(2062,1,'2021-11-23 17:58:55','2021-11-23 17:58:55','<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\r\n<title>SWEET -MOTHER</title>\r\n\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<p align=\"center\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%; margin-top:0; margin-bottom:0\"><b>\r\n<font size=\"4\">SWEET - 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\'><b><o:p>&nbsp;</o:p></b></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\'>(New Talks)</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\'><o:p>&nbsp;</o:p></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:13.9pt;\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=\'text-align:center;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">In Her Company</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\'>ALL of you, I suppose,\r\nsometime or other attend the meditation, the evening meditation at the\r\nPlayground. <span class=GramE>If not all, at least a good many or most of you.</span>\r\nPerhaps a few of the younger ones do not. When the. Mother was giving this\r\ncollective meditation in the Playground, almost always there used to <span\r\nclass=GramE>happen</span> a strange phenomenon. She has spoken of it, Sri\r\nAurobindo also referred to it, some of you may recall. Among the people who\r\nattended the meditation, mostly our Ashram-people, there used to be present\r\nstrange guests in the company: invisible beings from other worlds, gods,\r\nvarious degrees and kinds of gods, great gods and small gods – disembodied or\r\nunbodied beings jostling with embodied human creatures. They had a great\r\nfascination for this meditation. They must have been tempted in view of some\r\nprofit they would gain by it, as in our human cases we too expected some\r\nbenefit; apart from that, there was a great fascination for this meeting,\r\nespecially for these inhabitants of the other worlds; for this was an\r\nopportunity, a great opportunity when they could come near and meet the\r\nembodied Divine. In the other worlds, in their own domains they were far from\r\nthe Divine, the contact was indirect, but here at this place was the Divine\r\nhimself or herself, in a physical body. Nowhere else they could have this\r\nvision, this direct contact; that was what prompted them to come here.</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\nhad had, poor human creatures, this great opportunity for years. I have always\r\nspoken of it, the presence of</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-line-height-alt:\r\n7.9pt;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 – 3<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>the</span>\r\nDivine in a physical body. Even if you did not know, something in you knew and\r\nthe touch was there, you still carry that touch with you, it is indelible. The earth\r\neven now retains something of that Divine touch and will retain it for ever; it\r\nis that which is helping it to go forward in spite of the tremendous odds and\r\ndifficulties that the earth is going through and has yet to go through – for\r\nsometime – towards its inevitable goal.</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\nwas another phenomenon similar and likewise extraordinary. When the Mother used\r\nto play on the organ, to entertain us with her music, sometimes one noted that\r\nshe would sit quiet for a while before the organ, apparently waiting for\r\nsomething before she began to play. And naturally we in our small way of\r\nunderstanding used to say, &quot;Mother was concentrating or waiting for the\r\ninspiration.&quot; Very often it was not that. She herself explained once or\r\ntwice what it was. She said, here also as at the meditation in the Playground,\r\nwhen she sat with her fingers on the keys of the board, there was a host of\r\ninvisible musicians assembled there, musicians of course who wanted to hear\r\nMother play, also there were ambitious musicians who sought to play, play\r\nthrough her fingers. That was a great opportunity for them to express\r\nthemselves, to show their capacity, exhibit their talents through her. Indeed\r\nat times there was a clamour and scramble among these unearthly musicians, as\r\nto who should come, <span class=GramE>whom</span> should Mother allow to\r\nappear. It was very interesting, Mother used to say, when for some reason or\r\nother she allowed some particular musician, the fortunate being used to play\r\nhis music through her gracious fingers. And when the music passed through her\r\nfingers, something of her own quality or inspiration naturally entered into\r\nthe music played. When you hear Mother\'s music now, some are of that nature,\r\nnot absolutely or wholly by <span class=GramE>herself</span>, but some other\r\ngreat musician from another world has given his version of the Mother\'s music.\r\nOur Sunil\'s music is a peculiar case: it is exquisitely human <span\r\nclass=SpellE>mu</span><span class=GramE>sic</span>\r\n</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 – 4\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\'>grafted on the Mother\'s Divine music – a blend of the two.</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\nwas a great mystery, and a great, as I said, a great phenomenon, this free\r\ninterchange between the physical world, the physical life and the other\r\nheavenly or otherworldly worlds. There was a mixture, a co-mingling, and at\r\ntimes a fusion of these two different dissimilar realms. And it was a very\r\nconcrete, a very living phenomenon. It is not however as mere isolated\r\ninstances that the phenomenon occurs: this phenomenon of interaction between\r\ntwo distinct and dissimilar worlds. These higher or otherworldly powers exist\r\nnot merely for their own sake, for their own delight or <span class=GramE>growth,</span>\r\nthey have also a place in the universal play, in the play of earthly\r\nevolution: that is to say, they are there in their own realms and come nearer\r\nto the earth to extend their help in its forward march. They help individual\r\nbeings also bestowing their powers and capacities and their inspiration. The\r\nword &quot;inspiration&quot; itself means a breath, an influence from\r\nelsewhere, from another sphere. It means that which is not confined to the\r\nknown and the present but something new, something unfamiliar, from somewhere\r\nelse touches our old life\'s sphere. Sri Aurobindo has given some instances how,\r\nhere, people who were very commonplace and ordinary in their intelligence and\r\ncapacity developed in a strange uncanny way other qualities and\r\naccomplishments they could not think of or dream of. This was possible only\r\nbecause of this help, this inspiration or prompting from elsewhere. We have had\r\npeople in our midst <span class=GramE>who</span> received or receive still this\r\nhelp in creating their music, poetry and art. I may cite here a remarkable instance.\r\nThere was a professor here, an Englishman, Professor of Philosophy, but of a\r\nspecial kind of Philosophy, mathematical logic - mathematics and logic married\r\ntogether, two of the driest subjects to students: teachers or students among you\r\nwill kindly excuse me for this compliment I am paying to their subject. This\r\nprofessor, <i>dry as dust, </i><span class=SpellE>miracu<span\r\nclass=GramE>lous</span> </span>\r\n<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\n7.9pt;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 – 5 \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\'>\r\n<span class=SpellE>to say, flowered into a very fine poet. He wrote\r\npoetry of an extreme sensitiveness, exquisite in form and feeling. You must\r\nhave heard of him, some must have read him, I speak of Arjava. A really fine\r\npoet he became, no trace of mathematics at all was there – unless it is the\r\nmagic of the mathematics of the Infinity, of the Unknowable.</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\'>I\r\nwas speaking of the influence of other forces upon human beings and the power\r\nthey exercise upon external circumstances. These phenomena happen\r\nautomatically, we have no control over them. But this too can be acquired.\r\nThese supra-normal faculties can be brought under control. One can come in conscious\r\ncontact with such forces and influences and know them and even guide their\r\naction. Sri Aurobindo has spoken of this mystery and I think I have referred to\r\nit in my Reminiscences. Sri Aurobindo himself used to do automatic writing, as\r\nperhaps many of you<i>, </i>the older ones particularly, know it. I will\r\nexplain. Sri Aurobindo used to allow these other-worldly forces and invisible\r\nbeings to enter into his physical personality, in the same way as the Mother\r\nused to do with regard to her music allowing other persons to enter into her\r\nfingers and play through them their music. Here also Sri Aurobindo used to do\r\nthe same and similar things consciously. I have seen it myself, and many\r\nothers. He used to hold the pen or pencil between his fingers, ready to write\r\non a piece of paper, placed in front; he used to leave his fingers absolutely\r\npassive without any will in himself to write they were: almost like an inert\r\nobject. After a time the pen or pencil used to move by it self and begin to\r\nwrite, write sometimes even speeches, give instructions or information, answer\r\nquestions also.</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\'>Once,\r\nit was here in <st1:City><st1:place>Pondicherry</st1:place></st1:City>, Sri\r\nAurobindo was trying this experiment. Mother also was present there. Someone\r\nasked the medium, the person who was appearing through the medium, &quot;Can\r\nyou<i> </i>answer questions?&quot; &quot;Yes, I can.&quot; &quot;Will you<i> </i>speak\r\nsomething about the...&quot; He<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\n5.75pt;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 – 6 \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\'>mentioned the name of a\r\nperson we knew. The medium gave a description of the person\'s nature and\r\nvarious information about him which were marvellously accurate. He described\r\nin this way two or three other persons known to us. Then one among us asked,\r\n&quot;Can you tell us something about the Mother?&quot; Mother intercepted with\r\nvehemence, &quot;No, no, nothing about me.&quot; Immediately Sri Aurobindo\'s pencil\r\ndropped on the paper and the matter came to a dead stop then and there. All the\r\nsame what the invisible being was saying was quite interesting, and even could\r\nbe of educative value. Sri Aurobindo used to explain that many of these beings\r\nwere very eager to come but they were not always very truthful. They wanted to\r\nshow their cleverness or amused themselves by confusing or irritating human\r\nbeings. Sometimes however higher beings can come and then you get useful\r\ninstruction or even true knowledge from them. Sri Aurobindo himself has\r\ndescribed at length how, when he was in prison, Vivekananda used to come to him\r\nand give him important indications in Yoga. What he did not know, Vivekananda\r\nwas explaining to him.</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 spoken of automatic writing; there is a parallel phenomenon, automatic\r\nspeech. That is also possible. .When you speak, it happens personally you do\r\nnot speak, in other words, you make no effort, do not exercise your brain or\r\nyour mind, all remains still, even your tongue, like the pencil in automatic\r\nwriting. Sri Aurobindo explained how he arrived at this achievement. At one\r\ntime when he thought of practising Yoga seriously, he was looking for someone\r\nwho could give preliminary practical guidance. He was told there was such a\r\nperson somewhere in <st1:City><st1:place>Baroda</st1:place></st1:City>. This\r\nperson was not a guru in the normal sense, he looked like a householder, was\r\nnot at all a sannyasi. He was employed in an office, perhaps as a <span\r\nclass=GramE>clerk,</span> still he was pursuing some practice of yogic\r\ndiscipline. Sri Aurobindo had an interview with him, and the first lesson was\r\nto this effect: Make your mind quiet, absolutely silent, there should be no\r\nthought, no</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-line-height-alt:\r\n7.9pt;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 – 7 \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\'>ripple of any mental\r\nmovement, it has to be absolutely blank. Then you will be able to have your\r\nfirst experience. Usually we are in the habit of saying: I think, you think, he\r\nthinks, but in point of fact you will observe that you do not think at all –\r\nthere is nobody who thinks, ¹ the thoughts simply come to you: when you have\r\nmade this field of silence within, you will actually see thoughts arriving from\r\noutside into that field, your brain is occupied by intruders as it were, and\r\nyou have the choice either to accept or to reject, entertain or throw them out.\r\nYou can keep your mind absolutely blank as long as you like. Sri Aurobindo\r\nsaid, he practised this and in three days he made his mind absolutely blank, a\r\nzero, no thought, not even a ripple was there – it was a very remarkable\r\nexperience at that time, quite new to him, such a peace and stillness, a\r\nperfect void! Then one day Sri Aurobindo met his teacher Lele Maharaj and told\r\nhim that he was doing political work then and the next day he had to deliver a\r\nlecture, how was he to do it if he has to continue to be in a blank mind. If I\r\nspeak, I have to think, I have to choose a subject. What am I to do? Lele\r\nMaharaj answered, &quot;Do one thing, go to the meeting, stand in front of your\r\nlisteners, do namaskar to the public and keep quiet, wait, see what happens.\r\nDon\'t try to say anything or think of anything simply remain as a passive\r\ninstrument in the hands of the Supreme Power.&quot; Sri Aurobindo did as\r\ninstructed he stood with folded arms, did namaskar to the public and, within,\r\ndid pranam to the Supreme. He said: &quot;I was thinking of nothing, awaiting\r\nthings to happen as a silent witness. Then suddenly I found that something\r\nstarted in me and the tongue began to move, the tongue moved and moved and the\r\nlips began to utter words.&quot; He</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-indent:.25in;mso-line-height-alt:10.3pt;\r\nmso-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\'>It is interesting to compare\r\nthe Buddhist teaching:<o:p></o:p></span></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\'><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>Suffering there is, sufferer none;<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-size:10.0pt;mso-bidi-font-size:\r\n12.0pt\'><span style=\'mso-spacerun:yes\'>&nbsp;</span><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>No doer, only deed is there;<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-size:10.0pt;mso-bidi-font-size:\r\n12.0pt\'><span style=\'mso-spacerun:yes\'>&nbsp;</span><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>Renunciation is there, no <span class=SpellE>renouncer</span>;<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-size:10.0pt;mso-bidi-font-size:\r\n12.0pt\'><span style=\'mso-spacerun:yes\'>&nbsp;</span><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>Way there is, no wayfarer.<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-size:10.0pt;mso-bidi-font-size:\r\n12.0pt\'><span style=\'mso-spacerun:yes\'>&nbsp;</span><span style=\'mso-tab-count:3\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&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>-\r\nBuddhaghosha</span><span style=\'font-family:Arial\'><o:p>&nbsp;</o:p></span></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\n7.9pt;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 – 8 <o:p></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>delivered</span>\r\nin this way a long lecture, and he said he did not exactly know what was spoken\r\nthrough him, there was only a vague impression, but it was a great speech the\r\nothers said. And from then on all his public speeches came in that way as\r\nautomatic speeches. Later he explained to us, and showed to us, by example as\r\nit were, how the thing was done. It was at a séance; we used to sit together, a\r\nfew of us, in his company. We sat, made ourselves comfortable, remained quiet\r\nand silent and then the thing happened: suddenly when everybody was quiet,\r\nstill, he began to speak, I said he, but it was not his voice, it was surely\r\nsomebody else speaking through him. The speaker sometimes announced himself\r\nsaying he was such and such a person. Sometimes great historical persons also\r\ncame, as for example, I have described in my Reminiscences, the famous leader\r\nof the great French Revolution, Danton. In a terrible voice he cried out: I am\r\nDanton, terror, red terror, etc. Once a great politician of the ancient days,\r\nof the Greek times, appeared and started to give lessons on politics. Bankim\r\nalso appeared once, I have referred to this episode in my book.</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\'>So\r\nall this is to tell you that you are surrounded by a world of beings and\r\ninfluences and this visible body that you have, the normal mind active in you,\r\nare not all that you can call yours. Even in ordinary life when you think that\r\nyou are acting, you are speaking, it is not at all true, or only partially\r\ntrue. A part, often a small part of you is involved in your activities. You are\r\nlike an iceberg – the greater part is submerged, only the top, a very small\r\nportion of the whole is visible. This becomes apparent in abnormal occasions,\r\nwhen for example, you are upset off your feet, wild with anger, you utter words\r\nthat you would never think of uttering, or act in a way absolutely contrary to\r\nyour nature; all this is because at that time you are &quot;possessed&quot;,\r\ntruly possessed by invisible beings and entities. &quot;Possession&quot;,\r\npossession by a ghost, is a familiar phenomenon. Hysteria also is a familiar\r\ncase of possession. Hypnotism, mesmerism, <st1:State><st1:place><span\r\n  class=GramE>va</span></st1:place></st1:State><span class=SpellE>rious</span>\r\n</p>\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; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page\r\n– 9 <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\'>mediumistic practices are attempted ways and means to cultivate conscious and\r\nwilled communion with the other world. But these are very crude operations and\r\ndo not go deep or far enough; besides they may prove positively dangerous.\r\nSuch phenomena are explained in many other ways but these are among things\r\nwhich are not dreamt of by the ordinary mentality. Indeed we live in the midst\r\nof a world fair. As I have said, all sorts of beings and influences and forces\r\nare there jostling within you and outside, and most of the time you are a mere\r\npuppet in their hands. It is not however all so miserable for you: as there are\r\nadverse beings and forces, so there are good angels and helpful deities\r\navailable to you. It depends upon you to choose. And you have to choose\r\nrightly, that is how Yoga comes in as the saving factor in your life. We say\r\nYoga is the way to be conscious of these invisible things and forces and to\r\nbring harmony and order out of the million contending forces in you. Instead of\r\nbeing driven, pushed and pulled in a thousand ways, Yoga shows how to direct\r\nthem to a single aim, organise them round a single centre. Organise your life,\r\nthat is the aim, the very central aim. That centre is the Divine in you, the\r\nDivine Presence, the Presence of the Mother, your true self, your soul. As I\r\nhave said, there are very many forces and movements in you and without you that\r\ndrag you in conflicting directions, you have to marshal them, direct them\r\ntowards one goal, organise your being, your self, rather your selves, for you\r\nare not one self but many selves; you are not one person, but many persons. All\r\nof them have to be comprehended, coordinated, and finally that is the way to\r\nhappiness – to true happiness. If happiness and contentment in life is life\'s\r\npurpose, then there is no other way than that of harmonising your\r\npersonalities. Mother was always speaking of this necessity of rounding up,\r\ncentering or integrating your personality, the only way of securing a fruitful,\r\npurposeful, fulfilled life. Indeed Yoga means literally joining together,\r\njoining all the discordant<o:p>&nbsp;</o:p></p>\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; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page\r\n– 10 </span></p><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>parts</span>\r\nof your being, all the quarrelling personalities lodged in you in one single\r\nharmonious entity – your divine soul. It is difficult, the process: the path of\r\nyoga starts with purification, which involves strenuousness, as tapasya, but\r\nthat is the basis. However, as I have said, you are not alone on the path, the\r\nhelp is there; apart from the helpful person and forces accompanying you there\r\nis the supreme unfailing help from the Mother. The Divine came to us in the\r\nmaterial body to help us. She has withdrawn, taken away the body outwardly,\r\nbut the help She has left with us is there almost in the same way as before.</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\'>In\r\nthis age, the saints say, the Divine is near to us, quite near. When we were\r\nyoung we were told that we have entered into Kali age, the age of darkness, of\r\ndarkness and smallness, that is to say, human beings are small, small and weak\r\nin the body and in the inner make-up. But the Divine took pity on us and to be\r\nwith us became himself small and perhaps apparently weak also (Vamana) to be\r\nhuman with us. In other ages, even in the Satya Yuga, the age of Truth, God,\r\nthe Divine was very far from earth, away and aloof from the material universe\r\n(which was Illusion, Maya). Therefore in those days to reach the Divine, to\r\nattain nearness to God, one had to rise and mount on and on almost endlessly,\r\nstrenuously. It needed tremendous, arduous labour, it was the age of <span\r\nclass=SpellE><i>tapasya</i></span><i>, </i>one had to be a <span\r\nclass=SpellE><i>tapasvi</i></span><i><span style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\"\'> </span></i>to find God and reach him. But\r\nnow it is different. God has come down to us and lodged himself in the material\r\nbody. He continues to be in the earth atmosphere, but not very far from the\r\nmaterial. In our childhood we used to hear that in Kali the practice of\r\nreligion or spirituality has been made easy by the Divine Grace in view of\r\nman\'s frailty. In Kali man is now incapable of austerity, so, at present simply\r\nto utter God\'s name is sufficient to bring salvation. So I was saying the\r\nDivine help is at our door: the Divine himself is there in person. Only you have\r\nto be sincere and earnest about it, you have to extend your arms, extend your<span style=\'font-family:Arial\'><o:p>&nbsp;</o:p></span></p>\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; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page\r\n– 11</span></p><hr>\r\n\r\n</div>\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\'>\r\n<span class=GramE>consciousness</span>.\r\nIt is a turning of the consciousness that is needed, it is to ask for it with the\r\nsincerity of a child. That is what the Mother used to say always: Be a child,\r\nbe a child, I am with you always.<o:p>&nbsp;</o:p></p>\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; margin-top:0; margin-bottom:0\'>\r\n<span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page\r\n– 12 \r\n<o:p>&nbsp;</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','-01_In her Company','','publish','closed','open','','01_in-her-company','','','2021-11-23 17:58:55','2021-11-23 17:58:55','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/01_in-her-company/',0,'post','',0),(2063,1,'2021-11-23 17:58:56','2021-11-23 17:58:56','<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 Evolutionary Imperative</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 Evolutionary Imperative</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\'><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\'>MAN will grow into\r\nsuperman – in spite of himself, if necessary. Has not the animal grown into\r\nman? And did the animal try for it or even wish for it? Just so, the plant grew\r\ninto the animal, willy-nilly, having had no inkling of its destiny. Out of the\r\nplant the animal came: a sensory system, a nervous organisation tore, as it\r\nwere, into the pulp of the vegetable substance and established itself there.\r\nAnd subsequently, ages after, the animal himself underwent a similar\r\ntransmutation: a larger amount of brain substance and a more complicated\r\nconfiguration in it was implanted in the brain cavity of the animal. Whence and\r\nwherefore came these agents that wrought the miracle?<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\'>There\r\ncan be but one reason. What came out existed already there essentially within\r\nwhat <span class=GramE>was.</span> It is nothing but the quickening of the\r\nseed, the growth of the embryo and the birth out of the womb: Life was imbedded\r\nin Matter, Mind was imbedded in Life and therefore in Matter. Thus evolution is\r\nmerely self-manifestation, the urge to bring out step by step all the degrees\r\nof potency involved in the being. The force of evolution is selective and\r\ndirective, as has been pointed out by Julian Huxley.<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\'>\r\nNow, the difference that presents itself at the present juncture is that man has \r\nacquired knowledge, the knowledge of the future, of his own destiny, unlike the \r\nanimal or the plant. That is the characteristic mark of the stage of evolution \r\nnow reached. And that will make a difference also in the manner in which the \r\nevolution will be worked out hence<span class=GramE>forth</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 – 314<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\'>it will be a conscious process. As man, because of his self-consciousness, has\r\ntaken up many of nature\'s contrivances, refined and condensed them to be made\r\nimmediately and more thoroughly effective without waste of time or material,\r\neven so, in the inner life too there has come the possibility of an intenser\r\nand quicker change, an evolution that is likely to be a revolution.<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\'>With\r\nman came also the sense of what is beyond man, the superman, the divine man,\r\nthe Divine. That is the true meaning of his <span class=GramE>appearance, that</span>\r\nis the characteristic turn of consciousness which he brought with him. This\r\nself-consciousness, an inner perception and aspiration that he is to be\r\nsomething else, something other and greater than what he is, means the emergence\r\nof a spiritual soul in the world of matter. This prophetic or forward-looking\r\nconsciousness is absent in the sub-human creation, although, as I have said, a\r\nsecret blind unknowing forward urge has always been there as the original\r\nmotive of all functioning in things and creatures upon earth.<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\'>The\r\nproblem is whether man will take advantage of the privilege he has acquired. In\r\none sense he has been trying as best he can since his very appearance, a\r\nmillion years ago perhaps: he has created wonderful cultures and civilisations\r\nall over the earth age after age; expressing not merely the human animal in\r\nhim, nor solely even the human, but something higher and deeper still, the\r\nextra-human or superhuman, the Divine. <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nwas particularly the country where the experiment was carried on consistently\r\nand more successfully than anywhere else. And yet what has been the net result,\r\nthe real achievement in view of the supreme purpose and ideal? The achievement\r\nhas been this that the purpose, the ideal has come to be known, it is now\r\nwithin the range of our, vision; creation has revealed its core of mystery –\r\nif not the whole of it, at least the central theme: the key has been found, but\r\nin its own home, that is to say, behind and beyond the creation. That, however,\r\nis only half<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 – 315<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 battle or even less;\r\nthe other half is to bring the truth out of its own <span style=\'mso-bidi-font-style:\r\nitalic\'>home</span><i><span style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\r\n\"Arial Narrow\"\'> </span></i>and spread abroad, make the universe its own home.\r\nIn other words, man has learnt to accept or is capable of accepting the reality\r\nin his inner consciousness, but only a very faint shadow of it – if anything at\r\nall – he has succeeded in establishing as a concrete or physical reality.\r\nMan\'s life, even the life of the very best, is still that of a mortal\r\ncreature, still subject to ignorance, incapacity, disease and death – so long\r\nat least as he lives in his material frame in a material world.<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 certain seers and sages have asserted and assert even now that to be\r\nignorant is human: to be born, to live and to decay and die – s<i>asyam <span\r\nclass=GramE>iva</span> pacyate sasyam iva jayate punah </i>– that is\r\nthe inevitable course of earthly life. If you want to be superhuman, you must\r\nget beyond the human frame altogether, \'not here, not here, but elsewhere\'.\r\nThat has been the burden more or less of all religions, all spiritual attempts\r\nand achievements so far.<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\'><span\r\nclass=GramE>We,</span> have said that this does not seen to lead to the right\r\nsolution of the riddle, for it means merely a by-passing, an escape. The true\r\nsolution must concern itself with here and now. And we have also said that the\r\nearth and human life are inevitably moving towards that solution, for it is\r\nthat solution which the evolutionary urge is carrying within itself to offer to\r\nearth and human life, viz., to establish the Divine in the human frame, to\r\nincarnate the spirit-life in the manifest form of the earthly body.<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\ndifficulty is enormous: we admitted that more than half the way – and the most\r\narduous part of it – remains to be negotiated. Man is only half-willing; his\r\nwill must be whole and entire, pointed towards that single consummation. All\r\nother preoccupations that divert, he must eschew – <span class=GramE><i>anya</i></span><i>\r\n<span style=\'mso-bidi-font-family:\"Arial Narrow\"\'><font face=\"Times New Roman\">vaco</font></span><span style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'>\r\n</span>vimuñcatha. </i>That is what is expected of him. If that will comes in,\r\nall is assured: things will move at a quick and yet smooth tempo. If, on the\r\ncontrary, that fails or even delays too long, even then the thing will be done,\r\nfor such<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 – 316<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>is</span>\r\nthe fate decreed, the fiat of the inmost Divine at Nature\'s heart. Only,\r\nbecause of the outward resistance the path will be made harder and the travail\r\nmore painful. A grim toll will be demanded, a violent eruption instead of a\r\nhappy flowering. That is exactly how revolutions occur in human society and geological\r\ncataclysms in physical Nature. <span class=GramE>The hardening and contraction\r\nof the outer crust of earth increases in proportion to the inner heat and\r\npressure.</span> Likewise on the human level, the red seed of the French\r\nRevolution was planted the very day when the <st1:place>Valois</st1:place> autocrat\r\ndeclared his divine right of kingship. In <st1:country-region><st1:place>Russia</st1:place></st1:country-region>,\r\nLenin\'s antithesis was posited along with Peter the Great\'s thesis.<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\'>A\r\nsimilar fateful crisis – a much greater one – faces humanity today. Shall\r\nhumanity yield totally and itself become the new being, through <span\r\nclass=GramE>a travail</span> more or less safe and happy? Or shall it be\r\nfoolish and intransigent – incapable, in other words – and not do the right\r\nthing, thus inviting the catastrophe that might otherwise have been averted?\r\nFor the New Being, the Superman, will be born, whether breaking the mould that\r\nhumanity is or reshaping it into the new pattern.<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 – 317<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','-46_The Evolutionary Imperative','','publish','closed','open','','46_the-evolutionary-imperative','','','2021-11-23 17:58:56','2021-11-23 17:58:56','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/46_the-evolutionary-imperative/',0,'post','',0),(2064,1,'2021-11-23 17:58:56','2021-11-23 17:58:56','<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 Human Body</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 Human 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\'>GOD dons a human form. But\r\noften it is not possible for the common run of men to recognise Him. In good\r\nmany cases not only do we fail to know or recognise Him but we disbelieve and\r\ndespise Him. Where has man the vision to see the inner truth?<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\nhuman form is a unique thing. We have said that God makes it His own abode. But\r\nall kinds of non-divine existences too may appear in it. The Pishacha or\r\nRakshasa or Asura can become manifest in the human form; so may the Gods. In\r\nman exist all the worlds and all the elements of these worlds. Therefore any\r\nbeing from any world may possess him and through him can establish and reveal\r\nitself. Why are beings of other planes so eager to have the human body? The\r\nreason is: this physical, inert world, this earth is, as it were, the centre of\r\nthe world-play; it is a profound mystery, a unique fulfilment of creation. All\r\nbeings have an irresistible urge to enjoy happiness in the physical, to lord\r\nit over the earth and here in this very form grow up into &quot;His Imperial\r\nMajesty&quot;. And to fulfil this purpose, to gratify this desire there is no\r\nother vessel and instrument more perfect than man. All his limbs, well-formed\r\nand well-constituted, can reflect and harbour all the faculties beyond the\r\npower of any other being. Is it for this reason that in order to exorcize a\r\nman, Christ compelled the evil spirits to get into the animal body – the herd\r\nof swine – and put an end to them by getting them drowned in water?<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 – 273<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:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Creation\r\noriginated from the urge of a descent – the descent, of the highest, the\r\ntranscendent, the supreme consciousness on this dense, hard and solid earth of\r\nMatter in the form of a mass of atoms. The urge of this downward tendency\r\ncontinues also in the personalities and the beings that have appeared in the\r\ndifferent stages of this descent. They or something in them wants to come down\r\nto the level of the earth. Again, in the upward movement as well, their urge is\r\nto come up to the status of man, or, it may be, ultimately to partake of the fulfilment that is in bloom or will bloom in the physical. However, we shall\r\nshortly deal with that mystery.<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\'>Now\r\nwe were referring to the descent of God in human form. Why has God become man?\r\nFor what purpose? Regarding this we find a fine principle, a subtle truth in\r\nthe Christian way of spiritual practice. And it can be said even that it is a\r\nunique discovery, a speciality of the Christian sadhana. According to the\r\nChristian doctrine, God as such has not come down on the earth, but He has sent\r\nHis own Son in the form of man – even then the Father and the Son are at bottom\r\none: &quot;I and my Father are one.&quot; What for? To take up the sins of man –\r\nthat means man is a store-house of sin. By his own effort, by his spiritual\r\npractice to get rid of sin and to attain to the spiritual divine consciousness\r\nand life is not possible for him. Therefore, the supremely gracious God has\r\ncome down in the human form to expiate the sin of man on his behalf and thus\r\nmake him fit for receiving the Grace of God. This is the reality of what is\r\ncalled vicarious atonement and redemption.<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\'>Through\r\nthe allegory of bread and wine, the Eucharist, it has been indicated that a\r\ntrue disciple of Christ turns his blood into that of Christ and his body into\r\nthat of the Messiah; he makes the body of Christ a part and parcel of his own.\r\nAs lime clarifies turbid water, so by drinking the physical consciousness of\r\nChrist his follower purifies his own physical consciousness. To confess one\'s\r\nsins is to accept the Cross:<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 – 274<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 tragic end of Christ\r\nsignifies God\'s compassion for man, because the crucified Christ is the Life\r\neverlasting.<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\nIndia God has not been depicted in this way. God himself takes away the burden\r\nof sin: &quot;I shall deliver thee from all sips&quot; – this is the message of\r\nGod in this land. So there is a difference between the two approaches.<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\'>That\r\nthe preceptor takes upon himself the sins of his disciple, that is, his\r\nimpurities and weaknesses, in order to help the disciple in his\r\nself-purification, is well known to us. The reaction that the Guru has to\r\nundergo as a result of accepting the impurity of the disciple and the\r\nconsequences he has to suffer, such as disease, we can know from the example of\r\nSri Ramakrishna. The origin of the malignant disease that had attacked him was\r\nthe close contact and intimacy with his disciples. Sri Ramakrishna himself has\r\nsaid so. And it is because of the incidence of this disease that the atheist,\r\nthe wiseacre foolishly say, &quot;God incurs cancer! What a helpless and poor\r\nGod!&quot;¹<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\nherein lies the real mystery. God has become man; that means he has assumed the\r\nhuman nature and has accepted the human weakness not only in word or\r\nallegorically but in fact, in actual practice. That is why we see this human\r\nweakness in Christ on the last day of his life when he asks God to remove the\r\nvessel of deadly poison from his lips, so that he may not have to drink of it\r\nany more.