Vol 24 No. 2/2010 ISSN 0970 5074 IndiaVOL 24 NO. 2/2010 Perspectives

Six zoomorphic forms in a line, exhibited in Paris, 1930

Editor Navdeep Suri

Guest Editor Udaya Narayana Singh Director, Rabindra Bhavana, Visva-Bharati

Assistant Editor Neelu Rohra

India Perspectives is published in Arabic, Bahasa Indonesia, Bengali, English, French, German, Hindi, Italian, Pashto, Persian, Portuguese, Russian, Sinhala, Spanish, Tamil and Urdu. Views expressed in the articles are those of the contributors and not necessarily of India Perspectives. All original articles, other than reprints published in India Perspectives, may be freely reproduced with acknowledgement. Editorial contributions and letters should be addressed to the Editor, India Perspectives, 140 ‘A’ Wing, Shastri Bhawan, New Delhi-110001. Telephones: +91-11-23389471, 23388873, Fax: +91-11-23385549 E-mail: [email protected], Website: http://www.meaindia.nic.in For obtaining a copy of India Perspectives, please contact the Indian Diplomatic Mission in your country. This edition is published for the Ministry of External Affairs, New Delhi by Navdeep Suri, Joint Secretary, Public Diplomacy Division. Designed and printed by Ajanta Offset & Packagings Ltd., Delhi-110052. (1861-1941) Editorial

In this Special Issue we pay tribute to one of India’s greatest sons As a philosopher, Tagore sought to balance his passion for – Rabindranath Tagore. As the world gets ready to celebrate India’s freedom struggle with his belief in universal humanism the 150th year of Tagore, India Perspectives takes the lead in and his apprehensions about the excesses of nationalism. He putting together a collection of essays that will give our readers could relinquish his knighthood to protest against the barbarism a unique insight into the myriad facets of this truly remarkable of the Jallianwala Bagh massacre in Amritsar in 1919. And personality. During the course of an eventful life spanning eight he could, as Prof. Amartya Sen points out in his essay, critique decades from 1861 to 1941, Tagore won international acclaim Mahatma Gandhi’s Swadeshi campaign and his advocacy of the as a playwright, poet, song writer, novelist, educator, philosopher spinning wheel or charkha. and humanist. Always positive and oriented towards action, he gives us much Tagore wrote his fi rst drama opera – Valmiki Pratibha – when to refl ect. “I have become my own version of an optimist. If I he was barely twenty. He went on to write over 2000 songs and can’t make it through one door, I’ll go through another door – create Rabindra-sangeet as an important genre of Bengali music or I’ll make a door. Something terrifi c will come no matter how that is named after the poet himself. He translated a selection of dark the present,” he once said. For me, though, here’s the his own poems, Gitanjali, from Bengali to English and became thought that almost invariably brings a smile to the face: “I slept the fi rst Asian to win the Nobel Prize in 1913. His short stories and dreamt that life was joy. I awoke and saw that life was and novels occupy a place of their own in Bengali literature. service. I acted and behold, service was joy.” And he is probably the only poet to have composed the national We are grateful to Visva-Bharti University and in particular to anthems of two countries: Amar Shonar Bangla for Bangladesh Prof. Udaya Narayana Singh for joining me as the co-editor and Jana Gana Mana for India. At the age of 60, he turned his of this issue. In addition to the articles illuminating key facets attention to painting and managed to produce a remarkable of Tagore’s personality, Visva-Bharti have also provided us oeuvre during the twilight years of his life. with rare photographs that have been painstakingly restored As an educationist, he emphasized the notion of complete to provide a visual delight. The fact that several of these and holistic education and established the Visva-Bharati photographs are being published for the fi rst time makes this in Santiniketan as an institution where “the illusion of issue a true collectors’ edition. For Tagore, anything less would geographical barriers disappear from at least one place in be unthinkable. India.” The ‘world poet’ traveled widely, winning friends and As always, we look forward to our readers’ feedback and admirers as he traversed thirty countries across fi ve continents. comments. As Tan Chung says in his essay, “The Chinese have always liked Tagore’s writings and songs for the richness of love, hope, harmony and the humanness. A ‘Tagore Fever’ was created in China in the 1920s, especially in the wake of his 1924 visit. We Navdeep Suri see another rage of ‘Tagore Fever’ surging in China with the universal celebration of the 150th birth anniversary…” own trajectory of working for his own country, his own times Tagore and for his own mother tongue – Bangla, or Bengali that holds in the 21st century together two nations, India and Bangladesh. He knew that after the dark comes light, as he said: “Clouds come fl oating into my life, no longer to carry rain or usher storm, but to add color to my sunset sky.” Whereas reason and logic have an important place in Tagore’s scheme of things, the inner strength and the belief in one’s own self and an intuitive knowledge are of equal importance. Tagore had once said: “A mind all logic is like a knife all blade. It makes the hand bleed that uses it.” How true it is in the context of creating a space for fi ner elements in one’s life as well as in one’s learning processes. Creative writing, meaningful performances, imaginative art, and soulful music have a major role to play in shaping the human mind as much as tools, technology and tangible instruments such as earthly riches. At a time when the world celebrates the onset of the 150th year of Rabindranath Tagore between May 2010 and 2011, it was he face of the world is changing, and as time passes, the thought appropriate to pay a tribute to this great son of India changes are visible with a lot of disturbing images. But who made us proud. We have, therefore, put together a special Teach time one feels an element of doom and despair, issue in his honour with close to two dozen essays together one’s faith is rekindled to see that there are thinkers and doers with extremely important and rare visuals – from photographs like Tagore who fi rmly believed that ultimately the truth and to images of his paintings. Some of these essays have been beauty would prevail. It is not surprising to see Einstein sharing published earlier – mostly in Visva-Bharati publications, the same beliefs as the doyen of Indian literature, Rabindranath but most of them have been written for this edition. We are Tagore (1861-1941). Einstein said: ‘The ideals which have hopeful that the offerings we are making will be received lighted my way, and time after time have given me new well by the international readership of India Perspectives, courage to face life cheerfully have been kindness, beauty, and and this issue will be a collector’s item which would be truth.” The progress of mankind is crucially dependent on this remembered and discussed for a long time. We are thankful realisation. In exchanges with Einstein, Tagore had commented: to the authors as well as to Visva-Bharati in general, and to “The progress of our soul is like a perfect poem. It has an the staff of the archives of Rabindra Bhavana, in particular. infi nite idea which once realised makes all movements full of We take this opportunity to express our appreciation to the meaning and joy. But if we detach its movements from that Public Diplomacy Division, Ministry of External Affairs for their ultimate idea, if we do not see the infi nite rest and only see the interest and cooperation in putting this issue together. infi nite motion, then existence appears to us a monstrous evil, impetuously rushing towards an unending aimlessness.” No Udaya Narayana Singh amount of personal loss could make Tagore deviate from his Santiniketan; March 2010

