r\nthree distinct groups. Sri Aurobindo occupied a corner<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 375<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>in</span>\r\na particular room. Hitherto he had been kept quite separate from us and this was\r\nthe first time he came in our midst. In his room gathered all those who were\r\ninterested in the spiritual life, in <i>sadhana </i>and meditation. <span\r\nclass=GramE>Barin</span> joined here. To the central section of the apartments\r\ncame those who looked for some kind of mental culture, they were the more\r\n&quot;intellectual&quot; types. Here Upen took the lead and I too spent most of\r\nmy time here because of him, The third compartment belonged to the atheists and\r\nrationalists, the so-called &quot;practical&quot; men, Hem Das and his chief\r\ndisciple young Krishnajiban ruled here. The groups exchanged banter freely\r\namong themselves, but there was never any dearth of good feeling and\r\nfriendship. It was again during this period itself that we got permission to\r\nread books, and a few volumes reached our hands. My people sent me Bacon\'s <i>Essays,\r\n</i>Shakespeare\'s <i>King<span style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\"\'> </span><font face=\"Times New Roman\">\r\n<span style=\'mso-bidi-font-family:\"Arial Narrow\"\'> John</span></font><span style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\"\'> </span></i>– I still remember these\r\ntitles – and several other titles of the type used in my college as textbooks.\r\nSome works of Vivekananda came and also the Brahmavaivarta and the Vishnu\r\nPuranas in the Basumati edition. All of these books we went through over and\r\nover again, times without number, for new books could not be had for the\r\nasking.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nquestionings too began to arise: and what next? Must we rot in jail for the\r\nrest of our lives, say for ten years or perhaps twenty? And supposing some of\r\nus were to be hanged, that too did not seem to be a particularly desirable end.\r\n<span class=GramE>Barin</span> got an idea: we must break out of jail. Our\r\nlives, he argued, were going to be wasted in any case, so why not do something\r\nworthwhile before we lost all? He consulted some of the others and began to\r\nform his plans. Even maps and charts got ready and contacts were established\r\nwith co-workers outside, such as the Chandernagore group with men like Srish\r\nGhosh at the top. The idea was to carry out the <i><font face=\"Times New Roman\">\r\n<span style=\'mso-bidi-font-family:\"Arial Narrow\"\'>coup</span></font><span style=\'font-family:\r\n\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'> </span></i>sometime in\r\nthe evening when we were usually left at large in the pen compound of our ward.\r\nWith pistols in hand, we were to rush to the compound wall. Our friends<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 376<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>would</span>\r\nbe posted outside with their arms. From there they would throw in ropes and\r\nladders. We would keep on shooting as we climbed up the wall and then jump on\r\nto the other side. From there we would make good our escape in carriages –\r\nthere were no cars then – along a route fixed in advance and straight to the\r\nriver-side. There the boats would be waiting. We would sail down the river and\r\non to the Sunderbans and the deep jungle, as in the story of <i>Debi\r\nChowdhurani </i>of Bankim.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>There\r\nwere many who could not approve of this romantic plan of Barin. But I was one\r\nof the small fry and was prepared to obey orders, whatever they might be. For\r\nit had been part of our ideal in life:</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Theirs not\r\nto reason why, </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Theirs but\r\nto do and die:</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>to</span>\r\nquote the poet\'s words with which my class-fellows greeted me on my first\r\nappearance in College after the release. We ourselves had often been singing\r\nthe refrain,</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We care not if we lost our\r\nlife itself </p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-bidi-font-weight:\r\nbold\'>In<b> </b></span>thy service, O Mother,</p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>With\r\n&quot;Bandemataram&quot; on our lips.</span></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Sri\r\nAurobindo however refused to have anything to do with <span class=SpellE>Barin\'s</span>\r\nplans. &quot;As far as I am concerned,&quot; he said, &quot;I mean to stand the\r\ntrial&quot;</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.05pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Another\r\ngroup, consisting of some four or five persons, had in the meantime been\r\nhatching another plan in secret. Kanai Dutt was there, and Sat yen Bose;\r\nperhaps Hem Das also was in the know and Upen and Ullas too. But they did not\r\nsay a word and showed only by their deed what they had meant to do. </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Close\r\non this second phase of our life came the third. The authorities had known us\r\nlong enough by now to get con<span class=SpellE><span\r\nclass=GramE>vinced</span> </span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 377</span><span\r\nstyle=\'color:blue\'><o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span class=SpellE>that we could make no trouble, not even the\r\nkind of indiscipline which they expected of the ordinary prisoners. There was\r\nthe big hall where all the forty of us were lodged. Each had his allotted\r\nspace, with his own &quot;altar,&quot; that is, a mound of earth that served as\r\nthe bedstead and was covered with a blanket; at one end the mound was raised\r\nslightly to do duty for the pillow. I had at first nothing but disdain for this\r\npiece of earth, but later I came to appreciate its value, as I shall soon\r\nrelate. Outside the hall, there was a huge courtyard where the water taps were\r\nand an aqueduct to carry off the surplus \'water where one could even take bath.\r\nThe kitchen was near at hand and its smells filled the whole place. Up above\r\nthere was the open sky. One could always come out into the open during the day;\r\nthe sentries were extremely courteous. We had a regular supply of vegetables\r\nand even fish and meat, from outside, and we were sometimes allowed to cook.\r\nInside, within the hall, all manner of games and frolic were on – it was a\r\nregular fair. There was acting and caricature, recitation and song, an endless\r\nmirth.</span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nthe midst of all this, Sri Aurobindo occupied his little corner engrossed most\r\nof the time in his <i>sadhana </i>and meditations. But occasionally\r\nhe too did not hesitate to join in our childish pranks. One day I asked to hear\r\nfrom him something in the Greek language. He gave us a recital of ten or\r\ntwelve lines from Homer. That was the first time I listened to Greek verse.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Such\r\nwas the picture of our outer life. <span class=GramE>But how about the inner\r\nfeelings?</span> There a fire had been smouldering. <span class=GramE>Barin</span>\r\nhad suggested that it would be easier and more feasible if we tried to make\r\ngood our escape from jail itself, for we used to take our strolls in the yard\r\nadjoining the compound wall and the sentries also did not seem to be much too\r\nalert. Revolvers began to be collected – in what manner I shall explain later.\r\nBut how did we hide them? Well, I had one in my keeping. On .one side of the\r\nmound we used as a bed I had made a hole. In order to prevent discovery and\r\nlest<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 378<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>the</span>\r\nsentries should know, I used to sit with my back against the mound and go on\r\ndigging with my bare hands from behind. The earth was removed to either side\r\nand covered with the blanket. In this way the pistol could be kept hidden in a\r\ncavity within my &quot;bed&quot;. The opening was plastered over with mud and\r\nthen covered up with a tin plate on which they served us meals. But what\r\nhappened to the pistol I left buried in this way I do not know. For as these\r\nplans and preparations were getting under way, there came a bolt from the blue,\r\na deluge that swept away everything like a house of cards. It was Kanai and\r\nSatyen who had brought that about.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\ndid not know Satyen much, for we were told that he was ill and had been kept in\r\nthe jail hospItal. Kanai too was not much of a mixer. But we could sometimes\r\nhear him say, &quot;Jail is not for me. I shall give the slip to the British\r\nGovernment.&quot; We used to laugh at his words.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.8pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let\r\nme mention here a somewhat similar incident about Sri Aurobindo. One day, as we\r\nsat in our cage in the court room, one of the more enterprising sentries – he\r\nwas an Englishman – came up to him and said jokingly, &quot;Abrindo (he could\r\nnot say Aurobindo), you are caught at last, you are caught at last.&quot; Sharp\r\nand immediate came Sri Aurobindo\'s retort, &quot;And yet I will escape, and yet\r\nI will escape!&quot;</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>To come back to Kanai.</span> Most of the time he used to lie in bed\r\ncovered up from head to foot. If one got curious and asked him why, he would\r\nreply, &quot;Oh, I am trying to find my way into the inner worlds.&quot; One\r\nday, a jail warder came and gave him the good news that he had passed his B.A.\r\nexamination – the results were just out. Kanai had joined in our activities\r\nwhile appearing for his examination. The next we heard about him was that he\r\nwas ill and had been removed to the jail hospital. And then...</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.35pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>All\r\nof a sudden, one evening, the alarm bell of the jail rang out. This bell with\r\nits furious: clang was rung only<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 379<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>in</span>\r\na grave emergency. At the same time a prisoner ran wildly about, shouting in\r\nHindustani, <i>&quot;Naren Gosain thanda, ho </i><st1:City><st1:place><span\r\n  class=GramE><i>gaya</i></span></st1:place></st1:City><i>, Naren\r\nGosain thanda ho </i><st1:City><st1:place><i>gaya</i></st1:place></st1:City><i>,\r\n</i>– &quot;Naren Gosain has been done for, Naren Gosain has been done\r\n.for!&quot; Before we had time to think or realise what had happened, swarms of\r\narmed policemen with rifles and fixed bayonets trooped into the courtyard where\r\nwe had been taking our evening stroll. They pushed us back into our quarters\r\nlike a drove of sheep or as if we had been animals for slaughter. Everyone was\r\nsearched and we got a few rude jostlings. We were made to form a line and sit\r\ndown on the spot and the order came, &quot;Now to the 44 Degrees.&quot;</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Kanai\r\nand others had wanted to get rid of Naren Gosain as soon as possible, not\r\nsimply because he had been a traitor to the country but in order that his\r\ntestimony be rejected in the Sessions court, for his evidence would have no\r\nvalue unless it could be tested in cross-examination. This saved is all, at\r\nleast from the clutches of the law.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:7.65pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Now\r\nwe were back again to where we had been at the beginning. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>It<b> </b></span>was exactly as before,\r\nexcept that now, instead If keeping us three in a room, they made us live\r\nseparately and alone in our cells. For the authorities had now come to realise\r\nwhat kind of stuff we had beneath the mild surface. That was the end of our\r\ngolden age in jail. All our special facilities and privileges were withdrawn.\r\nThe court-room was now the only place where we could meet.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:6.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\ncase dragged on for quite sometime, for several months in fact. And then, the\r\ntrial once over, came a period of utter loneliness. We could do nothing but\r\nawait the results his state of dark night lasted nearly two months. I too had\r\noccasional fits of depression during this period. <span class=GramE>&quot;Why,\r\nand what, and where, and which way?&quot;</span> These were questions at came\r\nup and clouded the mind. There was a sense of wariness. The one solace I found\r\n– it came towards the end – was in the company of Vivekananda. That was 1en his\r\nbook, <st1:City><st1:place>C<i>olombo</i></st1:place></st1:City><i> to Almora, </i>came\r\nto my hands. What<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 380<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>faith</span> and confidence, what\r\nstrength, what courage breathed through his words and his manner! All seemed to\r\nget cleared up, especially when I read aloud the Vedic and Upanishadic <i>mantras\r\n</i>like,</p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.05in;text-indent:-.05in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE><i>vedaham</i></span><i>\r\netam purusam mahantam<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;tab-stops:21.1pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'><i><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>adityavarnam</span>\r\ntamasah parastat<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE><i>tam</i></span><i>\r\neva <span class=SpellE>viditva</span> <span class=SpellE>atimrtyum</span> <span\r\nclass=SpellE>eti</span><o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;tab-stops:21.1pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'><i><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=SpellE><span\r\nclass=GramE>nanyah</span> pantha vidyate ayanaya.<o:p></o:p></span></i></p><i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:21.1pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;I\r\nknow this mighty Person resplendent as the sun, who stands beyond all darkness,\r\nby knowing whom alone one <span class=GramE>crosses</span> beyond death; there\r\nis no other road for the great journey.&quot;</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Or,</p>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>na</span>\r\ntatra suryo bhati na candra-tarakam<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;tab-stops:.3in;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>nema</span>\r\nvidyuto bhanti kuto\'yam agnih<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>tam</span>\r\neva bhantam anubhati sarvam<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;tab-stops:.3in;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>tasya</span>\r\nbhasa sarvam idam vibhati.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:.3in;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;There\r\nthe sun shines not and the moon has no splendour and. the stars are blind;\r\nthere these lightnings flash not, how then shall burn this earthly fire? All\r\nthat shines is but the shadow of this shining; <span class=GramE>all this</span>\r\nuniverse is effulgent wilh his light.&quot;</p>\r\n\r\n<p class=MsoNormal style=\'margin-left:9.6pt;text-align:justify;text-indent:\r\n-9.6pt;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Or else,</p>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.5in;mso-line-height-alt:9.6pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>yasyaite</span> himavanto mahitva<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'mso-line-height-alt:9.6pt;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;Whose\r\nglory these Himalayan snows declare.&quot;</p>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>How\r\ndirect the touch of something eternally true, of a refuge unassailable, a\r\nfearless state and foundation unshaken<o:p>&nbsp;</o:p></p><i>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 381<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.7pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>was</span>\r\nbrought by the words of Vivekananda! They did in truth bring one near to the\r\nSelf and impart strength, atmada, balada. Later, I read about Oscar\r\nWilde and his experiences in jail, his De Profundis. Whenever I seemed\r\nto fall into some deep abyss, immediately there would surge up from the inner\r\ndepths an aspiration for the heights. This for me was truly the darkest night\r\nbefore dawn.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>One\r\nday, as I sat deeply brooding with a rather heavy weight on my head, suddenly\r\nthere came the feeling of a something that was clear and bright and calm,\r\n&quot;the horizons grew bright, the winds felt delightful,&quot; disah\r\npraseduh marutah vavuh sukhah. I sensed now as if there was\r\nnothing more to worry about. My release was destined, a release that was\r\nalready manifest within me and in the wind and the sky.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>On\r\nmy last day in jail, we were summoned to court to hear the judgment. One by one\r\nthe names were called out, of those who had been convicted. My name was not\r\nthere; that is, I had been discharged. I did not feel any surprise or elation.\r\nWhat had happened was perfectly natural, something that had to be. I took leave\r\nof my friends and companions of all these <span class=GramE>days,</span> bade\r\nthem good-bye and paced back slowly out into the freedom of the open spaces, my\r\nmind at peace. A year had passed.<o:p>&nbsp;</o:p></p><i>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;text-indent:11.0pt;\r\nline-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page\r\n– 382<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;text-indent:11.0pt;\r\nline-height:12.95pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:\r\nnone\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></div><i>\r\n\r\n<p align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n\r\n</i></td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-52_Alipore Jail','','publish','closed','open','','52_alipore-jail','','','2021-11-23 17:58:59','2021-11-23 17:58:59','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/52_alipore-jail/',0,'post','',0),(2084,1,'2021-11-23 17:58:59','2021-11-23 17:58:59','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>The Language of Rabindranath</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%;margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">The Language of Rabindranath</font></b></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><span style=\'font-family:\r\nArial\'><o:p>&nbsp;</o:p></span></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>IF Bengali has become a\r\nworld language transcending its form of a provincial sub-tongue, then at the\r\nroot of it there is Rabindranath. To-day its richness has become so common and\r\nnatural that we cannot conceive immediately that it was not so before Tagore\'s\r\nmighty and ceaseless \'creation worked at it for half a century. I am not speaking\r\nof the <span class=GramE>literature,</span> I am speaking only of the richness\r\nof the vocabulary, the diversity of the speech form, its modes and rhythms.\r\nThe capacity of a language lies in its power of expression, that is to say, how\r\nmany subjects can it express itself on and how appropriately? In the gradual\r\nprogression of the Bengali language Bankimchandra was one of the main and\r\nforemost stepping-stones. But in Bankim\'s time Bengali was only in its\r\nadolescence – at best, its early youth – its formation and movement were rather\r\nnarrow, experimental and prone to uncertainty. In Rabindranath we find it in\r\nits full-blossoming, mature capacity, definiteness and diversified genius. The\r\ngrowth and spread of Bengali has not reached its culmination, the process is\r\nstill in full swing. And I need not dwell here upon its still more advanced\r\nstage and maturity in the future. Up to Bankim\'s time, the modern and therefore\r\nsomewhat European way of thought and expression did not come naturally to\r\nBengali – it became difficult, laboured, <span class=GramE>artificial</span>:\r\ne.g., \'An enquiry into the relation between other phenomena and human nature\'\r\nof Akshay Kumar Dutta or even \'Bodhodaya\' of Ishwar Chandra. It was\r\nBankimchandra who was the<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 169<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>pioneer</span>\r\nin whose hand this line of development attained something like an ease and\r\nnaturalness of manner. Even then it was no better than a beginning. But to-day\r\nBengali possesses the capacity to express easily and adequately any literature\r\nfrom <st1:place>Greenland</st1:place> to <st1:place>Zululand</st1:place>, from\r\nthe most ancient <st1:country-region><st1:place>Egypt</st1:place></st1:country-region>\r\nand <st1:City><st1:place>Babylon</st1:place></st1:City> down to modern <st1:place>Europe</st1:place>\r\nand <st1:country-region><st1:place>America</st1:place></st1:country-region>.\r\nThe goddess of speech who inspired Tagore is a maker of miracles. It was Tagore\r\nwho, it might be said, all by himself worked this mighty change and\r\ntransformation.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Directly\r\n– and more indirectly, that is to say, through an impalpable influence – it was\r\nhis personality that lay behind this achievement.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Should\r\na catalogue be ever made of the new words coined by Rabindranath, it would be a\r\nvery instructive lesson. Numerous are the words – old words found only in the\r\ndictionary – that he has made current coin. In the same way innumerable are\r\nthe words – used one time colloquially or in a regional dialect – <span\r\nclass=GramE>that</span> Rabindranath has elevated to the level of literary distinction.\r\nMoreover, he had a special genius in coining words and that expressed a characteristic\r\ntrait of his creative genius. Primarily, his words seem to spring from the\r\nheart, from the é<i>lan vital, </i>natural to the Bengali consciousness. There\r\nwere two rocks on .his way to linguistic transformation. And he beautifully\r\nescaped and eluded them both. On the one hand, there is no heaviness in him,\r\nnone of the massiveness of correct and flawless words composed by pedants and\r\ngrammarians. On the other hand, there is no grotesqueness, nothing of what\r\npersonal whim and. fancy and idiosyncrasy engender. If his words in their\r\nstructure break certain strict rules and regulations, they yet are quite in\r\ntune with the inner nature and form of the language; if free, they are still natural.\r\nSecondly, the grace and beauty of the words raise no question. A word, in\r\norder to fulfil its role, must have an easy and inherent power of expression –\r\nit must be living and full of vitality. Still more it must be sweet and\r\nbeautiful.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;\r\nmso-bidi-font-size:12.0pt;\'><o:p>&nbsp;</o:p>Page – 170</span><o:p></o:p></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'>In the lexicography of Tagore all these qualities are\r\nin abundance. Moreover, in his language there is nothing squalid, lifeless,\r\nheavy, feeble, <span class=GramE>harsh</span> and jarring to the ear; indeed, \r\nhis language is perfectly graceful, beautiful and nonpareil from all sides –<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:-9.0pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>&quot;Graceful,\r\nmore graceful, the most beautiful surpassing all beautiful things.&quot;</span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:159.1pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Tagore\'s\r\nGoddess of speech is a pinnacled exquisiteness of beauty, harmony, balance and\r\nskill. Bankim\'s language also is beautiful and graceful – it is not rough and\r\nmasculine; it is also charming but there is not in it such profusion,\r\nintensity and almost exclusiveness of grace, sweetness, beauty and tenderness\r\nas are found in Rabindranath. Prodigality, luxuriance and even complexity are\r\nhall-marks of Tagore\'s style. Bankim\'s is more simple and straight and\r\ntransparent, less decorating and ambulating. There is in Bankim what is called\r\ndecorum, restraint, stability and clarity, qualities of the classics; he\r\nreminds us of the French language – the French of Racine and Voltaire. In Rabindranath\'s\r\nnature and atmosphere we find the blossoming heart of the Romantics. That is\r\nwhy the manner of his expression is not so much simple arid straight as it is\r\nskillful and ornamental. There is less of transparency than the play of hues.\r\nEloquence overweighs reticence. Echoes and pitches of many kinds of different\r\nthoughts, sentiments and emotions intermingle – his language moves on\r\nspreading all around, sparkling at every step. Subtlety of suggestion, irony\r\nand obliquity, a lilting grace of movement carry us over, almost without our\r\nknowing it, to the threshold of some other world. Rabindranath\'s style is\r\nneither formed nor regulated by the laws and patterns of reason, the arguments\r\nand counter-arguments of logic. It is an inherent discernment, the choice of a\r\ndeep and aspiring idealism, the poignant power of an intuition welling out of a\r\nsensitive<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 171<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>heart</span>,\r\nthat have given form and pace to his language. Reason or argument in itself\r\nfinds no room here. That is only an indirect support of a direct feeling, a\r\nthrob in vitality. This language has no love, no need for set rules, for a\r\nprescribed technique, so that it may attain to a tranquil and peaceful gait. It\r\nhas need of emotion, impetus and sharpness. It is like the free stepping of a\r\nlightning flare, as if an Urvasie dancing in Tagore\'s own hall of music.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nit does not mean that this language is overflowing with mere emotion. Here too\r\nthere is a regulated order and restraint. The ultimate growth and perfection of\r\na language has something of the rhythm of an athlete\'s body in movement – in\r\nthe steadied measure of the strides of a sprinter, for example. The\r\ntransparency of intelligence as reflected in the classical manner, the firmness\r\nand fixity delivered by reason, the simplicity of syllogistic orderliness are\r\nnot to be found here. But in our poet\'s creation, even in his prose the logic\r\nof intelligence may not be evident but there is <span class=GramE>a logic</span>\r\nof feeling which is still, cogent and convincing, yet more living and dynamic.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>As\r\nregards the third creator of Bengali literature, I mean <span class=GramE>Saratchandra,</span>\r\nwe may notice here the difference between him, and Tagore. The language of\r\nSaratchandra is as straight, translucent and simple as that of Bankim; but\r\nBankim was not always averse to decoration and embellishment, whereas\r\nSaratchandra was wholly without any ornamentation. But the demand of reason\r\nand rationality is not the cause of Saratchandra\'s simplicity. It is because he\r\nhas shaped his language to suit the common thought, the available feeling, <span\r\nclass=GramE>a</span> natural life. But he has polished it in his own way and\r\nmade it extremely bright, often scintillating. With all its clarity and\r\ndirectness Bankim\'s language is for the cultured mind – urban or metropolitan,\r\nSaratchandra\'s manner can be called rural. It will be wrong to call it vulgar,\r\neven in the Latin sense (plebeina or popular), that is, commonplace – or a\r\nlanguage of the country-side.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 172<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The similarity between\r\nSaratchandra and Tagore is that both are progressive, rather very progressive,\r\nspeedy, rather very speedy, but there is <span class=GramE>a dissimilarity</span>\r\nin the manner of their progressiveness and speed. Tagore\'s Muse moves speedily\r\nbut in a zigzag way, observing all sides, throwing out various judgments and\r\nopinions, scattering flashes all around. Here are all the playful lines of a\r\nbaroque painting at its best. Saratchandra goes straight to his goal – as\r\nstraight as it is possible for a romantic soul to be. He allows himself, we may\r\nsay, a curvilinear path, as that of an arrow heading direct towards its goal.\r\nThere is a vibration lent to it by the drive of a flashing <st1:City><st1:place>Damascus</st1:place></st1:City>\r\nblade. It is flexible and yet firm. The flow of Tagore can be compared to that\r\nof a fountain – it is rich in sounds and hues. Saratchandra\'s is the\r\nlight-pinioned bird that flies in the sky in silence. We find in Bankim a wide\r\ncalm, happiness, clarity and beauty. In Tagore it is a tapestry woven by the\r\nfree outpourings of the mind and the heart. In Saratchandra it is the dynamic\r\nsimplicity of a vitality meaning business.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nspoke of Rabindranath\'s ornamentation. But we must bear in mind that this\r\nornament is not an ostentatious one. Not in the least heavy, loaded, luxurious\r\nlike that which an old-world beauty carried on her limbs; it is as light as the\r\njewellery which a belle puts on to-day. The tapestry of myriad forms has been\r\nwrought in gold threads, made thin and fine and almost tenuous and yet firmly\r\nholding together. This embroidery is beauteousness itself, for it is a work\r\nsubtle and refined and meant to be beautiful. It is a beauty requiring no\r\nouter grandeur, no wrought-out gold and satin of volubility and rhetoric. It\r\nbears in its own limbs, as it <span class=GramE>were</span>, the glow of an\r\ninherent grace and charm.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>To-day\r\nthe Bengali language is eager and zealous to go forward for an ever new\r\ncreation. It is quite natural that it may go astray at times in the hands of\r\nmany of its adorers. In this connection it is good to bear in mind and to<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 173<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:269.75pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>keep</span> to the fore the example of Rabindranath as a supreme\r\nexemplar even if one does not want to follow or imitate him. Rabindranath\r\nhimself has also created many new things from his aristocratic <span\r\nclass=GramE>pedestal,</span> even he came down and attempted the ultra-modern\r\nstyle. But his speciality and power lie here that he has never transgressed the\r\nlimit of the beautiful and the appropriate. Besides, wherever or however far he\r\nmight have ranged, he has given beauty its supreme place. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>In<b> </b></span>following the new and modern\r\nstyle he has founded everywhere beauty and bloom and fulfilment. And at the same\r\ntime he has laid bare his inner soul.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;tab-stops:269.75pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n174<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.7pt;\r\nmso-pagination:none;tab-stops:269.75pt;mso-layout-grid-align:none;text-autospace:\r\nnone\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n  <p class=MsoNormal align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p><a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"59\" height=\"24\" border=\"0\"></a></p>\r\n\r\n</div>\r\n\r\n		</td>\r\n	</tr>\r\n</table>\r\n</body>\r\n\r\n</html>\r\n','-21_The Language of Rabindranath','','publish','closed','open','','21_the-language-of-rabindranath','','','2021-11-23 17:58:59','2021-11-23 17:58:59','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/21_the-language-of-rabindranath/',0,'post','',0),(2085,1,'2021-11-23 17:58:59','2021-11-23 17:58:59','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; charset=windows-1252\">\r\n<title>Spirituality in Art</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US link=blue vlink=blue style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal align=right style=\'text-align:center;line-height:150%; margin-top:0; margin-bottom:0\'><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">Spirituality in Art</font><o:p></o:p></b></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Is there any natural\r\nopposition between art and the spiritual life? The Puritans had cast aside\r\npoetry and music like poison. In<b> </b>the Talmud (the scripture of the Jews) there\r\nis the total prohibition to draw the picture of anybody, be he a man or a God.