<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\'>God\r\nhaving become a man shows by example how one can rise to a godly or divine nature\r\nfrom a human nature. God reveals this sadhana through his human life. Man knows\r\nhimself as sinful, afflicted, weak and helpless. To him the spiritual\r\nrealisation, the divine Life, the divine Consciousness may seem to be futile\r\nand hollow dreams, like the castle in the air. These are only luxurious idealisms\r\nwhich are not for all, at least for many. Only a few that are heroic, adventurous\r\nand self-confident can afford to spend time and labour in this direction. In\r\norder to drive away this error, this false </p>\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\'>&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\'><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'>¹ Compare: &quot;the stupid disown me...&quot;\r\n<i>The Gita.</i></span><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt;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 – 275<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\'>notion, this familiar and\r\ncommon disbelief, God has wanted to show, by way of a practical demonstration,\r\nas it were, how to rise above human weakness. <span style=\'mso-bidi-font-weight:\r\nbold\'>In<b> </b></span>man, in spite of his numerous weaknesses, there abides a\r\ndivine Power by virtue of which even the dumb can be endowed with eloquence.<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\'>The\r\nsecond mystery is this that not only for the individual but for the\r\ncollectivity the human form of God has a special significance. God comes down\r\nto the lower level. He abides by His own laws to transform them. He destroys\r\nwhatever has to be destroyed. He purifies whatever has to be purified. He\r\nprotects and enriches whatever has to be protected and enriched. This is His\r\nmission. That means a collision, a definite battle. Consequently the divine\r\nBody too has to undergo scars. That is the law of this plane, that is the rule\r\nof His game. But it is thus that God clears the road, makes the path easy. On\r\nbehalf of man God conquers Nature so that it may be easy for man to reconquer\r\nit. A question may be raised here: &quot;the conquest of nature or the\r\ntransformation of nature – cannot God effect it from His own Self or the\r\nWorld-Self? What necessity is there to accept a human form in order to do the\r\nwork?&quot; First of all, if God were to do everything in a subtle way, then\r\nwhy was the physical created, for what purpose? We have said that this Matter,\r\nthis world, this very earth, this earthly body itself, are the field for God\'s <i>lila,\r\n</i>the centre and knot of the mystery of the creation. All disembodied powers\r\nand personalities want to come down on earth and be embodied in order to have\r\nall the privileges of this place. The Asuras want this, the Gods want this,\r\ntherefore God too has to come down. He has to experience the full expression\r\nof body by becoming an embodied being. Secondly, this body has its own purpose\r\nand fulfilment. The body has grown out of inconscient Matter, it is born here\r\nbelow to become purified and transformed into the divine substance. Moreover,\r\nfrom some other sphere, from a consciousness transcendent and immanent, to act\r\non the earth or its Matter or on some particular receptacles, means to apply\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 – 276<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\'>an alien force, an\r\nattempt to impose a different principle. There is a necessity for this process\r\nand the power does act in this way, but something else must accompany this\r\nprocess. On our part that something is more important. It is the body\'s own conscious\r\nwill, the self-offering and the self-opening of Matter – not because of an\r\ninfluence, impulsion or pressure from elsewhere; the material body of its own\r\naccord, by a demand from within, has to seek the Reality beyond Matter and\r\nbody. That is why the divine Body shows how even Matter can aspire for\r\nspirituality and proves that Matter is not absolutely inert, in it too abides a\r\nconsciousness and a conscious aspiration.<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\nis a tradition that if the inhabitants of the other worlds – the Demons, the\r\nGiants, the Titans and even the Gods – want liberation or seek to be raised to\r\na higher or to the highest status, then they have to come down to the earth and\r\nbe born as men. In this human body alone the sadhana for ascension is possible.\r\nTo use the language of the Puranas, the other worlds are the fields for\r\nenjoyment while this earth is the field for work. That means the other worlds\r\nare the regions for some definite and fixed qualities. They are typal\r\nexistences. The inherent quality of any of them does not change. One\'s own\r\nnature or one\'s own accumulated actions find their manifestation. One spends\r\nand enjoys there. But to acquire new merit, to introduce a new trend in one\'s nature,\r\nto turn its course, one will have to accept this human body. For, as we have\r\nsaid at the outset, man is a combination of all the planes of creation.\r\nTherefore, the consciousness can go up and come down and can stay on any\r\nlevel. It can be said that in man there is, like his very spine, a stair of\r\nconsciousness – the Vedic seer has spoken of the possibilities of going up as\r\non a bamboo ladder. But the most secret mystery is this that in man there is\r\nthat unique part – the divine heart-cave – which is the fount of a new sight\r\nand a new creation and which guides and gives sanction for the change and the\r\nreturn, and which is the open and illumined\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 – 277<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\'>gate towards the\r\nsupreme fulfilment, the highest consciousness, an immortal bridge between this\r\nworld and the other worlds. All want to possess and enjoy the plenitude of the\r\nearth, and want to establish themselves in an embodied existence here on the\r\nearth. Men as well as the denizens of the other worlds – all of them are given\r\none more and a greater opportunity. Many of them accept, some consciously, some\r\nunconsciously so that they may evolve without remaining confined to their own\r\ncharacteristic qualities for all time, may gain a footing on the ascending\r\nlevels of consciousness and thus make a constant progress, <i>nirarata </i>(Rig\r\nVeda), may accept other qualities and transformation and thereby achieve the\r\nhigher and the nobler existence. The human receptacle acts as a unique\r\ncatalytic agent in this chemical progress.<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;tab-stops:256.8pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>A benediction, a divine Grace reposes on this apparently\r\nweak and perishable human body.<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\'>God\r\naccepts this human body burdened with diseases and afflictions, because there\r\nis no other way of accepting the world and humanity. This indeed is the work of\r\nGod: to accept the creation as it is and to purify and transform it gradually\r\nfrom within. If God comes down to stand before us with an immortal embodied\r\nconsciousness free from decay and disease, then we shall keep at a distance\r\nfrom Him. We shall not be able to receive Him as our own. How close to Arjuna\r\nwas <st1:place>Krishna</st1:place> in his human way! All on a sudden one day\r\nArjuna happened to see this mystery through the divinely gifted vision and,\r\nbeing overwhelmed, he exclaimed, &quot;Thou art my father, Thou art my friend,\r\nThou art my Beloved; in what rash vehemence have I not spoken to Thee? What\r\ndisrespect was not shown by me to Thee at play and in the banquet! O Lord! do\r\nforgive those errors of mine.&quot; <span style=\'mso-bidi-font-weight:bold\'>If<b>\r\n</b></span>God brings to life the dead by His mere touch and endows the blind\r\nwith sight and heals the diseased, then that is a miracle, no doubt, but a\r\ngreater miracle of His is to accept the troubles of diseases and affliction in\r\nspite of being above<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 – 278<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\'>them all in order to make\r\nthe body free from them and to fill it with immortality.<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\'>Matchless\r\nis the description of the glory of the human body of God found in the Vaishnava\r\ncult of <st1:place>Bengal</st1:place>. Goloka, the abode of the eternal sport\r\nof Radha and <st1:place>Krishna</st1:place>, which is far above the world of\r\nBrahma, is the supreme truth. And Radha and <st1:place>Krishna</st1:place> are meaningless\r\nwithout their human forms – rather all secrets of the dual personalities\r\nconsist in the human form. The human form is not just one among the hundreds\r\nand thousands of forms in Nature; it is not merely a perishable receptacle\r\nmanifested in the process of the evolution and confined to time and space. The\r\nVaishnava philosophy teaches us that there is an eternal truth of the human\r\nform and it has an intimate connection with the divine Body. To look upon God\r\nas a man is not mere anthropomorphism. But in the Vaishnava doctrine\r\nprominence, almost an exclusive stress, has been given to the supraphysical\r\nconscious form of the body, <i>cinmaya deha. </i>We go further and bring to the\r\nfore even this earthly material human body and have faith in its divine fulfilment.<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 – 279<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','-38_The Human Body','','publish','closed','open','','38_the-human-body','','','2021-11-23 17:58:56','2021-11-23 17:58:56','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/38_the-human-body/',0,'post','',0),(2065,1,'2021-11-23 17:58:56','2021-11-23 17:58:56','<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>OCR Document</title>\r\n\r\n</head>\r\n\r\n<body lang=EN-US style=\'tab-interval:.5in;text-justify-trim:punctuation\'>\r\n<table border=\"0\" cellpadding=\"6\" style=\"border-collapse: collapse\" width=\"100%\">\r\n	<tr>\r\n		<td>\r\n<p align=\"center\" 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\">ON\r\nNATIONAL HERITAGE</font></b></p>\r\n		<div class=Section1>\r\n\r\n<p class=MsoNormal style=\'mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><o:p>&nbsp;</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 align=right 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\'><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">The Heart of Bengal</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\'>BENGAL is a land of many\r\nrivers. The land of Bengal has been formed by the alluvial soil of the Ganges,\r\nthe Brahmaputra and their branches. The poet Bankimchandra addressed the\r\nMother Bengal 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:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Mother, I bow to thee!<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\'>Rich with thy hurrying\r\nstreams,</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\'>Bright with thy orchard gleams,\r\n</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\'>Cool with thy winds of\r\ndelight, </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\'>Dark fields waving, Mother\r\nof might, </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\'>Mother free.<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\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:2.0in;text-align:justify;text-indent:\r\n.5in;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><i>(translated by </i>Sri Aurobindo)<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\'>These\r\nwords are not merely a hyperbole or an emotional outburst of blind faith. The\r\ntruth embodied in these words will not only be felt in the core but will be\r\nfelt at every step by all those who have left Bengal .and have become familiar\r\nwith other provinces and countries. Such green, fertile and graceful land can\r\nhardly be seen to the same extent elsewhere. Water springs out from the soil\r\nof Bengal at a mere scratch, as it were. The peasantry of Bengal can produce a\r\nbumper crop by the sheer touch of their plowshare. Such is the soil on which\r\nBengal is founded.<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\'>And\r\nthen, who have been born there, who have grown there, and which is the race\r\nthat migrated there? In the Bengalis the blood of the Aryans and the Dravidians\r\nhas perfectly blended. We do not actually know how much 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 – 205<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\'>Aryan and the Dravidian\r\nblood has influenced the Bengali race. But we definitely know that the Bengali\r\nrace is not totally pure or unalloyed. It is a mixture of many races. But here\r\nin the diversity of many races we are seeing the result of extraordinary capacities.<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\nnervous system of the Bengalis is not very strong, but it is very sharp. Their\r\nvital energy is not solid, but it is pliant. Prompt are they in their actions,\r\nbut not persevering. They have a subtle sensitivity and a quick sensibility. In\r\naddition, they are sentimental and emotional; and consequently, they are\r\nthoughtful and imaginative. They are unsteady; therefore they are ever open to\r\nthe new. They do not want to see the world as it is with calm and plain eyes;\r\nthey would like to see the world coloured with the collyrium of their heart.\r\nThey are swayed to and fro by the impulse of their heart, like a pendulum. No\r\nothers can make the impulses of the heart intense and one-pointed to such a\r\nhigh degree. Chandidas was a typical Bengali poet. Judging from this point of view,\r\nVidyapati does not seem to be a Bengali poet at all. In him we find a play of\r\nintellect and reasoning, an attitude of casting side glances, and an alertness.\r\nBut Chandidas was self-oblivious and beside himself with poetic imagination.<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\'>The\r\nBengalis have the power of thinking, and in it we find flashes of genius, a\r\ndeep insight and bright glimpses of experience, There the calm, placid and\r\nself-absorbed tenure of the reasoning faculty is not to be found. It is hard\r\nfor the Bengalis to derive pleasure from mere intellectual pursuit, setting\r\naside the feelings of the heart. They have hardly the patience and endurance\r\nnecessary for carrying on the intellectual process for its own sake; their\r\nnerves can hardly put up with the tension of doing so. But in the thought that\r\nhas once been able to touch their hearts, in the thought that has as its fount\r\ntheir vital emotion, there they have excelled. They have adhered to it steadily\r\nand persistently like a leech and have brought forth argument after argument,\r\ntruth after truth. It would be difficult for a Shankara to see the light of<o:p>&nbsp;</o:p><span class=GramE>day</span>\r\non the soil of Bengal; </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 – 206<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\'>but the birth of someone like Nimai Pundit (Chaitanya)\r\nis quite consistent, because there was a vast ocean of vital emotion behind his\r\nerudition. The Bengali logician is at his best especially when someone is able\r\nto arouse and excite him. But in the field of calm argumentation, perhaps a\r\nBengali cannot be a match for a South Indian scholar. Also, in the field of\r\nreasoning, the Bengalis lose all sense of practicality, whereas no one else\r\ndoes the same. There is an ancient saying that if once the French are seized by\r\nmania <i>(furia franca), </i>then there is no escape from it. They lose the\r\nbalance of their consciousness, and are capable of anything. Likewise, the\r\nBengali race tends to be somewhat crazy.<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\nBengali race bears a resemblance to the soil of Bengal. The mind and the vital\r\nof the Bengalis are soft and pliant. New ideas and forms can claim them for\r\ntheir own. Their brain is not solid and hard as in some dry mountainous\r\nregions. They are ready to receive all new impressions. On the other hand, like\r\nthe sticky clay of Bengal, their mind and vital adhere to whatever they\r\nundertake. All things which appeal to the intellect and the curiosity, they can\r\nin no time convert into something that has an appeal to the heart, and once\r\nthey take these things up, they will not easily leave them. Of course they do\r\nnot always ding to these things with equal tenacity. The springs of their\r\nlife-energy droop after a little exertion. But whenever they get time and opportunity\r\nthey can overcome their depression and then they do not hesitate to tighten\r\ntheir grip.<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\'>\r\nIn the nerves, the mind and the vital of the Bengalis, there is flexibility in a \r\ngood sense or instability in a bad sense. This is why there is the possibility \r\nof a new creation in them. They are not yet able to conform their soul to a cut \r\nand dried way of life. No tradition has taken a deep root in them. There is so \r\nmuch want of pure blood in this race and the river-bed of this province changes \r\nso often that the immobile tower of past glory cannot weigh heavily upon it. </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 – 207<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\nTherefore<o:p>&nbsp;</o:p><span class=GramE>there</span>\r\nis a vacuity, a gap through which the impulse of new creation can constantly\r\ncome in. In fact, it has happened so. No other province can compete with Bengal\r\nin new and brilliant contributions to the modern age. There is a transparency\r\nin the nature of Bengal, so the influence of the spiritual world, the ideal\r\nworld above, has manifested itself there more than anywhere else. We admit that\r\nfor want of general strength the result has not been quite satisfactory in a\r\ngood many cases, but the influence of the Light above has been responsible for\r\nthe new creation.<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\nwealth of Bengal is the wealth of her soul from above. Bengalis are not skilful\r\nin work and their special quality is not a calm, clear and firm thinking power;\r\nbut there is an urge in their action and an imaginativeness in their thoughts.\r\nBengalis do not work and think for their own sake. They think and act unawares,\r\nas it were. A deep realisation and an unknown urge possess and overwhelm their\r\nwhole being. Bengalis are a race of artists. A deep sense of delight from the\r\nsoul regulates and dyes all their faculties and creations, and their life\r\nitself. They are not active in order to follow and fulfil a particular aim or\r\npurpose. Their actions, to a great extent, have no motive, but are for the mere\r\njoy of creation and the appreciation of beauty. They want independence of the\r\nMother country, not for the sake of good food and drink. This thought does not\r\narise in their minds at all. They want freedom in order to make their beautiful\r\ncountry more beautiful. This is the thing that is dearest to their hearts. They\r\ndo not understand well their own conveniences and necessities. Nothing can move\r\nthem save beauty and emotion. The poets of Bengal have far exceeded her\r\npoliticians in greatness.<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\'>Bengalis\r\nare worshippers of, beauty. They worship more the beauty of ideas than the\r\nbeauty of forms. They are attracted more by simple and natural beauty than by\r\nornaments, decorations and pomp. We have seen the huge works of architecture\r\nof the Deccan. What a huge heap of stones<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 – 208<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>full</span>\r\nof artistic grandeur! The images of the deities there are covered from head to\r\nfoot with jewels and ornaments. But Bengalis want to express beauty not by\r\nweight but by order, by the simple, graceful style of lines. The people of the\r\nDeccan have an attraction for gaudiness and colour in their clothes. But the\r\nBengalis want only simplicity and decency. No other race prefers the white\r\ncolour for their clothing as the Bengalis do. We find this tendency toward\r\nsimplicity and purity in the pioneer poet Chandidas of Bengal.<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\'>Another\r\ntouchstone of beauty is woman. Women of beauty abound more in other parts of\r\nIndia, but Bengal owns graceful women. Some unknown versifier, while describing\r\nthe special qualities of the beauties of the different provinces of India,\r\nremarked that the beauty of teeth is the speciality of the women of Bengal. The\r\nfamous poet Jayadeva also was enamoured of the lustre of the shining teeth of\r\nthe Bengali women. We may not be consciously aware of it, but there is a grace\r\nand a charm on the faces of the women of Bengal. Faultless beauty in the\r\nformation of the body may be absent there, but it will remind us of the words\r\nin <i>The Song of Solomon, “</i>I am black but comely.” The soft, pliant, graceful\r\nand mobile ways of life and character are reflected on the faces of the Bengali\r\nwomen. <span style=\'mso-bidi-font-weight:bold\'>In<b> </b></span>the structure\r\nof the Bengalis, the statuesqueness of the Greeks is not to be found, but there\r\nis gracefulness and charm. And what is this gracefulness? Bergson has given a\r\nnice explanation to the effect:<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:.25in;text-align:justify;text-indent:\r\n9.0pt;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>The soul imparts a portion of its winged lightness to the\r\nbody it animates: the immateriality which thus passes into matter is what is\r\ncalled gracefulness.<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;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Gracefulness is but a\r\nshadow of the soul on the body. The spiritual lustre in the physical is gracefulness.<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:9.6pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp; </span>The special quality of some nations is\r\nbeauty; of others, vitality; of still others, the brilliancy of mind and <span\r\nclass=SpellE>intelli<span\r\nclass=GramE>gence</span>. </span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;line-height:150%;\r\nmso-pagination:none;tab-stops:9.6pt;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\n209<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:13.65pt;\r\nmso-pagination:none;tab-stops:9.6pt;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;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>But the speciality of the Bengalis is the\r\nintuitive lore of the soul. Imbued and inspired by the inspiration of the soul,\r\na wide and subtle vision is manifested in their thought-world, a creative\r\npower is at work in their field of actions and a gracefulness is visible in\r\ntheir bodies. In the person of the Bengalis, there reflects and sports a light\r\nof the luminous world of the Self.<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\'>This\r\nhigher realm is the fount of Truth from which the Bengali race has transmitted\r\nand is transmitting and will continue to transmit Truth-Light, even though they\r\nmay be wanting in skill to found the Truth on the basis of reasoning or to\r\nsystematize it in action. If they do not do it now, <span class=SpellE>tlley</span>\r\nmay do so in the future. But the real part they are to play is to experience\r\nand realise the Truth. Therefore, the Bengali race is the pioneer-guide of the\r\nnew age. When we try to understand the truth by proofs and when we want to confine\r\nthe Truth to some institutions, then we get an immature truth and a dogmatic\r\ntruth. The Bengalis have been able to reach the origin of the Truth-Existence,\r\nso we find in them a deep, whole and natural expression of the Truth. They have\r\nnot been able to take a firm stand on external things. They refrain from\r\nlimiting themselves to some forms or structures. The people of the Punjab are\r\nendowed with physical strength. The Maharashtrians are adept in action. The\r\npeople of the Deccan have the gift of calm reasoning. And what do the Bengalis\r\npossess? If we speak in terms of modern phraseology, we should say that they\r\nhave intuition, and in terms of the earlier language, that they have the inner\r\nheart. The very first expression of the pioneer poet of Bengal is:<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\'>It has\r\nentered the core of my being.<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\'>Vidyapati, also breathing\r\nthe atmosphere of Bengal, as it were, queried, &quot;Do you ask me about my own\r\nexperience?&quot; It is the experience of the heart that has mobilized,\r\nglorified<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 – 210<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>and</span>\r\nwidened all other faculties of the Bengalis. .<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\'>Bengal,\r\nthe wet and fertile land, has the power to appreciate the essence of the\r\nsupreme Delight more than any other province. The creations of Bengal are but\r\nthe creations of Delight. We do not know if the Bengalis are the &quot;sons of\r\nImmortalily&quot; <i>(amrtasya putrah), </i>but they are undoubtedly the\r\nchildren of Delight. The inspiration of their works does not derive from a dry\r\nsense of duty or from stern discipline. There is hardly any place for\r\nausterities in the temperament of the Bengalis. They cannot accept from the\r\nbottom of their hearts the stoic ideal of Mahatma Gandhi. Rabindranath is the\r\nmodel of a Bengali. The Deccan has produced Shankara; Nanak and Surdas\r\nappeared in the North; but in the fertile soil of Bengal were born Sri\r\nChaitanya, Chandidas and Ramprasad. The cult of devotion exists, no doubt, in\r\nother parts of India; but the cult of looking upon God as the Lover of the\r\nbeloved devotee has blossomed only in Bengal. The worship of Kartikeya prevails\r\nin some parts; Sri Rama or Sita and Rama are worshipped in some parts. But the\r\nfull significance of Radha\'s pining for Krishna has been appreciated only by\r\nthe Bengalis. Mahadeva (Siva) has taken his abode in many places, but it is the\r\nBengalis who have been mad over his consort, Gauri. The doctrine of Vedanta has\r\nspread all over and has absorbed all other doctrines, but the Bengali race has\r\nsought for a way of spiritual culture which transcends the injunctions of the\r\nVedas. The worship of the Self is not enough. The worship of man, <i>Sahaja\r\nSadhana, </i>has resulted from the genius of Bengal.<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\'>Bengalis\r\nas a race are worshippers of the feminine aspect of God. The religion and\r\nliterature of Bengal abound in ceremonies of such worship. They do not\r\ngenerally worship God in his masculine aspect. They have not been able to make\r\ntheir own the self-poised calmness of <i>samadhi. </i>They have wanted\r\nmanifestation of the divine sport. So Bengal is the seat of the Mother, Shakti.\r\nBengal is the land of Delight. The immobile <i>Brahman </i>is not the aim<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 – 211<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\nBengal. The power of Delight of the Divine is inherent in the heart of Bengal.\r\nWe find Rammohan, the worshipper of Shakti, at the dawn of modern Bengal.\r\nRamakrishna and Vivekananda were also the worshippers of Shakti. Howsoever\r\nVedanta may have influenced <span class=GramE>them,</span> the worship of Shakti\r\nwas very dear to their hearts. And in a different field, what Jagadish Chandra\r\nBose has been demonstrating as a new aspect of Nature-worship also reflects\r\nnothing but the genius of Bengal.<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\'>Bengalis\r\nhave a bad reputation for being very fond of their homes. They take intense\r\ndelight in their family life. They have drawn the picture of the household life\r\nprominently in their literature, verses and songs. The like of this is not to\r\nbe seen elsewhere:<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 style=\'mso-tab-count:\r\n1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>My love goes elsewhere<span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-align:justify;text-indent:.5in;\r\nline-height:150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'>Across my courtyard.<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:21.35pt;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 another example:<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\'>I go to the kitchen and\r\nsing<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:22.05pt;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>Of you, O my love!<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 she\'d tears under the\r\npretext </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\'>Of being\r\nhurt by smoke.<o:p></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\'><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\'>On\r\nhearing such songs, a sympathetic chord in the Bengali heart is intensely\r\nstruck. Indeed, we find a complete picture of the household life of Bengal also\r\nin Kavi Kankan\'s works. When Krittivasa and Kashirama Das digressed from the\r\nhigh and noble narrations of the <i>Ramayana </i>and the <i>Mahabharata </i>to\r\nindulge in household topics, they seemed to breathe their own atmosphere. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>In<b> </b></span>the works of Bankimchandra\r\nand Sarat Chandra, it is this picture of household life that has fascinated the\r\nBengali heart. Be that as it may, what is the significance of this fondness for\r\nhome? This signifies the attraction of the Bengalis for the intense delight of\r\nlife.<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 – 212<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\'>This, too, is but an\r\naspect of their Nature-worship. We may admit that, owing to prevailing\r\ncircumstances, this attitude has created narrowness and weakness; but under\r\nother circumstances it could be a social virtue which takes delight in\r\ncommunion with others within the boundary of life and social gatherings. The\r\naspiration to found the divine Life among men, in society and in the world,\r\nthat is coming to the fore almost everywhere, will stir the Bengali heart to an\r\nextent which will never be excelled by others, we think. An ideal of the\r\nwholeness of life, an attempt at the supreme synthesis, has made its appearance\r\nin the Bengali race, the child of delight, the devotee of the essence of joy,\r\nthe worshipper of Nature as the feminine aspect of the Divine.<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\nrivers and their tributaries washed down the soils of many lands and poured\r\ndown their admixture into Bengal to add to the formation of her lands.\r\nDifferent peoples from different direction – the Dravidians, the Mongolians,\r\nthe Aryans and the Non-Aryans – all came down to Bengal to produce the mixed\r\nrace known as the Bengali. So we find that the heart of the Bengalis is full of\r\ndiverse inspirations. They have curiosity in all areas. In their soul there is\r\na harmonious union. In Bengal there flows the stream of love and strength.\r\nTantra is prevalent in Bengal; but the truth of Vedanta, too, is present\r\ntherein. This is why Bengalis utter, <i>Tara Brahmamayi, </i>&quot;the Mother\r\nof power&quot; who is but one with the absolute Brahman. There is emotion in\r\nBengal, but the science of logic is not absent there. Navadwip, the centre of\r\ndevotion and love, and Bhattapalli, the centre of Vedanta, are in close\r\nembrace with each other.<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\nhave spoken about the simple and unostentatious beauty of Bengal. But again, it\r\ncannot be denied that Bengal is the worshipper of wealth and grandeur. Bengal\r\nhas wanted a synthesis between the glorious and the sweet, between the simple\r\nand the beautiful. She may not like pomp, but she has never disdained\r\nprosperity. Bengal may be fond<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 – 213<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\nlife-activity, but on that account she is not prepared to forget spirituality.\r\nShe might have shunned renunciation, but did not reject liberation. Bengal\r\nwants to remain within herself, but wants to keep communion with the world\r\nabroad.<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\'>The\r\nfundamental quality of the Bengali race is affectionate attachment, family\r\ncloseness. Throughout Bengal flow the sportive ways of Nature\'s movements. The Bengalis\r\nare often called a feminine race. There is much truth in this saying. A woman\'s\r\nsensitivity, keenness of sensibility, softness and plasticity, unsteadiness of\r\nmood, yet at the same time her firm tenacity, her beauty and coyness and, above\r\nall, her natural power of direct understanding – these qualities we distinctly\r\nfind in the character, action, literature and art of the Bengali race. As the\r\nvital world is the basis of the women-folk, as the vital tune and colour\r\nresound and tinge their entire world, likewise the Bengali race has taken its\r\nstand on the vital plane, in the current of the life-force. Bengalis do not\r\nknow how to resort to bare spirituality. This is why they do not want to be\r\nspiritual ascetics in order to understand the meaning of the Illusion; yet they\r\nare not content to live in exclusive materialism. This is one of the reasons\r\nwhy they are so backward in trade and commerce and mere politics. They have a\r\nreputation for being not at all practical. But actually they have occupied the region\r\nbetween these two extreme ways of life. Owing to this attitude they have had\r\nto dangle in the air like Trishanku many times. But that through this attitude\r\nthey are going to attain to a greater synthesis, .a profounder truth, can\r\nhardly be denied.<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 – 214<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','-25_The Heart of Bengal','','publish','closed','open','','25_the-heart-of-bengal','','','2021-11-23 17:58:56','2021-11-23 17:58:56','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/25_the-heart-of-bengal/',0,'post','',0),(2066,1,'2021-11-23 17:58:56','2021-11-23 17:58:56','<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 God of the Scientist</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 God of the Scientist</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\'>IT is meaningless to hold\r\nthat a scientist must necessarily be an atheist. There is no need to cite instances\r\nof the past. Leaving aside the examples of <st1:City><st1:place>Newton</st1:place></st1:City>,\r\nKepler and Tycho Brahe, even in the world of to-day it is not rare to find more\r\nthan one scientist who believes in God. In this respect Lodge, Eddington,\r\nEinstein and Planck are outstanding figures that require no introduction. It is\r\ngenerally said that a scientist may indeed be a God-believer, but not in the\r\ncapacity of a scientist. The faculty by which he acquires religious certainty\r\nhas no scientific <span class=GramE>bearing,</span> it belongs to quite a\r\ndifferent sphere of human life. The being of man comprises such a dual nature;\r\non one side he may be a scientist and on the other he may remain a\r\nnon-scientist.<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\'>The\r\nreasoning faculty, the intellectual power of the mental being is the instrument\r\nby which the scientist carries on his search after truth. If he wants to remain\r\nstrictly faithful to reality as it appears, then he cannot exceed the realm of sense-perceptions.\r\nBut without reason he will simply indulge in chimeras and build castles in the\r\nair which are but deformations of: sense-perceptions. Bergson the philosopher,\r\nhowever, opines that the intellect by itself cannot go beyond the domain of\r\nsense-knowledge, because it comes into being and exists in the field of the\r\nsenses by way of a necessity and as a reaction of the senses to their objects.\r\nThe intellectual faculty develops in man so that he may handle material things\r\nproperly and effectively. The so-called universal truths or laws of Nature that\r\nthe scientist discovers by virtue<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 – 293<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\nhis keen intellect have their chief advantage in enabling one to deal with the\r\nexternal world with considerable ease. That is why the scientist is blind to\r\nany other mystery than that of Matter. This is a defect pertaining to and inherent\r\nin his nature. Be that as it may, we have still to say that the intellect has\r\nattained its acme in the scientist. The speciality of the intellect has found\r\nits best manifestation in him. On the basis of the wealth of sense-perceptions\r\nand by their analysis and synthesis and by observation and experimentation, to\r\narrive at a universal law as wide as possible marks the special genius of the\r\nscientist.<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\nmysteries of Nature that have been discovered by scientific methods are not the\r\nlast word or the whole of her truth. However, it may be said: “There is no\r\nother means of arriving at the realistic truth. By treading any other path we\r\ncan get into the worlds of imagination, poetry, illusion and delusion, surely not\r\ninto the world of realities.” We shall have occasion to say something about the\r\npossibility of other ways of knowledge and enquiry into the truth. For the\r\npresent, we shall try to investigate whether the scientific method can lead us\r\nany further. And the scientists who have made such <span class=GramE>an advancement</span>\r\nin knowledge – where have they arrived and what is the value of their work?<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\'>We\r\nhave already mentioned that sense-perception is the basis of scientific\r\nresearch. The whole gamut of scientific knowledge is founded on it. And the\r\nscientist cannot violate or overpass the canons of science. Still there is one\r\nthing more and here we deal with the limits and limitations of human knowledge.\r\nBut how can science or the scientific methodology assert that it has alone\r\nfound the clue to the essence and nature of knowledge and truth? The question\r\ncan be asked whether the theism of Einstein or Planck is the ultimate\r\nconsequence of their scientific intellect or a reflection of some other\r\nnon-scientific faculty. A class of continental scientists says that the religious\r\nsentiment and the puritanism of the scientists of the <st1:place>British Isles</st1:place>\r\nare so strong<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 – 294<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<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>that</span>\r\nthey will not feel happy unless they can introduce a few Biblical expressions\r\neven into the table of logarithms.<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\'>However\r\nthat may be, it must be admitted that the theism of the scientist may also be\r\nthe natural and spontaneous out come of his scientific intellect. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>It<b> </b></span>is not necessary that it\r\nshould originate from some primitive faculty apart from reason. The purely\r\nscientific intellect and the theistic spirit may belong to the same mode of\r\nhuman consciousness. The sense of infinity, the sense of magic and wonder are\r\ncommon to both; thus the two may be congruous and commensurate, although the\r\npurely religious spirit, the soul\'s seeking for the Divine and the type of\r\ntheism proper to the scientific mind are different in nature and orientation\r\nand are independent of each other.<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\nthe standpoint of norms and. ultimate values that science brings forward,\r\nreasoning does not occupy the most important place. Science presumes to arrive\r\nat a logical conclusion from observation of facts of Nature. The advantages\r\nand benefits that we get from science are its material side. But there is\r\nanother aspect of the scientific intellect which is incorporated into it as its\r\nfragrance and beauty, like that of a fruit or flower. What is that thing?\r\nDifferent scientists have expressed it in different ways. But all expressions\r\ncentre round the same truth. Science avowedly seeks to arrive at the truth\r\nwithin the framework of reasoning by weighing and measuring the material limbs\r\nof Nature, confining itself strictly within the four corners of material\r\nNature. But the one thing which, if not manifest even at the outset, has\r\ngradually blossomed and taken hold of the scientist, that has from the\r\nbeginning existed as a hidden inspiration behind the veil, is the sense of a\r\nprofound mystery, the touch of an infinite eternity, something inexpressible,\r\nsomething to be wondered at, an unmanifest that cannot be defined yet can be\r\nfelt, a glimpse of a conscious existence: that has been called the supreme\r\nunity by some; others have called it the Pure Reason, yet others have<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 – 295<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>called</span>\r\nit the highest law or dispensation while there are people who prefer to call it\r\nconsciousness or awareness. Such a sense and perception and. experience does\r\nnot fall under the strict field of scientific research, but the scientist is\r\nsurrounded, as it were, by a subtle atmosphere, a halo wherefrom proceeds his\r\ninspiration for research, for clues, for the vision of truth. Do we not see\r\nthat all great scientists possess this turn of temperament, an opening, as it\r\nwere, into other subtle realms? Perhaps many are merely compilers,\r\ncataloguers, but those who have discovered something genuine and have been able\r\nto unveil some secrets of Nature emanate the fragrance and radiance I speak of,\r\nbeyond the reasoning faculty. When Kepler looked at the sky through his\r\ntelescope to observe the course of the stars and the planets, he was deeply\r\nabsorbed in the experience of something vast, infinite, strange and mysterious.\r\nWas it not then at this golden moment that it flashed like lightning through\r\nhis mind that the orbits of the planets were elliptical and the Sun is at one\r\nfocus of these apparent ellipses? Is not this incident as strikingly wonderful\r\nas the discovery of the law of gravitation made by <st1:City><st1:place>Newton</st1:place></st1:City>\r\nwhen he noticed an apple fall to the ground?<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\'>In\r\nfact, it is merely a notion or a mental complex that the scientific knowledge\r\nis solely or chiefly the outcome of the reasoning process. Many of the\r\nscientists are perhaps of the opinion that it must be so, but the fact is\r\notherwise. Discovery means the removal of a veil and that too all on a sudden.\r\nReasoning steps in later to establish the discovery on a firm footing, at the\r\nmost it makes slight alterations here and there, adds or subtracts a few\r\nnecessaries, clarifies the discovery and gives precision to it. In the matter\r\nof all true knowledge and ultimate certitude the inner perception and intuition\r\ncome first and what provides the major premiss to the logical syllogism is\r\nbeyond reasoning.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:10.55pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Nevertheless it must be\r\nadmitted that however subtle and high or even theistic and religious may be\r\nthis scientific<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 – 296<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>faculty</span>\r\nit has not come up to the level of genuine integral spirituality. Many\r\nphilosophers must have had easily and naturally some realisation of this kind.\r\nThe intuition of infinity in. the philosopher Spinoza and in the scientist\r\nEinstein is of the same quality and status – impersonal, abstract, a\r\nmathematical infinitude, an x as it were. The scientist has reached the acme of\r\nhis specific faculty as a result of the sublimation of his sense-perception,\r\nthe philosopher by the sublimation of his conceptual ideation. But both are\r\nunable to surpass the boundary of the brain and the intellect. The true\r\nspirituality lies in exceeding this limit – in piercing through the six centres,\r\nas the Tantras would say. The <i>amor intellectualis Dei </i>of Spinoza may\r\nsignify the theism of the scientist, but it has not reached the status of spirituality.<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\'>We\r\ndo not know how many have given due regard to this remarkable fact that the\r\nrational mind of modern times, inspired by the spirit of science which has\r\nturned towards spirituality for whatever reason, is often attracted to the pure\r\nVedanta or the Buddhistic philosophy of India. The chief reason for this\r\nappears to me to be this that the truth and the essence of religion are looked\r\nupon as anthropomorphic by the scientist. The scientist can hardly accept this\r\nposition. For, the very speciality of the scientific procedure is to keep aside\r\nthe human factor from human knowledge. A particular knowledge bears the stamp\r\nof the knower, but science aims at knowledge independent of its knower. Now the\r\nscientific attitude from its summit declares, “I do not know the unknown and\r\nthe unknowable that is beyond.” This learned ignorance which is called agnosticism,\r\nand is, in a little altered form, known as scepticism – that is the legitimate\r\nconsummation of scientific rationalism. But when one looks upon this unknown\r\nand unknowable with religious reverence, one says, &quot;<span style=\"background-color: #FFFFFF\">Therefrom</span> speech\r\nreturns baffled along with the mind.&quot; This is verily the Brahman, beyond speech\r\nand mind; and its other name<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 – 297<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>is</span>\r\nthen Nihil.. Mind can understand mind or its absence or disintegration. It is\r\nextremely difficult for it to comprehend anything that is apart from these two\r\nextreme terms. It is not so difficult for the rational mind to accept the\r\nspiritual doctrine of \'not this, not this\'; but the other aspects of spirituality\r\n– the truth about divine Forms and Incarnations, about Purushottama, the\r\nsupreme Being, even the transmigration of the soul, – all these are senseless\r\nenigmas to reason-bound mind. The triune principle of Existence, Consciousness\r\nand Bliss of the Vedanta is such a general, neutral and indefinite principle\r\nthat it seems to be intuited and felt by the pure intellect when it climbs up\r\nto its acme. In other words, at the highest level of the brain, as it were,\r\nthere takes place the first revelation of spirituality, a glow and reflection\r\namounting to the perception of a formless infinite, whose true nature is\r\nseparately or simultaneously an existence, consciousness and bliss or a\r\nnon-Being pregnant with all the essence of Being.<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\'>The\r\nscientific intellect has thus reached <span class=GramE>a certain</span> theism\r\nand the poet and the artist also have reached similar levels through different\r\nways of approach. The aesthetic taste of the artist, the sense of intense\r\ndelight in the beauty of the cosmic creation is not born of the intellect but\r\nis allied to it, and falls within the category of the mind – it is a thing that\r\nbelongs to this side of the boundary of consciousness, which we have to cross\r\nto attain to the true spiritual world. The twilight consciousness is, as it\r\nwere, on the border-line; it belongs in its rhythm, gesture, gait and\r\nexpression still to this shore-land rather than the other, <span class=GramE>howsoever</span>\r\nmay the artist aspire for the shore beyond. No doubt, I speak of the creations\r\nof artists in general. There are rare artists whose creation embodies genuine\r\nspiritual experience and realisation. But that is a different matter – it\r\nconcerns the purely spiritual art. Ordinary works of art do not belong to that\r\ncategory and derive their inspiration from a different source. With regard to\r\nphilosophy something similar<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 – 298<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>might</span>\r\nbe said. Most of the Indian philosophies, such as the philosophies of Shankara,\r\nRamanuja, the sage Kapila and Patanjali are but intellectual expressions of\r\ndifferent spiritual visions and realisations. If it be so, then is it not\r\npossible for science also to become a vehicle or expression of spiritual\r\nrealisations? This may not have materialised up till now; generally or to a\r\nlarge degree perhaps an attempt of the kind was made in the line that is known\r\nas occultism, and which was called alchemy by the ancients, but the effort\r\nended in a spurious system of rites and ceremonies. No doubt this knowledge,\r\neven at its best, falls short of the Higher Knowledge, Para Vidya; still there\r\nwas a time when the Inferior Knowledge, Apara Vidya, was accepted as a\r\nstepping-stone to the Higher. &quot;Exceeding death by Avidya (Ignorance) one\r\nhas to enjoy immortality through Vidya (Knowledge)&quot; – <i>&quot;Avidyaya\r\nmrtyum tirtva vidyaya amrtam asnute.&quot;</i><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\'>But\r\nwhatever may have been the past, is there any possibility for the most\r\nmaterialistic science of to-day – the ultramundane knowledge – to become\r\ndirectly and integrally united with the supreme spiritual Knowledge? If there\r\nis any possibility, then wherein does it lie? We have elsewhere said that it\r\nwill be possible only when we shall learn to collect data for scientific\r\ndiscoveries and to search after truth not only with our physical senses but\r\nalso with subtler and inner senses, and those subtler and inner senses will\r\nwake up and become a part and parcel of our nature only when the outlook of the\r\nscientist will get liberated from its materialistic bias and allow itself to\r\nbe widened, deepened and heightened and transformed on the way to its being\r\nfinally established in the pure consciousness of the Soul and the Self.<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 – 299<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','-41_The God of the Scientist','','publish','closed','open','','41_the-god-of-the-scientist','','','2021-11-23 17:58:56','2021-11-23 17:58:56','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/41_the-god-of-the-scientist/',0,'post','',0),(2067,1,'2021-11-23 17:58:56','2021-11-23 17:58:56','<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>Shyampukur</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\">Shyampukur</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\'>ON coming out of jail, Sri\r\nAurobindo found shelter in the house of his maternal uncle, Krishna Kumar\r\nMitra; the place was known as the <i>Sanjivani </i>Office. Bejoy Nag and myself\r\nhad got our release along with him, but we could not yet make up our minds as\r\nto what we should do next; we were still wandering about like floating weeds or\r\nmoss. But both of us used to go and see him every afternoon.<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\'>About\r\nthis time, he went out on tour for a short while in the <st1:country-region><st1:place>Assam</st1:place></st1:country-region>\r\narea in connection with political work and he took the two of us along. On\r\nreturn from tour he told me one day that he had decided to bring out two weekly\r\npapers, one in English and the other in Bengali. The premises were ready, the\r\narrangements were practically complete and we could both of us come and stay\r\nthere. He asked me if I had any practice in writing. I said that I had never\r\nwritten anything beyond college essays, but I could try. &quot;Then get hold of\r\nan English newspaper tomorrow,&quot; he said, &quot;pick out some of the important\r\nitems of news, write them out in Bengali and bring them to me. I shall\r\nsee.&quot; I did that the next day. He seemed to be pleased on seeing my\r\nwriting and said that it might do. He gave me the task of editing the news\r\ncolumns of his Bengali paper <i>Dharma. </i>Half of it would be articles, etc.,\r\nand the rest would be news. Needless to say, I accepted the offer. He added\r\nthat for this work he would give me a stipend of ten rupees per month and that\r\nI should not take that amiss. For, he explained, this was for him a matter of\r\nprinciple as he did not consider it fair to exact work without giving 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 – 391<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\'>due reward. That was why\r\nhe offered this token payment and I should accept it as part of my\r\npocket-expenses. This was the first time I was going to earn any money.<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\'>So\r\nwe came to stay at Shyampukur, on the <i>Dharma </i>and <i>Karmayogin </i>premises.\r\nThere were two flats or sections. In the front part were set up the press and\r\nthe office, and at the back, in the inner appartments, so to say, we set up our\r\nhousehold. There were three or four rooms on the first floor and downstairs\r\nthere were the kitchen and stores and things.<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\'>Sri\r\nAurobindo used to come here every afternoon from his uncle\'s place. He would\r\nfirst look to the work in the office and then come to our rooms. Till about ten\r\nin the evening he used to spend his time with us.<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\'>It\r\nis here that began our true education, and perhaps, nay certainly, our\r\ninitiation too. Three of us were permanent residents, Bejoy Nag, Suresh\r\nChakravarti and myself. But there turned up practically every day Ramchandra\r\nMajumdar, Biren Ghosh and Saurin Bose (a brother-in-law of Sri Aurobindo) who\r\ncame with us to <st1:City><st1:place>Pondicherry</st1:place></st1:City> and\r\nstayed here for some years. A frequent visitor was Ganen Maharaj of Ramakrishna\r\nMission who acted as the link with Sister Nivedita. There were a few others who\r\ncame once in a while. Sri Aurobindo had his own novel method of education. It\r\ndid not proceed by the clock, nor according to a fixed routine or curriculum,\r\nthat is, there was nothing of the school about it. It went simply and naturally\r\nalong lines that seemed to do without rules. The student did not realise that\r\nhe was being educated at all. Is there not something very similar about his\r\nYoga? Of fixed rules and processes determined in advance there is none; it\r\nmoves by different paths and along different lines, depending on the <i>time </i>and\r\ncircumstances; its form and movement vary according to the individual seeker.\r\nEven the seeker hardly seems to realise that he is doing any <i>sadhana.\r\n</i>Does a fish living in water know that it has learnt to swim?<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\'>By\r\ngiving me that work of editing the news he made<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 – 392<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\'>me slowly grow into a\r\njournalist. Next there came to me naturally an urge to write articles. Sri\r\nAurobindo was pleased with the first Bengali article I wrote. Only, he made a\r\nslight change at one place, I remember. I had written, &quot;In the past, <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nheld to the illusionist view. But in the present age, she cannot afford to\r\nreject life and the physical world; these she must accept.&quot; He corrected\r\nthe first phrase to &quot;At a particular stage in our past...&quot;. This my\r\nfirst article was published in the 11th issue of <i>Dharma </i>dated <st1:date\r\nYear=\"1909\" Day=\"15\" Month=\"11\">15th November, 1909</st1:date>. I was twenty\r\nthen. Some of my other articles came out in <i>Dharma </i>afterwards. My\r\nwritings in English began much later.<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\'>Now\r\nwe started collecting a few books. At the very outset he suggested two titles:\r\nCarlyle\'s <i>French Revolution </i>and Green\'s <i>History of the English\r\nPeople, </i>perhaps in consideration of our taste for history and revolution.\r\nArrangements soon came to be made, ail of a sudden and it seemed as if by\r\naccident, for our coaching in Hindi as well. A Marwari gentleman who used to\r\nhelp Sri Aurobindo in his journalistic work had a Pundit as his protégé to whom\r\nhe had to pay 70 or 75 rupees per month as an honorarium. So he asked Sri\r\nAurobindo if instead of the Pundit being paid for nothing he could not be made\r\nto give some service. It was accordingly agreed that the Pundit would .come\r\nand teach us Hindi for an hour every day. He was a Brahmin of the rigid orthodox\r\ntype. But once in the grip of iconoclasts like us, his orthodox habits were\r\nsoon broken to bits. For instance, he was made to drink of the water from taps\r\nin place of holy <st1:place>Ganges</st1:place> water brought from the river by\r\ncarrier; he even accepted to eat sweets obtained from the market instead of living\r\nent1rely on his own cooking. Hindi has now embarked on its career of empire and\r\nperhaps it was in anticipation of this that Sri Aurobindo wanted to get us\r\nready from that early date. But the Muse of Hindi did not prosper much in our\r\nhands.<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\'>It\r\nwas here at Shyampukur itself that Suresh Chandra<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 – 393<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\'>had his first inspiration for poetry.<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\'>One\r\nday, in the midst of all this, Sri Aurobindo asked me all of a sudden if I had\r\nany desire to learn languages – any of the European languages, French for\r\nexample. I was a little surprised at the question, for I had not observed in me\r\nany such ambition or inclination. None the less, I replied that I would like\r\nto. That is how I began my French. He said, &quot;At the National College\r\n(National Council of Education, now <st1:place><st1:PlaceName>Jadavpur</st1:PlaceName>\r\n <st1:PlaceType>University</st1:PlaceType></st1:place>) they have got the books\r\nI loaned to them. You take this note from me. They will give you a volume of\r\nMolière\'s Works.&quot; I started right away with a play from this volume, <i>L\'\r\nAvare. </i>At several places in the margins he wrote out in his own hand the\r\nEnglish equivalents for my convenience. I still posses that volume with the\r\nmarginal notes in his handwriting.<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\'>Sri\r\nAurobindo himself began about this time his study of the Tamil language, with a\r\nTamil gentleman who used to come to the <i>Karmayogin </i>office. A rather\r\namusing incident has been narrated in this connection by Suresh Chakravarti.\r\nYou should read Suresh Chakravarti\'s account along with mine in order to get a\r\nmore complete picture of our life at Shyampukur. His <i>Reminiscences </i>(in\r\nBengali) has been published by the Sri Aurobindo Ashram. While taking up the\r\nstudy of Tamil, Sri Aurobindo did not have the faintest suspicion that he\r\nmight have to go to Tamil Nadu one day and make that his permanent home.<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\'>Here\r\nin Shyampukur and about the same time, there began for us another kind of\r\neducation, another type of experience, a rather strange experience I should\r\nsay. Everybody knows about automatic writing, that is, where the hand of the\r\nwriter goes on automatically writing without any kind of impulsion, desire or\r\ndirection on his own part; he remains neutral and lets himself go.<span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span></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 said that through this kind of writing are brought down spirits or bodiless\r\nentities. The savants of the West may say that all this is a play of\r\nsubconscient mind as the waking<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 – 394<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\'>mind then abdicates. But\r\nthat is a matter for argument. Let me here describe what actually happened. Sri\r\nAurobindo showed to us, or rather made us hear, not examples of automatic\r\nwriting but of automatic speech. About eight in the evening, we would take our\r\nseats around him. The lights were put out and all was silent. We kept still for\r\na while. Then slowly there came a voice from Sri Aurobindo. It was clearly not\r\nhis own voice, there were many voices each of a different character and tone.\r\nThe voice itself would say who it was. Some of them I remember very well. Once\r\nsomeone came and said many fine things about education, about literature,\r\nabout our country. We got eager to know his name. After putting us off for a\r\nwhile he finally gave out that he was Bankimchandra. The talks were in English.\r\nHe had used a word, &quot;obfuscated&quot;, and as none of us knew the meaning\r\nof this unusual word we asked him the meaning. His reply was, &quot;In our days\r\nwe knew better English than you do.&quot; Another day, somebody else appeared\r\nand immediately announced himself in a terrible voice, &quot;I am Danton!\r\nTerror! Red Terror!&quot; He went on discoursing on the need and utility of all\r\nthat bloodshed of the French Revolution. Another who came introduced himself\r\nthus, &quot;I am Theramenes.&quot; Theramenes was a political leader of\r\nancient <st1:country-region><st1:place>Greece</st1:place></st1:country-region>.\r\nHe spoke in a calm and subdued tone and gave us a lesson in political matters.\r\nSo many others came like this, day after day, and taught us many things on\r\nvarious subjects. Someone even raised the question of Hindu-Muslim unity and\r\noffered us a solution 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\'>Who\r\nare these beings? Or, what are they? Do supraphysical beings exist in fact?\r\nAnd do they come and disclose their identity before men in this manner? It is a\r\nvery obscure and complicated affair indeed. Supraphysical beings do exist. But\r\nthe supraphysical world is not of a single piece. There are worlds upon worlds\r\nin a regular series, from the most gross to the most subtle; above the physical\r\nis the subtle-physical, above that is life, and above life mind, 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 – 395<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\'>series continues above\r\nmind also; and in each of these there are several layers or planes. Any of the\r\nbeings from any of these worlds or planes can manifest himself. But he has to\r\nmanifest through the instrumentality of the human medium, through the substance\r\nof the medium\'s mind, life and body. Therefore he cannot easily manifest his\r\nreal nature or true being, he has to gather his materials from the medium\'s own\r\nsubstance. Very often it is the make-up of the medium that predominates and the\r\nbeing that manifests preserves very little of his own. But it may on the other\r\nhand be quite otherwise. All will depend on the capacity of the medium. With an\r\nimpure or unfit medium there will be a greater possibility of charlatanism and\r\nfalsehood.<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\'><span\r\nstyle=\'mso-bidi-font-weight:bold\'>In<b> </b></span>many cases it is not the\r\ntrue soul of a dead person that comes; what comes is some portion of him, some\r\nfragments of his mind, life or subtle body that may have survived in the corresponding\r\nworlds or in some other worlds. By animating these parts and using them as\r\nvehicles some other being or entity or force may come, as if a representative\r\nof the whole man. Or else it might even happen that an entirely different being\r\npresents himself under a false name. There is really no end to the complexities\r\nthat may arise in these supraphysical worlds. There may also be a medium who\r\nknows how to keep under his control the action and modality of such appearances,\r\nthat is to say, determine in advance the particular beings or types of being\r\nthat will come or will not come, the kind of things they will say or will not\r\nbe allowed to say. Or he may, if he chooses, open the gates for anyone to\r\nappear, simply in order that he may watch and examine what takes place. Needless\r\nto add that when Sri Aurobindo made himself a medium, something like this used\r\nto happen.<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\'>As\r\na record of one of his experiments on this line, Sri Aurobindo himself has said\r\nor rather left in writing something that we all know. The book entitled <i>Yogic\r\nSadhan </i>was written entirely in this manner through his hand by somebody\r\nelse.<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 – 396<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 judging by the fact\r\nthat at the time of the writing Sri Aurobindo had seen the subtle presence of\r\nRammohan Roy around, it may be inferred that the book was written or inspired\r\nby Rammohan Roy. Sri Aurobindo has likewise told us that the subtle being of\r\nVivekananda came to him in Alipore Jail to give him certain instructions.<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\'>Meanwhile\r\nthere came to us running, one afternoon, a young man – Satish Sarkar – to give\r\nSri Aurobindo the news that Shamsul Alam, the Police Inspector who had been the\r\nmainstay of Government in the Alipore bomb case, had just been shot down, on\r\nthe steps of the High Court, by Biren (Birendranath Datta Gupta). He added that\r\nhe too had been with Biren, but had managed to escape, although he doubted if\r\nBiren could have escaped. Biren actually got arrested and was hanged. But the\r\nyoung man absconded. Afterwards he came to us in <st1:City><st1:place>Pondicherry</st1:place></st1:City>\r\nand stayed here for some time, perhaps for a year or so. We christened him\r\n&quot;Junior Sinner&quot; – as he was, as it were, a younger brother to us. But\r\nhe developed into a <i>mayavadin </i>(illusionist) and finally\r\nleft us as he could not reconcile himself to our viewpoint. Afterwards he\r\nbecame a <i>sannyasin.</i><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\'>Our\r\nlife in Shyampukur went on in its regular course, when, one evening as we\r\ngathered for our usual séance, our friend Ramchandra suddenly appeared with the\r\nnews that the Government had decided to arrest Sri Aurobindo again; everything\r\nwas ready, he said, and it might even be that very evening. Sri Aurobindo\r\nlistened to him in silence. Then he said, &quot;Come, let us move out just\r\nnow.&quot; He had received the Divine Command, as he told us later, to leave\r\nimmediately for Chandernagore. He came out of the house and made straight for\r\nthe river-side, accompained by Ramchandra, Biren Ghosh and Suresh Chakravarti.\r\nSuresh has given an accurate and full account of what happened next, and I\r\nshall not repeat that here. You should read it in his <i>Reminiscences.<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 – 397<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:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The\r\nstory of this sudden exit or disappearance Aurobindo has appeared in several\r\nversions, with many distortions and not without a touch of colour. For\r\ninstance, I someone has said that it was on Nivedita\'s advice and at her insistence\r\nor request that Sri Aurobindo took shelter in French territory. Another has\r\ngiven a vivid cinema-like picture of how Sri Aurobindo had to jump a. wall, how\r\nhe lost his way among the narrow lanes and finally landed on somebody\'s\r\ndoorsteps and the dramatic dialogue that ensued, and so on. But all this is\r\nsheer myth and romance. Sri Aurobindo himself has left his record on the point,\r\nand his companions of that evening have also written out the true facts.<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\'>Those\r\nof us who were left behind continued to run the two papers for some time;\r\nNivedita was of particular help in regard to the English journal. But\r\nafterwards, we too found it impossible to carryon and our pleasant home had to\r\nbe broken up. For news came that the police were after our blood; it became\r\nimperative therefore that we too should disperse and go into hiding. I have\r\nsaid that there were three permanent residents in that house. Of these three,\r\nSuresh Chakravarti, at Ganen Maharaj\'s instance, disappeared among the Tagore\r\nfamily, in the house of Gaganendranath Tagore. Bejoy removed to a friend\'s in <st1:City><st1:place>Calcutta</st1:place></st1:City>\r\nitself. And I decided to leave for an obscure little village in distant <st1:City><st1:place>Barisal</st1:place></st1:City>;\r\nthere I put up with a friend of mine, Satish Chandra Sengupta, who afterwards\r\nbecame professor of philosophy at the <st1:place><st1:PlaceType>City</st1:PlaceType>\r\n <st1:PlaceType>College</st1:PlaceType></st1:place> in <st1:City><st1:place>Calcutta</st1:place></st1:City>.<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\nexpedition of mine was not less romantic than any. Antarctic trip! First I went\r\nby train; next came the ferry steamer that carried me across rivers; then I had\r\na country-boat that paddled along the little channels of <st1:place>East\r\n Bengal</st1:place>; and finally I had to walk the last lap of my journey\r\nbefore reaching the destination. Perhaps I shall tell you about that romantic\r\nepisode in more detail later if there is luck.<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 – 398<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 spent a couple of months\r\nthere, enjoying all kinds of delicious dishes and a, fine hospitality and\r\nlorded it over in the football fields out there. Then I got the news that the\r\ntime had come, for starting on my travels again – this time on a far distant\r\ntrip, to the verge of <st1:place>Cape Comorin</st1:place> almost.<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 – 399<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','-54_Shyampukur','','publish','closed','open','','54_shyampukur','','','2021-11-23 17:58:56','2021-11-23 17:58:56','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/54_shyampukur/',0,'post','',0),(2068,1,'2021-11-23 17:58:56','2021-11-23 17:58:56','<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>Pondicherry Cyclone</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\"><st1:City><st1:place><b\r\n  style=\'mso-bidi-font-weight:normal\'><font size=\"4\">Pondicherry</font></b></st1:place></st1:City><b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\"> Cyclone</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-family:\r\n\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'><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\'>I HAVE once spoken to you\r\nof an earthquake and a small fire. Today I shall say something about two or\r\nthree other inclement natural phenomena of which I have had direct personal\r\nexperience.<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\'>The\r\nfirst was when I was a <span class=GramE>child,</span> it has left a clear\r\nimprint on my mind. Many of you, no doubt, are familiar with storms and\r\nhurricanes. But have you ever seen a whirlwind, what they call a tornado? This\r\nword has been rendered by a Pundit into <i>turna-da, </i>a thing that is\r\nswift in its flight. I have had a chance to see the thing with my own eyes.\r\nJust listen, you will see how terrible a thing it is and how well in keeping\r\nwith its formidable name.<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 were\r\nat school then, the <st1:place><st1:PlaceType>District</st1:PlaceType> <st1:PlaceType>School</st1:PlaceType></st1:place>\r\nat Rungpur, and were attending class. The day was about over. The sky 4ad been\r\novercast and it looked as if it was going to rain. All of a sudden we heard\r\npeople shouting, &quot;Fire, fire!&quot; Was there a fire, a real fire? We\r\nrushed out in a body into the open field In front. As we looked up we saw what\r\nthey had at first taken to be smoke or rather a whirling mass that looked like\r\nsmoke but was actually a cloud. There was a mass of clouds that kept whirling\r\nalmost over our heads, and from a distance there came a low rumbling and whistling\r\nsound. What could that be? What did it mean? They let us off from school and\r\nall of us ran in the direction of the sound. It did not rain much, very little\r\nindeed, if at all. We ran on, but the sound was nowhere near. Then we heard\r\npeople saying, &quot;Something terrible has happened, over there,<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 – 424<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\nthat direction.&quot; We kept running, for a distance of two or three miles\r\nfrom the School and beyond the limits of the town. Suddenly we were brought up\r\nshort. Right in front there was a wooded tract where the trees had been all\r\nsmashed up. We moved on straight into the heart of the ruin. It was a strange\r\nspectacle, as if an open zig-zag path some fifty cubits wide had been cut\r\nacross the wood with dozens of bull-dozers driving through and levelling everything\r\ndown. Bushes and shrubs and trees and houses – it was lucky there were not many\r\nhouses – had all been swept clean away for a distance of four or five miles, we\r\nwere .informed. The place had been sparsely populated, so the casualties were\r\nnot heavy – some half a dozen men, a few head of cattle and some houses. The\r\ndemon of destruction seemed to have spent <span class=GramE>all his</span>\r\nwrath on Nature. It was perhaps really the work of some evil spirit.<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\'>They\r\nsaid the whirlwind had arisen from a pool of water four or five miles away and\r\nit did look like a demon when it came rushing forward with a whirling motion\r\nafter having churned the waters of the pool. However that may be, we heard this\r\nabout a pedestrian who had been walking along the road just when the tornado\r\ncrossed his path. He was caught by the wind, given a few twirls up in the air\r\nand thrown down on the ground by the side of the road. As he shook himself up\r\non his feet, he went on muttering, &quot;What fun, I got a free lift to the\r\nsky!&quot; – <span class=GramE><i>kaisa</i></span><i> maja, asman\r\ndekh liya mufat se. </i>The man was a labourer type from <st1:place>Bihar</st1:place>.<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\'>As\r\nI moved for some distance along the clearing left by the wind, I could see how\r\nswift and powerful had been its impact. The trees that had not been uprooted\r\nwere twisted in a fantastic manner you could hardly imagine. All that was\r\nneeded now to make a paved road or highway out of the clearing was to remove\r\nthe bush and throw in some gravel and mud.<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\'>What\r\nI saw, or rather experienced, on the next occasion was not a tornado, but a\r\nprank of the wind-god all the same.<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 – 425<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-weight:\r\nbold\'>It<b> </b></span>was a wild enough prank and rather dangerous for those\r\nof us who were among its victims.<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\'><span\r\nstyle=\'mso-bidi-font-weight:bold\'>It<b> </b></span>was here in <st1:City><st1:place>Pondicherry</st1:place></st1:City>.\r\nAt that time we were in the old Guest House; it is old indeed, for after that\r\nstorm the very look of the house was changed. <span style=\'mso-bidi-font-weight:\r\nbold\'>In<b> </b></span>those days, <st1:City><st1:place>Pondicherry</st1:place></st1:City>\r\nused to have regularly every year, in October or November, cyclones of a\r\nrather severe type. We do not get anything like them now. The Mother\'s presence\r\nseems to have pacified a great deal the wild forces of Nature. <span\r\nstyle=\'mso-bidi-font-weight:bold\'>In<b> </b></span>those days it would not do\r\nto bar our doors and windows with ordinary bolts and latches, they needed to be\r\nheld by regular bamboo poles.<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\'><span\r\nstyle=\'mso-bidi-font-weight:bold\'>It<b> </b></span>all happened after\r\nnightfall. The-sky had been overcast the whole day, it was dark all around and\r\nheavy showers fell at intervals – real nasty weather; you would say. We were\r\nupstairs. <span style=\'mso-bidi-font-weight:bold\'>In<b> </b></span>those days\r\nwe all lived in the rooms upstairs, the ground-floor was used only for meals.\r\nWe had just had our dinner and had moved upstairs. <span style=\'mso-bidi-font-weight:\r\nbold\'>In<b> </b></span>the meanwhile the wind had been gathering strength all\r\nthe time and the downpour grew heavy. Suddenly, there was a terrific noise, of\r\nthings creaking and crashing down, which meant that the doors and windows were\r\ngiving way before the ferocious gale. With it came a whistling sound and splashes\r\nof rain. The doors and windows of the two rooms occupied by Sri Aurobindo were\r\nblown away, leaving them bare to the wind and the rain like an open field. He\r\nremoved to the room next door, but there too it was much the same. The upstairs\r\nwas getting impossible, so we started moving down. We had barely reached the\r\nground-floor when the shutters and windows along the walls of the staircase\r\nfell with a crash on the stairs. We escaped by a hair\'s breadth. Things did not\r\nseem to be very much better in the rooms downstairs. There too the doors and\r\nwindows had given way and allowed free entry to the wind and rain. All of us\r\ngathered in the central hall, and somehow huddled together in a corner.<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\'><span\r\nstyle=\'mso-bidi-font-weight:bold\'>In<b> </b></span>the early hours of the\r\nmorning the storm abated and by<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 – 426<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>daybreak</span>\r\nall was clear. Indeed to us it seemed much too clear. That is to say, the rows\r\nof Porché trees – we call them health trees – that lined the streets and were\r\nconsidered among the attractions of the city now lay prostrate in their heaps\r\non the surface of the roads, making them impassable. Gangs of workmen arrived\r\nfrom the Municipality with their axes and tools but it took them some time to\r\ncut through a passage. Even now you could see here and there, especially on the\r\nway to the <st1:place>Lake</st1:place>, huge trees lying about uprooted on the\r\nground with their limbs broken and twisted out of shape.