INDIA PERSPECTIVES VOL 24 NO. 2/2010 2 INDIA PERSPECTIVES VOL 24 NO. 2/2010 3 Winged Surprises: Tagore and Lyrics and Melodies of Rural Reconstruction Tagore UMA DASGUPTA 86 LADLY MUKHOPADHYAY 6 Tagore and his Times: The Poet’s School The Idea of Asia SUPRIYO TAGORE 12 SUGATA BOSE 90

Tagore, Gitanjali Tagore: ❝ and the Nobel Prize The Scientist in Tagore The Golden Bridge between NILANJAN BANERJEE 20 PARTHA GHOSE 46 Great Civilizations of In common with thousands of his countrymen India and China I owe much to one who by his poetic genius and Tagore: TAN CHUNG 96 singular purity of life has raised India in the The Seer and Interpreter ERNEST RHYS 50 Tagore’s Visit estimation of the world. But I owe also more. and its Impact on Did he not harbour in Santiniketan the inmates China’s Literary World of my Ashram who had preceded me from YIN XINAN 101 South Africa? The other ties and memories are too Man at the Centre of sacred to bear mention in public tribute. Universe: Tagore’s Ideas on Complete Education ❞ UDAYA NARAYANA SINGH 104

Rabindranath Tagore Tagore and M.K. Gandhi as a Painter Sabarmati, Ahmedabad Technical Education SANJOY KUMAR MALLIK 26 The Wayfaring Poet B.N. PATNAIK 110 AMRIT SEN 52 In Search of a Equal Music: New Language for Tagore with Gandhi at Santiniketan Infl uence of Tagore on other Theatre Tagore’s Religion Painters ABHIJIT SEN SABUJKOLI SEN 60 38 INA PURI 116

Gandhi and Tagore Tagore: AMARTYA SEN 66 From the 21st Century Perspective Touched by Tagore ILKE ANGELA MARÉCHAL 122 MARTIN KÄMPCHEN 70 ‘Blessed am I that I am born to this land’: Tagore’s Swadeshi Samaj: A Biographical sketch Debates on Nationalism of Tagore BIKASH CHAKRAVARTY 76 PURBA BANERJEE 127 Rabindranath’s Role in Women’s Emancipation KATHLEEN M. O’CONNELL 80 Sambhu Saha Winged Surprises: Lyrics and Melodies of Tagore

LADLY MUKHOPADHYAY

Rabindranath Tagore had of the increasing desire to once said: “Our music is merge individual oneness with music for one, music for the universal whole. In fact his compositions refl ect beautifully solitude”, but it is not meant the agony of failure to attain this for one in a corner. It is union as well as the intense joy the ‘one’ representing the upon achieving it. universal whole. Tagore’s The body of music created by music developed upon this Rabindranath Tagore in the foundation of the increasing 64 years between 1877 and desire to merge individual 1941 may be broadly classifi ed oneness with the universal into two main categories. whole. Those that are melody based – ‘Suradharmi’ and those that are lyric based – ‘Kavyadharmi’. abindranath Tagore’s music Let us fi rst explore the melody- added a new dimension based compositions. Tagore Rto the musical concept grew up in the classical tradition of India in general and Bengal of Hindustani classical music in particular. Rabindrasangeet, (‘raaga sangeet’). From his being the cultural treasure autobiographical sketches, we for Bengalis (including come to know of the musical Bangladeshis) has an everlasting training he went through in his and all encompassing appeal childhood. He was the disciple for the listeners. It is said that of Jadunath Bhatta (1840-1883), his songs are the outcome of the famous Pundit of Vishnupur centuries of literary and cultural Gharana. In this gharana of churning that the Bengali Indian classical music, the community has gone through. artist excels in unfolding the Rabindranath Tagore had once beauty of the Raaga through said: “Our music is music for the initial introductory notes one, music for solitude”, but it known as ‘Aalaap’. It is simple, is not meant for one in a corner: devoid of heavy, cumbersome it is the ‘one’ representing the ornamentation and is famous for universal whole. Tagore’s music Right: Tagore singing with an developed upon this foundation accompaniment by Abanindranath Tagore Rabindra-Bhavana, Visva-Bharati