\r\nPlato in his <i>Republic </i>refused to award a locus to the poet. Even in the\r\nworld of to-day, behind the externals we are after Idealism that awakens the\r\nhigher emotions, the spiritual perception, and inspires the spiritual life in\r\npoetry, music, painting and sculpture. We want to do away with mundane art and\r\nhave the art that helps to acquaint us with God. We want to turn our eyes from\r\nthe art that depicts the lower propensities of our nature and like to gaze at\r\nthe one that gives us a higher, nobler and purer inspiration.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nspiritual knowledge is the supreme knowledge, and the rest is the ordinary\r\nknowledge. The spiritual life is alone the best and the only thing worth aspiring\r\nfor. If this is the only truth then men will aspire for nothing except that\r\nwhich is helpful to the spiritual life. Men will keep aloof from whatever is an\r\nobstacle to it. Every branch of the ordinary knowledge should be made into a\r\nstep towards the supreme knowledge. If there is any glory or beauty in the\r\nworld then it belongs to God. So the usefulness of the ordinary knowledge lies\r\nin being subservient to the supreme Knowledge. To-day we want to found this\r\nthesis. But how far is it correct, what is its precise meaning? At the very\r\noutset we would like to say that the object</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;text-indent:11.25pt;\r\nline-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:\r\nnone;border:medium none;mso-border-bottom-alt:solid windowtext .5pt;padding:0in;\r\nmso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:\r\n12.0pt;\'>Page – 68<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>of art is to create joy.\r\nThere is one joy in God-realisation, and another in the company of a woman: an\r\nartist can make a joyful creation out of either of the two. The depiction of\r\nthe company of a woman may be harmful to the spiritual life, but, from the\r\nstandpoint of the creation of pure and simple joy, is there any hard and fast\r\nrule that its value should be low? The critic may say: &quot;God alone is the\r\nrepository of the complete joy. In the ordinary worldly life there is no lack\r\nof joy or beauty, but that joy or beauty is a portion or a shadow of God\r\nhimself, a major part of it being a deformation. The story of the enjoyment of\r\na woman may be very fascinating, but if we do not find in it anything that may\r\nlead our vision to and draw out the sweetness of God then from the side of the\r\ncreation of taste too it falls short of the perfect perfection. If art were to\r\nexist in the creation of taste anyhow then the artist might deal with any\r\nsubject to fulfil his object by any means. But if he wants to create the\r\nhighest taste, the fulness of taste, let him manifest God in speech, painting\r\nand sculpture.&quot;</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nthe problem is: What is God, and what again is the blissful form of God? The\r\nword God does not mean any fixed, invariable form. God has many a form. There\r\nis no end to the ways in which He has been seen by men. So at the very outset\r\nwe may be in doubt: the God of a sadhu or saint and that of an artist – are\r\nthey identical or is there any difference between the two? A sadhu\'s vision of\r\nGod may not tally with that of an artist. The blissful aspect of God which has\r\nbeen realised by a sadhu may also be realised in quite a different way by an\r\nartist.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nfact, in the eyes of a sadhu, that God alone is holy who is pure, unsullied and\r\nwho cannot be stained by any earthly impulse. The God of a sadhu shines there\r\nalone where there is the complete absence of human impurity, sense-turmoil and\r\ngrossness. In the eyes of a sadhu he alone is the real artist whose aim is to\r\nmanifest God who is behind the play of daily transient activities of life and<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n8.6pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 69<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n8.6pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>who is All-Good and free\r\nfrom all worldly sin. That artist alone is dear to him who has depicted men as\r\nabove wants and afflictions and the restlessness of the senses and endowed them\r\nwith the glow of nobility. To a sadhu God may possibly be a disciplined,\r\nliberated Being, but to an artist He is also the slave of the mind, vital and\r\nbody. A sadhu takes delight in renunciation, sanctity. It is the artist who\r\ncan reveal that the delight of the physical enjoyment or even of the enjoyment\r\nwhich we call impure is no other than and in no way inferior to the delight of\r\nGod. A sadhu may remain absorbed in tranquil pure bliss, but, if he fails to\r\nappreciate the ambrosial bliss which the artist finds in his artistic work in\r\nthe midst of the surging current of earthly life, then has he not found God\r\npiecemeal? God dwells in the generosity, the nobility of man as well as in the\r\nregions beyond the senses. But the same God also dwells in the meanness,\r\nnarrowness and sensuality of man. The sadhu wants the former. But the artist\r\ncan portray both the aspects equally in the full manifestation of their truth\r\nand beauty.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\naim and object of a sadhu and those of an artist are not the same. A sadhu and\r\na reformer want to mould men and the world after an ideal. Chastity,\r\ntruthfulness are such ideals. The demand of a sadhu is that all women for all\r\ntime should remain chaste and all men remain truthful for ever. That is why he\r\nis averse to seeing and showing the picture of an unchaste woman or a man\r\naddicted to falsehood. For he fears that such an act may awake unchastity and\r\nfalsehood in the society. The things that are morally undesirable must be undesirable\r\nalso in art and in all fields of life. But the artist argues: &quot;The things\r\nthat we do not want to have or to become also harbour God. They too are images\r\nof the One who is infinite. They too contain truth. They too have their special\r\nnature and the secret reason of their existence and I would comprehend them and\r\nmanifest them before the world\'s eyes. I may</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;text-indent:12.2pt;\r\nline-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:\r\nnone;border:medium none;mso-border-bottom-alt:solid windowtext .5pt;padding:0in;\r\nmso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;\'>Page\r\n– 70 \r\n<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>not like sin, but why\r\nshould I remain blind to it? In<b> </b>actual life I may very well be a pious\r\nman, if it be the Will of God to establish virtue in the world through me, but\r\nin spite of being a virtuous man why should I refrain from appreciating the\r\nplay, the object and the ultimate essence of sin? Nobody likes to grow old.\r\nEternal youth should be the aim of all. The gods have eternal youth. But, for\r\nthat reason, are we to say that there is no truth or beauty in old age? Or are\r\nwe to depict the picture of an old man in such a way that men may have\r\ndisrespect and hatred for years and feel more attracted to the youthful than to\r\nthe aged?&quot;</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nart of an artist is not meant to set up an ideal however great in the world.\r\nThe ideal is ever mutable. A certain ideal may prevail in a certain epoch to\r\nattract the heart of the world. The artist\'s genius does not follow that ideal.\r\nArt is beyond time and space. The artist sees only the eternal truth. He\r\nmeditates upon the endless mysteries of the divine Nature at play in virtue and\r\nvice, in the small and the great, in the present and in the future. He tries to\r\ngive expression to or manifest that Nature before the eyes of mankind. The art\r\nof an artist may be helpful for the accomplishment of some very useful purpose\r\nof the world, because he is able to bring out the real beauty of that purpose.\r\nBut if he confines himself to this task alone, then human knowledge will\r\nremain circumscribed. The world-mystery will remain veiled to a great extent.\r\nWe shall fail to relish the manifold joy that flows from the diverse beauty of\r\nthe Divine.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>When\r\nwe sit in judgment to evaluate art we often remain oblivious to these infinite\r\nways of appreciation of joy. At times we want to determine the value of art by\r\nthe standard of ethical benefit to the pious or by the special form of the\r\nDivine imagined by the sadhu. At times we employ art for political or social\r\nwelfare. A special form for the worship of the Divine may be necessary for\r\npractical purposes in different times and climes. The social, the political\r\nand the</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 71 </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'>moral progress and welfare are also necessary. But\r\nthese are not intrinsic to the pure art.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nhave already said that the fundamental principle of art is the expression of\r\nthe infinite truth. This truth is vast, all-pervading. There is a hidden truth\r\nin everything which may appear beautiful or ugly to the eyes, which may appear\r\nattractive or repulsive to our disposition or which may appear good or bad to\r\nour intelligence. The truth of a thing consists in its quality, in its\r\nuniqueness and speciality and in the part it has to play on the stage of the\r\nworld. This truth itself is eternal and full of delight. The artist tries to\r\nmanifest the essence of this truth. Whatever there is in the world may not\r\nappear conducive to welfare or convenient to a sadhu or a religious reformer.\r\nBut there is nothing that is absolutely untrue. Everything manifests itself\r\nthrough some truth in the core of its being. This truth is the solid delight\r\nitself, and therein lies its beauty and this itself is the image of God in it.\r\nThe manifestation of this God is the aim of the artist. The ability of the\r\nartist that can awaken the spirit of an absolute renunciation is the same as\r\nthat which can awaken the thirst for action in the man of action. The artist\'s\r\nprestige does not suffer even when he depicts the madness of lust in a lustful\r\nman. There is no conflict between art and true spirituality. Rather,\r\nspirituality is the life-breath of art and its alpha and omega. Spirituality\r\nmeans things related to the Self. The quintessence of the yogi lies in his yoga\r\nand that of a carnal man in his carnality. The artist will reach the acme of\r\nhis art if he can bring out the quintessence of yoga in the picture of a yogi\r\nand the quintessence of carnality in the portrait of the carnal, and godliness\r\nin the picture of the gods and beast-hood in the likeness of the beast. In this\r\nsense the artist alone is the true spiritual man. An artist may depict Lord\r\nBuddha, the Incarnation of compassion, but that is no reason why the atrocious\r\nNadir Shah\'s picture should be banished from the domain of art. In the pen of\r\nKalidasa is found the spiritual description of sex-appeal. If this picture<o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n6.2pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none;\r\nborder:medium none;mso-border-bottom-alt:solid windowtext .5pt;padding:0in;mso-padding-alt:\r\n0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\r\n\'>Page – 72 \r\n<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>proves tendentious to some\r\nreaders, then, is the fault to be ascribed to Kalidasa the poet? His very\r\npurpose was to give expression to this idea. Under certain circumstances this\r\nidea may prove an obstacle to spiritual practice, but for that reason who can\r\nsay that it is fundamentally untrue and ugly? </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-spacerun:yes\'>     </span>The picture of a naked woman is offensive to\r\nour eyes and not only to our sense of morality but also to our aesthetic sense.\r\nFor the picture we often see is not verily a work of art but only a photograph,\r\nan exact imitation of nature. What is ugliness? Ugliness is that which shows\r\nonly the outer form of a thing, phenomenon, and which fails to show the <i>raison\r\nd\'être </i>of the thing, noumenon. A photograph of anything is often ugly, be\r\nit of a naked woman or a saintly man. For we see therein only a naked woman and\r\nnot the nakedness of a woman. We see therein a sadhu\'s lock of hair and the\r\nbark for his loins and not his saintliness. If we judge from an artistic point\r\nof view then the pictures of the gods and the goddesses drawn by Ravi Varma are\r\nas ugly as the worthless novels of the street. Where there is only body and\r\nwhere we do not get the meaning of the body in some deeper truth behind it, the\r\nother-worldliness of the saint is an object of contempt equally to the\r\nmoralist\'s sense of decency and the artist\'s aesthetic sense.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nartist who has drawn the picture of a naked woman to express the soul of a\r\nnaked woman has not seen the naked woman with the naked eyes of a lustful man,\r\nnor with those of a sadhu. He has seen her with the eyes of a seer. He has\r\nunveiled a divine truth. Other people being duped by the mind say that this is\r\npure, that is impure, this is the virtue, that is vice. But the artist with an\r\ninsight like that of a seer sees what is the truth, the hidden principle,\r\nbehind a thing, the perennial source of true delight.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\npoet or the seer creates something from the inspiration derived from the truth\r\nrealised by him. Such an action is above the duality of good and evil, purity\r\nand impurity, good will and ill will. For an immature sadhaka, from the stand-</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;text-indent:11.75pt;\r\nline-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:\r\nnone;border:medium none;mso-border-bottom-alt:solid windowtext .5pt;padding:0in;\r\nmso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:\r\n12.0pt;\'>Page – 73 \r\n<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>point of his sadhana, the\r\nabsolute realisation of truth by the adept may not always be desirable; still\r\nhis realisation is an unquestionable truth. The truth meant for the aspirant is\r\nmomentary, temporary; its value is neither universal nor eternal. The poet\r\nstands on the same footing with the adept. Neither of them should be judged by\r\nthe standard of discipline applicable to the aspirant. The picture of a naked\r\nwoman may perturb us. But for that reason why should we refrain from the\r\nappreciation of the true beauty revealed therein? Why should we banish the\r\nlegitimate enjoyment of the senses with a view to controlling them? To deny the\r\npresiding deities of the senses for fear of the agitation caused by the senses\r\nis itself an obstacle to the realisation of truth.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nis not that art has no value from the standpoint of the spiritual discipline\r\nalso. But the artist and the sadhu do not tread the same path. The way of the\r\nsadhu is &quot;Not this, not this&quot; and that of the artist &quot;Here it\r\nis, here it is.&quot; The sadhu wants to control and get rid of the senses in\r\norder to reach the Transcendent or to confine himself within the boundary of a\r\nparticular way of the use of the senses. The artist wants to feel the\r\nTranscendent in the plenitude of wealth of the senses. The sadhu wants to form\r\na religious life through canon and conduct. The artist does not subscribe to\r\nany hard and fast rule. He considers himself free from the very beginning. If\r\nhe can hold on to this principle for all time then he can attain to liberation\r\nand fulfilment in the entirety of his life. The sadhu and the pious measure the\r\nvalue of their achievements by the attraction and repulsion they have for the\r\nobjects of the senses and sit down to analyse their real nature. But the artist\r\npays no attention to discriminating the object he deals with. He knows that\r\nessentially there is no flaw in the object. His concern is with his inner\r\nattitude. He reveals the true and the beautiful form from whatever he\r\nundertakes in his spontaneous urge of the truth within him. The sadhu wants to\r\nhave access to spirituality through conduct, example, discipline and\r\ninterpretations of the scriptures. But the artist<o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 74 </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>wants to attain his goal\r\nthrough the feeling of his art. You may depict the picture of a Madonna or that\r\nof a harlot; there is nothing inherent in the subject of your delineation to\r\nmake you choose the one or the other. The question is whether you have been\r\nable to get at the truth of the thing.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Subtle\r\nis the penetrating influence of art. We, who live in the physical nature, are\r\nunable to feel it readily. We require a massive influence. If it is not clearly\r\npointed out to us we fail to grasp it; we need a baton-charge to be aroused\r\nfrom our slumber. That is why religious scriptures and moral codes have come\r\ninto existence. We want to introduce moral doctrines in the realm of art as\r\nwell. Moral doctrines may serve a useful purpose in changing the physical part\r\nof our nature. But the subtle inner nature and the spiritual being of man will\r\nnever be awakened by the canons of morality. Art is but revelation. This\r\nrevelation enables us to hold a direct communion with the innermost truth of\r\nour heart. Many a time we become identified with the spirit of things through\r\nart. This union is nothing but a union of delight. In<b> </b>religious terminology\r\nwe may call it divine Grace. One who is endowed with this Grace has no need to\r\nobserve the rules of conduct or spiritual practice. By the help of this divine\r\nGrace the artist can continue his enjoyment of sense-appreciation, yet become\r\nflooded with spirituality and get purified without undergoing any hardship or\r\nausterity.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In<b>\r\n</b>fact, there is no gulf between art and spirituality, provided that by the\r\nword spirituality we mean genuine spirituality and not merely moral conduct or religious\r\nceremonies. If the aim of spirituality is to know the Self, then the aim of\r\nart too is the same. If the seer of the spiritual truth can see the Spirit\r\neverywhere without excluding the body or any part of it, then why should the\r\nartist not be able to manifest the glory of the Spirit through <span\r\nclass=SpellE>colour</span>, sound, word and stone and thus play the role of a\r\ntruly spiritual man?</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;text-indent:11.5pt;\r\nline-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:\r\nnone;border:medium none;mso-border-bottom-alt:solid windowtext .5pt;padding:0in;\r\nmso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:\r\n12.0pt;\'>Page – 75 </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal align=right style=\'text-align:right; line-height:150%; margin-top:0; margin-bottom:0\'><a\r\nhref=\"-01-Index\"><span style=\'text-decoration:none;text-underline:none\'>\r\n</span><span style=\'text-decoration:none;text-underline:none\'>\r\n<a href=\"-00_Content\"><img\r\nborder=0 width=60 height=25 id=\"_x0000_i1026\" src=\"_Gif%20Image/Home.gif\"></a></span></a></p>\r\n\r\n</div>\r\n\r\n		</td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-09_Spirituality in Art','','publish','closed','open','','09_spirituality-in-art','','','2021-11-23 17:58:59','2021-11-23 17:58:59','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/09_spirituality-in-art/',0,'post','',0),(2086,1,'2021-11-23 17:58:59','2021-11-23 17:58:59','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>The Trinity of Bengal</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%;margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">The Trinity of </font> </b><st1:place><b style=\'mso-bidi-font-weight:\r\n normal\'><font size=\"4\">Bengal</font></b></st1:place></p>\r\n		<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>RAMMOHAN, Bankimchandra,\r\nVivekananda – these three personalities represent the three steps in the\r\nprocess of evolution in modern <st1:place>Bengal</st1:place>. Like the three\r\nstrides of Vishnu these three great souls have occupied three stages of the\r\nevolving consciousness of <st1:place>Bengal</st1:place>. The soul of modern <st1:place>Bengal</st1:place>\r\nawoke in Rammohan, and then its mind blossomed in Bankim, subsequently its\r\nlife-energy burst forth in Vivekananda.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.05pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nfact we may generalise that all disciplines and ways of creation proceed in the\r\nsame order. The truth that is to manifest in the material world in a concrete\r\nphysical form appears at first in an apperception of the inner heart, <i>hrdi\r\npratisya<span style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\r\n\"Arial Narrow\"\'>. </span></i>The mind then seizes upon it and gives a manifest\r\nform, <i>manasa abhiklapta. </i>Next it takes a step ahead and becomes\r\nmore distinct and secures vitality and leaving the core it starts revealing\r\nitself without. Finally, it incarnates in a body, possesses a gross physical\r\nform, <span class=GramE>becomes</span> concrete and real.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nthe stirring of the Soul, in the intuition of the psychic being, the truth, in\r\nits dynamic expression, takes birth; there is its seed-form, its essential\r\nbeing. In the mind, the diverse lines of growth are first sketched out, the\r\nplay, the kaleidoscope of myriad possibilities. In the vital it becomes living\r\nand forceful with a definite mould. At last it brings down into the body its\r\nmaterial shape.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.6pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>First then the awakening of the psychic Person.</span> When this\r\ncentral being of a man becomes conscious, when it is<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 219<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>awakened</span>\r\nfrom slumber or trance or from self-absorption, it opens its eyes to the\r\noutside world and its manifest organisation and demands its due right and\r\nfulfilment. In common parlance, it is then said that the call has come to the\r\nman or his time is ripe. But the truth is that at the profound depth of the\r\nconsciousness, in the inmost subtle world, there has been this awakening. The\r\nawakened force or the truth of the Soul-Reality begins to work as though from\r\nbehind a veil or a curtain. Normally it is not always possible for man to\r\napprehend its full influence and motive in his normal consciousness.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Thus,\r\nin Rammohan is visible the primal stage of the consciousness of <st1:place>Bengal</st1:place>.\r\nIt is he who may be called in this sense the psychic being or the causal being of\r\nmodern <st1:place>Bengal</st1:place>. He alone before all others has brought\r\nforward the consciousness of <st1:place>Bengal</st1:place> to the free air and\r\nlight of the modern era from the antiquity, the mediaevalism of the past. He\r\nhas initiated the country into the religion of the new era. In him sprouted the\r\nfirst seeds of all future creations. Each flash of consciousness, intense with\r\na deep and pregnant <span class=GramE>meaning, that</span> sprung in his\r\nintuition gradually blossomed into a lush of foliage and flowers and fruits. He\r\nbrought a new birth, a new life and a new\' creation everywhere in all the\r\nfields of the collective life of state, society, religion, culture, literature\r\nand language. He made the fundamental scheme, the blue-print for the future\r\nfulfilment of the country. It is he who laid down the first principles. The\r\nfuture architects have made a new and solid structure on these as their basis. Rammohan was indeed the soul in the heart. The Upanishad says that the nerves\r\nof the body-vessel are assembled in this heart-centre and from here they go\r\nout everywhere in all directions. Likewise in Rammohan too a new orientation\r\nin the mind and life of the nation, the modern consciousness in all its\r\nbranches of culture has centred and from him all flow out into activities and\r\nenterprises of a new achievement.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 220<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.8pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>When\r\nthe truth takes birth and grows considerably in the soul then only it can\r\nreveal itself in the mental plane. Reason and intelligence seize on h and\r\napprehend it to know its meaning and endeavour to bring it to the fore of the\r\ncritical perception of an enlightened intelligence.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.05pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nhave already said that the mental being (Manomaya Purusha) of the country awoke\r\nin Bankimchandra. It is he who gave a fluent expression, in thought and in an\r\nouter attractive language, to her hopes, aspirations and inner feelings. And it\r\nis in him that the first revelation of a new curiosity, inquisitiveness and\r\nsensitiveness is to be found. His was the inspiration and channel for an\r\nunceasing quest, a many-sided research through mental seeking and logic and\r\nargument which inundated the entire country like a flood. Many are the lines of\r\ninvestigation and imaginative display that bear testimony to the mind\'s\r\nmanifold inquisitiveness. A deep longing, a luminous perception of the Soul\r\ndeveloped and expanded in hundred branches. The mind\'s business is to manifest\r\nand apply a soul-intuition in as many fields and forms, in as many directions\r\nas possible and one form through which mind finds expression is literature.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nthe literature of Bankim the mind of modern <st1:place>Bengal</st1:place> has\r\nbegun to take a definite shape. If there is in the Bengali race a capacity to\r\nunderstand and appreciate readily and easily modern thoughts and new ideas, if\r\nthere is in the Bengalis a keen earnestness to discover and follow revolutionary\r\nprinciples and ideals, then that found an adequate instrument and initiation in\r\nBankim. An alert and capable mind, an intellect shot with lucid humour, not\r\ndryly arguing, but inspired with an intuition – dynamic ideas that demand\r\nfulfilment, be it in the practical field or in <span style=\'mso-bidi-font-style:\r\nitalic\'>the<i> </i></span>realm of imagination, by giving a shape to their\r\nbeauty – this is the domain created by Bankim, this his great gift<i> </i>to\r\nthe consciousness of modern Bengal.<i><o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:9.8pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Now for the next stage,\r\nwhatever has thus become manifest and taken form in the mind, becomes living,\r\ndynamic<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 221<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>and</span>\r\nconcrete when it descends into the vital. Vivekananda is the living embodiment\r\nof the life-energy of modern <st1:place>Bengal</st1:place>. Not simply in the\r\nworld of mental imagination, not in the mere sport of thought, but in the flesh\r\nand blood of life, to make the truth dynamic is the arduous tapasya of\r\nVivekananda. It is from Vivekananda that the life-force, the vitality of the\r\nnation has taken a new turn, a fresh and full-flooded stream – the light of a\r\nnew achievement has glimmered into the people\'s daily practical life. What was\r\nin Rammohan a recondite and deep realisation of the Soul became a dream,\r\nimagination, hope and ideal in Bankim and culminated in Vivekananda as an\r\nunavoidable necessity of life, as an object to be realised, as a supremely\r\ndesirable material asset.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>If\r\nwe look into the personal history of many a Bengali youth of the modern age, we\r\nwould find almost everywhere an initial inspiration and the influence from\r\nVivekananda. True, not all are influenced or likely to be influenced by this\r\ncolossal soul so as to follow him solely in the field of religion and spirituality.\r\nBut it was his ups oaring vitality that quickens the ideal into a reality for\r\nwhich Vivekananda was so dear to one and all.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 222<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n  <p class=MsoNormal align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p><a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"59\" height=\"24\" border=\"0\"></a></p>\r\n\r\n</div>\r\n\r\n		</td>\r\n	</tr>\r\n</table>\r\n</body>\r\n\r\n</html>\r\n','-27_The Trinity of Bengal','','publish','closed','open','','27_the-trinity-of-bengal','','','2021-11-23 17:58:59','2021-11-23 17:58:59','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/27_the-trinity-of-bengal/',0,'post','',0),(2087,1,'2021-11-23 17:59:00','2021-11-23 17:59:00','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>East and West</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center;line-height:150%; margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">East and West</font><o:p></o:p></b></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>THE East is spiritual by\r\nnature, while the West is inclined towards materialism. The East seeks for the\r\nworld beyond. The West wants to possess this mundane world. Every rule,\r\nhowever, admits of exception, but that does not make it a sham. The same\r\nprinciple holds good here. The East is not wanting in epicures like Charvaka,\r\nnor is the West wanting in personages like Saint Francis. Nevertheless, on the\r\nwhole it can be said that the life-current of the East tends towards the domain\r\nbeyond the senses, while that of the West is turned to the seekings of the\r\nsenses. The East is firmly rooted in the eternal Truth. The West is familiar\r\nwith the transient truths of the outer world. As a result of this difference\r\nthe West has become skilful in action, lively and dynamic, and the East has\r\nbecome meditative, peace-loving and indifferent to life-activities. The present\r\nurge of mankind is to synthesise these different traits and to impart to the\r\nworld at large a common, nobler and wider ideal. To-day we are convinced that\r\nthese two different types of virtue are complementary to each other. The body\r\nwithout the soul is blind; the soul without the body is lame. The body must be\r\ninfused with the spirit of the soul, and the dynamis of the soul must manifest\r\nitself through the body. This is indeed the ideal of the new synthesis.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.05pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let\r\nus try to throw more light on this difference so that we may comprehend the\r\nsynthetic ideal more clearly. We wilt now compare and contrast, for example,\r\nthe genius of Valmiki and that of Shakespeare in the field of literature. On<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 253<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>reading Shakespeare a\r\nstamp of characters that are human is left on our mind, and Valmiki impresses\r\nus with characters that are superhuman. Shakespeare has depicted men solely as\r\nhuman beings, while Valmiki read into men the symbol of some larger and higher\r\ntruth. <span style=\'mso-bidi-font-weight:bold\'>In<b> </b></span>the works of\r\nShakespeare we feel the touch of material life and enjoy the savour of earthly\r\npleasure, the embrace of physical bodies with each other, as it were. But\r\nValmiki deals with experiences and realities that exceed the bounds of ordinary\r\nearthly life. Hamlet, Macbeth and King Lear are the highlights of\r\nShakespearae\'s creation. Valmiki\'s heroes and heroine are Rama, Ravana and\r\nSita. The characters depicted by Shakespeare are men as men are or would be.