<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\'>And\r\nnow we had to think of our daily needs, about breakfast and lunch. But where\r\nto find the milk and foodstuffs, rice and pulses? Where were the shops?\r\nEverything was a shambles. I do not know if during a war the opposing forces battling\r\nthrough a town or village would leave it in a condition somewhat similar to\r\nthis. The number of wounded and dead was fairly large, somewhere in the region\r\nof a thousand.<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\ncannot now recall the exact year of this upheaval. Most probably it was 1912 or\r\n1913, that is, shortly before the outbreak of the Great War. We may suppose\r\nperhaps that this minor upheaval came here as the harbinger of that world-shaking\r\ncalamity?<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\nit was no less strange that not long after the end of the Great War, there came\r\nanother storm, not of the same intensity but on a somewhat similar scale. This\r\ntime it brought a different sort of message and turned out to be a blessing for\r\nus in the end.<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\'>The\r\nMother had already arrived for the second time, this time for good. She was at\r\nthe Bayou House where the Dowsetts now live. We were at the Guest House and I\r\nremember well how Sri Aurobindo used to call every Sunday and dine with her.\r\nWe too would come along and had a share of the dinner. I need not add that the\r\nmenu was arranged by the Mother herself and she supervised the cooking in\r\nperson; she also prepared some of the dishes with her own<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 – 427<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>hands</span>.\r\nThat is the reason why I say we were really lucky to have a share in those\r\nmeals. At that time we could only appreciate the physical taste of the food we\r\nwere served; today I realise what lay behind.<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\'>After\r\ndinner, we used to go up on the terrace overlooking the sea-front. Sri\r\nAurobindo and the Mother stood aside for a chat and we stood by ourselves.\r\nSometimes we would request Sri Aurobindo for some automatic writing after the\r\ndinner. The writings that came through his hand in those days were frightfully\r\ninteresting. I remember somebody came and began to give an analysis of the\r\ncharacter of each one of us; he had many things to say about Motilal Roy as\r\nwell. One day someone suggested that something might be given about the Mother.\r\nBut she immediately protested, &quot;No, nothing about me, please.&quot; At\r\nonce the hand stopped automatically.<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\'>Well,\r\nduring the Mother\'s stay in this house, there came a heavy storm and rain one\r\nday. The house was old and looked as if it was going to melt away. Sri\r\nAurobindo said, &quot;The Mother cannot be allowed to stay there any longer.\r\nShe must move into our place.&quot; That is how the Mother came in our midst\r\nand stayed on for good, as our Mother. But she did not yet assume the name. I t\r\ntook us another six years; it was not till 1926 that we began to call her by\r\nthat name. You can see now how that last spell of stormy weather came as a\r\nbenediction. Nature did in fact become a collaborator of the Divine Purpose.<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 – 428<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','-57_Pondicherry Cyclone','','publish','closed','open','','57_pondicherry-cyclone','','','2021-11-23 17:58:56','2021-11-23 17:58:56','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/57_pondicherry-cyclone/',0,'post','',0),(2069,1,'2021-11-23 17:58:56','2021-11-23 17:58:56','<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>Poetry and Mantra</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\">\r\n<span\r\nlang=EN-GB style=\'font-family:Times New Roman\'><b\r\nstyle=\'mso-bidi-font-weight:normal\'><span lang=EN-GB><font size=\"4\">Poetry and Mantra</font></span></b></span></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 lang=EN-GB><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\'><span lang=EN-GB>POETRY\r\nand mantra <span class=GramE>are</span> not one and the same thing. I shall try\r\nto point out the difference between the two. Poetry can turn into mantra; not\r\nonly that, poetry <span class=GramE>must needs</span> be so. The highest form\r\nand the most perfect perfection of poetry lie in the mantra. Likewise a mantra\r\ncan manifest itself in the shape and form of poetry. But that is a thing we\r\nhardly meet with.<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;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>Let us now focus our attention on something else. When we study the\r\nGita or the Upanishads or the Vedas, the idea never flashes across our mind that\r\nwe are reading poetry; our consciousness enjoys a delight which surpasses that\r\nof poetry. Here is a clear proof. When we speak of genuine poetry, we hardly\r\nthink of the Veda-Upanishad-Gita. To serve our purpose we immediately resort to\r\nthe works of Valmiki, Kalidasa and Bhavabhuti. Yet, as a matter of fact, the\r\nGita, the Upanishads and the Vedas can easily stand on the same footing with\r\nthe greatest poetry. However natural or mundane may be the delight in poetic\r\ncreation, it can never surpass the poetic greatness of the mantra. Neither the\r\nancient poet Valmiki nor even Homer or Shakespeare are an exception. It is said\r\nthat &quot;the highest art is to conceal art&quot;. The famous poets of to-day\r\ncannot so easily conceal themselves in their poetic creation as did the poets\r\nof the Veda-Upanishad-Gita. When the Upanishad says,<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\'><span lang=EN-GB><o:p>&nbsp;</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\'><span lang=EN-GB><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>&quot;This\r\nis the highest Refuge, the Refuge supreme, <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\'><span lang=EN-GB><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp; </span>When one realises it, one shines in the\r\nstatus of the<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\'><span lang=EN-GB><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;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</span>Brahman&quot;,<o:p>&nbsp;</o:p></span></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\nlang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n107<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><span\r\nlang=EN-GB>or when the Gita says,<o:p></o:p></span></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 lang=EN-GB><o:p>&nbsp;</o:p></span></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\nlang=EN-GB>&quot;Unperturbed in the midst of sorrow, </span></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\nlang=EN-GB>Undated in the midst of happiness,&quot;<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\'><span lang=EN-GB><o:p>&nbsp;</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\'><span class=GramE><span\r\nlang=EN-GB>we do not at first or at all discern\r\nthat we have come across one of the highest pitches of poetry. But this is the\r\ntype of poetry that we would like to call mantra.<o:p></o:p></span></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\'><span\r\nlang=EN-GB>What is poetry? It is delightful speech. There can hardly be any\r\nbetter definition of poetry than this. Admitting this fact I would like to say\r\nthat the definition of mantra is the Brahman manifested as sound. At both the\r\nplaces we see the glory and greatness of <i>vak </i>(speech). But there is\r\na subtle border-line. On one side <i>vak </i>grows into the mantra, on\r\nthe&quot; other <i>vak </i>grows into poetry however beautiful and great\r\nit may be. The real thing is this: when <i>vak </i>does not assert itself\r\nin the least, when it does not hanker after displaying its own skill, remains\r\nself-enamoured like a deer with the fragrance of its musk, having no other\r\nobject than to possess inner delight, then only it amounts to a mantra. When <i>vak\r\n</i>abounds in mere words; it simply comes down to the category of poetry.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:8.4pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>But it is not that mantra means something solely dealing with spiritual\r\ndisciplines or religious practices. Even the experiences and realisations of this\r\nterrestrial world can reveal themselves through the mantras provided their\r\nfundamental truth is the truth of delight.<o:p></o:p></span></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\'><span\r\nlang=EN-GB>Take the famous utterance of Shakespeare:<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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></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\nlang=EN-GB>And in this harsh world draw thy breath in pain,<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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\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><span lang=EN-GB>or Dante\'s:<o:p></o:p></span></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></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=SpellE><i><span lang=EN-GB>Lasciate ogni speranza voi ch\' entrate,\r\n<o:p></o:p></span></i></span></p><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\'><span\r\nlang=EN-GB>(Abandon hope, all ye that enter here,)<o:p>&nbsp;</o:p></span></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\nlang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n109<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\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><span lang=EN-GB>or Valmiki\' s :<o:p></o:p></span></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></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\nclass=GramE><span lang=EN-GB>Apahrtya </span><span lang=EN-GB style=\'font-size:\r\n14.0pt\'>s</span><span lang=EN-GB>acim bharyam sakyam\r\nIndrasya jivitum.<o:p></o:p></span></span></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\nclass=GramE><span lang=EN-GB>Na ca Ramasya bharyarh mamapaniyasti\r\njivitam.<o:p></o:p></span></span></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\nlang=EN-GB>(Even after stealing Sachi, the consort of Indra, one may</span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:3.0in;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\nlang=EN-GB><span style=\'mso-spacerun:yes\'>&nbsp;</span><span class=GramE>remain</span>\r\nalive.<o:p></o:p></span></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\nlang=EN-GB>But kidnapping me, the wife of Rama, one cannot</span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:2.5in;text-align:justify;text-indent:\r\n.5in;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE><span lang=EN-GB>retain one\'s life.)<o:p></o:p></span></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:right 256.3pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>\r\nIn these phrases we observe nothing of so-called spirituality. Here we get the \r\nutterance of common men like you and me. But I place them on the same footing with the\r\nmantras, or here speech is not the dress or outer garb of an experience, but\r\nthe realisation of an inner <span class=GramE>delight,</span> and it has become\r\ninseparably one with that inner delight. That is why mantra sublates speech,\r\nunveils its inner potency and gives a concrete shape to that reality. Speech\r\ndoes not retain its normal free individuality here it becomes faithful by\r\nobedience to the truth beyond speech. There is a type of form that retains its\r\nown uniqueness, its own independent value. There the manifestation of the\r\nSpirit is secondary, however beautiful and charming it may be; it is based on\r\nignorance or partial lesser knowledge and it is perishable. The beauty of Greek\r\nsculpture is of this type. The Greeks wanted to express this lesser beauty and\r\ncharm of life. But there is another type which surrenders its independent\r\nexistence and becomes the vehicle and embodiment of Immortality. I believe\r\nherein lies the secret of <st1:country-region><st1:place>India</st1:place></st1:country-region>\'s\r\nsculpture, and the aim of many Indian spiritual disciplines was this\r\nImmortality.<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\'><span\r\nlang=EN-GB>Kalidasa is a great poet – he stands in the vanguard of the world\'s\r\ngreatest poets. He really deserves this place. Yet he is only a poet and does\r\nnot seem to be a seer or creator of mantras like the poets of the Upanishads.<i><o:p></o:p></i></span></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\'><span\r\nlang=EN-GB>What Matthew Arnold said of the poet Wordsworth we all know. In\r\nplaces where Wordsworth\'s poetry, he says, reaches the acme of perfection one\r\nfeels as if the poet has<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\nlang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n110<i><o:p></o:p></i></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>\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><span\r\nlang=EN-GB>disappeared: Nature herself has used\r\nhis pen. I would like to say that the speciality of all the mantras lies in\r\nthis impersonality. The poet cannot claim to be a seer or creator of mantras\r\nso long as there is the stamp of an individual ego in his creation. In such a case\r\nhe is nothing more than a poet. When the poet is fully conscious of himself as\r\na poet and nothing more, he rarely forgets the excellence of his creation. That\r\nis why with a heart full of pride Bhavabhuti could declare:<o:p></o:p></span></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\'><span\r\nlang=EN-GB>&quot;Whatever may be their <span class=GramE>knowledge,</span> my\r\nefforts are not for those who look down upon me. I believe I have some equals\r\non earth, and if not I will have some from the womb of future, for time has no\r\nend and the earth too is boundless.&quot;<i><o:p></o:p></i></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:207.6pt 248.85pt;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'><span lang=EN-GB>From this point of view Milton and\r\nVirgil may be looked upon as mere poets. Those who consider Shakespeare, Homer\r\nand Valmiki superior to Milton, Virgil and Kalidasa come to such a conclusion\r\nfrom a subtler consideration. One group of poets makes use of vaikhari\r\nvak, while the other of pasyanti vak.<i><span\r\nstyle=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><o:p></o:p>\r\n\r\n</i></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\nlang=EN-GB>Seer as poet and poet as poet are different, because of their\r\ndifference in speech. Vaikhari vak is the word that stands in\r\nits own value and glory, maintains its own separate dignity and greatness,\r\ngiving free scope to the inherent power of sound, voice and articulation. Hence\r\nthe inner Being, the true Being of delight, does not always relish even the\r\nsweet noise – as Hamlet speaks out: it is all words, words, words – or as Jayadeva declares:<o:p></o:p></span></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\'><span lang=EN-GB><o:p>&nbsp;</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\'><span lang=EN-GB><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>Mukharam\r\nadhiram tyaja mañjiram<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\'><span lang=EN-GB><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>(Take\r\naway your restless garrulous anklets.)<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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:.15in;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><span style=\'mso-tab-count:1\'>&nbsp;</span></span></i><span\r\nlang=EN-GB><span style=\'mso-tab-count:1\'>&nbsp;&nbsp; </span>Pasyanti vak is the spontaneous voice, the soundless sound of this inner <span\r\nclass=GramE>Being</span>; it is the truth-vision\'s own lovely streak.<o:p></o:p></span></p>\r\n\r\n<i>\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\nlang=EN-GB>Vaikhari vak is predominant in\r\nBengali poetry. Pasyanti vak is hardly available, rare, nay,\r\nit will be no exaggeration to say that it is totally lacking. No doubt,\r\nbeautiful poetry</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;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 lang=EN-GB style=\'font-size:10.0pt;\r\nmso-bidi-font-size:12.0pt;\'>Page – 111<o:p>&nbsp;</o:p></span></p>\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><span\r\nlang=EN-GB>has been written in Bengali. It<b> </b>may\r\nbe said that the creation of beautiful poetry in Bengali has been considerable.\r\nBut, as a contrast, what about the seer-poets? Rabindranath?\r\nPerhaps the power of poetry has reached its acme in Rabindranath. But what\r\nabout the mantric power in his creation? In<b> </b>spite of having Rabindranath,\r\nit may well be asked to what extent we get the true Aryan speech in our varied\r\nand rich creation.</span></span></p>\r\n<i>\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\nlang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n112<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\r\n\r\n  <p class=MsoNormal align=\"right\" style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"><span lang=EN-GB><o:p>&nbsp;</o:p></span><a href=\"-00_Content\"><img src=\"_Gif%20Image/Home.gif\" width=\"60\" height=\"25\" border=\"0\"></a></p>\r\n\r\n</i></div><i>\r\n\r\n<div align=\"right\"> \r\n	<p style=\"line-height: 150%; margin-top: 0; margin-bottom: 0\"> </div>\r\n</i></td>\r\n	</tr>\r\n</table>\r\n\r\n</body>\r\n\r\n</html>\r\n','-14_Poetry and Mantra','','publish','closed','open','','14_poetry-and-mantra','','','2021-11-23 17:58:56','2021-11-23 17:58:56','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/14_poetry-and-mantra/',0,'post','',0),(2070,1,'2021-11-23 17:58:57','2021-11-23 17:58:57','<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>Vivekananda</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\">Vivekananda</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\'>VIVEKANANDA is the\r\nembodiment of the newly awakened, heroic and eternal soul of <st1:country-region><st1:place>India</st1:place></st1:country-region>.\r\n<st1:country-region><st1:place>India</st1:place></st1:country-region> forgot\r\nherself, forgot I what she was, what was her mission in the world. With the\r\ntrue nature of her psychic being gone out of her consciousness, <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nwas sunk in slumber. <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nhad lost her spirit, virility, wisdom and, withdrawn into her shell was about\r\nto be swamped by the deluge of an utter destruction. Vivekananda lifted <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nup as did the Lord when he had incarnated himself as a white boar and lifted\r\nthe earth from the ocean-bed with his pointed tusks. Thus with his indomitable\r\npower Vivekananda upheld <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nbefore the world and awakened her to establish herself in the assembly of<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\'>nations. Or he is, as it\r\nwere, the Indra of the Vedas. Panis had, removed the Sun and concealed him in a\r\ncave. Indra cleaved through the rocks and rescued him from the robbers and\r\nraised him from the darkness to the heavens above. So runs the mythological\r\nstory. In the same way, Vivekananda brought <st1:country-region><st1:place>India</st1:place></st1:country-region>,\r\nthe knowledge-sun of humanity, out of the tenebrous abyss of degradation and\r\nestablished her in her original glory and her pristine Light.<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\'>Many\r\nhad preceded him with the message of the awakening of <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nand many a man of action had come down to clear the path and create the field.\r\nBut Vivekananda was a Seer. He saw and revealed the mystic Word, by the force\r\nof which the godhead of <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nawoke and stood vibrant with life. The seer is he whose vision and creative\r\npower go together. His creative genius is the fruit of his<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 – 230<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\'>vision. The seer-vision of\r\nVivekananda cast aside all veils and non-essentials and penetrated straight\r\ninto the soul of <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nand, like Bhagirath, inundated the world with her glory. With the force and\r\nfire of his dynamic vital he gave her a living and mighty reality.<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\'>Hosts\r\nof seers and saints had invoked the awakening dawn, but no sooner did Vivekananda\r\nutter, &quot;Awake, Mother, awake,&quot; than <st1:country-region><st1:place>India</st1:place></st1:country-region>\'s\r\npower in its fullness manifested. Vivekananda\'s gift was the mantra of\r\nstrength, of self-reliance, of self-power and self-control. Just a few words\r\nconstitute his whole philosophy, all his magic – &quot;No fear; Brahman am <st1:place>I.</st1:place>\r\nFear not! Infinite is your courage, limitless your capacity. You are the very\r\nBrahman. Awake in the Being <span style=\'mso-bidi-font-style:italic\'>of<i> </i></span>the\r\nBrahman within you. Know who you are and what you are. You will blow off the\r\nillusion of attachment to the small and the petty, the sense of inferiority and\r\nincapability. Man\'s entire sadhana consists in kindling this fire of the\r\nBrahman, the flaming tongues of which will purify him by consuming all\r\nimpurities in order to manifest the blazing forms of the Vast in whatever he does\r\nand creates. How shall this fire be kindled? By <i>sraddha, </i>by\r\nthe power of faith alone. A man becomes as is his faith. A man becomes whatever\r\nhe has faith in.&quot;<i><o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:11.0pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It was all due to\r\nVivekananda that on the life-plane of <st1:country-region><st1:place>India</st1:place></st1:country-region>,\r\nin her mundane occupation, there entered faith in the self. And thus the fire\r\nof the Brahman lighted up.<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\'>Vivekananda\'s\r\nwas the creation that was instinct with the impulsion of life and it flowed in\r\ncurrents of power. It was not his mission to give an actual form to the\r\ncreation of a well-built and lovely external image. Vivekananda diffused his\r\ninspiration and illumination over the firmament and set the country\'s\r\nheart-strings vibrating. That is why we do not find anything static in his\r\ncreation. He has sketched many forms and has pointed out many a line of\r\nmultiple beauty. But these were merely constructive hints and suggestions. If\r\nwe adhere to anyone of them <span style=\'mso-bidi-font-style:italic\'>in<i> toto\r\n</i></span>we shall be cramping<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 – 231<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 limiting the real\r\nVivekananda. Even the philosophical truths and the conclusions he arrived at\r\nand the spiritual secrets he revealed should not be regarded as something final\r\nand irrefutable, for Vivekananda\'s advent was not meant for formulating a new\r\nscripture. He did not take upon himself the burden of constructing the body,\r\nthe outer shape. The first vibrant throb of the descent of the soul into life\r\nwhich is the source of all external creation, the awakening of the individual\r\nsoul to its real nature which is divine – this constitutes the real Vivekananda.\r\nThe first requisite is to be awakened in one\'s own self, to be able to feel an\r\naltogether new flow-tide in life-power. The thing next to be done, the power\r\nthat will organise and regulate this awakened life and its activities, is a\r\nmatter for the future. All problems will have their infallible solutions as the\r\ninevitable result of the powerful awakening of the soul when achieved. These\r\nproblems can be solved in various ways and Vivekananda has given countless\r\ninstances of them. He did not consider it at all necessary for his work to\r\nevaluate, harmonise and organise his solutions. In the midst of various\r\ncontradictory and disorganised conclusions Vivekananda had only one word to\r\nsay: &quot;This self is not to be attained by the weakling.&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\'>Vivekananda\r\nwas not a householder, yet he was not a sannyasin. He was a seeker after\r\nspirituality; nevertheless his patriotism had no parallel. Vivekananda told the\r\nyouths of <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nto set aside the Gita and play football. Again it is he who gave them the call\r\nto wear the loin-cloth and lift high the ochre-coloured banner. He has accepted\r\nall these as the symbol of a profounder truth. Whether you become a sannyasin\r\nor a philanthropist or a patriot, first you must become a man. Vivekananda\r\nwelcomed the manifestation of the Brahman in any form, be it in the strength of\r\nthe sannyasin or in the power of the leader of men, in self-abnegation or in\r\nself-reliance.<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\'>He\r\nwas a votary of the Upanishads, not because 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 – 232<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\'>Upanishads embody the deep\r\nand subtle mysteries of the spiritual realm, but because of the fire of\r\nstrength they emit, the lightning that strikes and awakens in man the presence\r\nof the Brahman, and because the Upanishads alone have the hardihood to declare,\r\n&quot;Thou art That.&quot;<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\'>In\r\nhis philosophical views, Vivekananda subscribed to the doctrine of Maya, but in\r\npractice Karmayoga was the motto of his life. According to him, the true\r\nMayavada is freedom from the bondage of limitation, the backward pull of\r\nattachment – a sense of infinity which sunders the knots of the heart and\r\nbefore which the entire world appears to be quite insignificant, a mere toy in\r\none\'s palm to play with. Therefore Vivekananda\'s conception of the Brahman is\r\ntotally different from the static, immobile and the infinite Void of Shankara.\r\nHe looked upon the Brahman as absolute Power. The Brahman signifies the full\r\nglory and magnificence of the soul of man. He has viewed the static Brahman too\r\nwith an eye of appreciation, because its immobility comprises perfected power\r\nself-absorbed. He aspired for the Infinite Void as well. For the individual\r\nsoul feels a unique and powerful urge to identify itself with the Infinite\r\nVoid. Vivekananda has sung the glory of renunciation as a source of strength.\r\nBut as a matter of fact, his nature was that of a man poised in meditation and\r\nyet not averse to action. He wanted action founded on the Brahman, what he\r\ncalled practical Vedanta. Vivekananda sought to establish <st1:country-region><st1:place>India</st1:place></st1:country-region>\'s\r\nlife on the Brahman. He has awakened and dynamised the eternal soul and\r\nspiritual being of <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nand stimulated her life. .<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\'>The\r\neternal power of the Brahman residing in the soul of <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nhas been activised by this lion of a man. But how to give it a practical form\r\nin life in all its minute detail and to make a subtle and apt application of it\r\n– that he has not indicated; and to approach him for this is to take him amiss.<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\'>It\r\nis thus that Vivekananda has placed <st1:country-region><st1:place>India</st1:place></st1:country-region>\'s\r\nmission also before the world. Life is to be built up with the power<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 – 233<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\'>of the Brahman. He has\r\nlaid stress on the Brahman even in <st1:place>Europe</st1:place> which is moved\r\nand guided by the vital Force. <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nhas to be poised in the Brahman, to attain to the power of the Brahman. Herein\r\nlies <st1:country-region><st1:place>India</st1:place></st1:country-region>\'s\r\ndistinction, a distinction that belongs to her soul. The true function of <st1:country-region><st1:place>India</st1:place></st1:country-region>\r\nconsists in preserving, cherishing and keeping it up for the entire world. And\r\nthis lies at the root of the message of human unity and of synthesis of\r\nreligions that Vivekananda carried over the world. The ceremonials, the outer\r\nforms of religions vary in different climes and different ages. The repose in\r\nthe Brahman with all its power is the truth by which humanity can be inspired\r\nwith the idea of unity and it is here that all spiritual practices are one.\r\nThis alone is the quintessence of all true religious practices.<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\'><st1:country-region><st1:place>India</st1:place></st1:country-region>\'s\r\nShakti is the soul <i>of </i>the world. And this Shakti is nothing else but\r\nBrahman\'s own Power that ensures man\'s attainment of ultimate godhood by the\r\nawakening of the Self, the infinite Power, Freedom, Tranquillity, the spirit of\r\nAskesis. Vivekananda is the divine dynamism descended into the life-atmosphere\r\nof the world. He appears at the meeting-point of a past that is dying and a\r\nfuture ushering in a new age, a new life.<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 – 234<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','-29_Vivekananda','','publish','closed','open','','29_vivekananda','','','2021-11-23 17:58:57','2021-11-23 17:58:57','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/29_vivekananda/',0,'post','',0),(2071,1,'2021-11-23 17:58:57','2021-11-23 17:58:57','<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>Jagadish Chandra Bose</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\">Jagadish Chandra Bose</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=\'margin-left:1.4pt;text-align:justify;text-indent:\r\n-1.4pt;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>JAGADISH Chandra Bose is a scientist; his field is the\r\nworld of matter, his function is to discover the truth of matter by material\r\nmeans. The truth has to be proved by demonstration and to be established.\r\nScience denies the truth that does not come within the purview of the senses.\r\nObservation by the external senses and examination and analysis by the\r\nintellect – these are the approved and accepted instruments of knowledge for\r\nthe scientist. </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\'>Scientists\r\nare rationalists; the senses and the mind or the reasoning intellect are all\r\nthey hold on to. <span style=\'mso-bidi-font-weight:bold\'>In<b> </b></span>their\r\nquest for truth they do not rely on other faculties; for other faculties fall\r\nunder the categories of guess, imagination and poetry. Science demands direct\r\nknowledge of the truth; the scientist will act in accordance with the brain\r\npure and simple; to utilise any other faculty is, for him, a frightful abuse of\r\nthe scientific way. Besides, the concern of the scientist is wholly with the\r\nmaterial world; sufficient for the discovery of the facts and principles of\r\nthis domain are the five senses and the reason; there is no necessity to seek\r\nother aids.<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\'>Again,\r\nthe scientist can at the same time be a poet, can have feeling, can be\r\ncontemplative, can be spiritual. But that is a matter entirely for another\r\nfield, another world. When the scientist is occupied with science he must shut\r\nthe door on this his other aspect. A combination of the two creates confusion.\r\nScientific research has to be carried on under the strict vigilance of the\r\nbrain and the senses. If into that there intrude hopes, desires, feelings of\r\nthe heart, life or imagination, </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 – 235<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\'>then in place of\r\nscience there will emerge romance, fiction. Eddington and Lodge, despite their\r\nbeing great scientists, have not escaped this fault. They have always brought\r\nin extraneous things and mixed them up with things scientific. This is the\r\nmental attitude or the viewpoint of the orthodox scientist. Perhaps ordinary\r\nlovers of science will also support it.<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\'>About\r\nscience and scientists this is no doubt the prevailing canon. But in actual\r\npractice we find something else. What distinguishes Jagadish Chandra Bose is\r\nthat he is a scientist, yet, while being a scientist in the true sense of the\r\nterm, he is also a <i>kavi, </i>a poet; and this, his poetic part, is not\r\nsomething different from his scientific self. It not only is not separate but\r\nis the very spring and mystery, the hidden power of his scientific genius. The\r\npoet does not mean a weaver of words; the poet is one who has a divine vision\r\nand who creates by the force of that vision. By virtue of this power Jagadish\r\nChandra often appears more like a miracle-maker than a scientist. This is not\r\nto say that Jagadish Chandra is unique and matchless in this respect. In all\r\ncreative spirits even in the realm of science we find in a more or less degree\r\nan evidence of this power; for at the root of all creation this power is bound\r\nto exist. In the\' brain of all discoverers from Galileo to Einstein has played\r\nthe high light of a supersensuous, supra-intellectual vision. All their achievements,\r\nat any rate all the achievements of Jagadish Chandra, show how this vision has\r\nbeen brought down into the framework of the mind and the senses, proved and\r\nobjectified.<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\'>What\r\nis it that we call a divine vision? It means an identity of feeling; we get at\r\nthe truth of a thing by identifying ourselves with it. In other words, it is\r\ndirect knowledge. Orthodox scientists, that is to say, those who do not create,\r\nwho deal with finished articles, those who are only, or for the most part,\r\ncommentators or organisers, look askance at this faculty. As already stated,\r\nthey have no faith in it because they have no mastery over it, no possession of\r\nit. Theirs 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 – 236<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 easy familiar path of\r\nsense-knowledge. They move from a particular to a general conclusion; from the\r\neffect to the cause; from the material to the less material; from sense-proof\r\nto suprasensuous proof; or, as in mathematics, to inference. Diametrically\r\nopposite is the course of direct knowledge. Here the knower does not separate\r\nthe subject from himself and place it before him, does not break up its\r\nphysical form for an analysis of and research into its properties and actions;\r\nat the very outset, the knower gets unified with the object to be known, his\r\nconsciousness infuses itself into its being; in a sense, he becomes the object\r\nitself, just as Sri Radha felt that through constant remembrance of Sri\r\nKrishna she had become Sri Krishna himself. In this state the truth, the\r\nmystery, the properties and functions of the object transmit themselves to the\r\nconsciousness of the knower and become clear to it as daylight. This direct\r\nknowledge of an object from inside, through no external medium of proof, if\r\ncorrectly attained, is infallible and above doubt, and has the rhythm of its\r\nunity and completeness.<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\'>It\r\nis not that Jagadish Chandra seized the truth by dint of his sharp intellect\r\nand keen observation through the senses, however much he might have possessed\r\nthese two faculties. With his field of investigation, particularly with the\r\nplant world, he established an identity, a unity of consciousness with its\r\nbeing; and, as. a result of that, the truth and nature of that world reflected\r\nthemselves in his mind. But then his achievement – perhaps this is what is\r\ncalled a purely scientific achievement – is that he has tested these truths\r\nattained by an inner knowledge, verified them, arranged them clearly in proper\r\norder, and proved their genuineness by practical demonstration by means of the\r\nphysical mind and intellect, through the medium of the senses, with the help of\r\nmaterial instruments. In this latter respect too – in the invention and\r\nemployment of the physical instruments and processes – he has shown a strange\r\nskill and simplicity, a magic, that 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 – 237<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\'>has been possible by that\r\nvery intuitive insight.<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\'>The\r\nspeciality and distinctiveness of the truth and knowledge of the object that\r\nJagadish Chandra has found without the accepted means and processes of\r\nknowledge arises from a speciality of that very direct insight and of that\r\ndivine vision, the fundamental truth of which is oneness. All matter is one – even\r\nto a scientist this truth is not new – but then the unity and oneness that has\r\nattained such intensity and perfection in these days was not a familiar fact of\r\nthe olden times. Jagadish Chandra has traced a new line of unity in the unity\r\nof matter; he has raised the unity of matter to a higher level and invested it\r\nwith a new quality. Over and above the unity of matter in the world there is a\r\nunity of life; behind the rhythms of matter is the rhythm of life. Even mineral\r\nobjects feel fatigued, they faint from the application of poison, they look\r\ndying, then die. Plants also are no mere sum of material elements; they too\r\nhave pulsation and nervous response, vibration of the heart and feeling of joy\r\nand sorrow, they have an involved consciousness. Jagadish Chandra has in this\r\nway brought matter through the corridor of life right almost to the door-step\r\nof consciousness. Our ancient seer vision has thus been made sensible through\r\nin his genius.<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\'>All\r\nthat we see is one, not many. That one is not inanimate matter, it is instinct\r\nwith life, it is living, nay, not only living but conscious. The truth that the\r\nRishi in his divine vision has seen, and experienced in his soul, how it\r\nmanifests itself, how it proves itself, how the rhythm of the subtle has played\r\ninto the gross, how the Self of the Spirit has not concealed itself outside or\r\nbeyond its creation but has permeated the whole of creation, how its light has\r\nmade the creation luminous – <i>tasya bhasa sarvamidam bibhati –</i>\r\n&quot;his light illumines all this&quot; – something of this knowledge Jagadish\r\nChandra has placed before the physical eye of our ordinary belief.