INDIA PERSPECTIVES VOL 24 NO. 2/2010 6 INDIA PERSPECTIVES VOL 24 NO. 2/2010 7 the ‘Dhrupad’ tradition (literally, Rabindranath used the folk a song from the Meenakshi dhruva ‘fi xed’ and pada ‘words’ based tunes extensively. His temple of Madurai (an ancient – the oldest surviving tradition). stays at the estate of Silaidah song written by Muthuswami Rabindranath was groomed and Patisar brought him in close Dikshitar) is an example of in this tradition and later on contact with the rich, vibrant ‘Bhanga Gaan’. used it with mastery without folk tradition of Bengal, the The songs inspired by western abiding to its strictures. For Bhatiyali, Kirtan, Ramprashadi, music also come under this example, we can think of a Shari, Baul and Jhumur. He category. His understanding of well-known dhrupad ‘Mahabiswe was introduced to the songs of the character and distinctive Mahakashe mahakala majhe’. Lalan Fakir (1774-1890) and his features of Indian and Western He experimented with dhrupad disciple Gagan Harkara (dates music of the time enabled him to tunes using various rhythms not known) and was greatly create a perfect blend. ‘Purano (such as, ‘Jortal’, ‘Jhanptal’, ‘Sur infl uenced by them. During sei diner katha’, his adaptation Phanktal’ and ‘Teora’ – usually India’s Freedom movement he from a Scottish folk song is a known only to the connoisseurs composed numerous songs in well-known example of such of Hindustani classical music) different styles of folk music. tunes. and composed 104 songs. These songs immediately Taal or beat is one of the Tagore used the classical form touched the hearts of common important aspects of a song. of khayal and thumri to create people and became a source of Tagore experimented with the almost 300 songs, encompassing inspiration. The National anthem existing beats like Dhamar – a all the styles of the classical of Bangladesh ‘Amar Sonar 14-beat taal and composed 16 traditions. For example he used Bangla’ infl uenced by Baul-song tunes using this type. He also the ‘tappa’ style in his music, is an example. created some new beats or taals. where the song-text is very short Tagore’s fi rst ever musical One of this is Shasti-taal which and not as elaborately structured endeavour was ‘Bhanusingher has 6 counts, but unlike the as a khayal or a thumri. There padabali’ the compositions of standard 6 beat where Dadra have been two different styles which were infl uenced by the divided in 3/3 it is divided in of Tappa, one that evolved in medieval age style of Padabali 2/4. Nava-taal is another such Punjab, in the lineage of Shori Kirtan. He composed some beat created for ‘pakhwaj’ (a two Miyan, and the other, adapted famous songs in this style but headed drum). by Ramnidhi Gupta, better his adaptations made the songs known as Nidhubabu in Bengal. modern. ‘Je chilo amar sapano Tagore always emphasized Tagore from his early age was charini’ is an example of this that an ideal song is a perfect exposed to both styles. Tagore style. marriage of lyric and melody, adapted his ‘tappas’ from both where they go hand in hand. the styles, he relinquished the Tagore adapted tunes from Tagore’s songs present a smooth Punjabi ‘tappa’ but when he different regions all over India – blend of melody and lyrics wrote in his mother tongue the Gujarati, Kannada, Punjabi, Tamil where these two are inseparable, songs became soft and sweet. as well as Hindi light music, and evolve together in a unique For example we can consider including Bhajans – and created musical language. Suchitra Mitra the song, ‘Ke bosile hridayasane his own music. These songs are said once, ‘singing only the aaji, bhubaneshwara prabhu’, known as Bhanga Gaan (literally notes of Tagore’s songs does not which is infl uenced by the tune meaning ‘Broken songs’). The mean anything… the singer must of a Punjabi tappa, but becomes famous song ‘Basanti, hey understand the lyrics… he used

much softer in melody. bhubonmohini’ evolved from Rabindra-Bhavana, Visva-Bharati tunes or created new beats as the