\r\nBut even the human characters of Valmiki contain something of the super-human,\r\nthey overflow the bounds of humanity. <span style=\'mso-bidi-font-weight:bold\'>It<b>\r\n</b></span>is not so difficult for us to grasp the clashes of sentiments that\r\ngo to make up the character of Hamlet, for we are already quite familiar with\r\nthem in our life; whereas the character of Rama which is not at all complex can\r\nyet hardly be adequately measured. There is a mystic vastness behind the\r\ncharacter which can never be classed with human traits. Indeed, Rama and Ravana\r\nboth are two aspects of the same Infinite. Even the drama of their earthly life\r\nis not merely founded on human qualities. The East wants to explore the\r\nInfinite, while the West wants to delve into the finite. Homer, the father of\r\nWestern literature, is an illustrative example. The men of Homer\'s world,\r\nhowever mighty and powerful they may be, are after all human beings. Achilles\r\nand Hector are but the royal editions or dignified versions of our frail human\r\nnature. Never do they reflect the Infinite. The gift of the West is to bring to\r\nthe fore the speciality of the finite through the senses. Plato himself did not\r\nlike very much the Homerian god who to him was only &quot;human – all too\r\nhuman.&quot; The gift of the East on the other hand is to manifest the Infinite\r\nand the Truth beyond the grasp of the senses with the aid of the finite, with\r\nthe senses as a means.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 254<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</div>\r\n		<div class=Section2>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Our\r\nobject will be served better if we compare Oriental painting and sculpture with\r\nthe Occidental. Let us compare the image of Venus with that of the Buddha.\r\nWherein lies the difference? The goddess Venus is in no way superior to a human\r\nbeing. A finely modelled face, well-formed limbs, beautifully chiselled nose,\r\neyes, ears, forehead – in one word, she is the paragon of beauty. Softness and\r\nloveliness are reflected in her every limb. The Greek goddess marks the\r\nhighest human conception of beauty and love. But the image of the Buddha is not\r\nentirely flawless. No doubt, it is the figure of a human being, but an\r\nanatomist will certainly be able to point out many defects and flaws of composition\r\nin it. The image of the Buddha in the state of deep self-absorption does not\r\nrepresent a <i>man </i>in contemplation, but it is a symbol of concentration;\r\nit is meditation personified. This is the special character of Oriental Art.\r\nOriental Art does not try to express sentiment and emotion through an exact\r\nportrayal. Its object is to give an adequate form to the idea itself. The\r\nBuddhist sculptor gives an expression to the supernatural state of realisation\r\nwhich the Buddha attained when he was on the verge of losing himself in\r\nNirvana. The sculptor is not concerned with the elegance or correctness of the\r\nbodily limbs; his only care is to see how far the abstract idea has been\r\nexpressed. Wrinkles of thought or the smoothness of peace on the forehead, fire\r\nof anger or spark of love in the eyes, the extraordinarily robust and highly\r\nmuscular limbs of a man, and smooth and soft creeper-like flowing arms of a\r\nwoman – such are the elements on which the Occidental artist has laid emphasis\r\nto show or demonstrate the play of psychological factors. The Oriental artist\r\nlooked to the eternal truth that lies behind the attitudes of the mind and the\r\nbody; he has not laboured to manifest the external gestures, the physical\r\nchanges that are visible in our day-to-day life; the little that had to be done\r\nin this connection was executed in such a manner as to make it coincide with\r\nor merge into the idea of the truth itself – it<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 255<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>became the very body of\r\nthe idea. The Oriental sculptor has perpetuated in stone the eternal concepts\r\nof knowledge, compassion, energy, etc. – various glimpses of the infinite – through\r\nthe images of Bodhisattwa, Avalokiteshwar, Nataraj and other deities. Raphael\r\nhas succeeded in imparting a divine expression to motherhood in the visage of\r\nhis Madonna, but that too is not Oriental Art. The image of the Madonna\r\nrepresents an ideal mother, and not motherhood. The Madonna may be called the\r\nacme of the emotional creation, but in the image of the Buddha the percepts of\r\na suprasensual consciousness have been heaped up. The East wants to discover\r\nthe true nature, the truth of things present in the ultimate unity, the\r\nInfinite. The West dwells in the finite, the diverse, the duality.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Beethoven\r\ncharacteristically represents the West in music. The soul of the West is\r\nreflected in the symphonies of Beethoven more than perhaps in anything else.\r\nHe has expressed human emotion in its different modes with their opulence, their\r\nconcords and even more their contrasts and clashes. Verily Beethoven\'s world\r\nconsists in Nature\'s dual, <i>i.e., </i>polarized, mood, manifesting itself in\r\ninnumerable channels. It is like an elephant running amuck and trampling\r\nunderfoot all that it meets in a virgin forest densely covered with trees and\r\nbushes, thickets and creepers. The elephant\'s trumpeting, the yelling of\r\nanimals, the chirping of birds and the rustle of leaves – all these go to form\r\nwhat would appear to be like the devastating clamour of the periodic\r\ndissolution of the world. The genius of Beethoven has raised the unrhythmic\r\nhulla-balloo of the world to a lofty pitch capable of charming the human\r\nheart. As a contrast how calm, profound and unitonal is the <i>kirtan </i>of\r\nTyagraj! No doubt, his music has not the rich variation, the polyphonism of his\r\nEuropean counterpart; and yet rising on the crest of a single tune we are\r\ntransported to the Elysian lap of an infinite calm leaving behind this whirl of\r\nthe earth. We know European music takes pride in harmony, while Indian music is\r\nnoted for its<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 256<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>melody. In other words,\r\nOccidental music expresses the multitudinous diversity of Nature, while\r\nOriental music represents the oneness of the truth beyond Nature.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Further,\r\nlet us turn to the spiritual practices of the East and the West and their\r\neffects on life. What is the nature of European religion? <st1:country-region><st1:place>Greece</st1:place></st1:country-region>\r\nis the mother of modern <st1:place>Europe</st1:place>. The <st1:place>Europe</st1:place>\r\nof to-day is the outcome of Graeco-Roman culture. What was the conception of\r\nreligion in <st1:country-region><st1:place>Greece</st1:place></st1:country-region>?\r\nHer religion surely consisted in all that is decent, lovely and harmonious. But\r\nthe Greek people failed to discover or envisage the self-existent truth that\r\nreigns supreme within the heart of man. They were solely interested in external\r\nexpression through rhythm; cadence and harmony of a mental or rational\r\nidealism. There was Plato, no doubt, and the Platonists and esoterics (like\r\nPythagoras), but Aristotle and not Plato came to be their teacher and legislator.\r\nThe virtue of the Romans lay in virility and the spirit of conquest and\r\neffective organisation of life. And the virtue of <st1:place>Europe</st1:place>\r\nhas combined in itself the aesthetic sense of <st1:country-region><st1:place>Greece</st1:place></st1:country-region>\r\nand the military and state spirit of <st1:City><st1:place>Rome</st1:place></st1:City>.\r\nIn <st1:place>Europe</st1:place> they want to regulate life through codes,\r\nmoral and legal. Forced by circumstances and for the sake of mutual interest\r\nthey have set up a mode of moral standard, and this they want to impose on all\r\npeoples and countries. The utmost contribution of European religion has been a\r\nkind of temporising and understanding with the lower propensities of men and\r\nsomehow presenting a smooth and decorous surface of life. Association,\r\nArbitration, Federation, Co-existence and such other mottoes and shibboleths\r\nthat are in the air to-day are but the echoes of that mentality. Deutschtum of\r\nGermany sought to transcend this religion of morality. It tried to found\r\nreligion on some deeper urge within. But in its quest it took the ego for the\r\nSelf and the demoniac vital energy for the Divine Power.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:12.2pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp; </span>No doubt, the East has moral codes and in\r\nprofusion, but they are not considered to be the last word on spirituality;<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;tab-stops:12.2pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n257<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;tab-stops:12.2pt;mso-layout-grid-align:none;text-autospace:\r\nnone\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>they all fall under the\r\ncategory of the \'Lesser Knowledge\' (Apara Vidya) and therefore the East has not\r\nconfined itself within the play of the lower – the three <i>gunas </i>of\r\nnature. Its gaze is fixed on a still higher region. <st1:place>Europe</st1:place>\r\nclaims herself to be the follower of the Christ. But how has Christianity\r\ndeveloped there? It was the Church martyr in the beginning, it developed into\r\nthe Church militant which finally turned into the Church political. The\r\nChristian church aimed at establishing the <st1:place><st1:PlaceType>kingdom</st1:PlaceType>\r\n of <st1:PlaceName>Heaven</st1:PlaceName></st1:place> on earth, but as a matter\r\nof fact, it has succeeded in establishing something of an earthly kingdom\r\nonly. On the other hand, the religion of the East has quite a different movement.\r\nThe ideal of the East is represented by Vedic seers like Vasishtha and\r\nViswamitra who sought to realise the great Heavens – the Vast Truth. And their\r\ndescendants clung to this ideal so firmly that no other thing existed for them.\r\nVasishtha and Viswamitra have been consummated in Buddha and Shankara. The West\r\nhas brought religion down to the level of the mundane and is about to lose it\r\nthere, while the East has pushed religion up and is at last on the verge of\r\nlosing the world in the Brahman or the Void.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Alexander,\r\nCaesar and Napoleon are the ideal men of action in the West, while <st1:place>Krishna</st1:place>,\r\nArjuna and Bhishma are the representatives \'of the ideal of the East. The\r\nEuropean heroes display daemoniac restlessness and exuberance. The Indian\r\nheroes possess the godly virtues of calmness and poise along with clear\r\ninsight. Napoleon is a mighty Vibhuti of the Divine Power. But Sri Krishna is\r\nthe Incarnation of God Himself Leaving aside some solitary exceptions, the West\r\nhas generally failed to imbibe spirituality; even so the East has failed to\r\nassimilate the true spirit of earthly action. As in the West the Christ is\r\npractically buried in oblivion, so the East has somehow managed to wipe out the\r\nteachings of Sri Krishna. And, in consequence, the people of the East try to\r\navoid action as much as possible in order to attain to union with God. The West<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 258<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.7pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>moves in the diametrically\r\nopposite direction and tries to attain perfection in every sphere of work in\r\nthe outer world. Typically, Haeckel was enthusiastic enough to devote his entire\r\nlife to the discovery of the life-history of the cray fish. To plant a banner\r\nin the polar region has been the mission of many a youth in the West. The\r\nEastern mind is apt to look upon these things as a mere child\'s play. The\r\nEastern mind was never content until it could in some way or other associate\r\neven the inescapable mundane knowledge with the knowledge of the Self. The\r\nmotto of the East runs: &quot;Know the Self alone and cast aside all other\r\nthoughts.&quot;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nEast in its natural bent has aspired for the Divine, the Infinite, the Eternal.\r\nShe has sought for and found the Supreme which is unity in diversity and which\r\nmaintains its identity in the midst of multitudinous variables. The dynamic\r\nWest has understood well, too well, the restless movements of life, its\r\nconflicts, its hustle-bustle, its hurly-burly, its diversity and it always\r\nruns after something new, ever new. The East wants the Truth beyond the senses,\r\ndirect realisation and spiritual vision. The West wants Reason, Intellect, the\r\nanalytic and discursive faculty. Both seem to be wholly taken up – almost eaten\r\nup – with their own ideals. Therefore they have secured benefit as well as\r\nincurred loss. The East realised the Self, hence she is great and supreme in\r\nthat way. But at the same time, she lacks in a rich earthly mind that makes for\r\nrichness, opulence, success in life. The aspirant of the East has endeavoured\r\nto acquire mastery over himself, but has failed to see that the mastery over\r\nthe world is the true fulfilment of one\'s own self-mastery. The West is\r\nparticularly concerned with the body. So she has come by the vast material\r\nprospect of an infinite variety. But for want of the firm basis of the Self\r\nbehind the body all her acquisitions are but temporary, and have ended in an\r\nexternal glamour. No doubt, she has created the joy of life, but in the absence\r\nof the conscious knowledge of the Self, this joy has not culminated in the\r\nbliss<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Page – 259<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>divine. The West seeks to\r\ndominate the world by force and violence and by exercising her power through\r\nexternal means. She has not the patience or the wisdom to realise that the\r\nachievement of unity within one\'s self is the first necessity and absolute\r\ncondition, that alone can give a total fulfilment in a perfect contentment. The\r\nEast has discovered the foundation of Truth. She has not thought it necessary\r\nto build a broad-based outward edifice of delight on it, while the West has\r\nalways tried to build a vast earthly palace, but where? On the shifting sands.\r\nThe West has become prosperous in life, accepting outward forms without number,\r\nbut she lacks in the intimate high seriousness. The East is profound with her\r\nrealisation, but in life she is or has become a destitute.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-bidi-font-weight:bold\'>In<b> </b></span>this new epoch our\r\naspiration should be for the self-realisation of the East and for this we have\r\nfirst to realise the basic reality of all things and constantly live therein,\r\nbut not by severing ourselves from the world and its objects. We shall not\r\nremain satisfied with the realisation of the Formless alone, because each and\r\nevery manifestation of the formless Self can yield some special kind of delight\r\nand fulfilment. This truth we need must be learnt from the West. Also we have\r\nto learn that this limited delight too does not really belong to the finite, it\r\nis derived from the Infinite and has its final fulfilment in the Infinite. We\r\nare not going to merge everything into the indeterminate Eternal, but we shall\r\nenrich the delight we experience in the Formless Divine by the perception of\r\nthe same and equal Divinity in all the diverse forms and objects in the\r\nmanifestation. We do not propose to lose the earthly joy in the bliss of the indeterminate\r\nAbsolute. We shall give full importance to every one of the infinite activities\r\nof life, but like the West we shall not consider any of them, in their present\r\nmake-up, as the one thing needful. We shall see the supreme Being surrounded\r\nwith all His powers and beauties. The ten-armed Goddess Durga will spread out\r\nher ten arms in ten different directions.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 260<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n  <p class=MsoNormal align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p><a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n\r\n</div>\r\n\r\n		</td>\r\n	</tr>\r\n</table>\r\n</body>\r\n\r\n</html>\r\n','-34_East and West','','publish','closed','open','','34_east-and-west','','','2021-11-23 17:59:00','2021-11-23 17:59:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/34_east-and-west/',0,'post','',0),(2088,1,'2021-11-23 17:59:00','2021-11-23 17:59:00','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>Rabindranath and Modernism</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center;line-height:150%; margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">Rabindranath and Modernism</font><o:p></o:p></b></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(I)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>BENGALI literature has\r\nreached the stage of modernism and even ultra-modernism. This achievement is,\r\nwe may say point-blank, the contribution of Rabindranath. Not that the movement\r\nwas totally absent before the advent of Rabindranath. But it is from him that\r\nthe current has received the high impetus and overflooded the mind and the\r\nvital being of the Bengali race. We can recall here the two great artists who\r\ncommenced modernism – Madhusudan and Bankim. But in their outlook there was\r\nstill a trace of the past, in their ideas and expressions there was an imprint\r\nof the past. The transition from Ishwar Gupta and Dinabandhu to Bankim and\r\nMadhusudan – not from the viewpoint of time but from that of quality – is\r\nindeed a revolution. Within a short span of years the Bengali way of thinking\r\nand the refinement of their taste have taken a right-about turn. It was Bankim\r\nand Madhusudan who have placed Bengali literature on the macadamized road of\r\nmodernism. Still, while walking on that road, somehow we were not able to shake\r\noff completely the touch of clay under the feet and the smell of swampy lands\r\naround. It was Tagore\'s mastercraft that enabled Bengali literature to drive in\r\ncoachand-four through the highways. Not only so, in addition he has enriched\r\nand developed it to such an extent that we feel, pursuing the image, as if we\r\ncould safely drive there the motor car or even the railway train.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nterm modern, no doubt, relates to the present time,<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;\r\nmso-bidi-font-size:12.0pt;\'>Page – 157<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>but</span>\r\nthere is in it a factor of space as well. It is the close communion among the\r\ndifferent countries of the world that has made modernism modern. The relation\r\nof give-and-take among many and various countries and races has given each\r\ncountry a new atmosphere and a new character. The newness that has thus\r\ndeveloped is perhaps the fundamental feature of modernism. Bankim and\r\nMadhusudan were modern, for they had infused the European manner into the\r\nartistic consciousness of <st1:place>Bengal</st1:place>. <st1:place>Europe</st1:place>\r\nitself is indeed the hallowed place, the place for pilgrimage of our epoch.\r\nHumanity in the modern age plays its great role in <st1:place>Europe</st1:place>.\r\nSo to come into contact with <st1:place>Europe</st1:place> is to become modern –\r\nto take one\'s seat at the forefront in the theatre of the world. Thus it is\r\nthat <st1:country-region><st1:place>Japan</st1:place></st1:country-region> has\r\nbecome modern in <st1:place>Asia</st1:place>. And <st1:country-region><st1:place>China</st1:place></st1:country-region>\r\nlagged behind for want of this contact. In <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nit was the Bengalis who first of all surpassed all others in adopting European\r\nways. That is why their success and credit have no parallel in <st1:country-region><st1:place>India</st1:place></st1:country-region>.\r\nFrom Bharatchandra, Ishwar Gupta even up to Dinabandhu the genius of <st1:place>Bengal</st1:place>\r\nI was chiefly and fundamehtal1y <st1:place>Bengal</st1:place>\'s own. The\r\nimagination, experience and consciousness of the Bengalis had been I till then\r\nconfined to the narrow peculiarities of the Bengali race. Bankim and Madhusudan\r\nbroke the barrier of provincialism and cast aside all parochialism and\r\nnarrowness of Bengalihood and brought in the imagination, consciousness,\r\nmanners and customs of other lands.<span style=\'mso-tab-count:1\'> </span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Rabindranath\r\ntoo has done the same, but in a subtler, deeper and wider way. Firstly, at the\r\ndawn of modernism, the two currents, foreign and indigenous, though side by\r\nside did not get quite fused. They stood somewhat apart though contiguous.\r\nThere was a gulf between – a <span class=GramE>difference</span>, even a\r\nconflict – as of oil and water. In Madhusudan these two discordances were\r\ndistinct and quite marked. It was in the works of Bankim that a true synthesis\r\ncommenced. Still, on the whole, the artistic creation of that age was\r\nsomething like putting on a dhoti with its play of<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 158</span><span\r\nstyle=\'color:blue\'><o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n11.25pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</div>\r\n\r\n<div class=Section2>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>creases</span>\r\nand folds, and over it a streamlined coat and waistcoat and necktie. Both the\r\nfashions are beautiful and graceful in their own way. But there is no harmony\r\nand synthesis in, their combination. It was Tagore\'s genius that brought about\r\na beautiful harmony between the two worlds. In the creation of the artistic\r\ntaste of <st1:place>Bengal</st1:place> he has opened wide the doors of her\r\nconsciousness so that the free air from abroad may have full play and all\r\nparochialism blown away. Yet she has not <span class=GramE>fallen</span> a prey\r\nto foreign ways to become a mere imitation or a distant echo; it is the vast\r\nand the universal that has entered. True, Tagore\'s genius belonged intimately\r\nto <st1:place>Bengal</st1:place>, but not exclusively; for it has been claimed\r\nalso by humanity at large as its own. The poet\'s consciousness has returned\r\nhome after a world-tour, as it were. It has become the Bengali consciousness in\r\na wider and deeper sense. So the poet sings:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>My own\r\nclime I find in every clime, </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>And I shall\r\nwin it from everywhere.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.7pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Thus,\r\nfor example, the ideas and movements that have taken shape in Swinburne and\r\nMaeterlinck have induced some echoing waves in the works of Tagore here and\r\nthere. Some of the things, <span class=GramE>specially</span> characteristic of\r\nthe West, were fused into his inspiration, became his own and formed part of\r\nthe being of the pure Bengali race: these have grown now its permanent assets. Rabindranath\'s\r\nexperience has, so to say, travelled across space to embrace the universe. On\r\nthe other side, in the matter of time too his experience has far exceeded the\r\npresent to climb to the lofty past. At times he soared high to the experiences <i>of\r\n</i>the seers of the Upanishads or the Vaishnava devotees, and came down with\r\nthem into the widely extended domain of universal experience. The modernism of\r\nhis poetic creation, developed on the wings of these two aspects, and its\r\nkeynote is the harmony and synthesis of the East and the West, the present<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 159<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>and</span>\r\nthe past. Thus the oriental and the occidental thoughts, ideas, experiences and\r\nrealisations of the present and of by-gone times, that possess any value or\r\nspecial significance, have combined and are fused in the delightful comprehension\r\nof the poet giving birth to a new creation in which a great diversity vibrating\r\nin a common symphony blossomed with immaculate beauty.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>How\r\nthe two original streams of thought, oriental and occidental, were synthesised\r\nin Tagore\'s work is a subject that demands a deep study. I do not propose to\r\ndeal with the subject in its entirety, but I shall try to point out a few\r\nsalient features. The European consciousness, especially modern, is <span\r\nclass=SpellE>centred</span> on this physical world, this living body endowed\r\nwith the ardent senses, on the undeniable reality of the outside world where,\r\nafter all, things are transitory; and of the dualistic life it espouses, this\r\nconsciousness lays more stress on death than on life, on misery than on\r\nhappiness, on shadow than on light; it seeks beauty and fulfilment in contrast\r\nand conflict in human life and consciousness. Inspired by this idea our poet\r\nsings:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Not for me\r\nliberation through renunciation.<o:p>&nbsp;</o:p></p>\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:8.85pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nclass=GramE>or</span>,<o:p>&nbsp;</o:p></p>\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:8.85pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Is the\r\nVaishnava\'s song only for Vaikuntha¹?<o:p>&nbsp;</o:p></p>\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Again,<o:p>&nbsp;</o:p></p>\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Where is the light, O\r\nwhere? </p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Kindle it with the fire of\r\nseparation.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I do not say the\r\nindulgence of the lower nature, the physical propensities and the sense-objects\r\nis less prevalent in our country. The teeming wealth of sensuality that is\r\nfound </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>¹ <span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'>The highest heaven.<o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 160<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:13.2pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>in</span>\r\nKalidasa and Jayadeva has hardly any parallel in the literature of any other\r\ncountry. But the oriental approach is quite different from the occidental. The\r\nconsciousness and the attitude with which <st1:place>Europe</st1:place> has\r\naccepted and embraced the sense-world or the material world are profane, pagan –\r\nthe enjoyment of pleasure in the grossest and the most materialistic way,\r\npleasure for the sake of pleasure. The fount of tears pent up in the core of\r\nevery transient object <i>(&quot;sunt lacrymae rerum&quot;), </i>so said\r\nVirgil, the great poet of <st1:place>Europe</st1:place>. The artistic mind of <st1:place>Europe</st1:place>\r\nderives its inspiration from there. The Indian consciousness even after\r\naccepting the material objects could not completely exhaust itself in the earthly\r\nrelation only. As the Upanishad says, the husband, the wife or the son is dear\r\nto us not because of their own sake but for the delight of one\'s soul. It is\r\nnot that the spiritual basis of consciousness is directly or actively manifest\r\nin all Indians or even all creative artists of <st1:country-region><st1:place>India</st1:place></st1:country-region>.\r\nBut this perception permeates the atmosphere, the firmament, the air, land and\r\nwater of <st1:country-region><st1:place>India</st1:place></st1:country-region>.\r\nAnd this idea, on the whole, brought about a special outlook and tone in the\r\nstyle of her creative arts. The works of Vaishnava poets are replete with\r\nearthly love, at places only nominally associated with God; and yet even this\r\nnominal or tacit association is a very characteristic and special feature. And\r\nit cannot be put in the category of mere earthly and human outlook as known to\r\nus. At least earthly things and sense-objects have not been presented solely\r\nwith their own norms and values. They have been assessed in relation to the\r\nvalues of something else, their truth has been\' determined as a help or an\r\nimpediment to some other truth. Not <span class=GramE>that artists</span> of this\r\ntype are totally absent in <st1:place>Europe</st1:place>. There also – although\r\nit is the exception rather than the rule as here – we come across a few who have\r\nthe experience of the Imperishable in the perishable, and the realisation of\r\nConsciousness in Matter. The experience of silence, for example, was in some\r\nso overwhelming<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 161<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>as</span>\r\nto render names and forms secondary – insignificant – and to reduce them to mere\r\nshadows. Thus to Wordsworth all natural truths and beauty are inherent in the\r\npower that presides over Nature which he calls Spirit.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Tagore\r\nwanted to seize the object as a real object and touch the body physically, with\r\nthe sense of touch. Unlike the spiritual seers he could not remain content with\r\nembracing the object in and through the soul alone and the person through the\r\nimpersonal. As a mortal he sought to taste the delight of-mortal things. And\r\nyet he established the Immortal in the mortal. He looked upon the body as body\r\nand yet was united with it in and through something of the formless soul. The\r\nuniqueness of his realisation consists in the synthesis of the duality, the\r\ncontrary. Like the pagan he maintained intact the terrestrial enjoying, even\r\nmade it more intense, yet he brought down into it something of the supraphysical.\r\nAnd for this harmonisation he resorted to the consciousness of the Upanishads\r\nwhich is innate to his country. The thing that has bridged the gulf between the\r\nphysical and the supra-physical, between the body and the soul, between the\r\ninmost within and the outmost without is the heart of the devotee – the\r\nemotional fervour of the Vaishnavas, adorers, lovers and those who have the\r\nfine sense of beauty and delight.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Rabindranath\r\nhas the intuition of the Brahman, the infinite Bliss, <span class=GramE>the</span>\r\nOne without a second, which is beyond all limits and is the support of all, as\r\nthe vital principle. He has, at every step, sung the victory and glory of this\r\nvital aspect of the Brahman. He has often cited this aphorism of the Upanishad:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>All created\r\nthings are moved by the <i>pranic </i>power. </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Inspired by this idea he\r\ntoo had sung:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Deep I dive\r\ninto the ocean of life and breathe it in to my heart\'s content.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 162</span><o:p></o:p></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.0pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nrhythm of life flowed out into movement and dynamis. Here again another\r\nfeature of the modern mentality, characteristic, for example, of the vitalists,\r\nis found in him. But the difference is that he has not assigned the highest\r\nplace to it, though he has emphasized it considerably. He has endeavoured to\r\nposit something of immobility within or behind the moving and to make all\r\nstirrings terminate in a wide peace. Although he gave himself to the duality,\r\nthe many, the swirling flood-tide of the external world, he was in close touch\r\nwith the inner being, the profundity which is filled with the calm and silence\r\nof the One.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>No\r\ndoubt, he says:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Away with your meditation,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Away with your\r\nflower-offering, </p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let your clothes get torn\r\nand soiled.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But what he meant to say\r\nis this:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Then you may rush out to\r\nthe wide world </p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>And remain\r\nunsulIied<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In the\r\nmidst of the dust,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>And walk about freely.