<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\'>Thus\r\ndo we find in Jagadish Chandra the message of 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 – 238<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\'>large and profound\r\nsynthesis, harmony and unity: on one side the hoary East, on the other the\r\nmodern West; on one side the suprasensuous, on the other the senses; on one\r\nside Spirit, on the other Matter – Jagadish Chandra acts as a bridge between\r\nthis twofold truth.<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 – 239</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</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','-30_Jagadish Chandra Bose','','publish','closed','open','','30_jagadish-chandra-bose','','','2021-11-23 17:58:57','2021-11-23 17:58:57','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/30_jagadish-chandra-bose/',0,'post','',0),(2072,1,'2021-11-23 17:58:57','2021-11-23 17:58:57','<html xmlns:o=\"urn:schemas-microsoft-com:office:office\"\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 Iron Chain*</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 Iron Chain*</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\'>How many of you have been\r\nhere since the beginning, I mean from the Kindergarten classes -\r\nany?<span style=\'mso-spacerun:yes\'>&nbsp; </span>One, two, three, four... Oh, a good\r\nmany. Very creditable, very creditable indeed, that so many have continued so\r\nlong and passed through. This is really something creditable.</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\nwill tell you a story in this connection. A young man who was an aspirant, a\r\nseeker of spiritual or religious life, once upon a time went to Gandhiji. He\r\nwanted to remain there. He said, &quot;I am a seeker of spiritual life. I want\r\nto remain with you.&quot; Gandhiji saw the person and accepted him. &quot;It is\r\nall right, you may try,&quot; he said. He remained there sometime, pretty long\r\ntime, perhaps even more than a year. But at the end of the year he approached Gandhiji and said, &quot;Please permit me to go away from here. Somehow I feel\r\nI cannot remain any longer.&quot; Then he came away, he came away, where do you\r\nthink? Here to the Ashram. The Ashram he liked very much and remained here, and\r\ncontinued to remain. After some years Gandhiji thought of the young man.\r\n&quot;Where is he? He was a nice man. Where is he gone?&quot; Then he learnt\r\nthat the young man was here in Sri Aurobindo Ashram. How many years?\r\n&quot;Seven years!&quot; Gandhiji was astounded. &quot;How is it? I know the\r\nyoung man. I knew he was a restless person, so uncertain about himself, about\r\nhis movements – he could not stick to one place or one occupation for long. And\r\nhe has been in Sri</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:8.85pt;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 Talk to the out-going\r\nstudents of the Centre of Education (Sri Aurobindo Ashram) on 29-1O-1977.</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 – 32 \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\'>Aurobindo Ashram for seven\r\nyears! It is a great credit to Sri Aurobindo Ashram being able to keep him so\r\nlong!&quot; And I may add: he is still here! So I may say those of you who have\r\ncontinued to remain here may claim some credit for their performance, or does\r\nthe credit go to the Ashram?</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 an idea. You have heard very much of the golden chain that the Mother puts\r\non whoever comes near her and touches her – an unbreakable eternal chain we all\r\nknew and experienced, the golden chain with which she ties everyone whoever\r\ncomes in her embrace. Now I feel she has another chain also in her wallet –\r\nhandcuffs and fetters – with which she binds some people physically to her, to\r\nher material Presence. She takes up the physical destiny also of the person.\r\nThe golden chain belongs of course to the soul that is eternal, beautiful and\r\nglorious and all that: it is another matter. But even the very body, this\r\nmaterial carcase can belong equally to the Mother. With the golden chain you\r\nare the beloved of the Mother, or her lover, but with the iron chain you become\r\na physical slave. Yes, I am trying to hint that those who have been here for\r\nlong years, many from their infancy, have earned a particular merit: from the\r\nspiritual point of view this continuance, this continuity, I may add, is\r\nitself something significant, it is an achievement. Even if you do not pass any\r\nexamination, that is, move up, promoted from class to class after a hard test,\r\ninstead, even if you simply glide through, pass along ambling and at <span\r\nclass=GramE>ease, that</span> is sufficient. There is something that remains,\r\nsomething very valuable sticks to the consciousness – of which you may not be\r\naware now, but one day you are sure to know and recognise. So I congratulate\r\nyou all for your happy achievement which is indeed the sign of a signal grace\r\nof <span class=GramE>Her</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 – 33 \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\"><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		</td>\r\n	</tr>\r\n</table>\r\n</body>\r\n\r\n</html>\r\n','-05_The Iron Chain','','publish','closed','open','','05_the-iron-chain','','','2021-11-23 17:58:57','2021-11-23 17:58:57','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/05_the-iron-chain/',0,'post','',0),(2073,1,'2021-11-23 17:58:57','2021-11-23 17:58:57','<html xmlns:o=\"urn:schemas-microsoft-com:office:office\"\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>Intuition and Inspiration in Art</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\">Intuition and Inspiration in Art</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\'>As intuition plays the\r\nmajor role in one kind of art, even so inspiration in another. Two kinds of\r\nbeauty have sprung into existence from these two faculties. Why speak of the\r\nartist alone – all powerful creators, in fact all human beings, differ in their\r\nindividual nature, but they may be broadly classified under these two heads.<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\'>Knowledge\r\nis quite evidently the principle in one, life-energy in the other. Steadiness\r\nis the mark of the one, speed of the other. One has wideness, the other depth. One\r\nis comprehensive, the other penetrative. One gives forth light, the other heat.\r\nOne is illumined, the other 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\'>Intuition\r\nis inner seeing, inspiration inner hearing. Poetry breaks out of the former,\r\nmusic of the later. We find a considerable influence of inspiration in poetry\r\nwhere music looms large; e.g. in lyrics. Likewise a poetic form can often be found\r\nto a large extent in music – Wagner is an immortal instance. Inspiration is the\r\nfount of the lyric, intuition of the epic.<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\'>Forms\r\nof beauty and truth come into existence through the creator\'s intuition, and\r\nthe rhythm, the gesture of truth and beauty through his inspiration. &quot;The\r\nthing in itself,&quot; the substance, shines clear and lucid in intuition,\r\nwhile its character or &quot;nature&quot; reveals itself poignant and intimate\r\nthrough inspiration. One is the formative force, the other the kinetic or\r\nexecutive.<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\nfollowing line of Kalidasa is an embodied figure of truth and beauty:</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:.15in;\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 – 76 \r\n<o:p>&nbsp;</o:p></span></p>\r\n\r\n</div>\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\'>The fir\r\ntrees shiver in the sprays cast by the descending torrents of the Bhagirathi.<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\'>\r\nWhile these lines of Shakespeare – </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\'>The\r\nshard-bone beetle with his drowsy hum<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\'>Hath rung\r\nnight\'s yawning peal...<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=\'line-height:150%;mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; margin-top:0; margin-bottom:0\'>bring before our mind the sportive dance of truth and\r\nbeauty.<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\'>The\r\nrhythmic swinging movement as described by Kalidasa more dearly reveals and\r\nfixes a static form; the picture that floats on the horizon of our mind through\r\nthe lines of Shakespeare seems to fling far the waves of a dynamic movement.<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\'>In\r\na way, the creators of the East seem to proceed more by intuition, while the\r\ncreators of the West by inspiration. And it is here that we get some\r\nexplanation for the charge that the East is inert and conservative in contrast\r\nto the dynamic and progressive West. The East is after beautiful static forms\r\nin her creations and the West is fond of sprightly flow.<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\'>One\r\nmay say that inspiration reigns supreme in the West; and yet currents of\r\nintuition are found there side by side with it. The genius of the Latin is\r\nreplete with intuition and that of the Celtic, the Slav, the Teuton with\r\ninspiration. If Shakespeare, Ibsen and Dostoevsky belong to the latter\r\ncategory, Virgil, Petrarch and Racine represent the former.<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\'>Intuition\r\nand inspiration do not limit themselves, however, to particular countries or\r\nraces, but the two appear in all ideological schools and even through social\r\ncustoms. The Classical and the Romantic can be differentiated by these two\r\nprinciples. The Classical is motivated by intuition, the Romantic by\r\ninspiration.<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\'>Again\r\nthe same difference is apparent between the ancient and the modern. <st1:City><st1:place>Sparks</st1:place></st1:City>\r\nof intuition are scattered all over<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 – 77 \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\'>the ancient arts, and\r\ninspiration marks the modern. The Renaissance of Europe failed in its attempt,\r\nhowever sincere, at imitating the intuition of Homer and Virgil of the remote\r\npast and unwittingly managed to usher in the epoch of inspiration. Dante was\r\nthe harbinger of the spirit of this new age, while Shakespeare of the English\r\nand Ronsard of the French developed and exampled it in the comity of cultures.\r\nAgain the glimpses of intuition that we come across in the inspiration of\r\nDante, Shakespeare and Ronsard have further diminished in Shelley, Byron and\r\nHugo. Finally, inspiration has become all in all among the modern and the ultra-modern\r\nartists including the Symbolists and the Impressionists of whom Paul Verlaine\r\nat one time was a leader.<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\nmay be said that to a great extent in the East the whole of Sanskrit literature\r\nwas founded on intuition. In the Vedas, the Upanishads, the Ramayana and even\r\nin the Mahabharata, very often we find instances where the rein of knowledge\r\nhas prevented the emotion and the zeal of the heart from running riot. In fact\r\nthe speciality of Indian art does not lie so much in the play of colours as in\r\nthe drawing of lines. Colour gives the tinge of the vital urge, while it is the\r\nlines that create here the real beauty by circumscribing or delimiting the\r\nobject in view. Indian sculpture and architecture embody, the quintessential\r\nspirit and gracefulness of intuition.<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\'>Perhaps\r\nin <st1:country-region><st1:place>India</st1:place></st1:country-region> the\r\nVaishnavas or the followers of the path of devotion have replaced intuition by\r\ninspiration. It is by their influence and at their hands that literature based\r\non inspiration has become so rich, eloquent and intense. Western scholars say\r\nthat the Aryans were mostly intellectual, principally guided by reason; it is\r\nthe non-Aryans, the Dravidians, who have introduced the element of emotion\r\ninto Indian culture. The Aryans generally followed the path of knowledge and\r\nthe South Indians were predominantly devotional. Perhaps there is some truth\r\nin this saying. The Buddhists were also to some extent responsible for 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 – 78 </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\'>change in the even and\r\ntranquil tenor of Aryan culture. In<b> </b>the beginning the Buddhists, like\r\nthe Vedic Aryans, laid the greatest stress on knowledge. Later on, when\r\nMahayana, the Great Path, came into vogue, there commenced the worship of the\r\nBuddha. When the compassion of the Buddha was recognised as the principal trait\r\nof Buddhism we moved away from intuition and resorted to inspiration.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\'><st1:place>Bengal</st1:place>\r\nis chiefly the field of inspiration. It<b> </b>is inspiration that dominates\r\nthe field of action, the art and religion of <st1:place>Bengal</st1:place>.\r\nScholars hold that the Bengalees are three-fourths Buddhists in their culture\r\nand education and as a race they are Dravidians to the same degree. No wonder\r\nthat by the union of these two currents <st1:place>Bengal</st1:place> has\r\nbecome the holy confluence of inspiration like <i>Prayag, </i>the place of\r\npilgrimage, where the <st1:place>Ganga</st1:place> and the Jamuna have met.<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\nin the creation nothing can remain itself and unaltered for good. Difference\r\nand polarity are the inviolable laws of nature. Therefore it is not that we do\r\nnot find glimpses of pure intuition here and there among the Bengalees.\r\nChandidas, the pioneer poet of <st1:place>Bengal</st1:place>, represents an\r\nunalloyed, pure inspiration and Vidyapati reflects glimpses of intuition. When\r\na feeling of emotion tingled through the blood of Chandidas he turned deep\r\nwithin and sang to himself with his eyes closed, in trance as it were:<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-indent:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Sister, who has sung first\r\nthe sweet name of the Lord<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:216.45pt;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;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&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><st1:place>Krishna</st1:place>?<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:216.45pt;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\'>On the other hand, the\r\nself-poised Vidyapati with his eyes wide open sang:<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\'>Childhood\r\nand youth fuse together.<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:8.6pt;mso-line-height-alt:\r\n9.6pt;mso-pagination:none;tab-stops:212.6pt;mso-layout-grid-align:none;\r\ntext-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>¹ <span style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>A\r\nsimilar event seems to have taken place in </span><st1:place><span\r\n style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>Europe</span></st1:place><span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'> with the advent of\r\nChristianity. The Graeco-Latin culture was predominantly based on reason and\r\nknowledge like that of the Indian Aryans. But Christ appeared on the. scene\r\nwith the emotional gift of the psychic being.</span><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt;font-family:\"Arial Narrow\";mso-bidi-font-family:\r\n\"Arial Narrow\"\'><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;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><o:p></o:p></span></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;border:medium none;\r\nmso-border-bottom-alt:solid 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 – 79 </span>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt\'>\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;tab-stops:.2in;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>Again, if in Rabindranath we get at the\r\nfountainhead of some of the deepest, purest inspiration, we see on the other\r\nhand an effort and aspiration for intuition in Madhusudan.<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\'>Intuition\r\nand inspiration do not necessarily mean the same thing always and everywhere.\r\nBoth differ in kind and degree – ranging from the subtlest to the grossest, from\r\nthe highest to the lowest. If<b> </b>we want to make a differentiation between\r\nthem, we have to look to the source from where they originate; otherwise by\r\nitself neither can claim superiority.<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\'>Besides,\r\nwe must not forget that after all – even as the Vedic ‘all-gods’ – intuition\r\nand inspiration exist together and overlap each other. At places one takes the\r\nlead and comes to the fore and the other is subordinate and remains in the\r\nbackground.<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\'>To\r\nbe sure, there is no such gulf between the two as we may imagine and construct\r\nin order to understand and distinguish them clearly and logically by our mind,\r\nwhich cannot grasp anything except by division.</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 – 80<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\">\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','-10_Intuition and Inspiration in Art','','publish','closed','open','','10_intuition-and-inspiration-in-art','','','2021-11-23 17:58:57','2021-11-23 17:58:57','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/10_intuition-and-inspiration-in-art/',0,'post','',0),(2074,1,'2021-11-23 17:58:57','2021-11-23 17:58:57','<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 Obscene and the Ugly – </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<span lang=EN-GB style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\";\'><font size=\"4\" face=\"Times New Roman\">The Obscene and the \r\n</font></span><font face=\"Times New Roman\">\r\n<span\r\nlang=EN-GB><font size=\"4\">Ugly – </font> </span><span\r\nlang=EN-GB style=\'font-size:18.0pt;color:blue\'><i> <o:p></o:p></i></span>\r\n<span\r\nlang=EN-GB><font size=\"4\">&nbsp;Form </font> </span></font>\r\n<span\r\nlang=EN-GB style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\r\n\"Arial Narrow\";\'><font size=\"4\" face=\"Times New Roman\">and Essence</font></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;tab-stops:67.9pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i><span\r\nlang=EN-GB style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'><o:p>&nbsp;</o:p></span></i></p>\r\n\r\n<p class=MsoNormal style=\"mso-pagination:none;mso-layout-grid-align:\r\nnone;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span lang=EN-GB>OBSCENITY has its place in art, but\r\nnot ugliness.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; mso-pagination:\r\nnone;tab-stops:9.6pt;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB><span style=\'mso-tab-count:1\'>&nbsp;&nbsp; </span>Obscenity and ugliness are\r\nnot the same, nor are decency and beauty.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:9.6pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>To maintain and hide the brute in man is a characteristic feature of\r\nthe civilised world, and this is what is called decency. And to expose this\r\nbrute nature to daylight is obscenity.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; mso-pagination:\r\nnone;tab-stops:9.6pt;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB><span style=\'mso-tab-count:1\'>&nbsp;&nbsp; </span>Is there any necessity or\r\nusefulness at all in exhibiting the brute nature in any sphere of a civilised\r\nsociety?<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:10.05pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>Brute truth may be admitted in the world of scientific research. But\r\nthe question arises whether an artist also has the same privilege. From the\r\nstandpoint of the creation of beauty what purpose can obscenity serve?<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:.15in;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>Is it not mere idle talk to speak of exposing the brute nature to\r\npublic view? For there have been different opinions in different times and\r\nclimes as to what constitutes exposing the brute nature.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:11pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>Decency is that which conforms to social rules and customs, and\r\nthat means decorum in conduct. And it is natural that there should be\r\ndifference in social usages in different societies and in different ages.\r\nDecency and indecency are but relative terms, they have no absolute value.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:8.85pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>An artist may be charged with obscenity when he violates the\r\nprevalent standard of good taste in a society. But that<o:p>&nbsp;</o:p></span></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 lang=EN-GB\r\nstyle=\'font-size:10.0pt;\'>Page – 143<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; mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span class=GramE><span\r\nlang=EN-GB>need not detract in the least from\r\nthe value of the beauty he creates.<o:p></o:p></span></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span lang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\'text-align:center;text-indent:2.6pt;\r\nmso-line-height-alt:5.25pt;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:.15in;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>A decent thing may be civil and correct, but not necessarily\r\nbeautiful.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:13.5pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>The puritans lay great stress on civility, decency and good conduct.\r\nBut, on that account, it cannot be said that they are endowed with a great\r\nsense of beauty as well. History testifies otherwise. Puritan England is a\r\nglaring proof how even decency can be an embodiment of ugliness.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:.15in;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>And the pen of Kalidasa gloriously proves that obscene things are\r\nnot always bound to be ugly.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:.15in;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:2.85pt;mso-line-height-alt:\r\n3.6pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:11.25pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>When <span class=GramE>does</span> the obscene happen to become\r\nugly? On coming down to a particular stage of nakedness? It does not seem to be\r\nso. The obscene may have an inseparable relation with nakedness, but surely not\r\nwith ugliness. Even extreme nakedness may turn out to be supremely beautiful,\r\nowing to the attitude of the observer, by virtue of the delicate touch of the\r\nartist\'s brush. On the other hand, the decent appears ugly when one identifies\r\nit with untouchability; that is to say, it is so to an acute moral sense, to a\r\nprofession of good taste, to prudishness; in other words, when we do not give\r\na thing its innate, its soul value, when we fail to appreciate its proper\r\nnature and function in the universal play, but sever it from its setting in the\r\nwhole and assign a false value to it, sometimes too much, sometimes too\r\nlittle. A thing begins, on the contrary, to grow beautiful when it imbibes a\r\nuniversal rhythm, wears the supremely blissful smile of creation. In the bosom\r\nof Nature everything is beautiful. The ugly is only that which is artificial\r\nand perverse. The decent is ugly when it is merely<o:p>&nbsp;</o:p></span></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 lang=EN-GB\r\nstyle=\'font-size:10.0pt;\'>Page – 144<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; mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span class=GramE><span\r\nlang=EN-GB>an outward show of purity without\r\nreflecting any inner truth. Indeed often in an inordinate attempt to protect\r\nthe body from exposure, decency amounts almost to indecency.<o:p></o:p></span></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:10.05pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>Ugliness comes into being only when we endeavour to exhibit\r\nsomething, be it decent or indecent, as a truth which is not realised as such\r\nin the conscious bliss of the heart.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:10.05pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:3.1pt;mso-line-height-alt:\r\n3.6pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:9.8pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>O artist, have you realised the bliss with which the Divine has\r\nfilled the ugly and the filthy to the brim? If so, then you have acquired the\r\nphilosopher\'s stone which transforms even the ugly into the beautiful.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:10.05pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>When Duhshasana, the second Kaurava, unrobed Draupadi, it must have\r\nbeen something indecent to look at. But when Sri Krishna robbed the bathing\r\ngopi girls of their clothes, it was supremely beautiful.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:10.55pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>The poet says, &quot;Add the Divine to what is ugly and you will\r\nfind the supremely beautiful. When you tied God to the gallows, the gallows\r\nbecame the Cross.&quot; ¹<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:10.55pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:2.85pt;mso-line-height-alt:\r\n3.6pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:9.6pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>There are two varieties of beauty: beauty of essence&nbsp; – the sap of\r\ntruth – and beauty of form. Youth is beautiful, for it is handsome. Old age too\r\nhas a beauty of its own, because it is the expression of a ripe and mellow\r\nexperience, a long view and a large detachment. The beauty of the heavens\r\nconsists in the beauty of form. The Rig Veda says: &quot;The supreme Poet used\r\nhis poetic genius and created the beautiful forms in heaven.&quot; But the\r\nearth has another delight to give – delight itself. &quot;Of all elements the\r\nearth is essentially full of delight,&quot; so says the Brihadaranyaka Upanishad.\r\nA smile radiates the beauty of form. A deeper emotion makes tears more\r\nbeautiful. Happiness is limned </span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:9.6pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.6pt;mso-line-height-alt:\r\n12.95pt;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 lang=EN-GB style=\'font-size:18.0pt\'>¹&quot;</span><span\r\nlang=EN-GB style=\'font-size:10.0pt\'>Attachez Dieu au </span><span\r\nclass=GramE style=\"font-size:10pt;\">gibet<span\r\nlang=EN-GB style=\'font-size:10.0pt\'>,\r\nvous avez la </span>croix<span\r\nlang=EN-GB style=\'font-size:10.0pt\'>.&quot; – Victor Hugo</span></span></span><span lang=EN-GB\r\nstyle=\'font-size:10.0pt\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\"text-align:center; \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\nlang=EN-GB style=\'font-size:10.0pt;\'>Page – 145<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; mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span class=GramE><span\r\nlang=EN-GB>by the beauty of form, while sorrow\r\nis carved by the depth of the feeling. We appreciate a comedy through the play of\r\na formal beauty and a tragedy through the poignancy of an emotional substance.\r\nAriel was handsome, hence beautiful. Caliban was high-serious, vibrant with an\r\nessential sap of Truth. Sakuntala appeals to our heart, for she was an\r\nembodiment of beauty. We can appreciate Lady Macbeth for the intensity of her\r\nsombre soul.<o:p></o:p></span></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:11.5pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>Kalidasa has excelled in depicting the beauties of form. Shakespeare\r\nsought not beauty but the wide surge of vital truths. Petrarch abounds in the\r\nbeauty of form. He created more and yet more beauty of form. But Dante is to be\r\nappreciated rather through the poetic truths that stood out as unmoving rocks,\r\nthe tremendous energy petrified as it were in the form. Our Indian poet\r\nVidyapati was mad after the beauty of form. He expressed the pangs of his heart\r\nthus:<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:11.5pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:.5in;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>&quot;Since my birth I have been seeing beauty after beauty, yet my\r\neyes are not satiated.&quot;<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:11.25pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-align:justify; text-indent:11.5pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span\r\nlang=EN-GB>Chandidas seeks the quintessential substance (rasa). His\r\nheart is dipped in this soul-sap. The form given to beauty is therefore\r\nsomewhat less impressive in him – he evokes more the being and less the becoming\r\n(speaking metaphysically).<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\"text-indent:11.25pt; mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\"><span lang=EN-GB>Rasa and rupa are however in the end the two wings of poetic\r\nbeauty, and the perfect poetic beauty marries the two in an indivisible unity –\r\nalthough actually that is a rare phenomenon.<o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal align=center style=\"text-align:center; \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\nlang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n146<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\"><i><span lang=EN-GB><o:p>&nbsp;</o:p></span></i><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','-18_The Obscene and the Ugly','','publish','closed','open','','18_the-obscene-and-the-ugly','','','2021-11-23 17:58:57','2021-11-23 17:58:57','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/18_the-obscene-and-the-ugly/',0,'post','',0),(2075,1,'2021-11-23 17:58:57','2021-11-23 17:58:57','<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>Shyamakanta</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\">Shyamakanta</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\'>I INTEND to write of\r\nanother great Bengali who can be looked upon as a model of the Bengali race. He\r\nhas shown the genius of the Bengalis in quite an unusual field. His name is\r\nShyamakanta, later on known as So\'ham Swami.<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\nspeak of the extraordinary capacity of Shyamakanta and not of So\'ham Swami. In\r\nfact, for the achievement he attained in the domain of physical strength, he\r\ndeserves nothing short of the term genius. <span style=\'mso-bidi-font-weight:\r\nbold\'>In<b> </b></span>this field, too, a Bengali was able to show his unique\r\nsuperiority. His strength was not merely physical strength. It was not the\r\nresult of any physical culture. <span class=GramE>For there was a peculiar\r\nmagic, almost a mantric power in his physical strength and capabilities.</span>\r\nHe could curb and control wild lions and tigers in the twinkling of an eye, not\r\nsolely by physical strength but by something else as well. I do not refer to\r\nhis moral force, though there were in him the qualities of calmness, courage\r\nand self-confidence beyond measure, which further enhanced his physical\r\nstrength. I speak of a unique trait of his physical strength itself. For, it\r\nwas as though his strength was derived more from his marrow than from his\r\nbones, more from his blood than from his muscles, more from his nerves than\r\nfrom his tendons. The well-nourished marrow, the vigour of blood and the\r\nfirmness of nerves kept up a healthy, harmonious, powerful and unhampered\r\ncurrent of vitality, and this current was the perennial fount of Shyamakanta\'s\r\nphysical strength. His strength was not like the power of a machine. There was\r\nin it a natural <span style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\r\n\"Arial Narrow\"\'>and </span>in<span class=SpellE><span\r\nclass=GramE>nate</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 – 240<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>liveliness and an irresistible movement of\r\nnature itself, so to speak. Wild and ferocious animals used to crouch at his\r\nfeet, awed by the current of his dynamic vitality. They felt that he was their\r\nLord, their King.<o:p></o:p></span></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\'>Shyamakanta\r\nwas able to invoke and retain in his body the physical strength of the\r\nUniversal Nature by establishing a union: the identity between his own\r\nstrength and that of the Universal Nature. Perhaps the realisation of this physical\r\nidentity – \'I am <span class=GramE>That</span>\' – in the end raised him into\r\nthe realisation of the Transcendental Identity.<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 – 241<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','-31_Shyamakanta','','publish','closed','open','','31_shyamakanta','','','2021-11-23 17:58:57','2021-11-23 17:58:57','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/31_shyamakanta/',0,'post','',0),(2076,1,'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>ORIGINAL BENGALI WRITINGS</title>\r\n\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<p align=\"center\" class=\"MsoNormal\" style=\"text-align:center; line-height:150%; margin-top:0; margin-bottom:0\"><b>\r\n<font size=\"4\">ORIGINAL BENGALI WRITINGS</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\'><b><o:p>&nbsp;</o:p></b></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\'>(In English\r\nTranslation)</p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:14.6pt;\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%; 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;mso-line-height-alt:\r\n12.45pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><b>\r\n<font size=\"4\">ON ART AND LITERATURE</font><o:p><font size=\"4\">&nbsp;</font></o:p></b></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 style=\'mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none;border:medium none;mso-border-bottom-alt:solid windowtext .5pt;\r\npadding:0in;mso-padding-alt:0in 0in 1.0pt 0in; line-height:150%; margin-top:0; margin-bottom:0\'><b><span style=\'font-family:\r\nArial\'><o:p>&nbsp;</o:p></span></b></p>\r\n\r\n</div>\r\n\r\n<p class=MsoNormal align=right style=\'text-align:center;mso-line-height-alt:\r\n15.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>&nbsp;</p>\r\n<p class=MsoNormal align=right style=\'text-align:center;mso-line-height-alt:\r\n15.8pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>\r\n<b\r\nstyle=\'mso-bidi-font-weight:normal\'><font size=\"4\">World-Literature</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 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\'>‘REAL poetry, the acme of\r\npoetical art,’ says Victor <span class=GramE>Hugo,</span> ‘is characterised by immensity\r\nalone.’ That is why Aeschylus, Lucretius, Shakespeare and Corneille had\r\nconquered his heart. Had he been acquainted with Sanskrit literature he would\r\nhave included Valmiki and the Vedic seers. As a matter of fact, what we want to\r\nderive from poetry or any other artistic creation is a glimpse of the Infinite\r\nand the Eternal. When the heart opens wide, it soars aloft to clasp the whole\r\nuniverse with its outspread wings. In the absence of the spirit of universality\r\nany work of art, however fascinating, exq1Jisite, subtle or deep, is\r\nincomplete; it betrays an imperfection. And where this element of immensity is\r\npresent, we get something superior even if it contains nothing else; whether it\r\nis charged with a grand significance or not, we get something that surpasses\r\nall other virtues and we see our heart full to the brim. Whatever be the\r\nmatter, the, subject, the thought, the emotion or anything else, that does not\r\ntouch the core of poetry. Through all these or reaching beyond them what is\r\nrequired is a glimpse of the vast, the waves of delight pervading the universe.</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\'>When we read these lines\r\nof Shakespeare,</p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;tab-stops:\r\ncenter 2.0in right 4.3in;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><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;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&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>.\r\n. . <span class=GramE>and</span> rock his brains</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;</span><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>In cradle of the rude imperious surge—<span style=\'font-family:Arial\'><o:p>&nbsp;</o:p></span></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;border:medium none;\r\nmso-border-bottom-alt:solid 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 – 41 \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>or</span>\r\nthese from Hugo himself,</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-indent:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i>Le pâtre promontoire au\r\nchapeau des <span class=SpellE>nuées</span><o:p></o:p></i></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\'><span class=GramE><i>S\'\r\naccoude et</i></span><i> rêve au bruit de tous les infinis, –<o:p></o:p></i></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\'><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>we</span>\r\nare borne on the bosom of a shoreless Deep. The same immensity pervades those\r\nverses of Valmiki, which may be rendered:</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:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Know us as Kshatriyas\r\ncarrying on their duties while roving</p>\r\n\r\n<p class=MsoNormal style=\'margin-left:3.25in;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\'><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span><span class=GramE>in</span> the forest.</p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We desire to know you, who\r\nare roaming in the Dandakas – </p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:right 258.95pt;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>and</span>\r\nthat phrase from the Vedic seer Shunahshepa,</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;line-height:\r\n150%;mso-pagination:none;tab-stops:231.8pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>These constellations set high above, that are seen at\r\nnight,</p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Where were they during the\r\nday?