INDIA PERSPECTIVES VOL 24 NO. 2/2010 8 INDIA PERSPECTIVES VOL 24 NO. 2/2010 9 rhythm of his poetry demanded.’ time. It is a source of great pride Tagore wrote almost 140 Rabindranath’s melodies go only to Bengalis that the National exquisite songs commemorating as far as the lyrics, the emotion Anthems of two South Asian the ‘seasons’. He taught us to and impulse of the words, allow nations, India and Bangladesh see nature in many ways at the them. are both Tagore’s compositions. same time, through his intricately The period, 1921 to 1940, mark woven words and melodies. He This idea becomes clearer if we the 3rd phase in which his songs also wrote songs for different examine the songs based on occasions centred on birthdays, poems or lyrics – the songs in displayed the virtuosity and weddings, ploughing, harvesting, Kavyadharmi or lyrical category. his distinctive character of that tree planting, New Year etc. In fact, while working on his genre of music that has come to compendium of all songs – be known as ‘Rabindrasangeet’ When we listen to his songs it Gitabitan (1938), Rabindranath and have gained recognition becomes diffi cult to fi nd out had said that he wanted to worldwide with their own which part of it is Western and develop it in such a way that particular style and feel of which part is purely Indian it should not be seen only as a singing. classical or which is from the collection of songs but should In Gitabitan he designated a folk or Baul tradition. Ultimately also be acceptable minus the section as Puja containing the the mixture that he presents is melody, as reading material. devotional songs (almost 650 in something which is purely his But in his musicals like Valmiki numbers). Some of these songs own creation, ‘Rabindrasangeet’. Pratibha, Shyama or Chandalika are known as ‘Brahmasangeet’. When we study this prolifi c we could see how he uses the ‘Bipula t aranga re’ (Oh these collection of compositions it colloquial language with suitable gigantic waves) is one such becomes clear, as explained modern melody. composition based on the raaga by the well-known Tagore As far as structural variation ‘bhim palasri’ or, bhim palashi. music maestro, Santidev Ghosh is concerned, Rabindranath’s Rabindranath’s youngest son (1910-1999), “The words of musical compositions show Samindranath (1896-1907) passed Rabindrasangeet are eternally three main phases. The fi rst away when he was only eleven thrilling and enchanting. They phase consists of those songs years old. A few days after his bring forth a vast panorama composed between 1881 and demise he wrote this song. But of human life and experience 1900. During this period his this song is not at all about any encapsulating joy and sorrow, songs strongly refl ect Hindustani loss, on the contrary it talks love and languishment, pleasure classical music infl uences as about the mystery and eternal and pain, union and detachment well as other regional and joy of the unending cycle of life besides a look beyond.” …That Western music infl uences. The and the melody is befi ttingly is why his music becomes a next two decades between awe-inspiring. companion through all the 1900 and 1920 mark the 2nd or various moments of life. Songs of love and adoration (in ◆ experimental phase, where the the section ‘Prem’ ) also number The author is a fi lm maker and has classical structure remained intact featured in the Indian Panorama in well over 150. Many opine that it but he added his own musical several international fi lm festivals. He has is very diffi cult to categorize the also authored several volumes of essays comprehension and maturity to in Bengali, and has made about 14 short songs in this fashion. Many of the it. He wrote many of his patriotic documentaries on various aspects of Tagore. love songs can be perceived as songs (about 62) during this songs of spiritual devotion, and

Left: Rabindranath with his elder brother many Puja songs can be perceived Jyotirindranath. as songs of intense love.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 10 INDIA PERSPECTIVES VOL 24 NO. 2/2010 11 All these explanations might (c) a quest to achieve higher cities; there was no barrier have some elements of truth. truth – something that was here between man and nature. But one thing was clear: Tagore hinted at in different Upanishadic Children could feel the impact wanted his school to be in the texts of ancient India. of different seasons; they got model of Tapovana (hermitage) wet in the monsoon rain, Thus, he moved from Kolkata of ancient India. Does that basked in the sun, and enjoyed to a place called Santiniketan, mean that he wanted us to go the moonlit nights. which his father, Maharshi back to the past? The answer Devendranath had chosen The classes were held outdoors, is in the negative. Tagore was for his meditation and other under the trees. At the end of too modern to wish to shun the religious activities. Soon the each period children moved present. school started to grow. Students from one place to another and from different walks of life and did not feel cramped. Teachers What Tagore wanted to borrow even other states of the country had a fi xed place for their from the Tapovana idea was the came to join the institution. classes – whereas the children following: (a) a close proximity

Rabindra-Bhavana, Visva-Bharati Parents who could not control enjoyed the movement. to nature, away from the din Tagore teaching at the Patha-Bhavana, the open-air school in Santiniketan their children sent them to and bustle of the urban life; Along with the usual academic Santiniketan. (b) a close relationship between subjects of a school, children Guru and the disciples – in Santiniketan was a place that were exposed to music and The Poet’s School almost a family like atmosphere; was far away from the crowded dance, various crafts and

An open-air class at the Santiniketan school in the early years SUPRIYO TAGORE

Tagore wanted his school to be on the model of Tapovana (hermitage) of ancient India, and he wanted to borrow from the Tapovana idea.

he school founded by Rabindranath Tagore is known as the ‘Patha-Bhavana’ today. The school celebrated hundred years Tof its existence nine years ago. It is a fairly big school today. It draws students from all over the state of West Bengal and remains a reputed institution. However, the school had a rather modest beginning. In December 1901, Tagore started the school with only fi ve students; one of them was his own son. By the beginning of the twentieth century Tagore had already become a reputed Poet. Why then did he think of starting a school? Experts in the fi eld have different explanations. Some feel that Tagore’s own tragic experience in schools, modeled by the then British rulers of the country could be the reason. Others feel that he thought of starting a school, because he had the education of his own children in mind. Some others thought he was a visionary in the fi eld of school education, and that he wanted to set up a model.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 12 INDIA PERSPECTIVES VOL 24 NO. 2/2010 13 play-acting in the school. They played games in the afternoon. Tagore thought that man is born in the world with only one advice from God – that is – ‘Express yourself!’ Therefore children of the ‘Poet’s school’ were allowed to express themselves through tune and rhythm, lines and colour, and through dance and acting. Every Tuesday there would be literary meetings in the ‘ashrama’ where children read out their stories and poems, sang and danced and put up short plays in the presence of all the ashramites (the inmates of the ashrama). In their classes too it was the self-expression that would be encouraged and not cramming of possible questions and answers. They were encouraged to use their limbs

An open-air class at the Patha-Bhavana today (left) and Basantotsav celebration (below). Samiran Nandy, Rabindra-Bhavana, Visva-Bharati Samiran Nandy, Rabindra-Bhavana, Visva-Bharati Samiran Nandy, Rabindra-Bhavana,