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>With all chains on the body;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Until that day dawns<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>Remain in the depths of your heart.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:16.3pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:8.6pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nlife that was the object of Rabindranath\'s worship was no other than the\r\nBrahman in Its aspect of Prank Energy. On the one hand the sense of this\r\nPrana-Brahman impelled him towards the world as such and, on the other hand, a\r\ngesture and glimpse of the Transcendent Brahman served to give a poise and\r\nmeasure, cadence and contour to that Immeasurable Energy.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nlay so much stress on this aspect of Tagore, because herein lies the main\r\nsecret of man\'s modernity and his <span class=SpellE>im</span><span class=GramE>mediate</span>\r\nfuture.\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 163<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>What is required of man is to realise and establish the supra-physical\r\neven in the physical without losing the reality of the latter, to convert the\r\nsupra-physical into the physical. Though the physical was not lost in oblivion,\r\nyet its own forms and ideas were brought under the pressure of the\r\nsupra-physical and tinged with the colour of the same, so that it could be seen\r\nin a new light as an image of the supra-physical – such has been the trend of\r\nancient spiritual tradition. But the modernity of to-day wants to keep the\r\nnature and the essence of the physical intact and, keeping its speciality\r\nunimpaired, endeavours to manifest the supra-physical in the physical. Man\'s\r\nuniversal urge to-day finds expression in the immortal line of Tagore:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>O Infinite,\r\nThou dwellest in the finite.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nbelieve that the entire future of humanity depends on this line of spiritual\r\npractice and its realisation in this life. And in this respect Rabindranath the\r\npoet has almost become to us the seer Rabindranath.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(2)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.7pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nthe consciousness of the artist of the past each concept, each thought, each\r\nsentence or word appeared as a well-defined, separate entity. Artistic skill\r\nlay in harmonising the different and separate entities. The criterion of\r\nbeauty in that age consisted in the proportionate, well-built formation of the\r\nconstituents – a symmetry and balance. In the modern consciousness and\r\nexperience nothing stands in its own uniqueness. The lines of demarcation\r\nbetween things have faded, are almost obliterated – no faculty or experience\r\nhas its separate <span class=GramE>existence,</span> everything enters into\r\nevery other thing. In the consciousness and experience of men and in the sphere\r\nof artistic, taste there is now a <span class=SpellE>uni<span\r\nclass=GramE>fication</span> </span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 164<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span class=SpellE>and an assimilation just as men want to\r\nunite, irrespective of caste and creed and national or racial boundaries. We\r\nwant to replace the ancient beauty of proportion by a complex system of sprung\r\nrhythm and a play of irregularities and exceptions.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>So\r\nwe may say that the difference between the past and the present is something\r\nlike the difference between melody and harmony. The ancients used to playas it <span\r\nclass=GramE>were</span> on a one-stringed lyre accompanied with a melodious\r\nsong, or carried on a symphony comprising the same kind of melodies. The\r\nmoderns like polyphonic movements, conglomerations of many heterogeneous\r\nsounds.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>From\r\nthis standpoint it will be no exaggeration to say that Rabindranath Tagore has\r\nmodernised the Bengalis and Bengali literature and the Bengali heart.\r\nMadhusudan brought in Blank Verse. But by creating and introducing the metre of\r\nstresses Tagore brought about a speciality in modernism. In words, rhythms and\r\nconcepts he has brought in a freedom of movement and swing, a richer, wider and\r\nsubtler synthesis and beauty.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>A\r\npoet of the olden times sings:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Who says the autumnal full\r\nmoon can be compared to her face?<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>A myriad\r\nmoons</span> are lying there on her toe-nails.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal align=right style=\'text-align:right;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\nOr take the famous line that received ample praise from Bankimchandra – <o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:-9.0pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>The fair lady leaves, imparting\r\noverwhelming pangs of separation.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:206.6pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>How far away have we come\r\nwhen we listen to the following lines of <span class=GramE>Tagore:</span><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 165<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.7pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;Who art thou that\r\ncomest to me, O merciful one?&quot; </p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>Asks the\r\nwoman.</span> The mendicant replies,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;The destined hour is\r\nco<span style=\"background-color: #FFFFFF\">m</span>e to-night.&quot;¹<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Or,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Thy feet are tinged red\r\nwith the heart\'s blood of the three worlds, </p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>O Thou, who hast left thy\r\nhung-down plait uncovered, </p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Thou hast placed thy\r\nnimble feet on the central part.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>Of the\r\nbloomed lotus of world-desires.</span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:2.75in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.8pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>After\r\nsharpening and heightening the intellect by the urge of inspiration, after\r\nmagnifying and diversifying his imagination by the intellect infused with the\r\ndelight of the inner soul, Rabindranath\'s experiences at different levels of\r\nconsciousness synthesised them all in a free and vivacious metre embodied in\r\nwaves of poetry. He created a Utopia in which the modern <span class=GramE>world\r\nwith all its hopes, aspirations and dreams have</span> found the reflection of\r\nits own deeper nature.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;tab-stops:275.0pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>The sweetness, skill and power of expression that are\r\nfound in the Bengali literature of today were merely an ideal before Tagore\r\nbodied them forth. We, the moderns, who are drawing upon the wealth amassed by\r\nhim for over half a century and we who are using it according to our capacity\r\noften think that it is the outcome of our own genius.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nare swept by the giant billow caused by Tagore. But being placed at the crest\r\nof it we can hardly conceive how far we have co<span style=\"background-color: #FFFFFF\">m</span>e up. Again forgetting all\r\nabout the wave we claim all the credit for ourselves. One of the signs of the\r\nrich and mature language is that every writer has at his command a ready-made\r\ntool of which he has to know only the proper manipulation. In the literature of\r\nthat language no writer falls below a particular standard or a level of tune.\r\nThe writer, who imbibes the genius of a language, and <span class=SpellE>lite<span\r\nclass=GramE>rature</span> </span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>¹ <span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>The mendicant came to nurse\r\nthe deserted woman whose allurement he had once rejected and to whom he had\r\npromised to come in proper time.<o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 166<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span class=SpellE>and its ways of expression, is carried on by\r\nthem in spite of himself. Of course, we do not claim that Bengali literature\r\nhas already reached the acme of perfection. But the growth and the development\r\namounting to a full-fledged youth have been the contribution solely of\r\nRabindranath. Again, in this respect his indirect thought-influence has far\r\nexceeded his direct contribution.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nhave used the word &quot;modern&quot;. Now the question is whether the term\r\n&quot;modern&quot; should include the ultra-modern also. The ultra-moderns have\r\ngone one step forward. The movement of eternal youth and the overflow of\r\nyouthful delight in Rabindranath are apt to march towards the ever-new, to\r\ncommune with the novel, to accord a cordial welcome to the ever-green. There it\r\nis quite natural that he should have sympathy and good-will for the ultra-modern\r\nalso. Nevertheless, it must be kept in view that above all he was the\r\nworshipper of the beautiful and of beautiful forms and appearances. However\r\nsoft and pliant might have been the frame of his poetry, in the end it remained\r\na frame, after all, a delicate and harmonious shape of beauty. It is doubtful\r\nwhether the ultra-moderns have retained anything like the frame-work of beauty.\r\nIn fact, under their influence, the frame-work has not only got dissolved but\r\nalso practically evaporated. Not to speak of rhyme, they have banished the\r\nregulated rhythm and pause. They have adopted a loud rhetoric and an\r\nover-decorated personal emphasis. Of course, we may detect a reflection or have\r\na glimpse of ultramodernism in the following lines of Tagore\'s <i>Purabi </i>and\r\n<i>Balaka:<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Behold, by what a blast of\r\nwind,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>By what a stroke of music<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The waters of my lake\r\nheave up in waves<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>To hold speechless\r\ncommunications between this bank and the other!<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:224.15pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><span\r\nstyle=\'font-family:Arial\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nstyle=\'mso-tab-count:2\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span style=\'mso-tab-count:\r\n1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><font face=\"Times New Roman\">(Purabi)</font></span><span\r\nstyle=\'mso-bidi-font-style:italic\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;tab-stops:224.15pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;mso-bidi-font-style:italic\'>Page – 167<o:p></o:p></span></p>\r\n\r\n<i>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:13.2pt;\r\nmso-pagination:none;tab-stops:224.15pt;mso-layout-grid-align:none;text-autospace:\r\nnone\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The mountain longs to become\r\nan aimless summer cloud.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The trees want to free\r\nthemselves from their Moorings in the earth<i><o:p></o:p></p>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>And to be on the wing and\r\nto proceed in pursuit of the sound<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>And become lost in their\r\nsearch for the farthest of the sky in a twinkling.</p><i>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;line-height:150%;\r\nmso-pagination:none;tab-stops:right 259.65pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nstyle=\'mso-tab-count:2\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>(Balaka)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:right 259.65pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:250.8pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nstill here we do not come across the note of a reversal, dissolution,\r\nrevolution. It seems the poet retains an inner link with the heart of the hoary\r\npast in spite of so much of his novelty and modernism. And he did not like to\r\ncut asunder that link.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>This\r\ndeep conservatism alone made Tagore the worshipper of symbols and did not allow\r\nhim to be a revolutionary iconoclast. Indeed one can draw one\'s attention to\r\nthe speciality of his unique skilfulness. Many a time he held firm the\r\nstructures and forms almost in a sportive mood and created under strict\r\nrestrictions. The play of freedom and lightness found expression not so much\r\nin his words as in his metres, still more in his concepts, and above everything\r\nelse in his ideas and attitudes. In connection with his delineation he gave\r\nexpression to a unique softness and delicacy in the midst of firmness. He\r\nplaced the formless in the body and brought the Infinite into the finite and\r\ngave us the taste of liberation amidst innumerable bondages.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Further,\r\nin spite of close intimacy and familiarity, there is an aristocracy and glory\r\nin the manners and movements of his poetry; this too became a stumbling-block\r\non the way of his becoming an ultra-modern.<span style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\r\n\"Arial Narrow\"\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 168<o:p></o:p></span></p>\r\n\r\n<i>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></div><i>\r\n\r\n<p align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n\r\n</i></td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-20_Rabindranath and Modernism','','publish','closed','open','','20_rabindranath-and-modernism','','','2021-11-23 17:59:00','2021-11-23 17:59:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/20_rabindranath-and-modernism/',0,'post','',0),(2089,1,'2021-11-23 17:59:00','2021-11-23 17:59:00','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>Rhythm in Poetry</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%;margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">Rhythm in Poetry</font></b></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>TODAY I wish to speak to\r\nyou a few words about rhythm in poetry, or rather demonstrate to you what <span\r\nclass=GramE>is this thing</span> called the &quot;swing&quot; or movement of\r\nrhythmic utterance. Rhythm, in its essence, is the harmony or melody underlying\r\npoetic speech. All I shall do will be to quote you instances, to show in what\r\ndifferent ways this music of the spoken word finds expression in poetic speech.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>At\r\nthe very outset I shall speak of Sanskrit, the mother of languages which first\r\ngave voice to the Word, and here I shall take as its representative the great\r\npoet Kalidasa. You have no doubt heard about his <i>Meghaduta. </i>The whole of\r\nthis <i>Meghaduta </i>is composed in a wonderful metrical form, and how sweet\r\nis the very name given to this metre, <i>mandakranta; </i>the\r\nname itself carries in its sound and movement the suggestion of its rhythm. M<i>andakranta\r\n</i>literally means, &quot;<span class=GramE>one</span> that moves with slow\r\ndeliberate steps.&quot; But this does not imply a simple rolling motion. The\r\nsteps move with a faster beat at appropriate intervals, purposely in order to\r\naccentuate the general slowness. The results have been astonishing. Slow\r\nmotion in verse implies the use of long vowels or double measures. Now listen\r\nto this movement in <i>mandakranta:<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>kascit</i></span><i> kanta / -viraha-guruna /\r\nsvadhikara-pramatta...<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nthis metre, the arrangement is like this: In each line there are 17 syllables,\r\ndivided into groups of four, six and seven syllables each. There is a pause or\r\ncaesura at the end<span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span><o:p></o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;text-indent:11.25pt;\r\nline-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:\r\nnone;border:medium none;mso-border-bottom-alt:solid windowtext .5pt;padding:0in;\r\nmso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:\r\n12.0pt;\'>Page – 80</span><o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>of</span>\r\nthe first four, then after the next six, and finally at the end of the line.\r\nThis may be described as the pattern of its beat, but there is also to consider\r\nthe sequence of long and short vowels. The first four syllables are long,\r\nfollowed by the rapid movement of five short syllables. A pause comes with the\r\nlong movement of the sixth. In the last foot of seven syllables, there is a\r\nvariation permitted in the arrangement of the long and short vowels so as to avoid\r\na monotonous pattern in every line, as in the <i>ghazal </i>of Urdu or Persian\r\nor the <st1:City><st1:place><span class=GramE><i>doha</i></span></st1:place></st1:City><i>\r\n</i>in Hindi. These seven syllables are accordingly arranged in a varying\r\ncombination of the short and long vowels, such as four-three, five-two,\r\nthree-four, two-five, the last two vowels being invariably taken as long\r\nwhatever their actual measure. Another striking feature of this metre is that\r\nthe very name <i>mandakranta </i>illustrates the arrangement of\r\nits first foot. Now listen:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>kascit</i></span><i> kanta /-viraha-guruna /\r\nsvadhikara-pramattah<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>sapenastam</i></span><i> </i>/ - <i>gamita-mahima\r\n</i>/ <i>varsabhogyena bhartuh<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>yaksas</i></span><i> -cakre </i>/ <i>Janaka-tanaya </i>/ <i>-snana-punyodakesu<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>snigdha-cchaya</i></span><i>/ tarusu vasatim </i>/ <i>rama-giryasramesu<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Like this it goes on,\r\nhoney-sweet to the ear:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>tasminn-adrau</i></span><i> katicid-abala-viprayukta sa kami<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>nitva</i></span><i> </i><st1:City><st1:place><i>masan</i></st1:place></st1:City><i>\r\nkanaka-valaya-bhramsa-rikta-prakosthah<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>asadhasya</i></span><i> prathama-divase megham-aslista-sanum<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>vapra-</i></span><i> krida-parinata-gaja -preksaniyam-dadarsa<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Here is an English\r\nrendering in prose:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;A\r\ndemi-god found negligent in his work and cursed by his master to a doleful year\r\nof separation from his beloved, shorn of all power, took up abode in the cool\r\nshades of trees at the Ashrama on Rama\'s hill whose waters had been made sacred\r\nby the touch of Janaka\'s daughter while bathing there.</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 82 \r\n<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;After\r\na few months spent thus on that hill, his wrists now bare of the golden bands\r\nfor lack of the supporting flesh, that lover now no more in the company of his\r\nbeloved happened to cast his eyes on the first clouds of the season as they\r\nclung to the hilltop as nice to see as a full-grown elephant sporting with\r\nmud.&quot;¹<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.8pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>There\r\nis another metrical form, the s<i>loka, </i>which is very familiar to\r\nSanskrit. We may call it the basic form of Sanskrit verse and its backbone as\r\nit were. The Ramayana and the Mahabharata are composed for the most part in\r\nthis metre; the Gita (which forms part of the Mahabharata) is almost wholly in\r\nthis metre, as in the opening lines,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.8pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>dharma-ksetre</i></span><i> kuruksetre samaveta <span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>yuyutsavah<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>mamaka</i></span><i> pandavas-caiva\r\nkim-akurvata sañjaya.<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Its construction is: four\r\nfeet making a double line, each line containing a pair of feet of eight\r\nsyllables each. Thus,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>dharma-ksetre</i></span><i> kuruksetre<span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span></i><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>first foot;<i><o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>samaveta</i></span><i> yuyutsavah</i> <span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</span>second foot.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The eight syllables in\r\neach foot can be arranged in different ways, like, four <i>plus </i>four: <i>dharma-ksetre\r\nkuruksetre samaveta<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;mso-line-height-alt:\r\n8.15pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>¹ <span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Another version in verse:<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n8.15pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>On Rama\'s shady peak where\r\nhermits roam,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Mid streams by Sita\'s\r\nbathing sanctified,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>An erring Yaksha made his hapless\r\nhome,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Doomed by his master humbly\r\nto abide,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Arid spend a long-long year\r\nof absence from his bride.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Some months were gone; the\r\nlonely lover\'s pain<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Had loosed his golden\r\nbracelet day by day <o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Ere he beheld the harbinger\r\nof rain<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>A cloud that charged the\r\npeak in mimic fray,<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;mso-line-height-alt:\r\n9.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>As an\r\nelephant attacks a bank of earth in play.</span></span></p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 83 </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE><i>yuyutsavah</i></span><i>\r\n</i>followed by three <i>plus </i>five: <i>mamakah pandavas <span class=SpellE>caiva</span>, </i>or five <i>plus </i>three: <i>kim-akurvata\r\nsañjaya.<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>There\r\nis not much rigidity here about the distribution of long and short vowels. All\r\nthat is required is that the fifth syllable of the foot must be short and the\r\nsixth long; this is enough. This metre is called <i>anustubh </i>by the\r\nSanskrit prosodists.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nreally belongs to the category of the <i>payar </i>metre of our Bengali. <i>Payar\r\n</i>is the basic foundation or backbone of the metrical structure in Bengali.\r\nYou know its form: it is a couplet (like the Hindi <i>doha)<span\r\nstyle=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'>, </span></i>each\r\nline counting fourteen letters, simple or conjunct, the letters being normally\r\narranged in groups of eight and six. Bengali prosody does not recognise long or\r\nshort syllables; this is made good by the rhymes at the end. To take an\r\nexample:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>mahabharater</i></span><i> katha amrta-saman<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>kasiramdas</i></span><i> kahe sune punyaban<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The first line has:<i> mahabharater\r\nkatha –</i> eight syllables, and <i>amrta-saman </i>– six syllables.\r\nSimilarly, in the second line, we have:<i> kasiramdas kahe\r\n–</i> eight syllables, and <i>sune punyaban</i> –six. The rhyming is\r\ndone by <i>man </i>in <i>saman </i>and <i>ban </i>in<i> punyaban.\r\n</i><span class=GramE>However, more of this a little later.</span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Somewhat\r\nsimilar to Bengali is the basic structure of the French metrical scheme, for\r\nFrench too makes no distinction of long and short vowels. In French as in\r\nBengali the foot is based on a syllable-count, the caesura likewise follows the\r\nBengali pattern. The <i>payar </i>in Bengali has an eight-six <span\r\nclass=GramE>break,</span> the basic division in French is six-six, making a\r\ntotal of twelve syllables in the line. This is the Alexandrine, corresponding\r\nin structure to the Heroic Couplet in English, as in the famous lines of Pope:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>We call our fathers fools so wise we grow, <o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>Our wiser sons no doubt will call us so.</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 84\r\n<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In French, we may take as\r\nspecimens, in the pathetic voice of the great <st1:City><st1:place>Racine</st1:place></st1:City>:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i>Ariane,\r\nma soeur, de quel amour blessée<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE><i>Vous mourûtes au bord où vous fûtes laissée?</i></span><i><o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(Ariane,\r\nmy sister, what love it was that struck you and left you dying on the shores of\r\nthe sea?)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Or, listen to the majestic\r\ntones of a poet of equal power, Corneille:</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i>Je\r\n<span class=GramE>suis</span> jeune, il est vrai</i>; <i>aux </i><st1:City><st1:place><i>ames</i></st1:place></st1:City><i>\r\nbien-neés<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i>La\r\nvaleur n\'attend point le nombre des années.<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(I\r\nam young; it is true; but the valour of hero-souls counts little the number of\r\nyears they have lived.)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nthere is one thing I should add here. The counting of the syllables nowhere\r\nmakes poetry. It is the suggestive vibrations of sound produced by the sequence\r\nof letters that give us the poetic rhythm. Quite apart from the variations of\r\nmetrical length or quantity, each letter and every word used in poetry has a\r\npeculiar vibration of its own. The poet in his inner hearing depends on that\r\nfor his word-music. The counting of the syllables may perhaps help in\r\nmeasuring the beat.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Like\r\nthe <i>payar </i>in Bengali and the <i>anustubh </i>of Sanskrit, English\r\nhas its iambic pentameter. This term implies that each line should consist of\r\nfive feet. In place of the variations of length in the vowel sounds as in\r\nSanskrit, it has its own characteristic variation of accent and stress. The\r\niambic has a foot of two syllables each; the first has a light stress being\r\nunaccented, the second bears the accent. Take for example, the line:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\nThe cur/few tolls/the knell/of part<span class=SpellE>/ing</span> day,<o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 85 </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>or</span>\r\nthe lines from Pope which I have already cited,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:31.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\ncall/our <span class=SpellE>fath/ers</span> fools/so wise/we grow,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:31.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Our <span\r\n  class=SpellE> <st1:State><st1:place><span class=GramE>wis</span></st1:place></st1:State><span class=GramE>/</span>er sons/no doubt/will call/us so.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>There is also the deep\r\nserious Miltonic voice:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>To\r\nreign/is worth/<span class=SpellE>ambi/tion</span> though/in hell,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>or</span>\r\nthe supreme tragic note as in Shakespeare\'s<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nis/the cause<span class=GramE>,/</span>it is/the cause,/my soul.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Sri Aurobindo makes use of\r\nthis limpid metrical form in the opening lines of his <i>Savitri:<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nwas the hour before the gods awake.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Since\r\nI have spoken a little about some of the metres in Sanskrit, I should now say\r\nsomething about Greek and Latin. Just as in Sanskrit the syllables are measured\r\naccording to their quantity, on which the metres are based and their rhythm,\r\nso does Greek or Latin verse depend on the variations of vowel length. But\r\nthere is a difference. The metrical foot in Greek or Latin prosody is a fixed\r\nunit, as in English, and it consists of three syllables long or short in\r\nvarying combinations. In Sanskrit, as we have seen, <i>mandakranta\r\n</i>has feet of varying lengths, of four, six and seven syllables each; the <i>anustubh\r\n</i>has <span class=GramE>four-syllables</span> feet, but various other\r\ncombinations are possible; for in Sanskrit it is the syllable that forms the\r\nbasic unit.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nbest-known measure in Latin or Greek is the hexameter. In this metre the foot\r\nconsists of three syllables, one of which is long and the other two are short,\r\nthough their positions may vary. The characteristic movement of the hexameter\r\ndepends especially on a particular type of foot,</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 87 </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>the</span>\r\ndactyl, with its long-short-short arrangement. That is to say, this foot of\r\nthree syllables has a long first syllable followed by two short ones, exactly\r\nas in the English words, &quot;wonderful&quot; or &quot;beautiful&quot;\r\n(pronounced won\'-<span class=SpellE>der-ful</span>, beau\'-<span class=SpellE>ti-ful</span>).\r\nThere is used in this hexameter another type of foot, the spondee, where the\r\ntwo short syllables of the dactyl are replaced by a long one. The last foot of\r\nthis metre may end with a short or long syllable for the sake of the word-music\r\nor just to provide a variation. Now listen to this hexameter movement:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Tytire/\r\ntu patu/laes <span class=SpellE>recu</span>/ bans sub/ tegmine/ <span\r\nclass=SpellE>fagi</span>...<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(You\r\n<span class=GramE>Tytirus,</span> lie under your spreading beech\'s cover)...<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nis in this hexameter that Homer has composed his wonderful epics with their\r\nsublime poetry. I do not wish to plague you with too many quotations from the\r\noriginal Greek, but let me recite the opening line of Homer\'s <i>Iliad:<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Mênin\r\na/<span class=SpellE>iede</span>, the/a, <span class=SpellE>Pê/lê/iadêo</span> <span\r\nclass=SpellE>Achi/lêos</span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Many of you are no doubt\r\nacquainted with its rendering in English:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Sing\r\nheavenly Muse, the wrath of Achilles, <span class=SpellE>Peleus</span>\' son.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Perhaps\r\nin this connection I may briefly allude to the difference between the rhythmic\r\nmovements of Greek and Latin verse. The Latin construction is firm, packed and\r\nsolid; energy is its strong point. The Greek movement on the other hand is an\r\nundulating flow characterised by grace. Now here is the Latin –<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i>Tytire\r\ntu <span class=SpellE>patuloes</span> <span class=SpellE>recubans</span> sub\r\ntegmine <span class=SpellE>fagi</span>.