</p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The works of Varuna move\r\nunhindered,</p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The Moon comes nightly\r\nrevealing them.</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\'>When we hear these sacred\r\nwords, do we not feel that all the bondages of our being break to pieces as it\r\nhappened to Shunahshepa? It seems Lord Varuna has lifted from over our head a\r\nveil of cloud, a strong current released from some unknown quarter flows on\r\ninundating both the banks of our heart. In<b> </b>fact, this water-god Varuna\r\nhimself is the fount of the seer\'s vision and the poet\'s creative genius. In<b>\r\n</b>the Vedic hymns we always come across three gods together; these three in\r\nunison, with combined power, guide man and the world to a continuous\r\nprogression and the ultimate success. This Trinity is Varuna, Mitra, <span\r\nclass=GramE>Aryama</span>. Varuna is the vast, the immense, the eternal, the\r\ninfinite, and absolute, beyond all limitation. Mitra is union, harmony,\r\nbeauty, bliss. Aryama signifies strength, power, <span class=SpellE><span\r\nclass=GramE>dynamis</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 – 42 \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\'>\r\n<span class=SpellE>In poetic genius too these three gods are at\r\nonce present. Varuna forms the basis on which stand Mitra and Aryama – in the vast\r\nexpanse of freedom, in the wide unbarred progress of the spiritual vision\r\nheaves up in surges the gracefully rhythmic dance of the forces.</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\'>Therefore\r\nthe first principle of poetry is freedom from all narrowness: The poet will\r\nadore the universal ideas and expressions that can be appreciated and welcomed\r\nby all without any distinction of race, caste or creed. No doubt, the poet also\r\nis a man and every man is endowed with individual as well as collective\r\ntraits. Life and conduct, social laws and customs, culture and education, that\r\nis to say, the materials from which literary themes are derived differ in\r\ndifferent climes and times. Every language has its own characteristic and\r\nspecial genius. The poet has to make use of all these things. In this world we\r\ndo not find any class of people known as cosmopolitans who do not belong to a\r\nparticular nationality. There is no one language known as the world-language.\r\nBut it is a matter of no consequence. The poet\'s genius consists in his ability\r\nto show the universal in the particular: that is to say, how a thing limited in\r\ntime and space can be used as the symbol of the Eternal and the Infinite; how a\r\nglimpse of the Infinite can be made to manifest itself in the finite. Just as\r\na poet has not to view a temporary truth confined to a small area to be the\r\nabsolute truth so also he must not have a bias for the abstract philosophical\r\ntruth which does not come into contact with a particular time, space and the\r\nindividual. In fact, the formless universality that does not or cannot bear\r\nthe touch of the physical world is particularly a matter of philosophy. The\r\nphilosophical truth always likes to shun the local <span class=SpellE>colour</span>,\r\nfor its purpose is not to exaggerate or make a display of the truth. But the\r\npoet seeks for a living image of the truth. An image must exist and must have a\r\ncontour, yet the poet has to bring in the universal in the image itself, the\r\nInfinite has to be made living and visible – that is the exclusive art of<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;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 – 43 \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>his</span>\r\ngenius. For example, take the famous line from Virgil</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-indent:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><i>Tantae molis erat\r\nRomanam condere gentem<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.25in;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\'>(Such huge labour was needed to found the Roman race.)<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\'><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\'>Here\r\nwe find the pride of a particular nation displayed – the dangers and\r\ndifficulties that had to be faced and the endeavours undergone to build the\r\ncity of <st1:City><st1:place>Rome</st1:place></st1:City>. Here there is nothing\r\nexpressly universal. But the poet has made use of these words in such a way\r\nthat he does not seem to speak either about the city of <st1:City><st1:place>Rome</st1:place></st1:City>\r\nor obstacles and difficulties met with in building that city. This we forget <i>in\r\ntoto. </i>There is a world-encompassing, stupendous and prodigious effort\r\nstanding erect before our vision, before the eyes of the world. The city of <st1:City><st1:place>Rome</st1:place></st1:City>\r\nand the goddess Juno and the hero Aeneas are mere symbols and excuses to\r\nexpress a great universal truth.</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\'>In<b>\r\n</b>a parallel manner, the epics of Dante and Milton have specifically dealt\r\nwith the Christian ideas. To us, modern intellectuals and adorers of materia1\r\nscience most of the ideas of these two poets may seem not only grotesque but\r\nalso superstitious – at least they will appear unfamiliar and strange. But once\r\nwe cross the barrier of words and enter the realm of the spirit, leaving behind\r\nthe outward theme, we are in contact with the inner soul and we come across\r\nsomething altogether different which is vast and intensely near and intimate to\r\nour own heart. Thus,</p>\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<p class=MsoNormal style=\'text-align:justify;text-indent:.25in;line-height:\r\n150%;mso-pagination:none;tab-stops:-13.5pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>Jehovah thundering out of Sion, throned</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.25in;line-height:\r\n150%;mso-pagination:none;tab-stops:-13.5pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>Between the Cherubim</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;mso-line-height-alt:10.8pt;\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>is</span> kindred to our own Vedic</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.8pt;\r\nmso-pagination:none;mso-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<p class=MsoNormal style=\'text-align:justify;text-indent:.25in;mso-line-height-alt:\r\n10.55pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nclass=GramE>Dawn or the head of the sacrificial fire.</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 – 44 \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:8.15pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>However\r\nforeign and unfamiliar the words and images used by the poets; however\r\nskillfully they may conceal themselves under mystic symbols, still we can hear\r\nand feel the secret of their heart that lies beyond names and forms:</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:8.15pt;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:.25in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>...Above\r\nthe Olympian hill I soar, </p>\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\'>Above\r\nthe flight of Pegasean wing! </p>\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\'>The\r\nmeaning, not the name I call –</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:7.65pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>A\r\npoet is not bound by any clime and time. That does not mean he neglects them.\r\nHe utilises the elements supplied by time and space to create a\r\nworld-literature which is eternally infinite, true for ever and everywhere. On\r\nthe other hand, the kind of literature which is solely confined to time and\r\nspace, the suggestiveness of which has been exhausted in a particular form and\r\nname, in which the universal spirit fails to move about freely, may at best be\r\ncalled a rural parochial literature and can never claim to be world-literature.</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\'><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)</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:8.85pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Two\r\nclasses, two trends are to be discerned in the literature of every country. As\r\nhuman life has two aspects – the natural and the spiritual – even so every\r\nliterature has a popular and a classical style. The natural or the physical\r\nlife is the foundation, and it supplies all necessary elements. But man\'s duty\r\nand .his fulfilment consist in building up the spiritual life on this basis,\r\nand to mould the natural elements into the spiritual and to impart a spiritual\r\nmeaning to them. Likewise the basic popular is to be re-shaped into the\r\nclassical and raised to a higher and nobler status.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:8.15pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Now,\r\nwhat is meant by popular – &quot;plebeian&quot; – literature? It is the literature\r\nof the people, the common man, <span class=GramE>the</span> literature that has\r\ngrown up around the ordinary life</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 – 45 \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>of</span>\r\nthe ordinary run. When man is in his early childhood, when he has just dissociated\r\nhimself from his mere animality and has begun to know and feel his own self,\r\nwhen he has learnt first to lisp, the delight which he then derives from\r\nexpressing his feelings and perceptions through articulate words marks the\r\norigin of the first poet of nature. At this stage we find a spontaneous\r\nexuberance of kindly experiences. The poet\'s vision is utterly physical here.\r\nHis eyes turn exclusively to the external world confined within his limited\r\nken. The poet portrays through word and rhythm his normal daily experiences\r\nacquired in his own private chamber or while roving in the open fields around\r\nhomely hamlets. His imagination is also circumscribed. <span class=GramE>by</span>\r\nsuch or similar environments. The language is soft, fluid and partly expressive\r\n– it is molten and gliding. His themes stem from the happiness and sorrow of\r\nthe common life, ready at hand; nothing complex is to be found there.</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\'>Literary\r\ncreation starts with proverbs and fairy tales. Another stage sets in when men\r\ndo not relish merely the simple narration but want to narrate in a lucid and\r\nartistic manner. <span class=GramE>Not only that, they do not want to indulge\r\nin any ordinary subject but want to speak of something momentous and\r\nsignificant.</span> And here is the foundation of true literature. But still\r\nthere is the admixture of popular, plebeian manners, modes of rustic\r\nconsciousness. The touch of spirituality, <i>i.e. </i>Soulfulness, the savour\r\nof a bliss found elsewhere in seclusion and isolation and the wide universal\r\nexperiences of a true seer have not yet penetrated there. The great poet\r\nexceeds not only his surroundings – his own people and land; he is able to\r\nacquaint us with other climes and times, and he succeeds even in expressing\r\n.the thoughts of humanity at large; but in the parochial poet who may speak of\r\nsuch things there is still a reflection of narrowness, similar to tall talk In\r\nthe mouths of children. Here there is not much selection, no restraint, no\r\nconstructiveness, no high seriousness – there is instead an abundance, a\r\nprolixity, almost 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 – 46 <o:p></o:p></span></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;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>confusion</span>\r\nand an irresponsibility, as it were, and as in the ordinary life there is a\r\npull towards the physical, the external and the small. The Ballads of the\r\nEnglish and the Romantic Songs of the French fall under this category.\r\nLikewise, however deep in spiritual significance may be our <i>kirtans </i>or\r\nthe songs of the religious wanderers of our country, they can, without\r\ninjustice, be classed with those Ballads and Romances of the West.</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\'>But\r\nsince the advent of Chaucer in English literature, the day we heard him say\r\nabout his dearest Italian poet Petrarch &quot;Whose rethorike swete&quot;</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\'><o:p>&nbsp;</o:p></p>\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\'>Enlumynd\r\nall Ytaille of Poetrie,</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>what</span>\r\na new life and novel tune has appeared in English poetry, what a unique\r\nresplendence has illumined its firmament! Chaucer elevated English literature\r\nas from a mundane to the spiritual level. He is the father of ‘Great Poetry’.\r\nHe freed the language from the unrefined touch and flavour of narrow rusticity\r\nand entered as it were the realm of a higher, nobler, more luminous and wider\r\nperception and brought it down into his poetic creation. In French poetry also\r\nthis parochial influence pervades all its Romances, the Chansons de Gestes, and\r\neven the Chanson de Roland. <span class=GramE>Real poetry, which is noble and\r\nof permanent value, was first introduced by Ronsard.</span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:8.15pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Even\r\nthere poetry did not reach its deeper, its superior nature. It has had to <span\r\nclass=GramE>rise</span> one step higher: it crossed this third level and\r\nentered the fourth where poetry is in its very character vaster and wider and deeper\r\n– to be sure, Victor Hugo holds this touch of immensity. It is here that the\r\npoetic spirit has achieved a divine energising inspiration that wants to have a\r\ndirect vision of the Truth and express it in words and rhythms in a noble\r\nmanner. Victor Hugo may not have achieved, but he has touched the new bourne.\r\nHere the poet aims at infusing whatever is easy, simple, common and fluid</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:8.15pt;\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 – 47 <o:p></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>with</span>\r\na new spirit. Nothing unnecessary, irrelevant, profuse and diffuse has any\r\nplace in his creation. Ordinary everyday experiences are to be raised to the\r\nlevel of a vivid, luminous expression of something rare. \'Great Poetry\'\r\nblossoms then and there, in this fourth stage. However fine Chaucer\'s first\r\noutburst,</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;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Enlumynd\r\nall Ytaille of Poetrie,</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>it</span>\r\nis now surpassed in poetic valency by Marlowe\'s</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:.25in;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Was\r\nthis the face that launched a thousand <span class=GramE>ships</span> </p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.25in;text-align:justify;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>And\r\nburnt the topless towers of Il<st1:place>ium</st1:place>? </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 \'bruit de tous les\r\ninfinis\' in Marlowe reminds us of the unique oceanic swell of <st1:City><st1:place>Milton</st1:place></st1:City>\'s\r\nverse and the Vedic mantra of infinite liberation ascribed to Varuna. Hence in\r\nFrance Malherbe had to appear on the scene after Ronsard. It was Malherbe who\r\nwas the father of classical French literature, and it is he who paved the way\r\nfor that prince of classics, Pierre Corneille.</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\nnatural march of literature towards the classical style shows also the very <i>raison\r\nd\'être<span style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'>\r\n</span></i>of literature. The literary genius of a particular nation does not\r\nseem to attain its full strength unless and until it can discard as far as\r\npossible all that is environmental, common, ordinary and parochial in outlook. <span\r\nclass=GramE>For the ultimate aim of literature is neither to reflect nor to ape\r\nthe all-too-familiar daily life in its theme and in its way of expression.</span>\r\nThe object of true literature is to scan the details of a greater life in a\r\nfar-off, inner and higher world. But to that end literature has to accept and\r\nadopt this world too. It has to manifest that world in this world, but as a\r\nrefuge, a repository and means. True, the classicism with which we are so\r\nfamiliar cannot be regarded as the highest revelation in literature, for the\r\ngenuine and the counterfeit are not the same. The works of <st1:City><st1:place>Milton</st1:place></st1:City>\r\nand</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 – 48 \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\'>Pope, of Corneille and\r\nDelille, are not classics of the same type. For us Pope and Delille do not\r\nappear as true classics, at the best they are perhaps classical. Pope and\r\nDelille followed the same technique that had been introduced by Milton and\r\nCorneille in the literary art, but they went to an excess. .We shall deal with\r\nthe drawback attending this excessiveness and deformation later on.\r\nNevertheless, do they not point to the real secret character of the literary\r\nvirtue?</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\'>In\r\nour Bengali literature Vidyapati and Chandidas are the pioneer poets who made\r\nan attempt at creating genuine poetry surpassing all plebeian <span\r\nclass=GramE>poetry.</span> They had infused the popular literature with a new\r\nspirit, and thus formed a basis for real poetic utterance. The joy we derive\r\nfrom the songs of Vidyapati and Chandidas can be called the real poetic\r\npleasure. For example,</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\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Hearken, O Madhava, Radha\r\nis at large.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.25in;line-height:\r\n150%;mso-pagination:none;tab-stops:156.2pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><i><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>(Vidyapati)<o:p></o:p></i></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:156.2pt;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;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\'><span\r\nclass=GramE>or</span>,</p>\r\n\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\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>I shall store up my\r\nBeloved in my soul.</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.25in;line-height:\r\n150%;mso-pagination:none;tab-stops:19.2pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>To none shall I\r\ndisclose</p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.25in;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\r\nperfect union of two hearts.</span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.25in;text-indent:139.5pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>(<i>Chandidas)<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:9.35pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nis said that Valmiki is the pioneer poet in Sanskrit literature. In our Bengali\r\nliterature it is Vidyapati, nay, to be more precise and <span class=GramE>accurate,</span>\r\nit is Chandidas who is the father of poetry. He raised the natural vital\r\nexperiences to the level of the psychic. He has transformed even colloquial\r\nexpressions into a deeper rhythm and flow. But even theirs was only the\r\ninitial stage that required a long time to develop fullness and maturity. In\r\ntruth, this is the third stage we have already referred to. Throughout the era\r\nof the Vaishnava<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;text-indent:9.35pt;\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 – 49 \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>poets</span>,\r\ncoming down to the time of Bharat Chandra the same line of sadhana, of\r\nspiritual practice, continued. The Bengali poets who flourished after Chandidas\r\nhave hardly made any new <span class=GramE>contribution,</span> they have not\r\nunveiled another layer of the soul of the poetic genius of Bengali literature.\r\nWhat they have done amounts to an external refinement and orderliness. The\r\nliterature of this age has tried to transcend the ordinary thoughts, <i>i.e., </i>the\r\nmanner of ordinary thinking, and has considerably succeeded too; still the\r\npresence of imperfection, the signs of a lower flight loom large there. We do\r\nnot find there – in the words of Matthew Arnold – \'a humanity variously and\r\nfully developed\' or a multifarious free scope of the universal life such as we\r\nhave already mentioned.</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\'>This\r\nvery achievement of breaking down the limited movements within a narrow\r\ncompass and spreading it out into the vast has been won by Madhusudan, Bankim\r\nand Rabindranath in Bengali literature during the current period of English\r\ninfluence. The day Bankim produced his artistic beauty, \'Kapalkundala\', and\r\nMadhusudan penned –</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-indent:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>In a battle face to face,</p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>When Birbahu<span\r\nclass=GramE>,¹</span> the hero sovereign,</p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Kissed the dust and\r\ndeparted to the <st1:place><st1:PlaceType>land</st1:PlaceType> of <st1:PlaceName>Death</st1:PlaceName></st1:place>\r\n–</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>the</span>\r\nday Rabindranath could declare –</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-indent:.25in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Not mother, not daughter,\r\nnot bride art thou, O Beauty</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.25in;line-height:\r\n150%;mso-pagination:none;tab-stops:5.0pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE>incarnate</span>, O Urvasi, denizen of <st1:place>Paradise</st1:place>!–</p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:5.0pt;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>was</span>\r\na momentous day for Bengali literature to proclaim the message of the universal\r\nmuse and not exclusively its own parochial note. The genius of <st1:place>Bengal</st1:place>\r\nsecured a place in the wide world overpassing the length and breadth of <st1:place>Bengal</st1:place>.\r\n</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-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><span class=GramE>¹ <span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'>The son of Ravana.</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;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 – 50 \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\'>And Bengali poetry reached\r\nthat fourth stage or the highest status.</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\'>Nevertheless,\r\nit may be asked if there has been the acme of literary creation that exceeds\r\neven the best creations of Madhusudan, Bankim and Rabindranath, I mean, the\r\n&quot;truly classic literature&quot; <i>(littérature vraiment classique) </i>of\r\nSainte Beuve which will literally shine in letters of fire in the hearts of all\r\nmen in all climes and times? Is there in Bengali any literature that consists\r\nof words of purest revelation? <span class=GramE>If so, to what extent?</span>\r\nAccording to us, there is not perhaps an absolute absence of such a literature.\r\nNo doubt, it is there, but it is very rare, rather exceptional. Bengali\r\nliterature in its great achievement has not been able to make that its normal\r\nstand: the supreme classic heights are still an <span class=GramE>aspiration,</span>\r\nthey are yet to be attained and possessed.</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 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)</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:9.8pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>We\r\nshall now try to probe to the bottom the question why the literature which we\r\ncall plebeian or popular cannot form the best literature. The reason we have\r\nindicated is that such literature is exclusively confined to a particular time\r\nand clime; the free air of the world, the myriad waves of the vast cosmic life\r\nhave no play there, it does not see man and creation in the perspective of the\r\nuniverse as a whole. That is not the sole reason of the matter, but we should\r\nclearly understand the deeper implication of this thing. For universal feeling\r\ndoes not necessarily mean cosmopolitanism. It is not true that a literature\r\nmust be beautiful and sublime simply because it has connection and acquaintance\r\nwith all the ages and countries and that it will be parochial precisely because\r\nit lacks these things. Cosmopolitanism is a thing especially of the modern age.\r\nIn the days of yore there was not that close association and exchange of\r\nculture among different countries as we now find. It was not possible for our\r\nforefathers to know and assimilate the gifts of other <span class=SpellE>civi</span><span class=GramE>lisations</span>\r\n</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 – 51 \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\'>as we can do now. But who would merely on this ground dare to say that the\r\nliterature of the ancient peoples was unrefined or insignificant? A Turgeniev,\r\nan Amiel, <span class=GramE>a Leconte</span> de Lisle or a Pierre Loti can take\r\nbirth only. <span class=GramE>in</span> the present age. Dante, Homer, Valmiki\r\nor the most ancient Vedic sages – none of them, like Turgeniev, Amiel, Leconte\r\nde Lisle or Pierre Loti, sought for the tales of various other ages and\r\ncountries, and yet have these modern poets and litterateurs been able to create\r\nanything similar to that standard world-literature?</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\nsense of universality means transcending the limitations of time and clime.\r\nNow, the main reason why man remains confined to a particular time and clime is\r\nthis that he clings to a particular avocation or religion or institution – his\r\nvery nature is to live within the confines of time and space. External life\r\n(life of the outside world) – that is to say, mixing with men of various\r\ncountries, acquaintance and intimacy with the experiences and realisations of\r\nthe different countries and epochs – can and do break and melt the narrowness\r\nto a considerable degree but cannot remove it altogether. For what is required\r\nis to cast a look at ourselves, to change something of our inner nature. One\r\nwho has not been able to change this inner attitude will not get any genuine\r\nuniversality or all-pervading sovereignty even if he travels over the whole\r\nworld. So what is required is to discover the universal soul in the heart and\r\nnot outside. And, for that, three boundaries have to be crossed, three walls\r\noverleaped and this also in our inner being, in our inner chamber. The Vedic\r\nsage Shunahshepa says that the God Varuna has three knots and they have to be\r\ncut away: then and then alone man will ascend to the infinite wideness of\r\nVaruna and will get the limitless and unfathomable ocean of delight of Eternal\r\nLife. And what are these three knots? They are the knots of the Body, the Vital\r\nand the Mind. For the poets and litterateurs too there are three similar knots.\r\nFirst, the knot of the body, that is to say, the physical</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 – 52 \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>sight</span>,\r\nmere perception of the senses – to accept that which is external as absolute\r\ntruth and to draw a picture of the outer<span style=\'mso-spacerun:yes\'>&nbsp;\r\n</span>form visible to the eyes and palpable by the senses. In<b> </b>literature\r\nit has been termed \'realism\'. A thing must be shown exactly as it is seen with\r\nthe physical eyes: this means that art is a photograph of nature, and it is the\r\nprinciple of \'realism\'. We can express in one word the objections that have\r\nbeen or may be raised against \'realism\': it has neither given nor can give\r\nbirth to true or universal literature. For where do we find the universe, the\r\nwhole? That is not in the external, not in the body. What is exclusively\r\nexternal, what is merely a body is only a narrow field of differences and divisions\r\nand strifes. True, there is some concrete union or harmony of the universe.\r\nBut so long as we remain bound to the body we cannot get a gleam of that thing.\r\nThis is as much the case with the aspirant soul as with the artist. The artist\r\nwho is engrossed with the exterior is compelled to be confined to a particular\r\ntime and space. He is only archaeological in his outlook. He is likely to\r\ncollect some materials for art but he himself cannot create anything of his\r\nown. The paintings of Ravi Varma can never be placed in the comity of the\r\nworld, for we find there only the outer sheath, devoid of life. No doubt that\r\nsheath may awaken some curiosity for its grotesqueness but never can it touch\r\nthe heart. If Zola or Goncourt deserves a place in the assembly of nations,\r\nthen I believe it is not for \'realism\' but for something else, although\r\n\'realism\' is in abundance there.</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\'>Therefore\r\nthe idealist has put up a brave fight against the realist. The place of union\r\nof the universe is not in the body, but in the emotion of the vital being and\r\nthe heart. Likewise vitalism stands over against materialism, and idealism or\r\nromanticism over against realism and naturalism. <span class=GramE>Bergson <i>contra\r\n</i>Haeckel, Paul Verlaine <i>contra </i>Guy de Maupassant and Théophile\r\nGautier.</span> But it does not mean that we shall arrive at the true universal\r\nliterature if we solely cling to idealism, the vital being or emotion. True,\r\nthe vital being is<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 – 53 \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>above</span>\r\nthe body, and the creation has been extended and liberated to a great extent in\r\nit, but the universal is not met even here. The vital being is the second\r\nbondage of man. The poetry that has been created or based exclusively on the vital\r\nor the emotional stuff is clumsy and disorderly. There we find too much of the\r\npersonality, the idiosyncrasy and fancy of the particular individual. Naturally\r\nit cannot bear the message of the vast universal life-force. The poet who is a\r\nslave of his emotional impulse must perforce live in the imaginative circle of\r\nhis own temporary experience – his ego, the knot of his heart – and consider\r\nthe narrow compass of his surrounding and time as vast and gigantic. The\r\nuniverse, the universal does not get a chance to be reflected in him. He can at\r\nbest be a poet of a particular sect, of a group or limited collectivity.</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; </span>So we find in literature another ideal which\r\nseeks to remove all the mist, the narrow horizon of the heart and emotions\r\nand stand supported by the mind and intelligence. And this ideal aims at a\r\nquiet and steady purity and wideness of thought. It is not possible for\r\nlawlessness, impurity, strife and narrowness to exist in the domain of thought\r\nin the same measure as it is possible in that of the vital being and the\r\nemotions. When we ascend to this domain we find a natural indifference or\r\naloofness; we find <span class=GramE>a poise</span> in a wider and freer world\r\noverriding the boundaries of an ignorant ego and a bounded personality. In the\r\nancient literatures – such as Greek, Latin and Sanskrit – there is no such emotionalism\r\nas indulged, for example, by the romantics, noting of that indiscriminate and\r\nuncontrolled, that dark and confused passion born of rajasic inspiration. The\r\nmain theme of those ancient literatures is objectivisation and generalisation,\r\nand so, wideness, vastness and universality are natural to them. In other\r\nwords, a vitalistic literature is not classical literature; classicism and the\r\nclassics bring in higher terms of literary creation. But is that the highest?</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\'>We\r\nsay, &quot;No.&quot; Intellect may anoint the body of <span class=SpellE>litera<span\r\nclass=GramE>ture</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 0in 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 0in 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 – 54 \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\'>\r\n<span class=SpellE>with a kind of <i>sattwic </i>quality, poise and\r\ngrace; it may even make it rich with a diversity of manner and theme, yet this <i>sattwic\r\n</i>quality, this largeness and elevation, often lack what may be called depth\r\nand substance. Here we may get something of the rich smiling surface of the\r\nocean, but not the real vastness, the infinity of the cosmic creation, its\r\nimmeasurability. The literature which is formed with the help of thought and\r\nmental discernment, brain-power and intellectual skill may be, as we have\r\nalready said, classical, it is not classic – it is not <i>world-literature; </i>it\r\ncannot focus and show the universal Muse, the figure of the cosmic beauty. It\r\nmay at best give the frame-work of world-literature and never the inner <i>élan\r\nvital, </i>the secret soul of world literature. For the sole function of\r\nintellect is to place a thing in a systematic form and not to discover or\r\nreveal anything. Intellect and intelligence play with the materials touched by\r\nthe senses and concretely felt by the heart. So, in the action of intellect,\r\nthere is always a sense of division, want and deficiency – elements that are\r\ninherent in the gross senses and emotions upon which the intellect is based\r\nafter all. In fact, the very function of the intellect is to see things divided\r\nand separated. It sees and understands the universe by analysing it,\r\ndissecting it. It fails to see the whole thing all at once, that is to say,\r\nsimultaneously. It can never grasp the whole in a vast unity. Discerning\r\nintellect is, as the Upanishad says, a golden cover on the face of Truth, it\r\ncannot reveal the Truth in its reality, what it shows is a mere similitude or\r\nsemblance of the Truth, its external grandeur, a remote expression of the\r\nTruth, and its divided and scattered rays. We can, of course, with the aid of\r\nintelligence form a workable acquaintance with the world. But that is not a\r\ntrue union. Based upon that ground alone classicism may easily become a\r\nstore-house of lucid and decorative words and moral lessons, but it would find\r\nit extremely difficult to bring out the secret of things, the profound oneness\r\nwith the universe. It is a very superficial judgment to say that the</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 – 55 <o:p></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>influence</span>\r\nof the intellectual faculty, the power of quiet intelligence, is what made the\r\nGreek, Latin, Sanskrit literatures classics. A deeper light and power dwelling\r\nbehind this intellectual faculty is the source of the glory of the ancient\r\nclassics; the intellectual faculty is only an outer robe of that inner spirit.</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\nBody, the Life and the Mind are only eternals. What is exclusively physical,\r\nvital or mental is mainly a field of difference, for it is a field of the\r\nfinite. The Soul alone is the inner reality. And nothing but the Soul is the\r\ncentre of the universe. The diversity and manifold particularities in the\r\ncreation have their oneness and a vast and concrete harmony in the Soul. And if\r\nwe realise this Soul we can easily and without fail embrace the universe. When <span\r\nclass=GramE>That</span> is known everything is known. In other words, not the\r\ngross perception of the senses, <span class=GramE>nor</span> the impulse of\r\nemotions nor even the dexterity of thought but a divine vision or revelation is\r\nneeded to create world-literature. This literature is neither realistic nor\r\nromantic nor even classical; it is revelatory. A particular thing when seen\r\nthrough revelation or divine vision no longer remains partial; it becomes\r\nintegral, no more particular but universal. Time, place and subject become then\r\nembodiments of the Law of the Infinite, of the Rhythm of the all-encompassing <span\r\nclass=GramE>Self</span>, for it is only revelation, direct vision that can\r\ngive the quintessence of all truths, the profoundest beauty of all the\r\nbeauties.</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\'>Even\r\nin the body, in the perception of the gross physical senses, there is a\r\nprofound truth, a supernal Beauty, a universal Form. There is <span\r\nclass=GramE>a universality</span> also in the vital being and the emotions. A\r\nhigher grandeur, a greater dimension of the universe is reflected in the powers\r\nof the mind and intellect. But that universal revelation of which we speak is\r\nnot the proper characteristic of mind, vitality and body; there is only an\r\napproach, a shadow, often a deformation of the Self in these fields. It is not\r\nthat these lesser instruments are to be neglected in the creation of\r\nworld-literature.</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:12.95pt;\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 – 56 \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\'>But they are to be seen\r\nfrom a higher, a transcendent plane. It is for this reason Kalidasa, a poet of\r\nphysical joy and sensual pleasure, Valmiki, a poet of vital feeling and\r\nenchantment of the heart, and Vyasa, a poet of intellect and thinking power,\r\nare poets of all ages and countries.</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\'>We\r\nwere dealing with the natural and the genuine in literature. That alone is\r\nreal literature which sees a thing whatever it may be – in the great words of\r\nSpinoza, <i>sub specie aeternitatis, </i>under the figure of Eternity. This is\r\nthe fundamental principle, the bedrock of real literature or of\r\nworld-literature. <span class=GramE><i>Sub specie aeiernitatis –</i> even a\r\nlittle of this saving factor saves us from a great peril.</span> In<b> </b>the\r\nstark realism of a Balzac or in the winging romanticism of a Victor Hugo, or in\r\nthe poised classicism of <span class=GramE>a Leconte</span> de Lisle we get a\r\nglimpse of this very thing. That is why with all the defects we feel that the\r\nsleeping Brahman is, as it were, astir in them; that a cosmic life-force, a\r\ngenerous universal breath sways by in their creation, and we do not hesitate to\r\nhail them as poets of the world.