INDIA PERSPECTIVES VOL 24 NO. 2/2010 14 INDIA PERSPECTIVES VOL 24 NO. 2/2010 15 in craft classes and gardening had its own space. Thus, classes. It was the belief of the compartmentalization of one’s poet that by using their limbs knowledge of and skill for even dull students improved in a particular work and love their academics. for it were not exclusive to one another – they always Tagore thought that children overlapped. But for the sake had a three-fold relationship of better understanding, these with their environment, divisions are made. especially in the relationship between Nature and Man. Tagore also believed that none of these three levels At the lowest level children could be ignored for a proper learned to use their development of personality. environment. This was the level One must give its due to of ‘Karma’ (action). Man uses Karma, Jnana and Prema for his environment for a living – the fullest growth of man. he has to till the soil, build his house, weave his clothes. The fi ner things in life can Therefore, children must be never be taught in a class. trained in various physical Children imbibe them from activities. At the next level the environment or from the they must gather knowledge personalities around them. about their environment. They Tagore believed that these must search for natural rules qualities were already there and correlations, and form in the child. Therefore, it was Rabindra-Bhavana, Visva-Bharati Kala Bhavana Painting class in progress in early years conclusions. They have to look thought essential to create for unity in the world of diversity. a proper environment in children had their gardens growing up in nature? Tagore in children was always Only then would they be able the school to bring out the to look after. There were felt that a person was not fi t to encouraged. to achieve the true Jnana or dormant qualities in a child. Nature-study classes as part of be a teacher if the child in his ‘knowledge’. This way, they The environment created at their curriculum. They learnt mind was not alive still. They Wednesday was the weekly would try to gather knowledge Santiniketan was, therefore, about trees, birds and insects had to share their experiences holiday in the school instead of about Nature and Man. most appropriate for the education of children. The at the Ashrama. Also, seasonal with the children. Sunday. At the highest level, it was festivals were celebrated to children grew up in the midst The children in the morning Prema (love) that binds an make the children conscious Then the children were made of nature, however, only attended the weekly service individual to Nature and to the of the spirit of the season, aware of the problems of close proximity to nature was in the prayer hall. The world of Man. Through love and establish a connect to the the villagers living around not enough. It had to be a service essentially was non- an individual loses his identity agricultural cycle. Santiniketan. They regularly conscious encounter. denominational – not catering and becomes one with the visited nearby villages to study Santiniketan was a beautiful It was an experience for the to one or the other dominant world. In the Poet’s school their life and problems. place with shady mango children to sing Tagore’s songs, religions. Devotional songs by all such relationships were and other fruit-bearing trees, going round the Ashrama in The school subjects were Tagore were sung. Carefully cultivated. under which children attended the moonlit night to feel the taught through experiments and created and crafted, these Tagore was a believer in their classes. Tall Sal trees spirit of spring in their minds. different types of experiences prayers would be such that unity where each element shaded the avenues. The What could be a better way of as far as practical. Creativity they would be acceptable

INDIA PERSPECTIVES VOL 24 NO. 2/2010 16 INDIA PERSPECTIVES VOL 24 NO. 2/2010 17 to everybody. Once Tagore was asked if he would like to recommend the kind of religious training the schools should ideally impart. He clearly replied that no religious instruction should be given in schools. There should rather be an effort to cultivate a ‘sense of infi nity’ in the minds of children. That we are a part of a very vast and wonderful creation should somehow be conveyed; a sense of awe about this huge creativity should be given to the children. Santiniketan has always been like a big family. Teachers know all the students personally, and vice versa. The wives of the teachers are like mothers to the students. Therefore, the institution had to be small for Tagore’s ideals to be fruitful. Big institutions have a different logic of their own. It is, thus an environment of beauty, love and co-operation. Competition has no place here. Tagore used the word ‘becoming’ which he thought was more important than anything else in the Poet’s School. ◆ The author was the Principal of Patha- Bhavana, the school set up by Rabindranath Tagore at Santiniketan.

Prayer in progress today in the heritage

Samiran Nandy Upasana-griha (Prayer hall).