<o:p>&nbsp;</o:p></i></p>\r\n\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none;border:medium none;\r\nmso-border-bottom-alt:solid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 87 \r\n<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>This gives an impression\r\nof hammer blows carving a statue in <span class=GramE>stone,</span> the beauty\r\nof solid powerful form takes shape out of skilled consonantal assonances. But\r\nwhen we listen to the Greek– </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;</span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i>Mênin\r\naeide, thea, Pêlêiadeô Achilêos<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>the</span>\r\nrush of vowels suggests the dance of ripples, a sweep of the painter\'s brush or\r\nthe flourish of the bow on violin strings. Latin has no doubt the strength of\r\nits consonants, but it has none of their harshness; there is here no immoderate\r\nuse of the hard aspirates as we find in German. Sri Aurobindo used to say that\r\nthe main feature of Latin was in its strength, of Greek its beauty, whereas\r\nSanskrit could combine both beauty and strength.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nhexameter moves on its six winged feet, but the music it makes is more heavenly\r\nthan any murmuring of the bees. Critics in all climes have been charmed and\r\ntaken captive by its rhythm and surge, its sweetness and opulence. Many\r\nattempts have been made in <st1:country-region><st1:place>England</st1:place></st1:country-region>\r\nto shape it in the mould of English verse. For quantity or measure in English\r\nprosody is of a very different type from what it is in Greek, Latin or\r\nSanskrit. In these classical tongues, the vowels could be lengthened to a\r\ndegree without deviating from the norm, whereas in English the long vowels are\r\nnot so common and accent determines their quantity in large measure. The rhythm\r\nor music of English verse follows the pattern of stress. Sri Aurobindo wanted\r\nto refashion the hexameter in the style of English prosody, and whatever\r\nsuccess has been achieved in this field is Sri Aurobindo\'s gift. For instance,\r\nhis poem, <i>Ahana, </i>is written entirely in this metre:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:1.65pt;text-align:justify;text-indent:\r\n-1.65pt;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;mso-line-height-alt:9.1pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Vision de/<span\r\nclass=SpellE>lightful</span> a/lone on the/hills whom the/ </p>\r\n\r\n<p class=MsoNormal style=\'margin-left:207.0pt;text-indent:9.0pt;mso-line-height-alt:\r\n9.1pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Silences/cover,</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;mso-line-height-alt:\r\n8.85pt;mso-pagination:none;tab-stops:-58.5pt;mso-layout-grid-align:none;\r\ntext-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Closer yet/lean to <span class=SpellE>mor/tality</span>; /human<span\r\nclass=GramE>,/</span>stoop to thy/<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;\r\n&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</span><span\r\nclass=GramE>Lover.</span></p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none;border:medium none;\r\nmso-border-bottom-alt:solid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 88</span><o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The whole of his epic, <st1:place><i>Ilion</i></st1:place><i>,\r\n</i>again is in this metre. It<b> </b>is in <st1:place><i>Ilion</i></st1:place><i>\r\n</i>that the hexameter form has been closely followed; for in <i>Ahana, </i>as\r\nin our <i>payar </i>or the heroic couplet, in English, there is throughout\r\nrhyming at the end. This is how <st1:place><i>Ilion</i></st1:place><i> </i>begins:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Dawn\r\nin her/journey e/<span class=SpellE>ternal</span> com/<span class=SpellE>pelling</span>\r\nthe/labour<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp; </span><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;\r\n</span><span class=GramE>of/</span>mortals,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Dawn\r\nthe be/ginner of/things with the/night for their/<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;tab-stops:right 4.0in;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nclass=GramE>rest</span> or their/ending.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:right 258.2pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.05pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nhave been speaking of the rhythm and surge, the word music of poetry. From this\r\npoint of view there is another poem of Sri Aurobindo where the sound and movement\r\nclaim our particular attention. <i>The Mother of Dreams </i>is no doubt\r\nfamiliar to all of you and some may even know it by heart. The arrangement of\r\npauses in every line, the internal rhymes, the swift flowing <span class=GramE>movement\r\nare</span> all superbly done:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.05pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Goddess\r\nsupreme<span class=GramE>,/</span>Mother of Dream,/by thy ivory doors<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:right 258.2pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nclass=GramE>when</span> thou <span class=SpellE>standest</span>,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Who\r\nare they then/that come down unto men/in thy<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:right 258.2pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>visions</span> that\r\ntroop,/group upon group,/down the path<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:right 258.2pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nclass=GramE>of</span> the shadows slanting? /<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Dream\r\nafter dream<span class=GramE>,/</span>they flash and they gleam/with the<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:right 258.2pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nclass=GramE>flame</span> of the stars still around them;/<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Shadows\r\nat thy side/in a darkness ride/where the wild<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:right 258.2pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>fires</span>\r\ndance,/stars glow and glance/and the random<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:right 258.2pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nclass=GramE>meteor</span> glistens...<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:right 258.2pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>What we get in this\r\nmusical verse is a sweet felicity naturally pleasing to the ear; there is here\r\na sense of wideness as in a far-flung movement of modulated grace; and the\r\nwhole is surcharged with a rich opulence. These very qualities bring to mind\r\nanother poem of his; <i>The Bird of Fire </i>—<o:p></o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'margin-top:0;text-align:center;\r\nline-height:150%;mso-pagination:none;tab-stops:right 258.7pt;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:\r\n12.0pt;\'>Page – 89<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'margin-top:6.95pt;text-align:center;\r\nline-height:12.95pt;mso-pagination:none;tab-stops:right 258.7pt;mso-layout-grid-align:\r\nnone;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;text-align:justify;text-indent:\r\n27.0pt;line-height:150%;mso-pagination:none;tab-stops:right 258.7pt;\r\nmso-layout-grid-align:none;text-autospace:none; margin-bottom:0\'>Gold-white wings a-throb in the\r\nvastness, the bird of<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:right 258.7pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp; </span><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>flame</span> went\r\nglimmering over a <span class=SpellE>sunfire</span> curve to<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:right 258.7pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span><span class=GramE>the</span> haze of the west,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Skimming,\r\na messenger sail, the sapphire-summer waste<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:right 258.7pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nclass=GramE>of</span> a soundless wayless burning sea...<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:right 258.7pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Here, more explicit; is\r\nstill another quality, the quality of strength or energy. In<b> </b>this\r\nconnection, one is reminded of a similar piece, <i>Rose of God, </i>a very\r\nembodiment of the Word with its power of calm clear vision:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;tab-stops:right 257.5pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>Rose of God, vermilion stain on the sapphires of heaven, <o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;tab-stops:right 4.25in;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>Rose of Bliss, fire-sweet, seven-tinged with the ecstasies\r\nseven!<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Leap\r\nup in our heart of humanhood, O miracle, O flame,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Passion-flower\r\nof the Nameless, bud of the mystical Name.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:right 257.5pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>On\r\nthe whole, therefore, it may be said in a general way that what gives its\r\ncharacteristic quality to a metre and its rhythm depends on one of two things,\r\nnamely, the length of vowels or quantity, or else the stress or accent; these\r\ndetermine whether the movement would be staccato or slow.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nmetres in languages where the basic unit is the syllable (mainly ending in\r\nvowels but secondarily or partially with consonant-endings as well) have a slow\r\nflowing movement; ancient Greek, Latin and Sanskrit follow this line. French\r\nhas continued in the main this tradition in modern <st1:place>Europe</st1:place>.\r\nOn our part, in <st1:country-region><st1:place>India</st1:place></st1:country-region>,\r\nBengali a language formed out of broken <span class=GramE>Sanskrit,</span> has\r\nfor the most part adopted this line. The staccato rhythm with its stress on\r\naccent has been accepted in <st1:place>Europe</st1:place>, on one hand in the\r\nGerman language, and on the other by its kindred, English (because of its Anglo\r\nSaxon structure). Thus, the celebrated German poet says in<o:p> </o:p>\r\n<span class=GramE>his</span> well-known line,&nbsp;</p>\r\n\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'margin-left:2.4pt;text-align:center;\r\ntext-indent:-2.4pt;line-height:150%;mso-pagination:none;tab-stops:226.3pt;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 90 <o:p></o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-indent:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=SpellE>Warum</span>\r\n<span class=SpellE><span class=GramE>sind</span> denn\r\ndie Rosen so blass<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(Why are then the roses so\r\n<span class=GramE>pale,</span>)<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>and</span>\r\nwe hear as if an echo in English:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The red rose was beaten,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;tab-stops:.45in;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp; </span><span\r\nstyle=\'mso-tab-count:2\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>The white rose had won;<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The Queen was in hiding<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;text-align:justify;line-height:\r\n150%;mso-pagination:none;tab-stops:16.3pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>With Edward her\r\nson.</span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:16.3pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It is precisely because of\r\nthis stress on accent that the scansion of English verse is not based rigidly\r\non the number of syllables. Thus there can be a varying number of syllables to\r\na foot provided their &quot;quantity&quot; or &quot;measure&quot; as judged by\r\nthe distribution of accent remains the same. This imparts a characteristic\r\nquality to English metres known as the sprung-rhythm. This feature has been\r\nparticularly brought out by the poet Hopkins, as in<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nheart rears wings bold and bolder.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Here, a single strongly\r\naccented word, &quot;rears&quot; or &quot;wings&quot;, does duty for a whole\r\nfoot. Or, as in the line,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Glory\r\nbe to God for dappled things,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>a</span>\r\nlong accented vowel combines with three short unstressed ones to form a single\r\nfoot.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nthe English metrical scheme has been influenced a great deal by the French\r\nlanguage with its Latin tradition. Indeed, the Norman-French influence has been\r\npowerfully dominating the English language for several centuries. This has\r\nconsiderably helped English prosody gain in variety and richness, for here\r\nthere is room for both the main lines of rhythmic expression.<span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-spacerun:yes\'>&nbsp;&nbsp; </span>Metrical\r\nforms where the element of stress is predominant<o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 91 \r\n<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>and</span>\r\nthe movement follows the staccato pattern have found their richest scope more\r\nin the languages of southern <st1:place>Europe</st1:place> than in the north.\r\nBoth in Spanish and Italian, the long flowing movement of the original Latin\r\nhas been broken into staccato. These languages formed out of vulgar Latin have\r\nin, their turn been modified by their contact with German speaking peoples\r\n(like the Visigoths in <st1:country-region><st1:place>Spain</st1:place></st1:country-region>\r\nand the Lombards in <st1:country-region><st1:place>Italy</st1:place></st1:country-region>).\r\nWhereas French has been able to preserve much of the fixed tradition of its\r\nparent Latin, in the Italian language, stress or accent determines almost\r\nentirely the movement of its rhythm. I will illustrate by and by.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Bengali\r\nverse too has a considerable element of stress which has brought out a peculiar\r\nbeauty of its own. This has its origin and main support in the folk-songs, the\r\npopular epigrammatic verse and in folk-literature generally. Here I am\r\nreferring to metrical forms where the consonants predominate. We are all\r\nfamiliar with<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>or</span>,\r\nSatyen Dutt\'s<o:p></o:p></p>\r\n\r\n</div>\r\n\r\n<p class=\"MsoNormal\" style=\"text-align:justify; line-height:150%;margin-top:0; margin-bottom:0\">&nbsp;</p>\r\n<p class=\"MsoNormal\" style=\"text-align:justify; line-height:150%;margin-top:0; margin-bottom:0\"><img src=\"_Gif%20Image/92.gif\" width=\"353\" height=\"145\" border=\"0\"></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But whether it <span\r\nclass=GramE>be</span> in Bengali or any other Indian tongue, as in Hindi for\r\nexample, wherever this element of stress has been introduced, it has left a\r\npeculiar mark of its own. It is this that all the sounds are pronounced\r\ndistinctly no matter where the stress falls. On the other hand, in the staccato\r\nrhythms of the European languages, an exclusive prominence is given to the\r\nstressed <span class=GramE>sounds,</span> the others remain partially or almost\r\nwholly unpronounced. In Italian or Spanish; for example, it is only the\r\nhigh-pitched accents that are, wherever possible, given all the prominence;\r\nthe rest are pushed to the</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 92 </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>background</span>.\r\nThus,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=SpellE>Nel</span>\r\nmezzo <st1:State><st1:place><span class=GramE>del</span></st1:place></st1:State>\r\n<span class=SpellE>commin</span> <span class=SpellE>di</span> nostra vita<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Mi <span class=SpellE>vitrovai</span>\r\npar <span class=SpellE>una</span> <span class=SpellE>selva</span> <span\r\nclass=SpellE>oscura</span>,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=SpellE><span\r\nclass=GramE>Cke la diritta via era smarrita.<o:p></o:p></span></span></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\"\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Per me <span\r\nclass=SpellE>si</span> <span class=GramE>va</span> <span class=SpellE>nella</span>\r\n<span class=SpellE>citta</span> dolente,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Per me <span\r\nclass=SpellE>si</span> <span class=GramE>va</span> <span class=SpellE>nell</span>\'\r\n<span class=SpellE>eterna</span> <span class=SpellE>dolore</span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Per me <span\r\nclass=SpellE>si</span> <span class=GramE>va</span> <span class=SpellE>tra</span>\r\nla <span class=SpellE>perduta</span> gente.<span style=\'mso-bidi-font-style:\r\nitalic\'>¹<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\"\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:8.85pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Word-music\r\nin Bengali poetry means Rabindranath. To adapt a well-known English phrase, one\r\nmay say that Rabindranath is poetry and poetry Rabindranath; there is no need\r\nto bring in any other artist. We get this in Rabindranath\'s early work:<o:p></o:p></p>\r\n\r\n</div>\r\n\r\n<p class=\"MsoNormal\" style=\"text-align:justify; text-indent:8.85pt; line-height:150%;margin-top:0; margin-bottom:0\">&nbsp;</p>\r\n<p class=\"MsoNormal\" style=\"text-align:justify; text-indent:8.85pt; line-height:150%;margin-top:0; margin-bottom:0\"><img src=\"_Gif%20Image/93.gif\" width=\"360\" height=\"180\" border=\"0\"></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:8.85pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The measures flow in a\r\nfirmer, more close-knit order in<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.25in;mso-line-height-alt:\r\n10.05pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>¹ <span style=\'mso-spacerun:yes\'>&nbsp;</span><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'>In</span><span style=\'font-size:10.0pt;\r\nmso-bidi-font-size:12.0pt\'> the midway of this our mortal life,<o:p></o:p></span></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>I found me in a gloomy wood,\r\nastray <o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:27.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Gone from the path direct:<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:6.7pt;text-align:justify;text-indent:\r\n-6.7pt;mso-line-height-alt:10.05pt;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'>Through me you pass into the city of woe: <o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'>Through me you pass into eternal pain:<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:27.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'>Through me among the people lost for aye.</span><o:p>&nbsp;</o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 93 </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n  <p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p><img src=\"_Gif%20Image/94.gif\" width=\"350\" height=\"341\" border=\"0\">&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nsheer charm of style Rabindranath stands without a peer. Not mere grace or\r\ncharm but the sweetness, the honeyed essence that he has lavished in unstinted\r\nmeasure has no parallel in literature.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.9pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nis this quality of sweetness that has made the fame of Bengali language and\r\nliterature, from Vidyapati and Chandidas right down to Rabindranath. But the\r\npossibilities of this language and literature, not only for sweetness or grace but\r\nalso for strength and nobility have been brought out by Madhusudan. He has not\r\nthe power and depth of thought, but there is in his style and manner something\r\nreminiscent of that &quot;stepping of the goddess&quot; in Virgil. One hears as\r\nif the rumbling of the clouds in the opening lines of Meghnadbadh:</p>\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 94 </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</div>\r\n\r\n  <p class=MsoNormal style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><o:p>&nbsp;</o:p><img src=\"_Gif%20Image/95.gif\" width=\"280\" height=\"93\" border=\"0\"></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:3.1pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span></p>\r\n\r\n</div>\r\n\r\n<p class=\"MsoNormal\" style=\"text-align:justify; text-indent:3.1pt; line-height:150%;margin-top:0; margin-bottom:0\">We have of course moved a long way off from <span\r\nclass=GramE>Madhusudan,</span> and from Rabindranath as well. Bengali verse\r\nhas enlarged its scope to a surprising degree; in variety as in scope it has\r\ngrown almost immeasurably. But that is another story.<o:p></o:p></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Ezra\r\nPound has made an astonishing remark on this question of poetic rhythm. He\r\nsays that the rhythm or music of poetry is beyond the realm of words and their\r\nmeaning; it has an existence quite apart and almost independent of them. Poetry\r\nin a foreign language, a language that we do not understand by the intellect,\r\nhas simply to be heard: When we do not grasp the meaning of the words or recognise\r\nthe form of sentences – when in the words of the Bengali poet, &quot;the form\r\nhas not been seen, the qualities not heard about&quot; (<span\r\nstyle=\'mso-spacerun:yes\'>&nbsp; </span>), then and then alone do we get the pure\r\nmusic of the words and can catch its rhythm in our inner hearing. For some\r\ntime past there has come into vogue in the world of art, especially the art of\r\npainting, a phrase called &quot;pure art&quot;. This implies an arrangement of\r\nform and line free from the burden of subject-matter, a play with pure\r\ngeometrical lines. This alone is supposed to bring out the true and ultimate\r\nbeauty of art, its pure harmony. The reason why I have taken my illustrations\r\nfrom so many foreign languages may have been something similar at the back of\r\nmy mind. In<b> </b>any case, here is an excuse I can offer.<o:p></o:p></p>\r\n\r\n<div style=\'border:none;border-bottom:solid windowtext 1.0pt;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in 0in 1.0pt 0in\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .5pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 95 \r\n<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n</div>\r\n\r\n<p align=\"right\" class=\"MsoNormal\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><i><o:p>&nbsp;</o:p></i><a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</body>\r\n\r\n</html>\r\n','-11_Rhythm in Poetry','','publish','closed','open','','11_rhythm-in-poetry','','','2021-11-23 17:59:00','2021-11-23 17:59:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/11_rhythm-in-poetry/',0,'post','',0),(2090,1,'2021-11-23 17:59:00','2021-11-23 17:59:00','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>The Culture of the Body</title>\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%;margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">The Culture of the Body</font></b></p>\r\n		<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><o:p>&nbsp;</o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>THERE are, as we know,\r\nthree elements in the culture of the body: first, the body must remain healthy;\r\nsecondly, it has to become strong; and finally, it must be efficient.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>First,\r\nthe question of health. The body must remain free from disease, which means\r\nthat all its organs must function without let or hindrance, as in the heart\'s\r\nfunction of the circulation of blood, the lungs in their work of respiration,\r\nthe digestive system in its work of assimilation and elimination. Besides, if\r\nthere is any defect or shortcoming in any part of the body, it too has to be\r\nremedied; if there is an irregularity or disfunction in the shape or movement\r\nof a particular limb, it has to be rectified, the disparity removed and the functioning\r\nmade normal. For this purpose, there are special remedial exercises to serve\r\nthe particular ends. No medical prescriptions can have the last say in this\r\nmatter, the aid of the physical culturist is also called for. But even medical\r\nmen are now prescribing yogic exercises like <i>asana </i>and <i>pranayama\r\n</i>for health purposes. Once the body is in good health, it needs to be made\r\nstrong and given fitness and capacity. To this end we have recourse to special\r\nexercises known as gymnastics. The third stage of physical culture consists in\r\nmaking the body able and efficient; this may be described as the utilisation of\r\nthe body\'s strength and capacity. This is where calisthenics or agility\r\nexercises come in, with their dexterity and beauty of bodily movements. The\r\nmajor games like football, hockey and cricket may also be brought within this\r\ncategory.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 280<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>All\r\nthis is known to us all. But what I have in view is something different,\r\nsomething a little deeper. It concerns another phase or aspect of physical\r\nculture. What I mean is that the body must not only be healthy, strong and\r\nefficient, it must also become conscious. Ordinarily, our bodily functionings\r\nand movements take place mostly without our knowledge, as in an unconscious\r\ninstrument or machine. The aim of physical exercises should be to render the\r\nbody a conscious instrument, through a willed and conscious process. Such\r\nconscious movements of the body not only make the objects of the movements\r\nfruitful in themselves, but also ensure the results in a fuller, more perfect\r\nand speedy manner.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;tab-stops:268.05pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>The Mother has said that the movement of going up and down\r\nthe stairs in the course of our daily work could be made to serve as a fine\r\nexercise if, instead of doing it in an unconscious mechanical way, we could do\r\nit consciously and with full concentration. One must feel and know that the\r\nmovement is being performed; the legs too should be aware of the work they are\r\ndoing. Performed in this manner, it is a fine exercise for the legs.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.7pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Now\r\nthere are two ways of becoming conscious. To be conscious implies becoming\r\nconscious of one\'s self. This self can be the &quot;I&quot;, that is, there is\r\nnot only the &quot;I&quot; who does the work, but there is also the sense that <span\r\nstyle=\'mso-bidi-font-style:italic\'>I<i> </i></span>am doing the work while it\r\nis being done; whatever the nature of the work I remain aware all the time that\r\nit is I who am doing the work. But the &quot;self&quot; that becomes conscious\r\nmay also be the individual consciousness of the particular organ or limb that\r\ndoes the work; it too becomes conscious in the course of the work that is being\r\ndone. When, for instance, I run, not only do I remain aware that I am running,\r\nbut all parts of the body that are involved in this running become themselves\r\nconscious of their action. That adds greatly to the success of the result. Thus\r\nto make the body conscious by infusing in its organs and limbs the movement of\r\nconsciousness and vibrations of light, what the scientist<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 281<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>would describe as\r\n&quot;energising&quot; the body – this is the real aim, the true utility of\r\nphysical culture and exercises.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\none need not stop with this; it is necessary to rise another step. The body\r\nmust not only become conscious, it must become rightly conscious. My\r\nconsciousness, the one that stands behind all my action, is not mine, at least\r\nnot exclusively mine; it is a deeper, wider, higher, consciousness. What works\r\nand manifests itself through my personal consciousness is another kind of\r\nconsciousness. Thus we find ourselves within the realm of spiritual discipline,\r\n<i>yoga-sadhana, </i>by following the line of physical culture.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>For,\r\nwe must realise that the body can become healthy, strong and efficient with any\r\nkind of true permanence and integrality, only when its self-consciousness can\r\nbe changed into the right consciousness. By right consciousness I mean a true\r\nand harmonious consciousness. It can come, in the first place, from the depths\r\nof our inner and inmost being; that is the consciousness of the inner self, the\r\nindwelling inner Being. It may be called the inner consciousness. And secondly,\r\nthe right consciousness can come, not from within or at least not primarily\r\nfrom there but from the environment, from a wider expanse, a universal\r\nwideness extending beyond the limits of the individual ego. This we shall call\r\nthe environmental consciousness. The right consciousness may on the other hand\r\ncome from above, in the for of a higher consciousness. The &quot;above&quot;\r\ntoo has many levels or planes. The highest of these is called the Supreme Consciousness.\r\nThere may be added an intermediary level of the higher consciousness which we\r\nterm in general the Supramental, a consciousness which begins the first step\r\nrising beyond the mind-planes including the Overmind.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>These\r\nthen are the main gradations or steps in the growth of consciousness: (1)\r\nunconsciousness, (2) consciousness, (3) active consciousness, (4) inner\r\nconsciousness, (5) environmental consciousness, (6) Supramental consciousness,\r\n(7) Supreme or Transcendental consciousness. These correspond\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 282<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>to the seven layers\r\nof our being, <i>sapta-kosa, </i>the seven worlds or the seven oceans; these\r\nare the seven tongues of the Fire-God, Agni, the seven horses of the Sun-God,\r\nSurya. Any of these planes of consciousness can take charge of the being and\r\nits principal knot, the ego, with attendant consequences.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>A\r\ncommon function of all right consciousness is to drench the being in light by\r\ntransmitting its light, bring in a purity as a result of which even the body\r\ndown to its gross material elements becomes thoroughly washed and purified.\r\nFor acquiring health which is the body\'s first essential need, there is no\r\nbetter means or a more effective medicine.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nthis way, the farther we ascend towards the heights and gain a higher status in\r\nour consciousness, the brighter becomes the light in its purity and whiteness.\r\nLikewise, the deeper we take the plunge within, there too the consciousness\r\ngets more and more profound and intimate and true, full of an intensity and\r\nforce. These two movements, one towards the heights and the other into the\r\ndepths, in time become simultaneous, become one in the end. The consciousness\r\nthus perfected brings in its turn a perfection of the body as well.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>There\r\nis another point to be noted. This state of being &quot;conscious&quot; is not\r\na mere outer remembrance, is not an activity of the discriminating mind, nor\r\nthe kind of memory we use in repeating a lesson; it is rather a deep\r\nself-awareness and knowledge. To try to keep this awareness with the help of\r\nthe logical mind cannot help, it can only hinder the action.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nusually speak of getting &quot;engrossed&quot; or &quot;immersed&quot; in what\r\nwe do; we forget ourselves in our work, and it is such work as is done with\r\nthis kind of concentration, that alone can be flawless and perfect. But\r\nconcentration does not imply a state of unconsciousness. A clock continues to\r\ngive correct time unconsciously, plants and even the lower orders of the animal\r\nworld work without knowledge, unconsciously, and in most perfect order. In man\r\nhowever the infusion of consciousness has brought about a distinction between\r\nthe &quot;I&quot;<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 283<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>and the work which the\r\n&quot;I&quot; performs; I want to do my work consciously, hence I look upon my\r\nwork and consider it as something apart from me. But it is precisely this that\r\nmakes for imperfection in work, hedges it with doubt. When this consciousness\r\nin work is changed to right consciousness, then I can get back the unity or\r\nidentity between the worker and the work; in the true consciousness there thus\r\ncomes a conscious identity between subject and object. To repeat what I have\r\nalready said: When I run, my running, the goal of my running, and myself – these\r\nthree become unified in a conscious integral whole; I am aware not only that I\r\nam running, but also that I myself am that running and myself the goal; these\r\nthree elements become one in a mutual embrace. There is an experience and\r\nrealisation of <i>Brahman<span style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\"\'> </span></i>which describes the trio of <i>Brahman,\r\nbrahmanda </i>and <i>jiva<span style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\"\'>, </span></i>the Supreme Reality, the\r\nmanifested universe and the individual being, as forming a single unity, one\r\nundivided Consciousness strung together in a triple thread. To be one-pointed\r\nlike an arrow, <i>sara-vat tanmayo bhavet, </i>does not mean that the\r\narrow ceases to be and only the target exists – not that, but the arrow and its\r\ntarget become one, gathered together and unified as in an indivisible\r\nconsciousness.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nhad to bring in all this in order to explain that to become conscious does not\r\nmean that one becomes mentally conscious, only with the external mind. This\r\nmay serve a temporary need, namely, that of removing unconsciousness, but it\r\nis not the true consciousness. To be truly conscious, one has to be conscious\r\nwith the inner self, and that implies a union or unification that preserves the\r\nsense of individuality, a new kind of differentiated monism.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Anyhow,\r\nfor ordinary mortals like us, however far-off this realisation might appear, at\r\nleast a first step or two are within everybody\'s reach. Even a slight advance\r\non this path gives one astounding results.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>So\r\nwe see how the culture of the body can lead up to the spiritualisation of the\r\nbody.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 284<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</div>\r\n\r\n<p align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n		</td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-39_The Culture of the Body','','publish','closed','open','','39_the-culture-of-the-body','','','2021-11-23 17:59:00','2021-11-23 17:59:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/39_the-culture-of-the-body/',0,'post','',0);