</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\'>The\r\nsame thing holds <span class=GramE>good</span> with regard to the literature of\r\na particular nation. It is not true that poetry sweet and enthralling, the\r\nmagic of the ballads, is not known to the Maoris or the Santals or the Bhils.\r\nIf we leave aside the case of these uncivilised aboriginals, we come everywhere\r\nacross a decent class of literature among the cultured and civilised peoples.\r\nBut it is to be questioned whether that literature can be called a\r\nworld-literature or, even if it be so, then to what extent? Further, it has to\r\nbe seen whether the poet there has been able to go beyond the reality of\r\nphysical facts, the grandeurs of emotions or the dexterities of thought and has\r\nseen the thing – his time and space and subject – <i>sub specie aeternitatis, </i>with\r\nthe lofty vision of the Soul of the divine poet, of the god Varuna, that\r\nsurpasses the immediate and the superficial, whether he has been able to raise\r\nthe natural object to its supra-natural prototype.<span style=\'font-family:Arial\'><o:p>&nbsp;</o:p></span></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;border:medium none;\r\nmso-border-bottom-alt:solid 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 – 57 \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\">\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','-07_World Literature','','publish','closed','open','','07_world-literature','','','2021-11-23 17:58:58','2021-11-23 17:58:58','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/07_world-literature/',0,'post','',0),(2077,1,'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>The Greatness of 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\">The Greatness of Poetry</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\'>IN ancient times, during\r\nthe Roman ascendency, there was a great rhetorician, Longinus by name.\r\nAccording to him the greatness of any writing lies in how far it echoes the\r\ninner Self. The more developed is the soul of a poet the higher will be the\r\npoetic genius. An immature soul can hardly soar very high.<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;tab-stops:220.8pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'>A modern English critic<span class=GramE>,¹</span> who\r\nappreciated this view, remarked that the present-day artistic creations are\r\nmostly insignificant and futile, for the modern world is wanting in highly\r\ndeveloped souls.<span style=\'mso-tab-count:1\'>&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\'>Not\r\nto speak of a really great soul, we have almost forgotten in these days the\r\nmeaning of creation by the inner soul. The source of inspiration nowadays is\r\nthe brain or the nerves or a mixture of the two in different proportions.\r\nIntellectual curiosity and nervous excitement and hunger have enveloped the\r\nwhole sphere of life, consciousness and being. Anything else of deeper\r\nsignificance has sunk into the abyss of oblivion. In one word, \'Art for Art\'s\r\nsake\' has been the present-day principle in the field of artistic creation.\r\nThe artist does not care for any extrinsic ideal or aim. He finds his ideal and\r\naim in himself. He grows of himself, he establishes himself and he realises\r\nhimself in his own creation. Far from seeking an ideal, even beauty is no longer\r\nthe aim of art. What is art? <span class=GramE>The creation of the artist.</span>\r\nWho is the artist? <span class=GramE>He who creates himself.</span> Very well;\r\nbut what does the word \'self\' signify? There\'s the rub. Everything </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\'>F. L. Lucas, <span class=GramE><i>The</i></span><i>\r\nDecline and Fall of the Romantic Ideal.</i></span><i><span style=\'font-size:\r\n10.0pt;mso-bidi-font-size:12.0pt\'><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\'>\r\n<span\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;mso-bidi-font-style:\r\nitalic\'>Page – 129<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>depends</span>\r\non this. <span style=\'mso-bidi-font-weight:bold\'>In<b> </b></span>ancient times\r\nthe word \'self\' used to signify either the <span class=SpellE>Psycqic</span>\r\nBeing, which is the delegate of the Supreme Self, or the Supreme Self Itself –\r\n&quot;Know Thyself&quot;. <span style=\'mso-bidi-font-weight:bold\'>In<b> </b></span>modern\r\ntimes \'self\' signifies something exoteric, the surface consciousness acting\r\nthrough the brain and nerves.<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\nmoderns hold that the essence of art and artistic creation consists in complete\r\nexpression of one\'s own self, but like the Virochana of the Upanishad, who took\r\nthe body for the Self, they have applied the word \'self\' to mean the\r\nconsciousness acting through the nerves. But it must be admitted that they have\r\nexceeded Virochana by one step, going either within or above. They have\r\ndiscovered an intermediate link between the physical sheath and the higher\r\nsupra-physical. <span style=\'mso-bidi-font-weight:bold\'>In<b> </b></span>ancient\r\ntimes \'self\' would always signify the Psychic Being and never the self-centered\r\nbody.<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\nmoderns may ask: &quot;Is it obligatory that one should have a great soul in\r\norder to <span class=SpellE>be<span class=GramE>, a</span> great\r\npoet?&quot; <span style=\'mso-bidi-font-weight:bold\'>In<b> </b></span>the hoary\r\npast it was almost so. Valmiki, Vyasa and Homer rightly deserve to fall into\r\nthat category. But the ancient Latin Catullus, the French poet Villon of the\r\nmedieval age, most of the \'Satanic\' poets of the Romantic age, and Oscar Wilde\r\nand Rimbaud of the present age – none of them are great souls or possess\r\nanything remarkably spiritual in their nature. But on that score can we ever\r\ndeny or belittle their poetic genius? True, ethics and aesthetics are two\r\nradically different <span class=GramE>things,</span> At times these two may act\r\ntogether. Aesthetics may come into prominence from time to time under the\r\nguidance of ethics or take its support. But there is no indivisible relation\r\nbetween the two.<o:p></o:p></span></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\'><span\r\nstyle=\'mso-bidi-font-weight:bold\'>It<b> </b></span>is here that a great\r\nconfusion arises for the admirers of ethics and those of \'aesthetics. Ethics\r\nsignifies morality, an ideal life and a correct conduct in one\'s dealings with\r\nothers. But, as \'a matter of fact, we do not look upon the nature of the\r\nPsychic Being or the inner Self in that way. <span style=\'mso-bidi-font-weight:\r\nbold\'>It<b> </b></span>is something deeper and higher than morality. Even in\r\nthe absence<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\n\'>Page – 130<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\'>of morality and good\r\nconduct the virtue of the inner Self can remain unimpaired. The virtue of the\r\ninner Self does not necessarily depend upon the good qualities of one\'s character.\r\nThe Psychic Being is the true nature of the inherent consciousness in the\r\nbeing. Its manifestation may not take place in one\'s outer conduct or one\'s\r\nday-to-day activities, but it can be discerned in a peculiar turn of one\'s\r\nnature. Byron, in his outer life, was very uncomely and violent. But it was\r\nthat self-same Byron who stood forth for the oppressed and offered his life for\r\ntheir freedom. Byron here represents the inner magnanimous heart. It is here,\r\nin this poetic utterance, that the urge of his inner Self has manifested\r\nitself:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:9.8pt;text-align:justify;text-indent:\r\n-9.8pt;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:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Jehova\'s vessels hold<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 godless Heathen\'s\r\nwine!<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;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\nhis artistic creation the poet\'s inner <span class=GramE>Self</span> comes to\r\nthe fore. That is why it is said that the subject-matter and the way of\r\nexpressing it are nothing but the real <span class=GramE>Being</span> in the\r\npoet. The outer manifestation of this Being is of course diverse and manifold.\r\nThe inner soul of Shakespeare is wide and magnanimous. It has, as it were, the\r\nquality of water. It takes up the form of that very vessel in which it is put\r\nand assumes the colour thereof. <st1:City><st1:place>Milton</st1:place></st1:City>\'s\r\ninner <span class=GramE>Being</span> represents height, density, weight and\r\nseriousness. Dante\'s inner <span class=GramE>Being</span> represents intensity,\r\nvirility and Tapasya (askesis). Kalidasa\'s inner <span class=GramE>Being</span>\r\nrepresents beauty, while that of the Upanishadic seers represents luminosity.<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\'>\r\nThe truth of the inner Being escapes both character and morality. It can be \r\ngrasped only through one\'s manners which reflect the innate nature of the inner \r\nBeing. In the absence of decorum vulgarity looms large. For countless mistakes a \r\nman may be pardoned. But the vulgarity in one\'s manners takes man away from his \r\nstatus of manhood. Similarly if manners – the influence of the inner Being– </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 – 131<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>are</span>\r\nvisible in the artistic creation, then despite many minor flaws it will look\r\nbeautiful, great and precious.<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\nfact, we never find vulgarity in the artistic creation of any true artist.\r\nBaudelaire, Verlaine, <span class=GramE>Oscar</span> Wilde – these creators who\r\ndived deep into the very core of natural experiences never for once lost the\r\ndecorum of their inner Being. Vulgarity has no place in their language, in the\r\nexpression of their creativity. The style Baudelaire adopted was purely classical\r\n– \'aristo\'. On the other hand, there are moralists and religious people who\r\nbadly lack the virtue of the inner Being. In all their activities rusticity and\r\nlack of culture are in abundance. The fragrance of the inner Being can neither\r\nbe learnt nor acquired. It comes down with man from another world – &quot;cometh\r\nfrom afar&quot; – its manifestation takes place only in man\'s refined taste.\r\nVulgarity is always wanting in genuine taste. It is, as it were, a gross tongue\r\nthat gives almost an equal value to the juice of a grape and that of a\r\ncorn-seed.<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\'>It\r\nis really deplorable that the ideal of vulgarity, the King of kings in\r\nexpressing vulgar ideas, is an Indian. His name <span class=GramE>must needs</span>\r\nbe mentioned, for his creations are replete with vulgarity and they are spread\r\nall around like poisonous air. It is not that at present he lacks disciples and\r\nworshippers. Now who is that notability? He is our Ravi Varma. Curiously\r\nenough, his themes are mostly taken from the Puranas, that is to say, his\r\nheroes and heroines are the gods and goddesses. <span class=GramE>But what of\r\nthat?</span> He has seen them in his own light – with the eyes of an\r\nultra-modern vulgarian. Just recollect to your memory his painting, <i><span\r\nstyle=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'>The\r\nDescent </span>of</i> <i>the </i><st1:place><i>Ganges</i></st1:place><i>. </i>What\r\ndoes Mahadeva look like? He is a great wrestler like Gama or Kikkar Singh but\r\nwith matted hair, wearing a tiger skin; he stands gazing at the sky with his\r\nlegs apart. <span class=GramE>And the river </span><st1:place><span\r\n class=GramE>Ganges</span></st1:place><span class=GramE>?</span> A film star\r\nwith her hair dishevelled jumps out of an aeroplane and glides down! And\r\ncolour? It is sheer gaudiness. I do not know if the vivid expression of\r\nvulgarity has attained a better perfection<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\n\'>Page – 132<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>anywhere</span>\r\nelse than in the works of Ravi Varma. No doubt, there is a plebeian literature\r\nas well as a plebeian art which is simple to the extreme. These are the\r\nimmature creations of the immature creator, who do not make a high claim to\r\ndisplay in their creations. Neither do they have any ambition to do so. They\r\nexpress perfectly what they are. But in the painting of Ravi Varma there is an\r\nextravagant endeavour to display something infinitely more than what one\r\nactually possesses. So the presence of vulgarity is simply unbearable, nay,\r\npast correction.<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\'>Verily\r\nthe greatness of the poet is the greatness of the inner consciousness. And the\r\nexpression of his inner consciousness is the essence of his poetic creation. So\r\nlong as this inner consciousness is vigilant and active in the poet, his\r\ncreations and activities never suffer in manners. His creations will not be\r\nvitiated by gross touches. He alone is a great poet whose consciousness is\r\nhardly clouded, although it is said that even \'Homer nods\'; to me the lesser\r\npoet is he who at times breaks through the cloud, and a non-poet is he who is\r\never strongly shrouded with indelible cloud.<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 – 133<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','-16_The Greatness of Poetry','','publish','closed','open','','16_the-greatness-of-poetry','','','2021-11-23 17:58:58','2021-11-23 17:58:58','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/16_the-greatness-of-poetry/',0,'post','',0),(2078,1,'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>Rabindranath, Traveller of the Infinite</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\">Rabindranath, Traveller of the Infinite</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\'>IN Rabindranath, in his\r\nlife as well as in his art, especially in his poetry, the thing that has taken\r\nshape is what we call aspiration, an upward urge and longing of the inner soul.\r\nIn common parlance it is a seeking for the Divine, in philosophical terms it is\r\na spiritual quest. But Rabindranath is a poet, and he is a modern poet. He\r\ncannot be wholly included in the older category, fixed in a mould of clear\r\ndefinition. To be sure, the special characteristic of his consciousness is to\r\nkeep as far as possible the aim, the ideal, the goal and the Deity of the\r\nworship indivisible and indefinable. To make\' something definite and clear is\r\nto limit and make it gross and material. Therefore to name the Deity whom he\r\nloves, adores and worships he has used words that are expansive, general and\r\nvague – infinite, boundless, formless and non-manifest. If the Deity appears in\r\na manifested form the worship of the worshipper ends. The Deity also will no\r\nlonger be a Deity of the worship. But it does not mean that the Deity of Rabindranath is the One beyond sound, touch, form and change\' of the Upanishad.\r\nHis aspiration is for another realisation of the Upanishad:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;text-align:justify;line-height:150%;\r\nmso-pagination:none;tab-stops:-9.0pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-bottom:0\'><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>&quot;One\r\nwho has taken this form, that form and all the forms.&quot;<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;text-align:justify;line-height:150%;\r\nmso-pagination:none;tab-stops:240.95pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-bottom:0\'><o:p>&nbsp;</o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Or<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-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<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-tab-count:\r\n1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>&quot;He being bodiless dwells in the forms and non-forms\r\nas well.&quot;<o:p>&nbsp;</o:p><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 – 179<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:13.4pt;\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:11.25pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>That\r\nsupreme truth cannot be called formless simply because it has no special form.\r\nHe is formless since His form has no limit. He is not exclusively bound by any\r\nspecial form. He is not merely infinite and boundless but also delightful and\r\nambrosial. He is endearing and with His endearing form He dwells behind all\r\nforms. It cannot be said definitely whether He is seen or not through forms –\r\nin this way He attracts the soul of man perpetually towards Him.<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\'>Rabindranath\r\nhas not seen his Beloved with his eyes open. He has not sensed Him with\r\nunblinking eyes, nor even has he wished to do so. His delight and achievement\r\nconsist in making Him mysterious and nebulous by keeping Him aloof, and veiling\r\nHim in innumerable names, forms, colours, rhythms, hints, gestures, ways and\r\nmeans. That object is infinite and boundless; it is more so, because it is\r\nunknown and unfamiliar or almost so.<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\'>It\r\nis, as it were, a damsel unfamiliar, remote and fond of mirth and play. It is a\r\nconstant separation from the Beloved – though it is an object of deep love –\r\nthat has made this love intense, sweet and poignant, moving and overflowing.\r\nSuch a longing for the far-off Beloved made Shelley restless. His \'Skylark\' is\r\nthe living idol of this longing. Shelley\'s object of love also is a Deity\r\ndwelling in a distant world:<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\'><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\'>The desire of the moth for\r\nthe Star,<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>Of the night for the\r\nmorrow,<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 devotion to something\r\nafar –<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>From\r\nthe sphere of our sorrow.</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:.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<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 equally the quintessence of Tagore\'s message. For this reason people brought\r\nup in European culture used to call Rabindranath the Shelley of Bengal. There\r\nis a close kinship between the two in this upward urge.<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\'>This\r\nspiritual aspiration was called quest in the scriptures of the West. The quest\r\n.of the Knights for the Holy Grail<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 – 180<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>inflamed</span>\r\nthe heart of <st1:place>Europe</st1:place> to a great extent for a time. Its\r\nart and literature bear abundant indication of this. I bring in the West here, for\r\nthe poetic consciousness of Rabindranath is no less shaped by the West than by\r\nthe Upanishads. In many cases we see that as the Vedanta is in his inner\r\nBeing, in the marrow of his bones, so there is <st1:place>Europe</st1:place> in\r\nhis poetic consciousness, in flesh and blood. Rabindranath is a unique\r\nblending of these two.<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\'>However,\r\ndue to the unique quality of the aspiration, curiosity and seeking which we\r\nhave mentioned as being in his heart, two qualities are perceptible in his\r\npoetical style. <span class=GramE>First, the Style, the speed, the swing of\r\nrhyme and rhythm and the cadence of tune.</span> Starting from \'Nirjharer\r\nSwapna Bhanga\', the awakening of the fountain, \'My heart dances to-day\', and\r\n\'Lo, he comes, he comes with rapture\', to \'the restless, irresistible\r\nflutterings of the wings\', of \'Balaka\', the same style shows itself in a fast\r\nand almost merry stepping. <span class=GramE>A restlessness</span> for an\r\nuninterrupted forward march of the soul and the inner consciousness to proceed\r\never still more, still further, still higher is the nature of the divine flame\r\nresiding in the heart. So the delight of journeying incessantly, without a\r\nhalt anywhere in any shelter, journeying for the sake of journeying – this\r\nbecomes the aim and ideal of man\'s life. The Vedic Mantra – <i>\'caraiueti\', </i>\'move,\r\n<span class=GramE>move</span> on\' – was therefore so dear to Tagore. Is there\r\nsuch a thing as a definite and fixed ideal? We surpass the aim of today and\r\nanother appears on the horizon. Today\'s high precipice is left behind as a\r\nfoothill. A higher precipice looms ahead, and behind it rears one still higher,\r\nthus an unending range. There is no stopping, never say there is \'no further\'.<o:p></o:p></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\'>The message of the poet\'s\r\nheart runs:<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;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>To every\r\none Thou hast given a home, </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>Me only the road to press on.</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;\'>Page – 181<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;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Or<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-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<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 there is no home for\r\nyou,<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>No bed of flowers,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:.5in;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\'>Only\r\ntwo wings and the vast expanse<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>Of the\r\nsky.</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:.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<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\'><o:p>&nbsp;</o:p></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\'>O Soul, O Bird of my\r\nheart! </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\'>Close not, O blind one,\r\nyour wings.<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;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'>Further:<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-indent:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>O Charioteer of my life\'s\r\njourney! </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\'>I am a pilgrim on the\r\neternal road, </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\'>I bow to Thee on my\r\nwayfaring.<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;text-indent:.15in;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>This\r\nsense of ever progressive movement is very evident in Rabindranath. Several\r\ncritics have compared Bergson with him in this connection. There is much\r\nsimilarity between the two; but, I think, their difference also is vital and\r\nfundamental. The progression of Bergson is the final, ultimate, sole and\r\nprimeval truth. It is mere progressiveness without any cause. It is doubtful\r\nif it has any other quality. A line of evolution may be noticed there but that\r\nis a secondary sign of this progression. There is no purpose behind it. If\r\nthere be any, then this movement loses its natural, spontaneous rhythm. But\r\nTagore is a child of the Orient. However enamoured he might be of\r\nprogressiveness, there is somewhere behind him &quot;the static poise in\r\nhome&quot; of the Upanishads. However great might be his advance for the sake\r\nof advance, he knows after all that there is:<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=\'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\'>Peace\r\nboundless where comes a mighty halt<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\'><o:p>&nbsp;</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\nclass=GramE>Quiet, sublime, deep and silent Glory.</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;\'>Page – 182<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:14.85pt;\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-indent:.15in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>The movement in\r\nRabindranath is not for its own sake, neither aimless nor eyeless. It is open\r\nto the light, it is luminous.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:.15in;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\'>Each star\r\nof the sky invites the human soul. </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\'>The\r\ninvitation to him is from all the worlds, </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>To the horizon of the East in teeming light.</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\'>Again,<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\'>Let thy\r\ndeathless flower bloom towards the light </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>In the world and the worlds beyond, ever anew.</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;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\'>We\r\nhave said that this movement is fundamentally a spiritual aspiration, a longing\r\nfor the Divine – this aspiration and this longing are sweet, deep and\r\npenetrating and at once refined and transparent. The é<i>lan vital </i>of\r\nBergson is mainly a movement of nature and the life-force, however he might\r\nhave tried to put on it towards the end a veneer of spirituality, of Christian\r\nreligiosity.<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\'>Indeed\r\nthis dynamism has given a unique stamp to Tagore\'s mode of expression. The\r\npeace and silence about which he specks often dwell in the consciousness hidden\r\nat the core as a refuge or as a hope and anticipation, <span class=GramE>an\r\nintimation</span> from beyond – even as there is a pause in the heart of\r\nrhythm or at the end of a bar of tune there is a stillness. Cadence in Tagore\r\nrepresents the movement of progression in life and consciousness. The natural\r\necho of time-flow and sound and melody and motion we find in the following\r\nlines:<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:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Whoever moves\r\ngoes on singing </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>To the land of abundance.</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\'>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\'>Farther and farther<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 road goes on ringing\r\nwith a thin, poignant, </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>Lengthening\r\nnote.</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;\'>Page – 183<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:11.0pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Dance\r\nand music almost run abreast. <span style=\'mso-bidi-font-style:italic\'>From<i> </i></span>the\r\nviewpoint of spiritual realisation we find that aspiration and invocation\r\nhave the same origin. The spontaneous utterance of the heart is but the. <span\r\nclass=GramE>mounting</span> self-revelation and self-declaration of the\r\naspiration.<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-indent:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>All that I have not\r\nattained, </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\'>All that I have not struck\r\n</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\'>Are vibrating on the\r\nchords </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\'><span class=GramE>Of thy\r\nLyre.</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\'>Let us recollect in this\r\nconnection Shelley\'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:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>And singing\r\nstill dost soar and soaring ever singest.<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\'>Tagore is known to us as\r\nmusic incarnate. The simple, natural form of his poetic soul has expressed\r\nitself through songs and lyrics.<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\'>Let\r\nus now deal with the second quality that derives from a free, unbarred movement\r\nand proceeds towards the indefinable at its best. According to many a critic it\r\nis a great flaw. To some it means nothing but ambiguity, while to others it is,\r\nto say the least, lack of objectivity. Let us examine it. Listen, for example, <o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:11.5pt;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\'>The teeming clouds rumble<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>With\r\nheavy showers.</span><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\'>Alone I sit on the rim of\r\nthe rill<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>Empty of\r\nhope.</span><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\'>Sheaves of sickled paddy\r\nare collected in heaps; </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 fleeting current of\r\nthe river, full to the brim, </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>Is chill\r\nto the touch.</span><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\'>Rains interrupt the\r\nharvest-work.<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;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\'>Our\r\nmind and heart are carried away by the seductive charm of beautiful language,\r\nfine rhythm and an enchanting<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 – 184<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>picture</span>.\r\nBut our physical eyes fail to seize a meaningful substance or a direct and\r\nclear experience behind the words. No doubt, evidently there is an effort to\r\nformulate some realisation, but nothing solid has been achieved. Everything is\r\nfluid and thin and tenuous, about to vanish like vapour. That is why critics of\r\nthe classical school accused Tagore of obscurity and enigmatic vagueness – all\r\na play of whims, caprices and fancies – the clear, direct and positive certainty\r\nof the truth-seer is lacking there – Rabindranath cannot sing in unison with\r\nthe Vedic sages, <i>jyok ca Saryam <span style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\"\'>drse&quot; –</span></i> &quot;May we\r\nbehold the Sun with open and undazed eyes.&quot;<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\'>To\r\nsome extent, perhaps, it is true that if we compare Tagore with those who\r\nstand on the peaks in world literature, we find in their creation an utmost,\r\nflawless harmony and synthesis between speech and substance, while in Tagore we\r\nfind on the whole speech carrying more weight than substance and this is why\r\nhis poetic genius, as it were, somewhat falls short of perfect perfection –\r\nexcept in a few instances. But that, it may be answered, would be demanding\r\nsomething from Tagore which is not germane to his nature and genius; it would\r\nbe, as it were, to measure him by a standard different from his own. To be sure,\r\nsubstance does not mean mere wealth of clear intellectual thoughts or solidity\r\nof subject-matter. Substance means the real essence, the very core, the thing\r\nin itself, a delight-truth gleaned in consciousness, made vibrant with life.\r\nAnd it may be said that even this is the law of a particular formula of\r\ncreation – but Rabindranath has followed another law. We may take here an\r\nexample. As a sculptor Michael Angelo had no parallel among the artists. One\r\nspecial trait of his carving was this that he hardly ever completed a figure to\r\na final finish; he left it unfinished to a certain extent; the unfinished\r\nportion in its rawness was suggestive of things unsaid. Probably he would\r\nindicate in this way that the statue as a statue has not an independent value\r\nof its own<span style=\'font-family:Arial\'><o:p>&nbsp;</o:p></span></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 – 185<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\'>but is part of nature\'s\r\nown beauty around a statue; it was not a model according to the Greek ideal – a\r\ncreation flawless, exquisite and perfect in every feature, <span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>complete and sufficient in itself but quite\r\nseparate from other creations. In our country the practice of carving out some\r\nportion of a whole hill and shaping out of it some idol or cave temple was in\r\nvogue. The inner sense of that practice was perhaps to prove the unity and\r\nindivisibility of art and nature and how they harmonise and commune with each\r\nother. A similar excuse may be put forward on behalf of Tagore. A lightness and\r\nsinuosity, turns and returns in the movement, weave out the essential theme,\r\nbecause of the pressure, the necessity, the very law of the consciousness. And\r\nthat also has characterised the impetus of the upward drive of aspiration – a\r\nthirst for attaining a farther and farther progression – the ever burning and\r\nincreasing flame of the psychic Being, the everspreading rays of the immortal\r\nlight. This unending, ceaseless, free and absolute aspiration, this voyage to\r\nthe Unknown finds expression in lines like<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'line-height:150%;mso-pagination:none;tab-stops:\r\n-31.5pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span style=\'mso-tab-count:\r\n2\'>&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 style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span>Behold<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 boundless main in the\r\nWest, </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 flickering light like\r\nhope </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\'>Quivers in\r\nthe water –<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;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\'><span\r\nclass=GramE>or</span>,<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;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\'><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 here,\r\nelsewhere, elsewhere, in some other clime.<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\'>The\r\npoet did not put a limit to his quest – the uniqueness of his own nature\r\nimplanted itself perceptible and living in his style and manner. Realisation\r\nsignifies union; the poet was not after union – but the yearning for union:<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-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 light, O where is\r\nlight! </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>&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 – 186<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-indent:9.6pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><st1:City><st1:place>Saint\r\n  Augustine</st1:place></st1:City> in one of his sayings describes the state in\r\nwhich he did not love but loved to love. The heart of Tagore was dyed with\r\nsomething of this holy Augustinian tint.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:9.6pt;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:9.35pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>It\r\nis an interesting study how the upward urge of aspiration, the basic note of\r\nconsciousness runs like a golden thread through all different modes and manners\r\nand reveals itself under various names and forms. To begin from the beginning\r\nwith \'The Awakening of the Fountain\':<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:9.35pt;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\'>I shall rush from peak to\r\npeak,<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\'>I shall sweep from mount\r\nto mount,<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\'>With peals of laughter and\r\nsongs of murmur </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\'>I shall clap to tune and\r\nrhythm.<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;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\'>Here\r\nis the first awakening of aspiration – the poet is still in his early youth,\r\nfull of fun and frolic, laughter and dance, and looking outward and given to outer\r\nthings.<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.1pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Let\r\nus next come to the \'Golden Boat\'. It presents another mood, another state:<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;text-indent:9.1pt;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\'>Who <span class=GramE>comes</span>\r\nsinging to the shore as he rows? </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\'>It seems to be an old\r\nfamiliar 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\'>He moves with full sail\r\non,<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>Looks\r\nneither right nor left.</span><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 helpless waves break\r\non either side. </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\'>It seems to be an old\r\nfamiliar face.<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;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\'>Consciousness\r\nis turned inward; the first fervour of aspiration, at once sweet, intense,\r\nfull of pathos, has struck the chords of life. No loud demonstrations, there is\r\na profound and touching cadence, the sharp call of a one-stringed lyre – a\r\ncondensed realisation, the gait easy and rhythmic 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;tab-stops:0in;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\n187<o:p></o:p></span></p>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:15.8pt;\r\nmso-pagination:none;tab-stops:0in;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 class=GramE>its</span>\r\nsimple sincerity. Side by side there woke up a curiosity and an enquiry that\r\nmade the mystery of life more mysterious, more delightful.<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\'>Further\r\non we hear in \'The Philosopher\'s Stone\':<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\'>The long way of the past\r\nlies lifeless behind.<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\'>How far from here the end\r\ncannot be measured.<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\'>From\r\nhorizon to horizon<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\'>It is all the glistening\r\nsands of the desert.<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 whole region is dimmed\r\nby the oncoming night.<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;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\'>According\r\nto the Christian saints this state is the \'dark night of the soul\'. They <span\r\nclass=GramE>say,</span> the familiar past has been left behind, the new life\r\nhas not been achieved, the foretaste of it has slipped away; there is no return\r\nto the past, the path to the new life is not known – a helpless anxiety surges\r\nup. But the night of our poet is by no means as dark as that of the Christian\r\nsaints. The journey towards the unknown destination has almost the same aspect\r\nas a description of the dark night usually gives us, but in the midst of this\r\ndarkness glitters the noiseless laughter of that \'feminine absconder\'; the\r\npoet is able to say even when engulfed in that night:<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=\'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\'>Only the\r\nsweet scent of thy body is wafted by the wind, </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\'>Thy hair\r\ndriven by the wind is scattered on my bare body...