INDIA PERSPECTIVES VOL 24 NO. 2/2010 18 INDIA PERSPECTIVES VOL 24 NO. 2/2010 19 case, containing the translated (1907) within the short span manuscript entrusted to Tagore’s of thirty two years. This son Rathindranath (1888- experience with death refi ned 1961), was discovered to be his sensibilities and gave him missing. Rushing to the Left- the impetus to consider life in Luggage Offi ce of the British its contrasting realities with joy underground, Rathindranath and wonder. managed to retrieve the In the beginning of 1912, baggage that he had left in the Tagore became seriously ill. train by mistake while getting Cancelling a planned visit down at the Charing Cross tube to England, he went to his station. Rathindranath wrote ancestral home in Silaidah (now in his autobiography, “I have in Bangladesh) on the banks of often wondered what shape the river Padma for a change the course of events might where he translated some of have taken if the manuscript his poems from their original in of Gitanjali had been lost Bengali. After his recovery he Tagore, Gitanjali due to my negligence.” The sailed for England in May 1912, recovered translations came to without any specifi c mission, and the Nobel Prize be published in the form of a with the mind of a wayfaring NILANJAN BANERJEE book Gitanjali (Song Offerings), poet, primarily obeying his on 1 November, 1912 by the doctor’s advice. During his Tagore felt “homesick for the wide world.” Further, he was India Society of London with an long sea voyage to England, he introduction by the English poet constantly struggling to overcome the barriers of language. continued his experiments with W.B. Yeats (1865-1939). He thought that the Nobel Prize awarded by the Swedish translations presumably with a Academy “brought the distant near, and has made the desire to connect to a distant In 1910, Tagore published a and wider horizon. Before 1912, stranger a brother.” book of poems in Bengali titled Tagore had translated only a Gitanjali. By that time he had abindranath Tagore, in a letter to E.J. Thompson, wrote in couple of his poems. established himself as a poet, 1916, “I feel homesick for the wide world.” A few years before an essayist, novelist, short story William Rothenstein, who his death, he criticized his own poetry for not being universal R writer, a composer of numerous knew Rabindranath since his in expression, arguing that his paintings had rather overcome the songs, and a unique educator visit to India during 1910-1911, barriers of language. It was likely that Tagore, a seeker of universal with an experimental school for introduced Tagore and his concord, would not have been satisfi ed in restricting himself to an children at Santiniketan. He poetry to his illustrious circle audience in the colonial, undivided Bengal where he was born and underwent a number of personal of friends including W.B. Yeats, raised in the second half of the nineteenth century. Rabindranath, tragedies by the time Gitanjali Thomas Sturge Moore (1870- who translated Shakespeare’s Macbeth at the age of thirteen, turned was published. Tagore lost his 1944), Ernest Rhys (1859-1946), out to be a prolifi c bilingual writer of his time often taking pleasure mother Sarada Devi (1875), Ezra Pound (1885-1972), May in translating his own works into English. adored sister-in-law Kadambari Sinclair (or, Mary Amelia St. It was in June 1912 that Rabindranath desired to share the English (1884), wife Mrinalini (1902), Clair, 1863-1946), Stopford translations of his poems with his British painter friend William second daughter Renuka (1903), Brooke (1832-1916) among Rothenstein (1872-1945) in London, (Rothenstein later went on father Debendranath (1905), Nobel Medallion (top), the reverse of many others. They were the medal (middle) and the title page to become the Principal of the Royal College of Art). A leather and youngest son Samindranath of the 1912 Gitanjali. instantly carried away with

INDIA PERSPECTIVES VOL 24 NO. 2/2010 20 INDIA PERSPECTIVES VOL 24 NO. 2/2010 21 buying its rights, publishing ten took the initiative in publishing subsequent editions of the title six poems of Tagore in the within nine months between prestigious American magazine March and November, 1913. Poetry with a note by Pound While the Bengali Gitanjali in December, 1912. Gitanjali was brought out without any received wonderful reviews in dedication, Tagore dedicated his some of the leading newspapers fi rst English anthology of poems and literary magazines including to Rothenstein as a token of The Times Literary Supplement, their friendship that lasted till Manchester Guardian, and The the death of the poet in 1941. Nation among others, shortly after the publication of the Tagore, left England in October, book. 1912 for America before his English Gitanjali could be The British littérateur Thomas published and returned to India Sturge Moore, in his individual in September, 1913. Ezra Pound capacity as the Fellow of the and Harriet Monroe (1860-1936) Royal Society of Literature of the

Nobel Prize citation

‘Where the mind is without fear!’: A poem from Gitanjali in Tagore’s calligraphy

the mystic vision and rhetoric poems, the English version splendour of Tagore’s poetry. contained one hundred and Yeats suggested minor changes three poems from ten previously in the prose translations of the published anthologies including Gitanjali songs. Speaking on fi fty three poems from its the charm of Gitanjali, Yeats Bengali namesake. It was due wrote in his introduction: to Rothenstein’s efforts that the India Society of London “… These prose translations have stirred my blood as nothing has brought out these translations for years. …I have carried the as a book. A limited edition manuscript of these translations of seven hundred and fi fty with me for days, reading it in railway trains, or on the top of copies was printed, among omnibuses and in restaurants, and I which two hundred and fi fty have often had to close it lest some copies were for sale. The stranger would see how much it book was received with much moved me.” enthusiasm in England and the While the Bengali Gitanjali had Macmillan Press of London did one hundred and eighty three not miss the opportunity of