INSERT INTO `wp_posts` VALUES (2091,1,'2021-11-23 17:59:00','2021-11-23 17:59:00','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>I Played Football</title>\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<h1 align=\"center\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<font size=\"4\">I Played Football</font></h1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(1)</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>SOME of you have asked to\r\nhear about my performance in football. I have already told you something on an\r\nearlier occasion. Let us have a little more today.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nhave dabbled in football almost since my birth or, to be more exact, from the\r\ntime I barely completed five. My hand was introduced to the pen or chalk and my\r\nfeet touched the ball practically at one and the same time. Would you believe\r\nit, I had my formal initiation into studies, not once but twice, and on both\r\noccasions it was performed with due ceremony on a Saraswati <span class=SpellE>Puja</span>\r\nday, as has been the custom with us. The first time it took place, I was only\r\nfour years old and I cannot now tell you why it had to be at that early age. It<b>\r\n</b>may be that I had gone into tantrums on seeing somebody else\'s initiation\r\nand a mock ceremony had to be gone through just in order to keep me quiet. But\r\nI had to go through the ceremony once again at the age of five, for according\r\nto the scriptures one cannot be properly initiated at the age of four, so the\r\nearlier one had to be treated as cancelled and a fresh initiation given to make\r\nit truly valid. Perhaps this double process has had something to do with the\r\nsolid base and the maturity of my learning!</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nif I was to play football, I must at least get hold of a ball. Here you have\r\nyour footballs by the dozen, as if they were tennis balls. But we had to move\r\nheaven and earth in those days in order to procure a single ball. Even the\r\nolder boys could seldom boast of more than one, or at the most one</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 445 \r\n</span></p>\r\n\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:8.6pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span class=GramE>and</span>\r\na half – one already half-worn and the other a mere half, an old tattered ball\r\nwith a thousand patches like the shoes of Abu <span class=SpellE>Salim</span>\r\nin the story. But young people never lack devices. We discovered a substitute,\r\nthe Indian grape-fruit or shaddock that looks like a ball. No doubt the touch\r\nwas hard, but it could be reduced to a convenient softness with our kicks and\r\nblows and poundings with the fist. The only trouble was that the thing gave way\r\nsoon afterwards on receiving such treatment. But this particular fruit was no\r\nrarity in our part of the country. There were any number of trees and it grew\r\nin profusion; there were several trees in our compound itself.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>Now to announce my first victorious feat.</span> I was then about\r\nseven, or eight at the most. The older boys were playing and I stood as a\r\nspectator, perhaps an envious one. They suddenly found themselves short of one\r\nplayer: one of their goalkeepers was missing. Someone called to me, &quot;Hey,\r\nyou there, would you go and take your stand at that goal? You will have nothing\r\nmuch to do, simply keep on standing.&quot; A nominal goal-keeping in fact,\r\nsince they had to have a goalkeeper in order to playa game. And till the very\r\nlast moment, the ball did not come to our side of the field at all. It was\r\ngrowing fairly dark when one of the opponents suddenly came in running and\r\naimed the ball at my goal from a little distance. No one had any doubts as to\r\nwhat would happen and they all began to shout, &quot;Goal, goal!&quot; for how\r\ncould a little kid like me manage to stop the ball? But the miracle happened: I\r\ndid stop the ball and took hold of it before it could pass into the goal. Our\r\npeople now cried out, &quot;No, no, no goal!&quot; and what a pandemonium\r\nfollowed! They started dancing about with <span class=GramE>myself</span>\r\ncaught up in their arms. &quot;Bravo, bravo, my dear fellow,&quot; rang the cry\r\nall around. For me it was like the tiger\'s first taste of blood, to use a\r\nhunters\' phrase.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Years\r\nwent by and I grew into an expert player while still in school. I played\r\nright-out in the forward line and began</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .75pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 446</span></p>\r\n\r\n<hr>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>to</span>\r\nget used to that position alone. But this gave me the habit of using only one\r\nfoot, the right, and I became an adept of the single foot. I could not make\r\nmuch use of the left, except as an occasional stand-by at need, just as <span\r\nclass=SpellE>Rajen</span> still does with his right. Do you know where I got\r\nreal good training in the use of my left foot? That was after I came here in <span\r\n  class=SpellE>Pondicherry</span>. And it took me several \r\nyears to make it perfect. But I developed a different style for each of the two \r\nfeet. The right was used for high long shots, such as corner kicks and overhead \r\npasses, and the left was reserved for the low power<span\r\nclass=SpellE>ful</span> drives. It is these left-foot drives that have got me\r\nmost of my goals. In the <span class=SpellE>Pondicherry</span> team there was\r\nno place for me as right-out, for the boy who played in that position could not\r\nplay in any other position but he played very well as right-out. His name\r\nshould be recorded here, it was <span class=SpellE>Sinnas</span>, <span\r\nclass=SpellE>Evariste</span> <span class=SpellE>Sinnas</span>; he was an Indian\r\nChristian and the name was like that. So I was given the right-in position. I\r\nplayed on the right wing, and <span class=SpellE>Moni</span> (Suresh <span\r\nclass=SpellE>Chakravarti</span>) played left-out. The two of us, <span\r\nclass=SpellE>Moni</span> <span class=SpellE>Chakravarti</span>, or <span\r\nclass=SpellE>Chakra</span> for short, and myself soon acquired quite a name\r\nhere thanks to our football. Our styles were very different, though <span\r\nclass=SpellE>Moni\'s</span> tactics were simple. Once he got in possession of\r\nthe ball – the ball had to be passed on to him for he seldom bothered to\r\nsnatch it for <span class=GramE>himself</span> – but once he got the ball he\r\nwas irresistible. What a run he could give! He seemed to fly past the touch\r\nline and no one could catch up with him or stop him till he reached near the\r\ncorner post. From there he would send a high kick which would land the ball\r\nright in front of the goal, as though it were a corner shot. I would be there\r\nto receive it and do the needful.</p>\r\n\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none;\r\nborder:medium none;mso-border-bottom-alt:solid windowtext .75pt;padding:0in;\r\nmso-padding-alt:0in 0in 21.0pt 0in; margin-top:0; margin-bottom:0\'>I played a different style. I did not lag\r\nfar behind <span class=SpellE>Moni</span> in the matter of speed, but I was an\r\nextremely calm and steady player. <span class=SpellE>Moni</span> raced like a\r\nstorm without caring for anything or anybody, as if it was a matter of life\r\nand <span class=SpellE>death. This</span> cost him a broken collar-bone more\r\nthan once and he had serious injuries to his face and nose. I too ran fast</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\n margin-bottom:0\'><font size=\"2\">Page – 447</font></p>\r\n\r\n<hr>\r\n\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .75pt;padding:0in;mso-padding-alt:0in 0in .25in 0in; margin-top:0; margin-bottom:0\'>\r\n<span\r\nclass=GramE>enough</span>, and carried the ball past my opponents whenever I\r\ncould, but my aim was always to pass on the ball and to receive it back. I\r\ntried to keep my position, anticipate where the ball was likely to land, in\r\nwhat positions our men would be found. A well-known player from \r\n<span\r\nclass=SpellE>Coochbehar</span> had once remarked on noticing the easy manner\r\nand artistic style of my game, &quot;There is a fine individuality about your\r\nplay; it is calm and steady, neat and clean.&quot; Indeed my aim was to playa\r\nclean game: none was to touch me in the legs nor was I to touch my opponent\'s\r\nbody, whatever contacts came must come through the ball alone. I had nothing to\r\ndo with what they call a robust <span class=GramE>game, that</span> was miles<i>\r\n</i>apart from my idea of football. That explains why after so many years of\r\nfootball, I have never had a fracture or injury except for a slight twist to\r\none of my toes. I must however confess that I too have done a bit of roughing\r\nin my days, but I was forced to it; for in those days, &quot;push him own&quot;\r\nwas the accepted slogan and it was not treated as a foul. But even the pushing\r\nhad its do\'s and don\'ts; you could not just push your way through as you liked.<span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span></p>\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .75pt;padding:0in;mso-padding-alt:0in 0in .25in 0in; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=SpellE>Moni</span> and I<b>, \r\n</b>and\r\nwith us our club, the \'<span class=SpellE>Cercle</span> <span class=SpellE>Sportif</span>\'\r\nof \r\n<span class=SpellE>Pondicherry</span>,\r\nsuddenly came into the limelight after a particular match. We had a visiting\r\nteam from\r\n<span class=SpellE>Vellore</span>.\r\nThis team was thought to be invincible. They had won all the matches they\r\nplayed on their way to \r\n<span class=SpellE>Pondicherry</span>.\r\nThe first time they met with a reverse was at our hands; we won by a margin of\r\ntwo goals. They felt humiliated and demanded a return match the next day. It\r\nwas a tense game ending in a draw, so we could keep up our prestige. They never\r\nexpected to meet such a formidable team as ours in an obscure spot like \r\n<span\r\n  class=SpellE>Pondicherry</span> – \r\n<span\r\n  class=SpellE>Pondicherry</span> was certainly an obscure\r\nenough spot from the point of view of football. In our team, four of us were\r\nwhat they called &quot;<span class=SpellE>Swadeshi</span>&quot; players – this\r\nwas the name given to those who took asylum here after doing patriotic work.\r\nAll the four were from \r\nBengal. <span class=SpellE>Moni</span>\r\nwas there and Bejoy – he played centre-half – and <span class=SpellE>Purnachan<span\r\nclass=GramE>dra</span> Pakre, </span></p>\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none;border:medium none;\r\nmso-border-bottom-alt:solid windowtext .75pt;padding:0in;mso-padding-alt:0in 0in .25in 0in; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 448</span></p><hr>\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span class=SpellE>a student from Chandernagore who pursued his studies here, and myself.\r\nThis Purnachandra had gone one better than the rest\r\nof us at least in one respect. He had mastered the Tamil language to such a\r\ndegree that I could find him devouring Tamil novels of the\r\n&quot;yellow-back&quot; type with complete ease. How many of us here have\r\nlearned even the Tamil alphabet?</span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.05pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>Now to come back to Bengal.</span> When we returned to Bengal after a\r\nlapse of four years and they saw us play at <span class=SpellE>Rungpore</span>,\r\nwe were given the name, &quot;<span class=SpellE>Madrasi</span> players&quot;,\r\nand it was given out that two absolutely formidable &quot;<span class=SpellE>Madrasi</span>\r\nplayers&quot; had arrived in town. So the Town Club of <span class=SpellE>Rungpore</span>\r\ndecided that they must now be able to annex the <span class=SpellE>Dinajpur</span>\r\nShield, the most coveted trophy in North Bengal. A\r\ncouple of players were &quot;hired&quot; from elsewhere to make the team\r\nperfectly invincible. And off we went to <span class=SpellE>Dinajpur</span>.\r\nThe performance of our team had already received adequate publicity, for we had\r\nbeaten <st1:PlaceName><span class=SpellE>Bogra</span></st1:PlaceName>\r\n <st1:PlaceType>Town</st1:PlaceType> by two goals. One of these\r\ngoals had been scored by me and it had brought profuse applause. Let me stop\r\nand tell you first about that particular feat. I was playing right-out. A ball\r\ncame to me about mid-field, near the touch line. The field lay practically\r\nopen. The half-back, a non-Indian, was a little farther away and I could easily\r\npass him by. The full-back rushed at me, but he too was by-passed. As there was\r\nno point in waiting longer, I aimed a shot at the goal. But instead of shooting\r\nwith the right foot – I was playing right-out you remember – I used the left.\r\nThe goalkeeper was naturally expecting the shot to land on his right; instead\r\nit went to his <span class=SpellE>left<span class=GramE>;and</span> got\r\nus a fine goal, and what hurrahs! Needless to add, these things do not happen\r\nby previous plan or calculations, they come in a matter of moments and automatically.\r\nOne can of course try to reason out later how it all happened. This in the\r\nparlance of Yoga is what Sri Aurobindo calls an &quot;involved process&quot;.</span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp; </span><span class=GramE>To come back to the\r\npoint.</span> It was the last match of the \r\n</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;border:medium none;\r\nmso-border-bottom-alt:solid windowtext .75pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 449 </span></p>\r\n\r\n<hr>\r\n\r\n<p class=MsoNormal style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<span class=GramE>tournament</span>,\r\nthe final: <span class=SpellE>Dinajpur</span> Town Club <i>versus </i><span\r\nclass=SpellE>Rungpore</span> Town Club. Everyone felt certain that we would be\r\nthe winners, ours was such a strong team; the only question was: by how many\r\ngoals? We too felt the same way. However, soon after the play began, I think\r\nit was before halftime in any case, something entirely unexpected came to\r\npass. One of the <span class=SpellE>Dinajpur</span> forwards, I cannot now\r\nrecall his name but he was a very good player, finding our side of the field\r\nalmost empty – we were pressing them hard on their side of the field – aimed a\r\nshot from beyond the half boundary line, almost near mid-field. Our goalkeeper\r\nwas caught napping and it was a fine score. Everybody was flabbergasted. During\r\nthe next half-hour or so, we held them pressed to their goal mouth and went on\r\nbombarding them with shots at the goal. But each time we shot, the ball struck\r\nthe post or the cross-bar or it hit the goalkeeper, it could never be placed\r\ninside the goal. It was a regular bombing every minute that we kept up, but\r\nnothing could happen; it looked as if somebody had raised a wall against us. I\r\ntried six or seven corner kicks, all of them first-class, but to no avail. A <span\r\nclass=SpellE>Kumartuli</span> player in our team was so impressed by my corner\r\nkicks that he extended to me an invitation. &quot;Why don\'t you come and play\r\nin Calcutta? What is the point in\r\nwasting yourself here in a provincial town? You should come and play with us in\r\nour team.&quot; I could not however accept the invitation; I am going to tell\r\nyou why. Anyhow, we did not manage to equalize that goal and had to accept\r\ndefeat. I never felt so disappointed. We returned to <span class=SpellE>Rungpore</span>\r\nwith heads down and not a word spoken.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\ndo you know what had happened? It was explained to us soon after the match by\r\none of their outstanding players,<i> </i>perhaps he was their captain. He\r\nactually half belonged to our team, for his relatives lived in <span\r\nclass=SpellE>Rungpore</span> and he himself sometimes came and played for the <span\r\nclass=SpellE>Rungpore</span> team. &quot;This serves you right,&quot; he said.\r\n&quot;Mother Kali is a living goddess, you see.&quot; With this, he took out a\r\nhalf-<span class=SpellE>pice</span> bit from his</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;text-indent:11.0pt;\r\nline-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:\r\nnone;border:medium none;mso-border-bottom-alt:solid windowtext .75pt;padding:0in;\r\nmso-padding-alt:0in 0in 8.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:\r\n12.0pt;\'>Page – 450 </span></p>\r\n\r\n<hr>\r\n\r\n<p class=MsoBodyText style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">pocket and went on, &quot;We had been to the Kali temple;\r\nwe made this offering to the goddess and said to her, \'Mother, here we have\r\ncome, begging for thy protection; take this half-<span class=SpellE>pice</span>\r\nas our modest offering and give us the victory this afternoon.\' Now, see <span\r\nclass=GramE>how</span> she has got us the victory. How else could we have stood\r\nup against a team such as yours?&quot; So, that was how. We had been swelling\r\nwith pride at our prowess and ability, somewhat in the spirit of <span\r\nclass=SpellE>Duryodhana</span> haughty in the pride of his troops of the divine\r\ngift, whereas they had been modest like the <span class=SpellE>Pandavas</span>\r\nreliant on Sri Krishna. This at least was the lesson that came to me.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let\r\nme tell you a story here in this connection. It is not a story, but a thing\r\nthat actually happened. It was the time, at the beginning of the century or\r\neven earlier, when the youth of Calcutta\r\ntook to football seriously and enthusiastically. And among the pioneers was the\r\nsame team – of which I spoke just now – <span class=SpellE>Kumartuli</span>.\r\nThis club had at its head as manager and inspirer a gentleman who gave his all –\r\nmoney and time and energy – for his <span class=SpellE>organisation</span>. He\r\nhad the ambition to see his boys play and play successfully with the European\r\nand military teams. It was an ambition. <span class=GramE>For there was no\r\ncomparison in those days between a team of British soldiers and a team of\r\nweakling Indians.</span> The Indians in football were almost like new recruits\r\nin comparison with the seasoned Britons. First of all, the Indians played all\r\nbare-footed against eleven pairs of high boots. Secondly, the Britons were\r\nstrong robust beef-eating bodies while the Indians were almost airy nothings.\r\nThirdly, the British had a long strenuous training behind them: the Indians\r\nwere newcomers in the field. However, this particular Indian team worked and <span\r\nclass=SpellE>practised</span> with zeal in view of a match with the <span\r\nclass=SpellE>Britishers</span>. The result of course was a foregone conclusion.\r\nThey were lucky to get defeated by only a couple of goals.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Now\r\nthe British team had a generous captain who became interested in the matter and\r\nundertook to coach and train</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none;border:medium none;mso-border-bottom-alt:\r\nsolid windowtext .75pt;padding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 451 </span></p>\r\n\r\n<hr>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>the</span>\r\nIndians. A big tournament came on at about that time and this Indian team was\r\npitted against a famous <span class=GramE>Military</span> team, <span\r\nclass=SpellE>Blackwatch</span> or something. The manager – the guiding spirit\r\nof the Indian team - was, as I said, a high-spirited, enthusiastic, ebullient\r\npersonage - he had only one <span class=GramE>defect</span>, if defect you call\r\nit: he was addicted to drinking. That was a fillip to increase his enthusiasm\r\nand buoyancy and daredevilry. He used to invite his players to feastings and\r\nrevelry – to inspire them and encourage them. Now the day of days approached.\r\nAnd the-gentleman was in jitters, terribly nervous: how were his boys to face\r\nthese giants? And a change came upon him. On the previous day he refrained from\r\ndrinking, fasted, observed <span class=SpellE><i>mauna</i></span><i> </i>or\r\nsilence, went to <span class=SpellE>Kalighat</span> and worshipped Mother Kali.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>On\r\nthe next day the hour struck and the players were about to take the field. The\r\nteam of British soldiers came in carriages (there were horse-carriages in those\r\ndays), with music, bugle and drum, singing and shouting, sure of their victory.\r\nThey were giants indeed, each a <span class=GramE>Hercules,</span> and the\r\nIndians were pigmies before them. The play started. Just then our manager\r\nnoticed that at a distance, away from the field, under a tree was sitting a\r\nSannyasi. Directly he saw the Sannyasi, he ran, ran towards him and sat before\r\nhim. The Sannyasi asked what <span class=GramE>was the matter</span>. He\r\nanswered that there was to be a fight with British soldiers, our Bengali boys\r\nhad to be protected, <span class=GramE>they</span> must win. The Sannyasi\r\nenquired whether they had guns and cannon and what <span class=GramE>was the\r\nstrength of the enemy</span>. He was answered that it was not that kind of\r\nbattle – it was a football game. The Sannyasi shook his head and sent him away.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none;\r\nborder:medium none;mso-border-bottom-alt:solid windowtext .75pt;padding:0in;\r\nmso-padding-alt:0in 0in 15.0pt 0in; margin-top:0; margin-bottom:0\'>The gentleman returned and saw that with\r\ngreat effort his boys had managed a drawn game and they pulled through till\r\nhalf time. Now the danger was ahead – half an hour more. He could not restrain\r\nhimself and again he rushed to the Sannyasi who was still sitting there in the\r\nsame position, and prayed and entreated him saying they were threatened with</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none;border:medium none;\r\nmso-border-bottom-alt:solid windowtext .75pt;padding:0in;mso-padding-alt:0in 0in 15.0pt 0in; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 452</span></p>\r\n\r\n<hr>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>defeat</span>\r\nat the hands of <span class=SpellE>Mlechchhas</span>, their <span class=SpellE>honour</span>\r\nand prestige were at stake. The Sannyasi asked, &quot;How many killed and wounded?&quot;\r\nThe gentleman explained again it was not like that. It was a football game. The\r\nSannyasi asked, &quot;How many on their side?&quot; They were eleven. The\r\nSannyasi then asked the gentleman to get eleven bits of stone. These were\r\ncollected and placed before him. The Sannyasi arranged them in a row, and then\r\ndrew some circles around and sprinkled water and uttered something. And then he\r\ntold the gentleman to go away. He returned<span class=GramE>,</span> the game\r\nhad already started after the recess. But a strange thing he began to notice.\r\nHe saw one of the soldiers - a giant of a fellow - rushing with the ball and\r\nnearing the goal and about to shoot into it, when suddenly he tumbled down and\r\nrolled over and the ball went off somewhere. In fact all the mighty heroes were\r\nbehaving in a curious manner. They were running but with difficulty as if with\r\nlegs tied up. They fumbled, tottered, fell down – moved with great difficulty.\r\nSomething was restraining and impeding them, pulling them back. So the result\r\nwas a victory for the Indians by two goals. You can imagine what they did after\r\nthis miraculous victory. The gentleman manager rushed towards the tree to thank\r\nthe Sannyasi. But where was he? Nothing was there, barring the row of stones.</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(2)</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\ndid not go to play in Calcutta. One\r\nof the reasons of course was that I belonged permanently to <span\r\n  class=SpellE>Pondicherry</span> and my trips to Bengal\r\nwere more in the nature of holiday excursions and I did not want to enter into\r\nbinding commitments. For another thing, the atmosphere of Calcutta\r\nfootball was one that I was not likely to cherish; we belonged to different\r\nworlds as it were.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let\r\nme now tell you about another match, this time in Jalpaiguri. As far as I\r\nremember, it was a Jalpaiguri Shield</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 453</span></p>\r\n\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>Final, <span\r\nclass=SpellE>Nilphamari</span> <i>versus </i><span class=SpellE>Purnea</span>.\r\nYoung <span class=SpellE>Samad</span>, the great <span class=SpellE>Mohun</span>\r\n<span class=SpellE>Bagan</span> hero, was then playing for the <span\r\nclass=SpellE>Purnea</span> team and his game was already something worth\r\nseeing. <span class=SpellE>Nilphamari</span> enjoyed a peculiar kind of\r\nreputation – whether it was good or bad is for you to judge - they always\r\nplayed a good game but they seldom managed to win. The same thing happened this\r\ntime. You will be surprised, four of us brothers were\r\nplaying on the same side on this occasion. I believe one was at the goal, another was back, the other two in the front line. Out\r\nof these, my third brother played centre forward. He read for his Degree in Calcutta\r\nand was a member of the junior <span class=SpellE>Mohun</span> <span\r\nclass=SpellE>Bagan</span> team. I alternated between the out and the in\r\npositions at the wing, but he always played centre. One of the tricks I\r\nperformed on this occasion brought tremendous applause and much excitement\r\namong our spectators. I held the ball and was planning to make a run, when one\r\nof my opponents came and stood within less than a couple of paces in front of\r\nme. Both of us stood perfectly still for a moment, both <span class=SpellE>manoeuvring</span>\r\nfor position. Can you guess what I did next? I drove the ball past his side,\r\ngot around him and caught it up again. The poor fellow was &quot;left behind\r\nand completely non-<span class=SpellE>plussed</span>. What a shout of joy rose\r\nfrom the crowds and what applause! I was right-out and as I passed along the\r\ntouch line, stray comments reached my ears: &quot;<span class=SpellE>Blackbeard</span>\r\nplays very well indeed, doesn\'t he?&quot; &quot;Carry the ball yourself, <span\r\nclass=SpellE>blackbeard, do not pass it\r\non&quot; – this because my team seldom made good use of my passes. I wore a\r\nbeard in those days, you know; it was something like a French\r\ncut. Already, some of my friends had launched a campaign against my beard.\r\n&quot;That is now wholly out of date in Bengal,&quot;\r\nthey would say. &quot;Shave it off, throw it away.&quot; One of them even went\r\nto the extent of making me a present of a shaving set. Finally, there was no\r\nother go for me but to follow the maxim, &quot;Eat to please yourself,\r\nbut you must please others in what you wear.&quot; But Sri Aurobindo did not\r\nmuch appreciate my</span></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 454</span></p>\r\n\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>beardless</span>\r\nface; he seemed to prefer us to wear a moustache and beard, at least in those\r\ndays.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nshall end this story of football with an account of my last performance in this\r\nline. By then I had practically given up and was on the &quot;retired\r\nlist&quot;. I began as an ordinary player, <span class=GramE>then</span> I was\r\ncaptain for a year, an Inspector of Games (in our club) for another year, and\r\nfinally a retired man. I never played in matches any longer. The juniors now\r\ntook our places. I would however pay an occasional visit and play just a\r\nlittle. They once held a six-a-side competition. The final was between our\r\nteam, \'<span class=SpellE>Cercle</span> <span class=SpellE>Sportif</span>\' of <span\r\n  class=SpellE>Pondicherry</span>, and the Missionaries\'\r\nteam, \'<span class=SpellE>Société</span> <span class=SpellE>Ie</span> <span\r\nclass=SpellE>Nid</span>\'. For a long time, the two teams had been keen rivals.\r\nThe Missionaries never liked us, as you know, and their supporters naturally\r\ntook their side. The boys of the \'<span class=SpellE>Cercle</span> <span\r\nclass=SpellE>Sportif</span>\' were the enlightened, nationalist element in the\r\nlocal population. Now, the play began. One of the conditions of the match, laid\r\ndown in advance, was that if any of the players on either side were to get\r\ndisabled in the course of the game, he could be replaced by another. The <span\r\nclass=SpellE>Sportif</span> boys had arranged among themselves that in case the\r\ngame did not go well and they found themselves giving way, they would get\r\nsomeone &quot;disabled&quot; and take me in, as a substitute. That is what\r\nhappened in fact. Our team lost a goal and immediately afterwards one of our\r\nboys – h e was later the <span class=SpellE>Hon\'ble</span> Mr. Justice Antoine <span\r\nclass=SpellE>Tamby</span>, now in retirement – sat down with a thump. He said\r\nhe had got hurt and could not play any more. So they shouted for me. &quot;Roy,\r\nwhere is Roy?