<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\'>Rabindranath\'s\r\npain did never become extreme or tragic, the note of union is there hidden in\r\nhis pang of separation: &quot;O Death, thou art an equivalent to my Lord\r\nKrishna.&quot; Death is not death pure and simple; immortality lies hidden\r\ntherein. The poet had always a glimpse of the One whom he pursued in a\r\nceaseless quest. In his \'Urvasi\' this urge has reached its acme. It is there\r\nthat his insight has fully opened up. The poet has attuned all the strings of\r\nhis<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 – 188<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>life-energy</span>\r\nto the highest note of his inner consciousness. The realisation is as profound\r\nas the language is gathered and <span class=GramE>condensed,</span> the metre\r\nand rhythm too are of the finest and richest quality. Here at least once the\r\nglory of a real Epic has shown itself in his poetry. The full-throated Epic\r\ntune is sounded in the voice of the poet:<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\'>O Urvasi swaying soft and\r\nsweet,<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\'>When thou dancest before\r\nthe assembly of the gods, </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\'>Thrills of delight course\r\nthrough thy limbs,<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\'>Waves upon waves swirl\r\nrhythmically in the bosom of the ocean, </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 undulating tips of the\r\nshivering corn<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\'>Appear like the fluttering\r\nskirt of mother earth. </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\'>From the necklace hung\r\nupon thy breast<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\'>Drop down the stars on the\r\nfloor of the sky.<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 all at once man loses\r\nhis heart in sheer rapture. </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 blood flows leaping\r\nand gurgling,<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\'>In the twinkling of an eye\r\nthy girdle gives way<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\'>At the far horizon, O\r\nnaked Beauty!<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;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 next phase, in his middle age when the poet arrived at a mature\r\nconsciousness, when he wrote his \'Ferry Boat\', he seems to have come down to a\r\nmore normal, ordinary and homely tune in his expression, suited to the movements\r\nof every-day life. Superabundance of robes and ornaments has fallen away; what\r\nis normal, common, commonplace – not the pomp of vernal lush but merely the\r\nsobriety of autumn – is now enough; the aspiration of these mellow days resembles\r\nthe sweet, pastoral tune of the religious mendicant\'s one-stringed lyre.<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=\'margin-left:.5in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>From the golden beach of\r\nthe other shore<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:1.0in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>Imbedded in darkness<o:p></o:p></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:1.0in;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>What enchantment came with\r\na song upsetting my work?<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 – 189<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</div>\r\n\r\n<div class=Section2>\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\ntune has been uppermost in most of the poems of \'Gitanjali\' and \'Gitali\'. Afterwards\r\nwe hear once again the resonance of a high emotional, impassioned voice. The\r\ntune reaches a lofty pitch, the melody is far flung, but it is more steady and\r\nfirm; no longer something fluid and amorphous but a formulation in solid\r\nconcepts, an upsurge from a deeper and self-possessed source – I am referring\r\nto \'Balaka\':<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\'>I hear the wild restless\r\nflutterings of wings<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><span\r\nstyle=\'mso-bidi-font-weight:bold\'>In<b> </b></span>the depth of silence, in the\r\nair, on land and sea. </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\'>Herbs and shrubs flap\r\ntheir wings over the earthly sky. </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 can say, what is there\r\nin the tenebrous womb of the earth?<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\'><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\'>Millions of seeds open out\r\ntheir wings </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\'>Even like flights of\r\ncranes.<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\'>I see ranges of those\r\nhillocks, those, forests </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\'>Moving with outspread\r\nwings from isle to isle, </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>From the\r\nunknown to the unknown.</span><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\'>With the flutter of starry\r\nwings<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\'>Darkness glimmers in the\r\nweeping light.<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;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,\r\nas it appears to me, never again reached such heights of bold imageries and in\r\nsuch <span class=GramE>an amplitude</span> of melody. Enchanting moods and\r\nmanners, figures and symbols, diverse and varied, were there, every one of\r\nthem with its own speciality, beauty and gracefulness but it is doubtful\r\nwhether they possess the sense of vastness and loftiness and epic sweep and\r\ngrandeur to that extent as here. The urge, the movement that finds expression\r\nhere is not concerned merely with the aspiration of human beings or individuals;\r\nhere is expressed in a profound, grandiose voice the aspiration of the inert\r\nsoil and the mute earth; not merely in conscious beings but also in the\r\nsubconscient world there vibrates an intense, passionate, vast, upward longing.\r\nA sleepless march proceeds towards the light 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 – 190<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\nbottom of the entire creation – not only it is finely and adequately expressed\r\nbut that reality has assumed its own form as it were in word and rhythm, as a\r\nliving embodiment. In \'The Awakening of the Fountain\' we notice the lisping of\r\nthis grand message, although the .fountain there is a mere symbol or an image,\r\nand the significance too is to a considerable extent of the nature of an oration\r\nor discourse, nevertheless fundamentally the poet\'s dream remains the same. So,\r\nwe can say, what commenced with the \'Fountain\', with the cry of a chord and the\r\ninvocation of a single limb, has become a full-fledged orchestral symphony in\r\n\'Balaka\': the wheel has come full circle.<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 – 191<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','-23_Rabindranath, Traveller of the Infinite','','publish','closed','open','','23_rabindranath-traveller-of-the-infinite','','','2021-11-23 17:58:58','2021-11-23 17:58:58','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/23_rabindranath-traveller-of-the-infinite/',0,'post','',0),(2079,1,'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>Modern 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\'><span lang=EN-GB><font size=\"4\">Modern Poetry</font></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><span lang=EN-GB><o:p>\r\n<font size=\"4\">&nbsp;</font></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\'><span lang=EN-GB><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;</span>ELIOT was perhaps the first to lay down the\r\nprinciple that the style of poetry should be like that of prose. By prose he\r\nmeans the current way of talk. According to him the language should be\r\ncurrent, if not colloquial. Common words and sentences and the order of prose\r\nwill satisfy this principle of poetic diction. Even in earlier times more than\r\none poet acted upon this principle. Wordsworth\'s method was of this nature:<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:9.1pt;text-align:justify;text-indent:\r\n-9.1pt;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></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\nlang=EN-GB>Will no one tell me what she sings?<o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.05pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>Or<o:p>&nbsp;</o:p></span></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\nlang=EN-GB>\'Tis </span><st1:time Minute=\"0\" Hour=\"8\"><span lang=EN-GB>eight\r\n o\'clock</span></st1:time><span lang=EN-GB>, – a clear March night </span></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\nlang=EN-GB>The moon is up, –<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\'><span lang=EN-GB><o:p>&nbsp;</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;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>But the moderns demand something still more. Merely current words\r\nand expressions won\'t do; common parlance, even the commonest of common, has to\r\nbe adopted.<o:p></o:p></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\'><span\r\nlang=EN-GB>There is the style of poetic prose. It is a special feature of\r\nliterature of all climes. Since the time prose writing began enriching itself,\r\nthis mode of composition has been in vogue. In addition to this, there is the\r\nprose poem. It is a step to rise from prose to poetry. The next step is free\r\nverse. But what the moderns aim at is quite different from these approaches. It\r\nwill as far as possible contain the structure and outer form of poetry, but the\r\nstyle will be of prose, <i>i.e., </i>its measure and rhythm will be of poetry,\r\nbut the tone will<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\nlang=EN-GB style=\'font-size:10.0pt;\'>Page – 134<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><span\r\nlang=EN-GB>be of prose. The French Alexandrine;\r\nthe high order of twelve-line poetry of Corneille and Racine – if it is read as\r\npoetry should be, it would sound totally dry and monotonous, but if despite\r\npause and rhyme, it is read like prose, it would reveal its beauty. Because the\r\nnoted actress Rachel discovered this, she has become renowned in the world of\r\nFrench drama. The intention of the moderns is somewhat like this. Take, for\r\nexample, Eliot; but Eliot may be considered afterwards. Let us first take the\r\necho of a Bengali poet:<o:p></o:p></span></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 lang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n  <p class=MsoNormal style=\'text-align:justify;text-indent:14.85pt;mso-line-height-alt:\r\n10.3pt;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><img src=\"_Gif%20Image/135.gif\" width=\"340\" height=\"213\" border=\"0\"><span lang=EN-GB><o:p>&nbsp;</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 lang=EN-GB><o:p>&nbsp;</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\'><span lang=EN-GB>From the\r\npoint of view of technique, it has been said to be flawless. One likes to\r\ncharacterise these lines as doggerel in English. But they are not so. From the\r\nstandard of modern appreciation they are really solemn poetry. Such sort of\r\nappreciation reminds us of the Sanskrit rhetorician\'s wit: What is an instance\r\nof a faultless sloka or verse? – <i>Dugdham pivati <span class=SpellE>marjarah</span>\r\n</i>(the cat drinks milk). – How? – A sloka must have four feet. <span\r\nclass=SpellE><i>Marjara</i></span><i> </i>(the cat) has them. A sloka\r\nmust have sweetness or <i>rasa </i>(lit. juice). What can be there <span\r\nclass=GramE>more sweet</span> than milk?<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\nlang=EN-GB>Let alone wit and humour. The real problem is not perhaps with the\r\nstyle and trend of colloquialism, but with<o:p>&nbsp;</o:p></span></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 lang=EN-GB\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 135<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><span\r\nlang=EN-GB>something deeper. The question, no\r\ndoubt, raises a special aspect, but that is a mere symptom or complexity of the\r\ndisease. For the composition of all ancient poetry was neither artificial nor\r\nunnatural. Rather, the reverse is the truth. Matthew Arnold has given proof of\r\nthe grand style in poetry. For example, </span><st1:City><st1:place><span\r\n  lang=EN-GB>Milton</span></st1:place></st1:City><span lang=EN-GB>\'s<o:p></o:p></span></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 lang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>Fall\'n\r\ncherub! <span class=GramE>to</span> be weak is miserable<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:124.8pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><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; </span>(<st1:place>Paradise</st1:place> Lost, Book <span style=\'mso-bidi-font-weight:bold\'>I, </span>1. 157)<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:124.8pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>Or Dante\'s<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><i><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></i></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\'><i><span lang=EN-GB>E\'n La\r\n<span class=SpellE>sua</span> volontade è nostra pace...<span\r\nlang=EN-GB style=\'mso-bidi-font-style:italic\'>¹<o:p></o:p></span></span></i></p><i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:73.9pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><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; </span>(La\r\nDivina Commedia \'Paradiso\', III. 85)<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:73.9pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></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\'>\r\n<span lang=EN-GB>What\r\ncould be easier or more natural, more common and colloquial than such\r\nexpression? </span><st1:City><st1:place><span lang=EN-GB>Milton</span></st1:place></st1:City><span\r\nlang=EN-GB>\'s line may be taken as an exception to his usual style, but the\r\nentire composition of Dante borders on popular speech. Yet the fact of the\r\nmatter is not that. Even though the ancients speak in popular terms, they choose\r\nthe zenith in <span class=GramE>poetry,</span> they swim on the crest of its\r\nwaves, never in its pit. The moderns choose their poetic note from the trough\r\nof the common day-to-day speech and hold fast to it, rejecting as far as\r\npossible the high note of the ancients. Hence Eliot says:<o:p></o:p></span></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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>Madame\r\nSosostris, famous clairvoyante,<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 lang=EN-GB>Had a bad\r\ncold, nevertheless<i><o:p></o:p></i></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 class=GramE><span\r\nlang=EN-GB>Is known to be the wisest woman in </span><st1:place><span lang=EN-GB>Europe</span></st1:place><span lang=EN-GB>.<o:p></o:p></span></span></p>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'margin-left:2.5in;text-indent:.5in;line-height:150%;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>(The </span><st1:place><st1:PlaceName><span lang=EN-GB>Waste</span></st1:PlaceName><span\r\n lang=EN-GB> </span><st1:PlaceType><span lang=EN-GB>Land</span></st1:PlaceType></st1:place><span\r\nlang=EN-GB>, I)<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 lang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.05pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>Or<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.05pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>Thank\r\nyou. If you see dear Mrs. Equitone </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 lang=EN-GB>Tell her\r\nI bring the horoscope myself; </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 lang=EN-GB>One must\r\nbe so careful these days.<o:p></o:p></span></p>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'margin-left:3.5in;text-align:justify;text-indent:\r\n.5in;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE><span lang=EN-GB>(Ibid.)<o:p></o:p></span></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 lang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.55pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>¹ </span><span lang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:\r\n12.0pt\'>Literally: &quot;And His will is our peace.&quot;</span><span\r\nlang=EN-GB><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;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n136<o:p></o:p></span></p>\r\n\r\n<i>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;mso-line-height-alt:\r\n10.55pt;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</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><span\r\nlang=EN-GB>But why? What is the intention? What\r\npurpose does it serve? First of all, we do not want any more of the poetic in\r\npoetry, we do not want imagination, we do not want anything\r\nof castles in the air. We want the real, the rude, not the good and the\r\nbeautiful. Strong feeling, powerful emotion – these you want. Such materials\r\nare lying about in ordinary day-to-day life; you need not soar into the skies\r\nand rummage the Heavens. The true interest and meaning of life are inherent in\r\nthe workaday world\'s ways and manners. Not so? Well, listen further to Eliot:<o:p></o:p></span></span></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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span\r\nlang=EN-GB><font size=\"2\">HURRY UP PLEASE IT\'S TIME </font> </span></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\nlang=EN-GB><font size=\"2\">HURRY UP PLEASE IT\'S TIME</font><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 lang=EN-GB>Goodnight\r\nBill. Goodnight Lou. Goodnight May.<i><o:p></o:p></i></span></p>\r\n\r\n<p class=MsoNormal style=\'margin-left:.5in;text-indent:33.35pt;line-height:\r\n150%;mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>Goodnight.<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 lang=EN-GB>Ta <span\r\nclass=SpellE>ta</span>. Goodnight. Goodnight.<i><o:p></o:p></i></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 lang=EN-GB>Good\r\nnight, ladies, good night, sweet ladies, </span></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\'><span\r\nclass=GramE><span lang=EN-GB>good night, good\r\nnight.<o:p></o:p></span></span></p>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'margin-left:1.5in;text-align:justify;text-indent:\r\n.5in;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span lang=EN-GB>(The </span><st1:place><st1:PlaceName><span\r\n  lang=EN-GB>Waste</span></st1:PlaceName><span lang=EN-GB> </span><st1:PlaceType><span\r\n  lang=EN-GB>Land</span></st1:PlaceType></st1:place><span lang=EN-GB>, II)<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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>The thing\r\nto note here is whither this slow moving prose – don\'t we see that the sense\r\nhas become a bit concrete? The trend has undergone a seachange and there is a\r\nflush of colour in the style – almost a blush. All is prose, indeed, prosaic in\r\nspirit, but the poet has had to playa trick – whatever be the principle; if the\r\nprose is left entirely as prose the poet\'s purpose is not fully served. When\r\nthe poet\'s heart swells to overflowing, it can despite its efforts never remain\r\nin the ditch.<o:p></o:p></span></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\nlang=EN-GB>I say, where the heart of the poet is in depth and intensity, his\r\nvoice rings with that depth and intensity. If Eliot has been a true poet, he\r\nbecame so when he spoke like this:<i><o:p></o:p></i></span></p>\r\n\r\n<i>\r\n\r\n<i>\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\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n</i>\r\n\r\n</i>\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\'><span lang=EN-GB>Eyes I\r\ndare not meet in dreams </span></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\'><span lang=EN-GB>In <span\r\nclass=GramE>death\'s</span> dream kingdom </span></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\'><span lang=EN-GB>These do\r\nnot appear:<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\nlang=EN-GB style=\'font-size:10.0pt;\'>Page – 137<i><o:p></o:p></i></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;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=\'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 lang=EN-GB>There,\r\nthe eyes 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 class=GramE><span\r\nlang=EN-GB>Sunlight on a broken column. </span></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 lang=EN-GB>There, is\r\na tree swinging </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 lang=EN-GB>And\r\nvoices are<i><o:p></o:p></i></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 lang=EN-GB>In the\r\nwind\'s singing<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 lang=EN-GB>More\r\ndistant and more solemn </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 class=GramE><span\r\nlang=EN-GB>Than a fading star.<i><o:p></o:p></i></span></span></p>\r\n\r\n<i>\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 lang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>This bit\r\nof jewel is far above his \'Madame Sosostris\' or even his \'Good Night\'. Theory\r\nis one thing. Reality is another. Theory is of the poet\'s mind, his expression\r\ntied to his fancy, but that which is real in creation is the dictate of the\r\npoet\'s inner Soul – which bloweth where it </span><span style=\'mso-ansi-language:\r\nEN-US\'>listeth</span><span lang=EN-GB>.<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\nlang=EN-GB>One aspect of that theory is this. The subject of poetry is free\r\nfrom design, free from covering. Stripped of all embellishments, what is\r\ndemanded is \'Sunlight on a broken column.\' Things have to be seen with the\r\nunblinking eye of the burning sun. Hence truth is dust, sand and grit – hard\r\nsubstance reduced to powder, covered, over with an illusory soft, green layer.\r\nWealth and prosperity are the eternal pomp and luxury of a few; as for the\r\nmasses, theirs are poverty and want, disease and sorrow. The civilised man, the\r\neducated <span class=GramE>man are</span> mere parasites. The forthright\r\nchildren of the earth are the poor, the wretched, the primitive and the\r\nuncivilised. One has to go down to the root of all things, in other words, to\r\ncut off the head and move towards the lower limbs. The mystery of the lotus has\r\nto be sought in the mire. The thing has to be cut and pruned and reduced to its\r\nminutest, lowest, most despicable form. Our saints and seers transformed man\r\nand raised him to the level of a spiritual seeker. In the present age too we\r\nhave aimed at the same thing in the reverse direction towards the lowest. The\r\nreason why we like prose and its low-pitched movement is that we do not want to\r\nremain in the higher spheres of the mind – we like to grovel in the dust.<i><o:p></o:p></i></span></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\'><span\r\nlang=EN-GB>It is not that the petty, commonplace and insignificant<o:p>&nbsp;</o:p></span></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 lang=EN-GB\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 138<i><o:p></o:p></i></span></p>\r\n\r\n<i>\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</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><span\r\nlang=EN-GB>matters of daily concern cannot be\r\nthe material for poetry. These can be freely used in a poem, but it will not do\r\nto have them exclusively in the poet\'s consciousness which should be of another stuff. The ancient thinkers have equated the poet\'s\r\nconsciousness with seer-vision.<o:p></o:p></span></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\'><span\r\nlang=EN-GB>The moderns do not even recognise this truth. They do not bother\r\nabout the Infinite. Neither do they feel the need of it nor do they admit it\r\nfor the beauty and sublimity of poetry. Their procedure is otherwise. A prosaic\r\nthing may be accepted, but it should be treated as something more than that.\r\nOtherwise there is no difference between prose and poetry. The two things seem\r\nalike. The modern poets seek to be considered poets. Hence they practically\r\nadmit and establish a difference between poetry and prose.<i><o:p></o:p></i></span></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\nlang=EN-GB>The fundamental principle of this procedure is that the thing and\r\nthe event which are subjects for poetry should be developed along with their\r\ncharacteristic nature and virtue. That is to say, the thing and the event\r\nshould be shown as speaking for themselves without the poet speaking for them.\r\nPerhaps, it will not be much of a mistake to say that here <span class=GramE>lies</span>\r\nthe difference between the moderns and the ancients. For example, if a wasteland\r\nis taken for the subject-matter, then we do not look for the poet\'s account or\r\nhis description of it as in the case of Kalidasa\'s <st1:place>Himalaya</st1:place>. If a wasteland could\r\nspeak for itself, then the poet would be the organ of his speech, the poet\r\ncould identify himself and be one with it. Similarly if \'hollow men\' are the\r\npoet\'s theme, then we do not require their introduction, <span class=GramE>nor</span>\r\na delineation of their character. We expect such a co-ordination of rhythm,\r\nsound and sense as would suggest dryness, despair and emptiness. The wasteland\r\nmust float right before our eyes; not only that, we must feel like physically\r\nwalking through it when we hear:<i><o:p></o:p></i></span></p>\r\n\r\n<i>\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\nlang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>A heap of\r\nbroken images, where the sun beats,<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 lang=EN-GB>And the\r\ndead tree gives no shelter, the cricket no relief,<o:p>&nbsp;</o:p></span></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 lang=EN-GB\r\nstyle=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page – 139<i><o:p></o:p></i></span></p>\r\n\r\n<i>\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</i>\r\n\r\n<p class=MsoNormal style=\'margin-top:0;margin-right:0in;margin-bottom:0in;\r\nmargin-left:.5in;margin-bottom:0;line-height:150%;mso-pagination:none;\r\nmso-layout-grid-align:none;text-autospace:none\'><span lang=EN-GB>And the dry\r\nstone no sound of water. Only<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 lang=EN-GB>There is\r\nshadow under this red rock...<i><o:p></o:p></i></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 lang=EN-GB>Your\r\nshadow at morning striding behind you<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 lang=EN-GB>Or your\r\nshadow at evening rising to meet you;<i><o:p></o:p></i></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 lang=EN-GB>I will\r\nshow you fear in a handful of dust.<o:p></o:p></span></p>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'margin-left:2.0in;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\nlang=EN-GB style=\'mso-bidi-font-style:italic\'>(The </span><st1:place><st1:PlaceName><span\r\n  lang=EN-GB>Waste</span></st1:PlaceName><span lang=EN-GB> </span><st1:PlaceType><span\r\n  lang=EN-GB>Land</span></st1:PlaceType></st1:place><span lang=EN-GB>, I)<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 lang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>And don\'t\r\nwe become Hollow Men when we hear the words&nbsp; –<o:p></o:p></span></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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n</i>\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\'><span lang=EN-GB>The eyes\r\nare not here<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 lang=EN-GB>There are\r\nno eyes here<i><o:p></o:p></i></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 lang=EN-GB>In this\r\nvalley of dying stars<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 lang=EN-GB>In this\r\nhollow valley<i><o:p></o:p></i></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 lang=EN-GB>This\r\nbroken jaw of our lost kingdoms...<o:p></o:p></span></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;tab-stops:96.95pt 160.8pt;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span lang=EN-GB><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; </span>(The Hollow Men, IV)<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:96.95pt 160.8pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:10.3pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><span style=\'mso-tab-count:1\'>&nbsp;&nbsp;&nbsp;</span></span></i><span\r\nlang=EN-GB><span style=\'mso-tab-count:1\'> </span>It has to be admitted that\r\nEliot by his own method has achieved considerable success in such instances.<o:p></o:p></span></p>\r\n\r\n<p class=MsoNormal style=\'text-indent:10.55pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span class=GramE><span\r\nlang=EN-GB>A little before I have referred to Good Night. Various poets have variously described their parting scenes. These\r\nare perhaps the most poetic features in poetry. Othello\'s<i><o:p></o:p></i></span></span></p>\r\n\r\n<i>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'text-indent:10.55pt;line-height:150%;mso-pagination:\r\nnone;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n</i>\r\n\r\n</i>\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\'><span lang=EN-GB>Speak of\r\nme as I am; nothing extenuate…<o:p></o:p></span></p>\r\n\r\n<i>\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:171.6pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><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; </span>(Othello,\r\nV. ii. <span lang=EN-GB style=\'font-family:\r\n\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'>324)<o:p></o:p></span></span></p>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;line-height:150%;mso-pagination:\r\nnone;tab-stops:171.6pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'><o:p>&nbsp;</o:p></span></p>\r\n\r\n</i>\r\n\r\n</i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.8pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB>Or Hamlet\'s<o:p></o:p></span></p>\r\n\r\n<i>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'text-align:justify;mso-line-height-alt:10.8pt;\r\nmso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n</i>\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\'><span\r\nlang=EN-GB>... <span class=GramE>the</span> rest is silence...</span></p>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'margin-left:2.0in;text-align:justify;text-indent:\r\n.5in;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span lang=EN-GB>(Hamlet, V.\r\nii. </span><span lang=EN-GB style=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\r\n\"Arial Narrow\"\'>372)</span><span lang=EN-GB><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\'><span lang=EN-GB\r\nstyle=\'font-family:\"Arial Narrow\";mso-bidi-font-family:\"Arial Narrow\"\'><o:p>&nbsp;</o:p></span></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\'><span class=GramE><span\r\nlang=EN-GB>Or when Virgil\'s Orpheus says:<o:p></o:p></span></span></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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></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\nlang=EN-GB>Heu sed non tua palmas...<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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>These are\r\nthe immense outpourings from the depth of 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;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n140<i><o:p></o:p></i></span></p>\r\n\r\n<i>\r\n\r\n<div class=MsoNormal align=center style=\'text-align:center;line-height:14.4pt;\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><span\r\nlang=EN-GB>human heart. But the moderns tend to\r\ngive such feelings a different expression. These are articulations but the\r\nmoderns want not articulations but incantations. Articulations may make things\r\nbeautiful and touching, no doubt, but incantations make things look lifelike.\r\nEliot\'s Good Night... Good Night... and the repetition of the phrase – are they\r\nnot making the parting vibration physically felt?<o:p></o:p></span></span></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\'><span\r\nlang=EN-GB>Another feature of their incantation is not the transparency of\r\nsense, but its mystification. For it is not the sense, but something more. <span\r\nclass=GramE>Just as the aim of incantation is to have the descent of the deity,\r\nso the aim of poetry is to present the truth or the object as living and\r\nconscious.</span> So we find that Eliot goes on ignoring reasonable sequences\r\nor the order of prose. By the impact of co-ordination of sound and suggestion\r\nhe makes up his presentation of the truth. So he feels no hesitation in mixing\r\nup various tongues. He has expressed his thought by quoting even an Upanishadic\r\nutterance in one of his poems in order to prove the power of poetry as a medium\r\nof incantation. Listen:<i><o:p></o:p></i></span></p>\r\n\r\n<i>\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\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></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\'><st1:place><st1:PlaceName><span\r\n  lang=EN-GB>London</span></st1:PlaceName><span lang=EN-GB> </span><st1:PlaceType><span\r\n  lang=EN-GB>Bridge</span></st1:PlaceType></st1:place><span lang=EN-GB> is\r\nfalling down falling down falling down.<o:p></o:p></span></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;tab-stops:230.15pt;mso-layout-grid-align:none;text-autospace:\r\nnone; margin-top:0; margin-bottom:0\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></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\'><span lang=EN-GB>Poi s\'\r\nascose</span><span lang=EN-GB style=\'font-family:\"Arial Narrow\";\r\nmso-bidi-font-family:\"Arial Narrow\"\'> </span><span lang=EN-GB>net foco che gli\r\naffina<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 lang=EN-GB>Quando\r\nflam <span class=SpellE>ceu</span> chelidon – O\r\nswallow <span class=SpellE>swallow</span>. </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 class=GramE><span\r\nlang=EN-GB>Le Prince d\' Aquitaine <span class=SpellE>à</span> la tour abolie.<i><o:p></o:p></i></span></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 lang=EN-GB>These\r\nfragments I have shored against my ruins. </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 lang=EN-GB>Why then <span\r\nclass=SpellE>Ile</span> <span class=SpellE>fite</span> you. Hieronymo\'s mad\r\nagaine.</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 class=GramE><span\r\nlang=EN-GB>Datta. Dayadhavam. Damyata.<i><o:p></o:p></i></span></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 lang=EN-GB><span\r\nstyle=\'mso-spacerun:yes\'>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><span class=GramE>Shantih <span\r\nclass=SpellE>shantih</span> <span class=SpellE>shantih</span>.<o:p></o:p></span></span></p>\r\n\r\n<i>\r\n\r\n<p class=MsoNormal style=\'margin-left:2.5in;text-align:justify;text-indent:\r\n.5in;line-height:150%;mso-pagination:none;mso-layout-grid-align:none;\r\ntext-autospace:none; margin-top:0; margin-bottom:0\'><span lang=EN-GB>(The </span><st1:place><st1:PlaceName><span\r\n  lang=EN-GB>Waste</span></st1:PlaceName><span lang=EN-GB> </span><st1:PlaceType><span\r\n  lang=EN-GB>Land</span></st1:PlaceType></st1:place><span lang=EN-GB>)<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\'><span lang=EN-GB><o:p>&nbsp;</o:p></span></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:9.8pt;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'><span\r\nlang=EN-GB><span style=\'mso-tab-count:1\'>&nbsp;&nbsp; </span>This is, however, what may\r\nbe called an incantation with a vengeance in poetry.<o:p></o:p></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\nlang=EN-GB>It may be thought that we have here moved a good way from the method\r\nand ideal of turning poetry with the spirit of prose. But it is not exactly so.\r\nThis type of incantation is<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\nlang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n141<i><o:p></o:p></i></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>\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><span\r\nlang=EN-GB>the quintessence of prose itself. Perhaps\r\nit may have measure but no tune.<o:p></o:p></span></span></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\nlang=EN-GB>Yet, in </span><st1:place><span lang=EN-GB>Bengal</span></st1:place><span\r\nlang=EN-GB>, we have not been able to rise to the standard of Eliot. The\r\nreason is that Eliot is highly serious and has depth of feeling. However\r\nwhimsical and arbitrary may be his brains, he has behind all that an intensity\r\nof emotion, although we may not call it the joy of poetry. Those of our\r\ncountrymen who want to follow Eliot\'s style seem to have had its form and not\r\nits spirit. However intellectualised may be the mode of modern Western poetry,\r\nit is the particular expression of Western life. Behind it there lies a\r\nprofound need, an urge of life. But here in our country this sort of creation\r\nis an artificial flower. As in the social and political fields, so in the\r\ndomain of poetry the modern European trend has at most to a certain degree\r\nstimulated our brain. It does not move our heart, far from touching our soul.<i><o:p></o:p></i></span></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\'><span\r\nlang=EN-GB>That poetry is incantation may be taken for granted. But incantation\r\nis of two kinds. The moderns follow the incantation of the left-wing tantriks.\r\nThe ancient poets took to the Vedantic and the right-wing of the Tantra as the\r\nbest.<i><o:p></o:p></i></span></p>\r\n\r\n<i>\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\'><span\r\nlang=EN-GB><o:p>&nbsp;</o:p></span></p>\r\n\r\n</i>\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\'><span lang=EN-GB>Yat <span\r\nclass=GramE>te</span> daksina-mukham tena mam pahi nityam. <o:p></o:p></span></p>\r\n\r\n<i>\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\'><span lang=EN-GB>(Protect\r\nme, O Rudra, by your right aspect.)<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;mso-layout-grid-align:none;text-autospace:none; margin-top:0; margin-bottom:0\'>\r\n<span\r\nlang=EN-GB style=\'font-size:10.0pt;mso-bidi-font-size:12.0pt;\'>Page –\r\n142<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','-17_Modern Poetry','','publish','closed','open','','17_modern-poetry','','','2021-11-23 17:58:58','2021-11-23 17:58:58','',0,'http://collectedworksofnolinikantagupta.com/index.php/2021/11/23/17_modern-poetry/',0,'post','',0),