INDIA PERSPECTIVES VOL 24 NO. 2/2010 22 INDIA PERSPECTIVES VOL 24 NO. 2/2010 23 United Kingdom recommended held that the ‘Novel’ prize Tagore could not be present in handed them over to the Poet Gitanjali and the Nobel Prize Rabindranath Tagore’s name for came to Santiniketan only Sweden to receive the Nobel at a ceremony on 29 January, set Tagore on the world stage the Nobel Prize for literature for the deserving novels that Prize as the fi rst Asian recipient 1914 at the Governor’s House in raising him to the glorifi ed to the Swedish Academy while Tagore had written. Amidst of the award and a telegram Kolkata. status of Visva Kabi, the World ninety seven other members this unprecedented storm of from him was read out at the Poet, who could celebrate life of the Society collectively excitement, a grand felicitation traditional Nobel Banquet beyond any boundaries: was organized on the 23rd of which stated “I beg to convey recommended the name of “I have had my invitation to this November in 1913 at Santiniketn to the Swedish Academy my novelist Thomas Hardy for world’s festival, and thus my life in honour of the Poet, presided grateful appreciation of the the award. Initially Tagore’s has been blessed. My eyes have over by his scientist friend breadth of understanding which nomination was strongly seen and my ears have heard.” Jagadish Chandra Bose (1858- has brought the distant near opposed by the Chairman of (Gitanjali, 16) the Academy Harald Hijarne. 1937). A special train reached and has made the stranger a ◆ Bolpur from Kolkata with fi ve The author is a poet and a painter who is Vocal members of the Academy brother.” The Nobel medallion currently designing several museums on the like Per Hallstorm, Esais Henrik hundred enthusiasts. Tagore and the diploma were sent to life and times of Rabindranath Tagore for Visva Bharati. Vilhelm Tenger (who knew was led to the venue where he Lord Carmichael (1859-1926), Bengali) and Carl Gustaf Verner noticed some of his critics who Governor of Bengal, who had criticized him personally on von Heidenstam, familiar A portrait of Tagore by William Rothenstein, with Tagore’s literary genius, various occasions in the past. his painter-friend (right) and Tagore with wholeheartedly supported his These individuals were now Rothenstein and son, Rathindranath. nomination. Tagore’s name gathered to felicitate him as the was fi nalized for the award Poet had received recognition from a total of twenty eight overseas. Tagore’s speech, nominations “because of his which echoed his immediate profoundly sensitive, fresh ill-feelings at the sight of his and beautiful verse, by which, detractors, disappointed many with consummate skill, he of his genuine admirers when has made his poetic thought, he expressed, “I can only raise expressed in his own English this cup of your honour to my words, a part of the literature lips, I cannot drink it with all of the West.” my heart.” Overnight, Tagore was inundated with attention A cablegram from the Nobel and praise which made him Committee arrived in Kolkata write to Rothenstein in 1913, on 14 November 1913 and “It is almost as bad as tying a the news was communicated tin can to a dog’s tail making to Tagore at Santiniketan it impossible for him to move, through a series of telegrams. without creating noise and Memoirs reveal that the whole crowds all along.” of Santiniketan rejoiced at this achievement of the Poet. While some students debated that Tagore had secured Facsimile of a page from The Statesman the ‘Nobel Prize’ for his (daily) of Nov 15, 1913 announcing Rabindranath getting the coveted profound nobility, others Nobel Prize.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 24 INDIA PERSPECTIVES VOL 24 NO. 2/2010 25 RABINDRANATH TAGORE AS A PAINTER

SANJOY KUMAR MALLIK

The multifarious personality of Rabindranath covered diverse terrains of creative expression, but he ventured into the world of painting quite late in life.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 27 n a letter to his daughter, of painting quite late in life. distinctly identifi able moods, Rabindranath Tagore had The pages of his manuscript emotions and characteristics, Ionce commented that titled Purabi, a book of such that they become painting wasn’t really his poems published in 1924, is personalities rather than blank- forte – had it been so he conventionally identifi ed as the forms. would have demonstrated what fi rst evidence of articulation needed to be done. But much through full fl edged visual The manuscript is a private before this lament, in an earlier images. In the process of and personal domain; epistle addressed to J.C. Bose editing and altering the text of as the presence of these (1858-1937), he had mentioned these poems, the poet began emergent forms began to in an ebullient tone that it joining together the struck-out demand more independent would surprise the latter to words in rhythmic patterns of existence, the poet-painter learn that he had been painting linear scribbles, with the result turned to full scale paintings. in a sketchbook, although the that these connected erasures However, having originated effort with the pencil was being emerged into consolidated, from the subconscious overtaken by the effort with united and independent identity playfulness of the erasures, the eraser, such that Raphael as fantastic visual forms. About Tagore at his exhibition at the Gallery somewhat unfortunately Pigalle with Victoria Ocampo (seated). and for a considerable time, could lie peacefully in his this process, he later wrote: “I Rabindranath’s pictorial practice grave without the fear of being had come to know that rhythm and assailed my eyes with the tended to carry the stigma of rivaled. gives reality to that which is ugliness of their irrelevance, being a dilettante’s dabble. The multifarious personality of desultory, which is insignifi cant I often took more time in While it is true that he did Rabindranath covered diverse in itself. And therefore, when rescuing them into a merciful not possess any academic terrains of creative expression, the scratches in my manuscript fi nality of rhythm than in initiation into the domain of but he ventured into the world cried like sinners, for salvation carrying on what was my the visual arts, he did take obvious task.” (‘My pictures’, 1; lessons in painting in his th Tagore selecting his paintings in Moscow 28 May 1930). childhood, as most children The Purabi corrective do, from home-instructors. cancellations, deleting the In his reminiscences titled unnecessary and unwanted, Chelebela (my childhood days) fi nally fused together into Rabindranath had recalled how a unity of design; but more in the interminable sequence than that, this rhythmic of home-instructors, an art

interrelationship gave birth All paintings illustrated in this essay are teacher would immediately to a host of unique forms, by Rabindranath Tagore. step in once the instructor in most often queer, curious physical education had just and grotesque. This nearly that interested the poet, but the left. While that is no pleasant subconscious birth of forms, emergent unpredictable that recollection that may inspire springing up unpremeditated delighted him. These creatures later indulgence in the visual on the sheet of paper, is a may certainly defy classifi cation arts, in the Jeebansmriti (My necessary corollary to the poet’s according to strict conventions reminiscences) he had recorded innate concern with rhythm. It of zoology, but are very much a slightly different childhood was not the sheer delectable valid as entities in a painter’s memory – at bed-time he would beauty of swirling arabesques world. They even possess stare at the patterns of peeling