&quot; I was &quot;Roy&quot;\r\nand ready at hand. I entered the field, with my red and white uniform, the <span\r\nclass=SpellE>Mohun</span> <span class=SpellE>Bagan</span> <span class=SpellE>colours</span>. \r\nI changed immediately the whole tactics of the game. What our boys had been \r\ndoing was to cluster close around the ball for purposes of short passing – all \r\nthe three or four out of the six were doing that. There was to be a centre kick \r\nfollowing the goal. I stood with the ball at the centre and told the two boys on \r\nmy right and on my left to keep as far away as pos<span class=SpellE><span\r\nclass=GramE>sible</span> </span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 455</span></p>\r\n\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:8.15pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<span class=SpellE>from the centre and to go on making long\r\npasses. I sent the ball from the centre straight to the right wing. Our outside\r\nman was ready. He took the ball and passed it back to me at the centre. I was\r\nalready far ahead, almost beyond the half-back. As soon as the goalkeeper saw\r\nme rushing with the ball towards the goal, he lost his nerve: &quot;Oh, Roy\r\ncoming!&quot; It was an easy score. What an excitement among our boys, what\r\nuproarious hurrahs! We won by two goals in the end and the cup was ours. After\r\nthe game was over, how they danced with me on their shoulders! Moni led the boys. He too, like me, had given up playing,\r\nand was on the retired list, acting only as a spectator. Moni\r\nwas so pleased with this performance of mine that he took me straightway to a\r\nnearby hotel or bar. There was no Ganpatram in those\r\ndays, alas!</span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let\r\nme conclude this narrative with a few incidental remarks, some reflections\r\nconcerning &quot;style&quot; in games. In my native town in Bengal\r\nI had a friend who played tennis. Once I made this comment on seeing him play,\r\n&quot;There is no grammar about his play.&quot; My dictum became a classic\r\namong our sporting circles. He used to play in what may be described as a\r\n&quot;hit and miss&quot; style. Not that he broke any of the rules of the game,\r\nbut there was about his manner something loose\' and slovenly; he had no style\r\nor system. But often enough he hacked his way to victory by sheer force of\r\nvital energy. Bejoy and our Benjamin with his leech like grip – they were the\r\ntwo half-backs in our team followed exactly the same method. In fact, there\r\nare two essentials to a good game: grammar and style, or grammar and rhythm, to\r\nuse the terms of ancient rhetoric. In our time, grammar was no doubt important\r\nin school, but we were never to be bothered by any such bugbear in the field of\r\nsports, at least as far as our country was concerned. In those days, men became\r\nchampions through sheer genius, that is, by virtue of an innate skill. Without\r\nany systematic training or practice on scientific lines, they developed a skill</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 456</span></p>\r\n\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>in</span>\r\nthe game through an inner urge or influence. Perhaps all men of genius are\r\ncreatures of this type. They say this about Napoleon too. He went on winning\r\nhis victories without end and no one could stop his onward march. The old\r\nexperienced generals of the enemy Powers, the Austrians for example, practically\r\ngave up trying. On being <span lang=EN-GB style=\'mso-ansi-language:EN-GB\'>criticised</span>\r\nfor their failure, they said, &quot;But what on earth can we do? The fellow\r\ndoes not observe any of the principles of warfare. How can one fight under such\r\nconditions? He breaks every rule of battle.&quot; But today we are in an age\r\nwhere not untrained skill but close mastery of detail and unfailing practice\r\nare the things that count. Here in the Ashram, through your games and physical\r\nexercises, you are being trained to make every posture and movement of all the\r\nparts of your body orderly, precise and disciplined. You <span lang=EN-GB\r\nstyle=\'mso-ansi-language:EN-GB\'>practise</span> day after day, month after\r\nmonth, for years on end. We in our days had no knowledge of any such <span\r\nclass=GramE>thing,</span> we were utterly ignorant and. illiterate in this\r\nregard. The time has now come when man <span class=GramE>has</span> to make his\r\nadvance by conscious method, not drag his feet along somehow in a blind\r\nignorant way, nor rest satisfied with what comes automatically. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>In<b> </b></span>our country, in ancient\r\ntimes at least, grammar was considered important in two fields: in the study of\r\nlanguage and in the art of Yoga. The rules were extremely strict and there was\r\nno end of manuals and glosses. But in our ordinary life, in the art of\r\nday-to-day living, there grew up an enormous amount of slackness and\r\nindiscipline, at least during the more recent times.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nhave just now spoken of two things, grammar and rhythm; style is mainly a\r\nmatter of rhythm but it presumes grammar, for you cannot have a good style\r\nwithout taking note of grammar. Grammar is like the! <span class=GramE>skeleton</span>\r\nand bony structure in a man\'s body; without that support and foundation, the\r\nbody becomes limp like a mass of flesh. By grammar I mean the right arrangement\r\nof the different limbs. Whether it be tennis or cricket or any other game, or\r\neven <span class=SpellE>ordi</span>nary </p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 457</span></p>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>jumping and running,\r\none must know in minute detail and apply in practice the knowledge as to how\r\nthe arms and the chest and the back and abdomen are to be held, in what\r\nposition the legs should be, down to the smallest fingers and toes. And it is\r\nnot enough that you control the separate movements of the different parts of\r\nthe body, you have to combine all these movements into a single harmonious\r\nwhole and give them a fine well-formed and one-pointed rhythm. This last quality\r\nis what <span lang=EN-GB style=\'mso-ansi-language:EN-GB\'>characterises</span>\r\nrhythm or style. It\' is said that the style is the man. It is really something\r\nthat belongs to the inner man; in a game, it is a quality of the inner\r\nbody-consciousness. It needs a harmony between the consciousness of the body\r\nand the inner vital <span class=GramE>being,</span> it implies a natural sense\r\nof measure and rhythm. - In our days, we did not know anything of all this. We\r\ndid have the gift of imagination and feeling, but now is the day of science.\r\nYou have the great good fortune that you can now acquire both these gifts,\r\neffect between the two a supreme synthesis and harmony and arrive at a higher\r\nfulfilment.</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 458</span></p>\r\n\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n<p align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n		</td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>','-59_I Played Football','','publish','closed','open','','59_i-played-football','','','2021-11-23 17:59:00','2021-11-23 17:59:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/59_i-played-football/',0,'post','',0),(2092,1,'2021-11-23 17:59:00','2021-11-23 17:59:00','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>I Bow to the Mother</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in;text-justify-trim:punctuation\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center;line-height:150%; margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">I Bow to the Mother</font><o:p></o:p></b></p>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><span style=\'font-size:\r\n15.0pt\'><o:p>&nbsp;</o:p></span></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>THOSE of you who came to\r\nthe Ashram as children <span lang=EN-GB style=\'mso-ansi-language:EN-GB\'>recognised</span>\r\nthe Mother and called her by that name practically from your birth, that is,\r\nfrom the moment you began to recognise things. We the grown-ups did not have that\r\nprivilege. It has taken us a long long time to open our eyes and know. We have\r\nlost valuable time, almost wasted it. But, as you know, it is never too late to\r\nmend and it is possible to recover and even to make amends for lost time; there\r\nlies an interesting secret.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;tab-stops:8.15pt 198.2pt;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'>But as I was saying, you did not have to be told\r\nabout the Mother, for you have almost been born and brought up in her lap. In\r\nour case somebody had to introduce us to the Mother, for we had been born and\r\nbrought up in a step-motherly lap, although that too was one of her own forms, her form of Maya.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nfirst time I heard about the Mother was shortly after our arrival here. It was\r\nSri Aurobindo himself who told us about a French lady from Paris who was a\r\ngreat initiate. She was desirous of establishing personal contact with Sri\r\nAurobindo. That the Great Soul whom she meant was no other than Sri Aurobindo\r\nwould be evidenced by a sign: she would be sending him something that he might\r\nrecognise. That something was Sri Aurobindo\'s own symbol – in the form of a\r\ndiagram, known as Solomon\'s <span class=GramE>Seal</span>. Needless to add,\r\nafter this proof of identity, steps were taken to facilitate her coming.\r\nMonsieur Paul Richard was at that time much interested in spiritual thought and\r\npractice and he could</p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 494<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I find an opportunity for\r\ncoming here: he wanted to find out if he could get elected as one of the\r\nRepresentatives of French India in the French Parliament and he stood as a candidate\r\nfor election. In those days, there used to be two elected representatives of\r\nFrench India, one in the Upper Chamber, the <i>Sénat, </i>the other in the\r\nLower House, the <i>Chambre des Députés. </i>I have already spoken to you about\r\nthis business of elections; this was a real bloody affair with murders and\r\nmob-attacks that caused terror among the populace.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nfirst time he came here for canvassing, he was alone. The Mother accompanied\r\nhim the next time. To all outward appearances they arrived here to canvass support\r\nfor the election, although M. Richard did not in the end get very many votes.\r\nBut this provided the occasion for the Mother to meet Sri Aurobindo and gather\r\na few trusted friends and devotees. In this connection the Mother had to pay a\r\nvisit to Karikal once. This was her first direct experience of the actual\r\nIndia, that is, what it is in its crude outward aspect. She gave us an amusing\r\ndescription of the room where she was put up, an old dilapidated room as dark\r\nas it was dirty and a paradise of white ants. Thus it was that the Divine\r\nMother, One who is fairer than the fairest and lovelier than infinite beauty\r\nhad to come down and enter the darkness and evil of this human life; for how\r\nelse could these poor mortals have a chance?<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>When\r\nit first came to be bruited about that a Great Lady like this was to come and\r\nlive close to ourselves, we were faced with a problem: how should we behave? <span\r\nclass=GramE>should</span> there be a change in our manners? For we had been\r\naccustomed to a bohemian sort of life, we dressed and talked, slept and ate and\r\nmoved about in a free unfettered style, in a manner that would not quite pass\r\nin civilised society. Nevertheless, it was finally agreed that we should stick\r\nas far as possible to our old ways even under the new circumstances, for why <span\r\nclass=GramE>should we</span> permit our freedom and ease to be compromised<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 495<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>or</span>\r\nlost? This indeed is the way in which the arrogance and ignorance of man assert\r\nthe glory of their individuality!<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nMother arrived. She would meet Sri Aurobindo in company with the rest at our\r\nafternoon sessions. She spoke very little. We were out most of the time, but\r\nalso dropped in occasionally. When it was proposed to bring out the <i>Arya </i>she\r\ntook charge of the necessary arrangements. She wrote out in her own hand the\r\nlist of subscribers, maintained the accounts herself: perhaps those papers\r\nmight be still available. And afterwards, it was she herself who helped M.\r\nRichard in his translation of the writings of Sri Aurobindo into French for the\r\nFrench edition of the <i>Arya. </i>The ground floor of Dupleix House was used as\r\nthe stack room and the office was on the ground floor of Guest House. The\r\nMother was the chief executive in sole charge. Once every week all of us used\r\nto call at her residence accompanied by Sri Aurobindo and had our dinner\r\ntogether. On those occasions the Mother used to cook one or two dishes with\r\nher own hands. Afterwards too, when she came back for good, the same\r\narrangement continued at the Bayoud House; I have told you of that before. About\r\nthis time, she had also formed a small group with a few young men; this too I\r\nhave mentioned earlier. A third line of her work, connected with business and\r\ntrade, also began at nearly the same time. Just as today we have among us men\r\nof business who are devotees of the Mother and who act under her protection and\r\nguidance, similarly in that period also there appeared as if in seed-state this\r\nparticular line of activity. Our Saurin founded the Aryan Stores, the object\r\nbeing to bring in some money: we were very hard up in those days – not that we are\r\nparticularly affluent now, but still... The Mother kept up a correspondence\r\nwith Saurin in connection with these business matters even after she left here\r\nfor Japan.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>At\r\none stage, the Mother showed a special interest in cats. Not only has she been\r\nconcerned with human beings, but the animal creation and the life of plants too\r\nhave shared in<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 496<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>her</span>\r\ndirect touch. The Veda speaks of the animal sacrifice, but the Mother has\r\nperformed her consecration of animals in a very novel sense; she has helped\r\nthem forward in their upward march with a touch of her Consciousness. She took\r\na few cats as representatives of the animal world. She said, the king of the\r\ncats who ruled in the occult world – you might call him perhaps their Super-cat\r\n– had set up a sort of friendship with her. How this feline brood appeared\r\nfirst in our midst is somewhat interesting. One day all of a sudden a\r\nwild-looking cat made its appearance at the Guest House where we lived then; it\r\njust happened to come along and stayed on. It was wild enough when it came, but\r\nsoon turned into a tame cat, very mild and polite. When it had its kittens, Sri\r\nAurobindo gave to the first-born the name of Sundari, for she was very fair\r\nwith a pure white fur. One of Sundari\'s kittens was styled Bushy, for it had a\r\nbushy tail, and its ancestress had now to be given the name of Grandmother. It\r\nwas about this Bushy that the story runs: she used to pick up with her teeth\r\nall her kittens one by one and drop them at the Mother\'s feet as soon as they\r\nwere old enough to use their eyes – as if she offered them to the Mother and\r\ncraved her blessings. You can see now how much progress this cat had made in\r\nthe path of Yoga. Two of these kittens of Bushy are well-known names and became\r\ngreat <span lang=EN-GB style=\'mso-ansi-language:EN-GB\'>favourites</span> with\r\nthe Mother; one was Big Bay and the younger one was Kiki. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>It<b> </b></span>is said about one of them – I\r\nforget which, perhaps it was Kiki – that he used to join in the collective\r\nmeditation and meditated like one of us; he perhaps had visions during\r\nmeditation and his body would shake and tremble while the eyes remained closed.\r\nBut in spite of this sadhana, he remained in his outward conduct like many of\r\nus rather crude in many respects. The two brothers, Big Boy and Kiki, could\r\nnever see eye to eye and the two had always to be kept apart. Big Boy was a\r\nstalwart fellow and poor Kiki got the thrashings. Finally, both of them died of\r\nsome disease and were buried in the courtyard. Their Grandmother <span\r\nclass=SpellE>disap<span\r\nclass=GramE>peared</span> </span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 497<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span class=SpellE>one day as suddenly as she had come and nobody\r\nknew anything about her again.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nstyle in which these cats were treated was something extraordinary. The\r\narrangements made for their food were quite a festive affair; it was for them\r\nalone that special cooking was done, with milk and fish and the appropriate\r\ndressings, as if they were children of some royal family – all was according\r\nto schedule. They received an equally good training: they would never commit\r\nnuisance within doors for they had been taught to use the conveniences provided\r\nfor them. They were nothing like the gipsy-bedouin cats of our Ardhendu.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.2pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nthe days before the Mother came, we used to have a pet dog. Its story was much\r\nthe same. All of a sudden one day there appeared from nowhere in our earliest\r\nresidence a common street dog – it was a bitch; she too came and just stayed\r\nalong. Sri Aurobindo gave her the name of Yogini. He used to tell a story about\r\nher intelligence. It was already nightfall and we did not know that she had not\r\nyet turned in. She came to the front door, pushed against it and did some\r\nbarking, but we heard nothing as we were in the kitchen next to the back-yard.\r\nSuddenly she recalled there was a door at the back through which she might perhaps\r\ngain entrance or at least draw our attention. She now ran around three corners\r\nof the house and appeared at the back door. From there she could make herself\r\nheard and was admitted. She too bore some puppies and two of them became\r\nparticular <span lang=EN-GB style=\'mso-ansi-language:EN-GB\'>favourites</span>\r\nwith Sri Aurobindo. I cannot now recall how they were called.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>You\r\nall know about the deep oneness and sympathy the\' Mother has with plants, so I\r\nleave out that subject today. As with the world of animals and men, so with the\r\nbeings of the supraphysical worlds – from the little elves and fairies to the\r\nhigh and mighty gods, all have had their contacts with the Mother, all have\r\nshared in her Grace as you may have heard, but the Grace could mean at times\r\nthrashings too!<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 498<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:13.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Today\r\nI leave aside the Mother\'s role as our Guide on the path of sadhana or yogic\r\ndiscipline. Let me speak in a very general way of an aspect of her teaching\r\nthat concerns the first principles of the art of living.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\ncore of this lies in elevating our life to a cleaner level, and the first and\r\nmost important need is to put each thing in its place. The training that the\r\nMother has throughout been giving us – I am not here referring to the side of\r\nspiritual practice but to the daily routine of our ordinary life – is precisely\r\nthis business of putting our things in order. We do not always notice how very\r\ndisorderly we are: our belongings and household effects are in a mess, our\r\nactions are haphazard, and in our inner life we are as disorderly as in our\r\nouter life, or even more. Indeed it is because we are so disordered within that\r\nthere is such disorder in our outer life. Our thoughts come to us pell-mell and\r\nour brains are crowded with straying bits of random thought. We cannot sit down\r\nquietly for a few minutes and pursue a particular line of thought with any kind\r\nof steadiness or order. Our heads are full of noise like a market-place without\r\nany peace or restraint or harmony. If the mind is in such a state, the vital\r\nbeing is still worse. You cannot keep count of the strange desires and impulses\r\nthat play about there, <span class=GramE>If</span> the brain is a market-place,\r\nthe heart is no better than a madhouse. Well, I shall not now enlarge further\r\non the state of our inner being. One of the things the Mother has been trying\r\nto teach us both by her word and example is this, namely, that to keep our outer\r\nlife and its materials in proper order and neat and tidy is a very necessary\r\nelement in our life upon earth. I do not know to what extent we have yet been able\r\nto assimilate this teaching in our individual or collective living. How many of\r\nus have <span lang=EN-GB style=\'mso-ansi-language:EN-GB\'>realised</span> that\r\nbeauty is at least half the sense of life and serves to double its value? And\r\neven if we do sometimes realise, how many are impelled to shape our lives\r\naccordingly? The Mother taught us to use our things with care, but there was\r\nmore to it than this.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 499<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>She uses things not merely\r\nwith care but with love and affection. For, to her, material things are not\r\nsimply inanimate objects, not mere lifeless implements. They are endowed with\r\na life of their own, even a consciousness of their own, and each thing has its\r\nown individuality and character. The Mother says about material things what the\r\nancients have said about the life of plants, that they have in them a\r\nconsciousness that responds to pleasure and pain, <i>antahsanjñah\r\nbhavanti ete sukha-duhkha-samanvitah. </i>We are all aware how carefully\r\nthe Mother treasures old things and <span class=GramE>does</span> not like them\r\nto be thrown away simply because they are old. The reason for this is not\r\nniggardliness or a conservative spirit; the reason is that old things are to\r\nher like old friends, living companions all.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let\r\nme illustrate the point with something Sri Aurobindo once said. One of the\r\ninmates had written to him that as the gate of his house seemed to have got\r\njammed and could not be opened, he had to make it open by giving a strong kick.\r\nThe door did open but it hurt the foot rather badly. So what he wanted now was\r\nsome ointment along with Sri Aurobindo\'s blessings. Do you know the answer he\r\nhad from Sri Aurobindo? &quot;If you kick at the door, the door will naturally\r\nkick back at you<span class=GramE>&quot; !</span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>As\r\nI told you in the beginning, the Mother did not appear to us, the older people,\r\nas the Mother at the outset; she came to us first in this garb of Beauty. We\r\nreceived her as a friend and companion, as one very close to ourselves, first,\r\nbecause Sri Aurobindo himself received her like that, and secondly because of\r\nher qualities. Now that we are on this subject of her qualities, although it is\r\nnot necessary for a child to proclaim the virtues of his mother, I cannot here\r\n&quot;\'refrain from telling you about another point in her teaching. This\r\nconcerns something deeper. The first time Sri Aurobindo happened to describe\r\nher qualities, he said he had never seen anywhere a self-surrender so absolute\r\nand unreserved. He had added a comment that perhaps it was only women<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 500<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>who</span>\r\nwere capable of giving themselves so entirely and with such sovereign ease.\r\nThis implies a complete obliteration of the past, erasing it with its virtues\r\nand faults. The Mother has referred to this in one of her Prayers and\r\nMeditations. When she came here, she gave herself up to the Lord, Sri\r\nAurobindo, with the candid simplicity of a child, after erasing from herself\r\nall her past, all her spiritual attainments, all the riches of her\r\nconsciousness. Like a new-born babe, she felt she possessed nothing, she was to\r\nlearn everything right <i>from </i>the start, as if she had known or heard\r\nabout nothing.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Now\r\nto come back to a personal experience. The first thing I heard and came to know\r\nabout the Mother was that she was a great spiritual person. I did not know then\r\nthat she might have other gifts; these were revealed to me gradually. First I\r\ncame to know that she was a very fine painter; and afterwards that she was an\r\nequally gifted musician. But there were other surprises in store. For instance,\r\nshe had an intellectual side no less richly endowed, that is to say, she had\r\nread and studied enormously, had been engaged in intellectual pursuits even as\r\nthe learned do. I was still more surprised to find that while in France she had\r\nalready studied and translated a good number of Indian texts, like the Gita,\r\nthe Upanishads, the Yoga-sutras, <span class=GramE>the</span> Bhakti-sutras of\r\nNarada. I mention all this merely to tell you that the Mother\'s capacity of\r\nmaking her mind a complete blank was as extraordinary as her enormous mental\r\nacquisitions. This was something unique. In the early days, when she had just\r\ntaken charge of our spiritual life, she told me one day in private, perhaps\r\nseeing that I might have a pride in being an intellectual, &quot;At one time I\r\nused to take an interest in philosophy and other intellectual pursuits. All\r\nthat is now gone below the surface, but I can bring it up again at will.&quot;\r\nSo, I need not have any fears on that score! It was as if the Mother was trying\r\nto apologise for her deficiencies in scholarship. This was how she taught me\r\nthe meaning of humility, what we call Divine Humility.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 501<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>As\r\nI was saying, this capacity for an entire rejection of the past has been one of\r\nthe powers of her spiritual consciousness and realisation. It is not an easy\r\nthing for a human being to wash himself clean of all his past acquisitions, be\r\nit intellectual knowledge or the habits of the vital, not to speak of the\r\nbody\'s needs, and step forth in his nude purity. And yet this is the first and\r\nmost important step in the spiritual discipline. The Mother has given us a\r\nliving example of this. That is why she decided to shed all her past, forget\r\nall about it and begin anew the a-b-c of her training and initiation with Sri\r\nAurobindo. And it was in fact at the hands of Sri Aurobindo that she received\r\nas a token and outward symbol her first lessons in Bengali and Sanskrit,\r\nbeginning with the alphabet.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But\r\nall this is simply an attempt on the part of the small to comprehend something\r\nof the Vast; it is as if a particle of sand was trying to reflect a little of\r\nthe sun\'s rays, a dwarf trying to catch at the high tree-top with his uplifted\r\narms, a child prattling of his mother\'s beauty.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In\r\nthe beginning, Sri Aurobindo would refer to the Mother quite distinctly as\r\nMira. For some time afterwards (this may have extended over a period of years)\r\nwe could notice that he stopped at the sound of M and uttered the full name\r\nMira as, if after a slight hesitation. To us it looked rather queer at the\r\ntime, but later we came to know the reason. Sri Aurobindo\'s lips were on the\r\nverge of saying &quot;Mother&quot;; but we had yet to get ready, so he ended\r\nwith Mira instead of saying Mother. No one knows for certain on which\r\nparticular date, at what auspicious moment, the word &quot;Mother&quot; was\r\nuttered by the lips of Sri Aurobindo. But that was a divine moment in\r\nunrecorded time, a moment of destiny in the history of man and earth; for it\r\nwas at this supreme moment that the Mother was established on this material earth,\r\nin the external consciousness of man.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let\r\nme now end this story for today with a last word about myself.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 502<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nhave said that so far the Mother had been to us a friend and companion, a\r\ncomrade almost, at the most an object of reverence and respect. I was now about\r\nto start on my annual trip to Bengal – in those days I used to go there once\r\nevery year, and that was perhaps my last trip. Before leaving, I felt a desire\r\nto see the Mother. The Mother had not yet come out of her seclusion and Sri\r\nAurobindo had not yet retired behind the scenes. I said to him, &quot;I would\r\nlike to see <span class=GramE>Her</span> before I go.&quot;- Her with a capital\r\n<span style=\'mso-bidi-font-weight:bold\'>H<b>, </b></span>in place of the\r\nMother, for we had not yet started using that name. Sri Aurobindo informed the\r\nMother. The room now used by Champaklal was the Mother\'s room in those days. I\r\nentered and waited in the Prosperity room, for Sri Aurobindo used to meet people\r\nin the verandah in front. The Mother came in from her room and stood near the\r\ndoor. I approached her and said, &quot;I am going,&quot; and then lay\r\nprostrate at her feet. That was my first Pranam to the Mother. She said,\r\n&quot;Come back soon.&quot; This &quot;come back soon&quot; meant in the end,\r\n&quot;come back for good.&quot;<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 503<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.7pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</div>\r\n\r\n<p align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n		</td>\r\n	</tr>\r\n</table>\r\n</body>\r\n\r\n</html>\r\n','-63_I Bow To The Mother','','publish','closed','open','','63_i-bow-to-the-mother','','','2021-11-23 17:59:00','2021-11-23 17:59:00','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/63_i-bow-to-the-mother/',0,'post','',0),(2093,1,'2021-11-23 17:59:01','2021-11-23 17:59:01','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>Tagore the Unique</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%;margin-top:0; margin-bottom:0\"><b>\r\n<font size=\"4\">Tagore the Unique</font></b></p>\r\n		<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>IT is no hyperbole to say\r\nthat Tagore is to Bengali literature what Shakespeare is to English, Goethe to\r\nGerman, Tolstoy to Russian, or Dante to Italian and, to go into the remoter\r\npast, what Virgil was to Latin and Homer to Greek or, in our country, what Kalidasa was to ancient Sanskrit. Each of these stars of the first magnitude is\r\na king, a paramount ruler in his own language and literature, and that for two\r\nreasons. First, whatever formerly was immature, undeveloped, has become after\r\nthem mature, whatever was provincial or plebian has become universal and\r\nrefined; whatever was too personal has come to be universal. The first miracle\r\nperformed by these great figures was to turn a<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>parochial</span>\r\nlanguage and a parochial literature into a world language and a world\r\nliterature. The second was to unfold the inner strength and the deeper genius\r\nof the language to reveal and establish the nature and uniqueness of a nation\'s\r\ncreative spirit as well as the basic principle of its evolution and culture.\r\nThese two ways, one tending to expansion, the other to profundity, are in many\r\ncases mutually dependent and are often the result of a sudden or rapid\r\noutburst.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Ballad\r\nand folklore are the infant or immature form of a language and literature.\r\nPolished and powerful language and literature develop out of that and only\r\nsubsequently attain their full blossoming. In this respect Dante\'s marvel is\r\nalmost without parallel. The language he used in clothing his poetry was a\r\npopular dialect; one among various other popular dialects – this he turned into\r\nthe language of <st1:country-region><st1:place>Italy</st1:place></st1:country-region><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;\'>Page – 175<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>as</span>\r\na whole, the Italian language as it stood before the eyes of the world. A music\r\nand rhythm of a great and lofty consciousness infused itself into the elements\r\nthat had lain neglected in the dust. The voice confined within the four corners\r\nof the household and the village underwent a miraculous change in the mouth of\r\na magician; it became a voice of the universe. And, in a language and <span\r\nclass=GramE>a literature that are</span> not so immature but have already attained\r\ndevelopment and elegance, a creative <i>vibhuti </i>has brought about a\r\nsecond type of-transformation. Virgil, Shakespeare, Goethe and Kalidasa did a\r\nwork of this category. It cannot be said that English was undeveloped or quite\r\nrustic before Shakespeare, although the image of the grandly real, something\r\ntruly familiar and intimate that Shakespeare evokes in the heart of foreigners\r\nis not given by Spencer, Chaucer or even Marlowe. Shakespeare has revealed\r\nsomething of the universal in the very special style he created – here was a\r\ndiversity, a plasticity, a suggestiveness, a magic all its own.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>There\r\nis some difference between the history of French literature and that of any\r\nother. First, the French language and literature have grown and matured not\r\nthrough a sudden change or a revolutionary transmutation – their growth and\r\ndevelopment are the result of a slow and steady process of evolution. In\r\nEnglish, on the other hand, the sense of growth seems to consist of a rapid\r\nchange. In the political field, however, the English and the French have\r\npursued quite reversed policies. The battle for liberty by the English continued\r\nfrom precedent to precedent – the French had always to win freedom through\r\nrevolutions. But the other speciality of the French literary spirit is the fact\r\nthat there was no single person who had a kind of all-in-all authority, – although\r\nin politics, in old <st1:country-region><st1:place>France</st1:place></st1:country-region>\r\nat least, it was often one man\'s rule, the tradition of the Roman Imperator,\r\nthat prevailed. In the literary field among the instances cited we find that\r\neach nation had a single person of authority, a specially gifted one who\r\nmoulded its language and <span class=SpellE>litera<span\r\nclass=GramE>ture</span> </span>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 176<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span class=SpellE>by the magic touch of his own genius or made\r\nthem fully mature and self-sufficient. The French are a very social race – they\r\nare proud to be called republican, so it is by the combined effort of many, the\r\ncontribution of more than one genius, that their language and literature have\r\nbeen formed and enriched. Corneille, Racine, Molière, La Fontaine (or up the\r\nstream to Rabelais) – they are a goodly company; among these whom to exclude\r\nand whom to include? And yet here too, perhaps only one can be taken as <st1:country-region><st1:place>France</st1:place></st1:country-region>\'s\r\nrepresentative spirit. He can be only <st1:City><st1:place>Racine</st1:place></st1:City>.\r\n<st1:City><st1:place>Racine</st1:place></st1:City> embodies in himself, as no\r\nother does so completely, the special characteristic of the French and reflects\r\nthe heart of the French people. What is that characteristic? <span class=GramE>In\r\none word, the culmination of elegance and sensitiveness.</span> To be sure,\r\nthis is not the only aspect of the French. Corneille has contributed to\r\nanother aspect – severity, virility, high seriousness, austere self-control,\r\nstrictness and bareness. But this may be considered a special quality of a\r\nbranch line, as it were, of the French language and literature, as if it was an\r\nacquired capacity, the sign of a growth towards a greater possibility – but in\r\nregard to the other it may be said that what Racine is the French language and\r\nliterature; their inherent quality is a spontaneous formation out of the inner\r\nsoul of this great creator.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>These\r\nthoughts about the genius of French occurred to me because it seemed to me that\r\nthere was a marked analogy in this respect between French and Bengali.\r\nCertainly it would not be quite\' correct to say that the evolution of the Bengali\r\nlanguage was slow and steady like that of French. At least one upheaval, a\r\nrevolution, has taken place on its coming into contact with <st1:place>Europe</st1:place>;\r\nunder its influence our language and literature have taken a turn that is\r\nalmost an about-turn. But this revolution was not caused by a single person.\r\nDante and Homer are the creators, originators or the peerless presiding\r\ndeities of Italian and Greek respectively. Properly speaking Tagore may not be\r\nclassed<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 177<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>with</span>\r\nthem. But just as Shakespeare may be said to have led the English language\r\nacross the border or as Tolstoy made the Russian language join hands with the\r\nwide world or as Virgil and Goethe imparted a fresh life and bloom, a fuller\r\nawakening of the soul of poetry, to Latin and to German, so too is Tagore the\r\nparamount and versatile poetic genius of Bengal who made the Bengali language\r\ntranscend its parochial character. I think that Tagore has in many ways the\r\ntitle and position of a <st1:City><st1:place>Racine</st1:place></st1:City>\r\namongst us. There is a special quality, a music and rhythm, a fine sensibility\r\nof the inner soul of <st1:place>Bengal</st1:place>. Its uniqueness is in its\r\nheart; a sweet ecstasy, an intoxicating magic which Chandidas was the first to\r\nbring out in its poignant purity and which has been nourished by Bankim, has\r\nattained the full manifestation of maturity, variety, intensity and perfection\r\nin Rabindranath. Here too an aspect of supreme elegance is found. Bengali, like\r\nFrench, has a natural ease of flow. Madhusudan took up another line and sought\r\nto bring in an austere and masculine element - <span class=SpellE><i>à</i></span><i>\r\nla </i>Corneille. Some among the modern writers are endeavouring to revive that\r\nline and naturalise it; even then the soft elegance, the lyric grace so natural\r\nto the language has attained almost its acme in Tagore. To be sure, among us\r\nTagore is the one without a second.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 178<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</div>\r\n\r\n<p align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n		</td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-22_Tagore the Unique','','publish','closed','open','','22_tagore-the-unique','','','2021-11-23 17:59:01','2021-11-23 17:59:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/22_tagore-the-unique/',0,'post','',0),(2094,1,'2021-11-23 17:59:01','2021-11-23 17:59:01','<html xmlns:v=\"urn:schemas-microsoft-com:vml\"\r\nxmlns=\"http://www.w3.org/TR/REC-html40\">\r\n\r\n<head>\r\n<meta http-equiv=Content-Type content=\"text/html; \">\r\n<title>Muraripukur - II</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in\'>\r\n\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"right\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%;margin-top:0; margin-bottom:0\"><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">Muraripukur \r\n</font> \r\n<span style=\'mso-bidi-font-style:normal\'><font size=\"4\">- \r\n</font> \r\n<span style=\"mso-bidi-font-weight:bold;mso-bidi-font-style:italic\">\r\n<font size=\"4\">II</font><o:p></o:p></span></span></b></p><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><b><i><o:p>&nbsp;</o:p></i></b></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:225.8pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>Now.</span> I come to the last phase of our life at Manicktolla\r\nGardens, that is when we turned towards terroristic activities like the\r\nmanufacture of bombs, collecting pistols and rifles and making good use of\r\nthem. The first chapter had already begun with the Yugantar newspaper.<span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>As\r\nwe took up these revolutionary activities, we discovered that it was not easy\r\nto carryon this kind of secret work unless there was common in the country as a\r\nwhole a keen desire I and hope for freedom. What was needed was a favourable atmosphere\r\nfrom which the revolutionaries could get the desired sympathy and support. One\r\ncould not expect anything but opposition from a people cowed down by fear,\r\nshut up within its narrow selfishnesses and wholly preoccupied with its dull\r\nroutine. That is why Sri Aurobindo started his daily newspaper, Bandemataram,\r\nwhich was the first to declare in clear language that what we wanted was\r\nthe freedom of <st1:country-region><st1:place>India</st1:place></st1:country-region>,\r\na total freedom, a freedom untrammelled by any kind of domination by the\r\nBritish. Its aim was to carry into the ears and hearts of our people a message\r\nof hope and faith and enthusiasm, a message that spoke of independence full and\r\nabsolute, not the kind of freedom that looked to England for protection and\r\nhelp, and such independence too not as a distant possibility of the remote\r\nfuture but an immediate gain of the morrow.<span\r\nstyle=\'mso-bidi-font-style:normal\'><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'><o:p></o:p></p>\r\n\r\n</i></b>\r\n\r\n</span>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Even\r\nso, Bandemataram had to keep within the letter of the law; its advocacy\r\nof freedom had to follow as far as possible the lines of peace, its path had to\r\nbe that of Passive Resis<span class=GramE>tance</span>.\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'>\r\n<i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 356<o:p></o:p></span></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>But Yugantar shed off all the masks. <span style=\'mso-bidi-font-weight:\r\nbold\'>It </span>was the first to declare openly for an armed revolt and\r\nspoke in terms of regular warfare. <span style=\'mso-bidi-font-weight:bold\'>It\r\n</span>wrote out its message in words of fire and spread it to the four\r\ncorners of the land. Balthazar, the king of <st1:City><st1:place>Babylon</st1:place></st1:City>;\r\nhad once seen similar writings on the wall of his hall of feasting, words that\r\nspoke of the imminent doom of his empire. To the country and its youth the Yugantar\r\ngave its initiation of fire for nearly a couple of years. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>It </span>was only after the Yugantar\r\ngroup had decided that the time had now come for action and not propaganda\r\nalone that there came to be established the centre at <st1:place><st1:PlaceName>Manicktolla</st1:PlaceName>\r\n <st1:PlaceType>Gardens</st1:PlaceType></st1:place> in Muraripukur. The\r\nsection entrusted with real work and the people concerned with propaganda were\r\nto form two distinct groups; one was to work in secret, the other out in the\r\nopen. Hence the work of Yugantar was entrusted to the propaganda group.\r\nThe gentleman who took charge was named Taranath Roy. <span class=GramE>Those\r\nwho had hitherto been on the staff of the paper left it and joined the </span><st1:place><st1:PlaceName><span\r\n  class=GramE>Manicktolla</span></st1:PlaceName><span class=GramE> </span><st1:PlaceType><span\r\n  class=GramE>Gardens</span></st1:PlaceType></st1:place><span class=GramE> for\r\nintensive training and work.</span> <span style=\'mso-bidi-font-weight:bold\'>It\r\n</span>was however agreed that here too there would be two groups, one for\r\nregular work and the other for propaganda. Only, the propaganda here would be\r\nof a different kind, for here it would not be possible to speak openly of armed\r\nrevolt as that would be to draw the attention of the authorities to the regular\r\nworkers. <span style=\'mso-bidi-font-weight:bold\'>It </span>was therefore\r\ndecided to have a paper in Bengali with a policy analogous to that of Bandemataram.\r\nA paper named Navashakti was already there, owned and conducted by\r\nSri Manoranjan Guhathakurta. <span style=\'mso-bidi-font-weight:bold\'>It </span>had\r\na house rented in <st1:Street><st1:address>Grey Street</st1:address></st1:Street>\r\n(<st1:place>North Calcutta</st1:place>). An understanding was reached between\r\nthe parties so that the spirit and letter of Yugantar could continue in\r\nand through Navashakti. The house was built more or less on the pattern\r\nof the one we had later at Shyampukur. There were two flats. The one in front\r\nwas used as the Navashakti office; Sri Aurobindo occupied the other with\r\nhis wife, Mrinalini&quot;.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>A\r\nword about Manoranjan Guhathakurta will not be out</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 357<o:p></o:p></span></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>of</span>\r\nplace here. In that epoch Aswinikumar Dutt and Manoranjan Guhathakurta of\r\nBarisal were two of the mighty pillars of nationalism. But whatever their\r\nachievements as political leaders and selfless patriots, as writers and\r\norators, it was their greatness of character that mattered more. By a great\r\ncharacter I mean one in whom there has awakened in a certain measure and\r\nmanifested to some extent the inner being and the indwelling spirit; this is\r\nwhat Vivekananda used to call the awakening of the Brahman in the individual. I\r\nhad come to know Sri Manoranjan Guhathakurta personally and I had been to his\r\nhouse in Giridih and stayed with him more than once. Giridih being not very far\r\nfrom Deoghar, he was aware that we dabbled in the bomb. He was not only aware\r\nof <span class=GramE>it,</span> he also gave us all his help and sympathy. It\r\nhad even been suggested that a factory for the making of bombs might be tried\r\nsomewhere around the mica pits he owned in that region. His eldest son Satyendra had been a schoolmate and friend of Barin and the two were\r\npractically co-workers. This family had helped Barin a good deal by their\r\noffers of money and advice. But what I had in mind was not these external\r\nthings but an inner life. Manoranjan Guhathakurta had an inner life, a life of sadhana.\r\nHis wife in particular was known for her sadhana. In his\r\neyes the service of the country was an occasion and a means for the service of\r\nGod. But his saintliness or sadhana did not stand in the way\r\nof his strength of character. In him there was a fine blend of strength and\r\nsweetness.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.75pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Manoranjan\'s\r\nson Chittaranjan became for a time a centre of great excitement and violent\r\nagitation in those days. There was a session of the Bengal Provincial\r\nConference at <st1:City><st1:place>Barisal</st1:place></st1:City> which was\r\nattended by all the leaders like Sri Aurobindo and Bepin Pal. But there came a\r\nclash with the Government, the police raided the pavilion and attacked \'the\r\nprocession with lathis. The boy Chittaranjan went on shouting &quot;Bande\r\nMataram&quot; as the police beat him mercilessly. He fell down wounded and\r\ncovered with blood but he did not cease his</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 358<o:p></o:p></span></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;Bande Mataram&quot;.\r\nThis raised a furious storm of protest throughout the country, which gave an\r\nopening to the terrorists too.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>This\r\nshining example of non-violent resistance occurred long before the Gandhian\r\nera. To us who were in favour of armed resistance this kind of forbearance\r\nseemed intolerable. When, after this incident, the journalists and the poets\r\nbegan to sing in chorus, of &quot;<st1:City><st1:place>Barisal</st1:place></st1:City>\r\nof glorious virtue&quot;, we could not help adding with a little sting,\r\n&quot;thanks to those beatings.&quot;</span><span\r\nstyle=\'mso-bidi-font-style:normal\'><o:p></o:p></p>\r\n\r\n<span style=\'mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I\r\nhave said that Sri Aurobindo came to occupy with Mrinalini a portion of the\r\nhouse in <st1:Street><st1:address>Grey Street</st1:address></st1:Street>. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>It </span>was here that they arrested\r\nhim later. The Navashakti too did not last long. <span style=\'mso-bidi-font-weight:\r\nbold\'>In </span>the course of their search, the police discovered in one\r\nof the rooms occupied by Sri Aurobindo a lump of clay, which Mrinalini had\r\nbrought from Dakshineswara as a sacred relic. <span style=\'mso-bidi-font-weight:\r\nbold\'>But </span>the suspicions of the police were not to be allayed so\r\neasily. They thought it might as well be some kind of raw material for the\r\nmanufacture of bombs, so they had it sent to their chemical laboratories for a\r\nchemical analysis!<o:p></o:p></p>\r\n\r\n</span>\r\n\r\n</span><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Now\r\nlet me come to the story of this final rounding up. For some time past almost\r\nall of us had been noticing one thing. Whenever we went out on whatever\r\nbusiness, for shopping or to visit people, somebody seemed to be following us,\r\nfrom a little distance no doubt but it was clear enough that we were being\r\nwatched. When we stopped, he too would stop; if we tarried a little, he too\r\nkept himself occupied on some pretext or other. We talked about this among\r\nourselves and made the great discovery that this must be what they called spying,\r\nand that we must henceforth take extra precautions. So far, we had never had\r\nthis kind of trouble. Ours had been a secret society only in name, for the\r\nwhole thing was out in the open. Anybody could enter the Gardens from anywhere\r\nat any time and move about the place, for it was all open compound without any\r\nfencing or walls. That is why on the morning of our arrest, a couple of boys\r\nfrom the neighbourhood also found <span class=GramE>themselves</span> under \r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'>\r\n<i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n<o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 359<o:p></o:p></span></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>arrest</span>\r\nalong with us. <span style=\'mso-bidi-font-weight:bold\'>In </span>piteous\r\ntones they implored the policemen, &quot;We are innocent, sirs; we came here\r\nonly for a morning stroll.&quot; The poor innocents!<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nevening before our arrest, it was already getting dark and we were thinking of\r\nretiring for the night, when some voices came to our ears in a rather peculiar\r\nway, and lanterns were seen moving about in the dark. &quot;Who are you? What\r\ndo you do here?&quot; the voices said. We did our best to give evasive replies.\r\n&quot;Very well, then, we come again tomorrow morning and will know more about\r\nit.&quot; With these words, the strangers seemed to make their exit. Were these\r\nwarning voices? <span style=\'mso-bidi-font-weight:bold\'>In </span>spite\r\nof our dull wits, we could understand at least this <span class=GramE>much that\r\nthings</span> were now getting rather serious and that we must take our\r\nprecautions. The first thing we decided upon was that we should leave the place\r\nbefore daybreak and disperse. Upen told us later that he had wanted us to disperse\r\nimmediately and make no further delay. But that was obviously not to be, for it\r\nwas destined that we should pass through the experience of jail. Nevertheless,\r\nwe did start doing something at once; that was to remove all traces, by burning\r\nor hiding away or whatever other means, of anyhting that might raise a\r\nsuspicion against us. The very first thing that came to our heads was this.\r\nThere were two or three rifles in the house where Sri Aurobindo lived. They\r\nwere in the custody of. Abinash (Abinash Bhattacharya) who lived with him and\r\nlooked after Sri Aurobindo\'s affairs. Those rifles must be removed at <span\r\nclass=GramE>once,</span> they could on no account be left there. Had the police\r\nfound them on Sri Aurobindo\'s premises, it might have been more difficult to\r\nsecure his release. The rifles were brought back, they were packed in two boxes\r\nbound with iron hoops, together with the few revolvers we had and all the\r\nmaterials for the making of bombs, and hidden away underground. Next, getting\r\nhold of all our papers that might contain names and addresses and plans, we set\r\nfire to them. This went on far into the night. We could not</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 360<o:p></o:p></span></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nwent to bed after doing away with all we could, in the hope that we might run\r\naway by daybreak. But the running away did not materialise. In the early hours\r\nof the morning, – it was not yet light, – we were awakened by an eerie sort of\r\nnoise. We sat up in bed. But what was all this going on? Shadowy forms were\r\nmoving about the place, there <span class=GramE>was</span> a clatter and a\r\ncreaking of boots. Suddenly out of the dark silence, a conversation arose:</span><span\r\nstyle=\'mso-bidi-font-style:normal\'><o:p></o:p></p>\r\n\r\n<span style=\'mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;You are under\r\narrest. <span class=GramE>Your name?&quot;</span><o:p></o:p></p>\r\n\r\n</span>\r\n\r\n</span><span style=\'mso-bidi-font-weight:normal; mso-bidi-font-style:normal\'>\r\n<span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;Barindra Kumar\r\nGhose.&quot;</span><span\r\nstyle=\'mso-bidi-font-style:normal\'><o:p></o:p></p>\r\n\r\n<span style=\'mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;Arabinda\r\nGhose?&quot;<o:p></o:p></p>\r\n\r\n</span>\r\n\r\n</span><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;No, Barindra Kumar\r\nGhose.&quot;</span><span\r\nstyle=\'mso-bidi-font-style:normal\'><o:p></o:p></p>\r\n\r\n<span style=\'mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>&quot;Well, we\'ll\r\nsee.&quot;<o:p></o:p></p>\r\n\r\n</span>\r\n\r\n</span></span>\r\n<span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'>The next thing I knew was a hand clapping on my\r\nshoulders. &quot;Come,&quot; said a voice.</span><span\r\nstyle=\'mso-bidi-font-style:normal\'><o:p></o:p></p>\r\n\r\n<span style=\'mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Several\r\npeople have expressed great surprise at this facile surrender on our part, as\r\nthough we were goody-goody boys innocent as lambs. Why, it has been asked, did\r\nwe not give them fight and take a few lives before we surrendered? But our aims\r\nwere of another kind, our <span class=GramE>path,</span> our very policy was of\r\nanother character. Our goal was not to die a martyr\'s death. We wanted to be\r\nsoldiers. The martyr is happy if he can give up his life. But the duty of the\r\nsoldier is not to give his life but to take the lives of others. The soldier\r\nseeks the maximum protection for himself, he goes under cover, and he seeks to\r\nkill as many of the enemy as he can. He does not think it enough that he should\r\nonly sacrifice himself. No doubt there comes a time when it is no longer\r\npossible</span></span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 361<o:p></o:p></span></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>to</span>\r\nfind a shelter or go under cover, it may not even be desirable. Then one\r\nthrows off one\'s masks, one comes out in the open and acts in the way so\r\nvividly described in these <span class=GramE>lines</span> of Rabindranath:<o:p></o:p></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>There began a scramble<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>As to who should be the\r\nfirst to give up his life; </p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>That was the only hurry.</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'><span\r\nstyle=\'mso-bidi-font-style:normal\'><o:p></o:p></p>\r\n\r\n</span>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Or else, the way the Light\r\nBrigade of England acted at <st1:place>Balaclava</st1:place> in the Crimean\r\nWar:<o:p></o:p></p>\r\n\r\n<b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Into the\r\njaws of Death, </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Into the\r\nmouth of Hell, </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>Rode the six hundred.</span><o:p></o:p></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The Japanese soldiers too\r\nin one of their encounters with the Russians in the Russo-Japanese War did not\r\nwait to build a bridge over the ramparts of a ditch; they made a solid bridge\r\nwith the pile of their dead as they jumped in one after the other and let the\r\narmy march over their bodies. To save oneself does not mean that one should,\r\nlike Nandalal of the comic skit, take a vow to &quot;keep oneself alive at any\r\ncost, for the good of the country and all&quot;, or live by the bourgeois\r\ndoctrine that one should always save oneself anyhow, even by the sacrifice of\r\none\'s wife, a<span style=\'mso-bidi-font-style:\r\nitalic\'>tmanam satatam rakset darairapi dhanairapi.</span><o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.3pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>That\r\nis why we used to tease Paresh Mallick and called him a descendant of Nandalal.\r\nHave I told you the story? He was once deputed to present Kingsford, the\r\nPresidency Magistrate, with a live bomb packed in the form of a book; the bomb\r\nwas to explode as soon as the book was opened. Paresh went in the garb of an\r\nEnglishman\'s bearer. We looked out every day for an account in the papers of\r\nsome serious accident to Kingsford. But nothing happened. He seemed to be\r\nattending court regularly and was apparently</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 362<o:p></o:p></span></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>quite</span>\r\nsafe and sound. So we had to ask Paresh at last if he had in fact reached the\r\nbomb to its destination or whether he had thrown it away somewhere to save his\r\nown skin. However, the bomb was found later among a pile of books belonging\r\nto the Magistrate. It had been lying there safely and caused no harm. The\r\npeople were demanding vengeance upon Kingsford because he had sentenced a young\r\nstudent, Sushil, to flogging, simply because the boy was involved in a tussle\r\nwith the police. That was an occasion for us terrorists. Sushil later on joined\r\nthe revolutionary group at Manicktolla.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:10.55pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\npolice had on more than one occasion suggested to Sri Aurobindo, in order that\r\nhe might feel flattered or perhaps even get excited and be moved to act\r\naccording to their wishes, that a strong and truthful and straightforward man\r\nlike him could certainly not adopt a false pose or act in secret; that he had\r\nthe courage to do openly whatever he considered to be his duty or the right\r\nthing to do; that he would never care to run away and hide himself; and that\r\nwhatever he did he would frankly acknowledge and say without hesitation, &quot;Yes,\r\nit is I who have done it.&quot; But Sri Aurobindo was not to be trapped like\r\nthat: He held that far more important than any question of personal honour or\r\nindignities, or a parading of one\'s capacity or virtue, was the work to be done\r\nand its success. He would cite the example of Sri Krishna in the Mahabharata\r\nstory; Sri Krishna had no intention of being caught by Jarasandha and he fled\r\nto Dwarka in order to make ready for the adversary. That is why Sri Aurobindo\r\ndid not consider a retreat to be a bad thing always. &quot;We live to fight\r\nanother day&quot;: this should be the motto of the soldier. That is why he left\r\nstanding instructions with Barin and his group that they were not to admit\r\nanything immediately they were caught by the police. They should keep their\r\nmouths shut and make whatever statements were necessary only when the time came\r\nat a later stage. It is however true that Barin and some of the senior members\r\nof the group did</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'><o:p>&nbsp;</o:p></p>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 363<o:p></o:p></span></p>\r\n\r\n</span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</i></b><span\r\nstyle=\'mso-bidi-font-style:normal; mso-bidi-font-weight:normal\'>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>make</span>\r\na full confession soon after their arrest. But they did that purposely, with a\r\nview to save the party by the sacrifice of some of its members. They had hoped\r\nthat by taking on themselves all the responsibility, the others might be proved\r\nto have been innocent, so that instead of all of us dying together, some might\r\nstill live on to carry the work forward.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:12.45pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Nevertheless,\r\nwe were all arrested in a body. The police made us stand in a line under the\r\nstrict watch of an armed guard. They kept us standing the whole day with hardly\r\nanything to eat. Only towards the evening, some of them were kind enough to get\r\nus some fried stuff from the market. Our throats were so dry by the time that\r\nwe would have gladly taken a sip out of that famous pond of ours. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>In </span>the evening, the order came,\r\n&quot;Follow us.&quot; But follow where? I somehow had the feeling that here\r\nwas the end - &quot;Remember, 0 <span class=GramE>soul</span>, the day of the\r\nGreat Departure.&quot; I could not conceive at the moment that a case would\r\nhave to be framed against us, that there must take place a trial and there\r\nmight be a counsel to defend us. I thought on the contrary that they would take\r\nus straight to <st1:place><st1:PlaceType>Fort</st1:PlaceType> <st1:PlaceName>William</st1:PlaceName></st1:place>\r\nand finish us off with a firing squad! I was in fact getting myself ready for\r\nthat. But things turned out rather differently. The British Government could\r\nnot be so heartless after all. We were taken to the lock-up at the Lal Bazar\r\npolice station. There they kept us for nearly two days and nights. This was\r\nperhaps the most trying time of all. We had no bath, no food, not even a wink\r\nof sleep. The whole lot of us were herded together like beasts and shut up in a\r\ncell. The police showed by their manner how rude and bitter they could be.\r\nThen, after having been through all this, we were taken to Alipore Jail one\r\nevening. There we were received with great kindness and courtesy by the\r\ngentleman in charge. He said, &quot;Now there will be no more of that\r\nharassment by the police. You will find it quite comfortable here.&quot; And he\r\nhad us served immediately with hot cooked rice. This was our first meal in\r\nthree days, and it tasted so nice and sweet that we felt as if we were in\r\nheaven.<o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 364</span></span><b style=\'mso-bidi-font-weight:normal\'><i\r\nstyle=\'mso-bidi-font-style:normal\'><span\r\nstyle=\'mso-bidi-font-style:normal\'><o:p></o:p></p>\r\n\r\n</span>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:12.95pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none\'>\r\n\r\n<hr size=2 width=\"100%\" align=center>\r\n\r\n</div>\r\n\r\n</div>\r\n\r\n<p align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\">\r\n<a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n\r\n</i></b></td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-51_Muraripukur_II','','publish','closed','open','','51_muraripukur_ii','','','2021-11-23 17:59:01','2021-11-23 17:59:01','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/51_muraripukur_ii/',0,'post','',0),