INDIA PERSPECTIVES VOL 24 NO. 2/2010 28 INDIA PERSPECTIVES VOL 24 NO. 2/2010 29 whitewash on the walls, and the latter to learn the entire wrote, he would prefer to leave these would induce a range of story of how the once-poet them behind, considering it visual forms in his imagination Rabindranath’s current identity fortunate that he had been able as he drifted off to sleep. One was that of a painter, though he to cross over with these from may infer that Rabindranath did would rather modestly wait for the ferry-wharf of his own land. possess the elemental faculty of posterity to bear that news to visual imagination. her rather than declare his own Rabindranath’s acclaim from achievements. He went on to the series of foreign exhibitions By 1930, however, Rabindranath mention that the inauguration (1930) even before one was was relatively confi dent of his of his exhibition was scheduled held in his own country has efforts as a painter. In a letter on the 2nd of May, 1930 – that been the other long-standing dated 26th April addressed to the harvest at the year-end had cause for suspicion of indulgent Indira Devi (1873-1960), he been collected together on praise. What counters these wrote that it would surprise these foreign shores. But, he doubts is the consistency of

INDIA PERSPECTIVES VOL 24 NO. 2/2010 30 INDIA PERSPECTIVES VOL 24 NO. 2/2010 31 his pictorial quest and the a larger vision beyond the distinguished Rabindranath’s enormous output – scholars restrictive criteria of national/ creative process, and his claim that he had brought geographical boundaries in approach to the notion of along as many as four matters of creative expression. tradition was thereby liberated. hundred paintings for the In fact, it is tempting to view Coupled with this, his European 1930 exhibitions. What is of Rabindranath’s pictorial practice tours had probably contributed interest beyond numbers, against the phrase that assumed considerably to make the art are the choices exercised by the role of a guiding motto for of those lands a directly felt Rabindranath as a painter. Visva Bharati, the university he experience. But even when In a period when nationalist instituted: yatra vis´va bhavati one identifi es, for instance, revivalism was triumphant eka nidam – where the whole echoes of the expressionistic in in the country, he had the world comes to meet as in a the paintings of Rabindranath, strength of will to propose single nest. This catholicity the images in their ultimate

INDIA PERSPECTIVES VOL 24 NO. 2/2010 32 INDIA PERSPECTIVES VOL 24 NO. 2/2010 33 totality of visual language are so the literary. Even when his well. The pictures that he drew personality but instead have determine the inspiring source utterly individual that they defy pictorial compositions deal with for his own books Shey and distinctly personal presences, in actual locations. Nonetheless, categorization into strait-jackets dramatic ensembles of multiple Khapchara are in the true spirit with expressions ranging from some of the glowing yellow of stylistic periodization or human fi gures, the narrative of illuminations, independent the sullen and sombre to the skies behind the silhouette movements in world art. is entirely contained within expressions in their own right calm and contained, and rare of trees in the foreground the perimeter of the painted – complementary, rather than instances of the joyful or the must invariably be the result It is, therefore, necessary to page, without drawing direct supplementary, to the text. merry. However, whichever of nature’s manifestation at comprehend Rabindranath’s reference to literary allusions, be the particular expression, Then there are faces – both Santiniketan. Once again, the choice of themes in conjunction whether belonging to a shared the painted faces invariably male and female – and these fact, that despite a broadly with, and as a logical corollary tradition or to those of his own exude a feeling of untold are not illusive portraits general identifi cation the of, his choice in the realm of creation. What unfolds in front mystery, as if the whole of a standing in for an individual. landscapes remain largely pictorial language. Not only of the viewer of these paintings personality is beyond complete They may have taken off from non-specifi c. These paintings did he opt not to hark back is a narrative told exclusively comprehension. a particular individual, but in rendered with a dominant tone to past pictorial traditions, he through the visual language the fi nal rendering become Very similarly, Rabindranath’s of chromatic emotions, where also rejected associations of – and meant to be read so as rather character studies than landscapes are hardly nature’s mysteries unfurl before visual impressions. It is thus descriptive passages such that us through the liquid tones of that they do not lack in it may be nearly impossible to colour.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 34 INDIA PERSPECTIVES VOL 24 NO. 2/2010 35 But above all, what draws beneath the cloak of pictorial than those that were of our attention from amongst transformation, but in a few he immediate concern to his his entire collection is a series had even painted over them. contemporaries in the fi eld of reworked photographs. Not only does this exercise of visual arts, Rabindranath The May 1934 issue of the address the issue of the ‘real’ personifi ed a vision of much Visva-Bharati News carried a as an illusory appearance that larger dimension. Approaching photo-portrait of Rabindranath substitutes an object, it also pictorial language from the on the cover. A number of these introduces within the same vantage point of a wider covers were painted over by debate the issue of identity, horizon, he indexed a direction him in ink, pastel and water especially when one realizes and a possibility in pictorial colour, transforming each of that a couple of these reworked practice that was exemplary the faces into distinctly differing faces tend to look distinctly within the modern in Indian art. ◆ identities. In many of these, the feminine. The author teaches Art History at ink scribbles and colour tones Visva-Bharati, Santiniketan and taught at the Maharaja Sayajirao University of spare the eyes which continue Addressing questions of Baroda. to glow piercingly out from considerably wider implications

INDIA PERSPECTIVES VOL 24 NO. 2/2010 36 INDIA PERSPECTIVES VOL 24 NO. 2/2010 37 spectators sitting all around the theatre; one of them in IN SEARCH OF the stage) but also the non- particular, Jyotirindranath dramatic forms like kathakata (1849-1925), had written A NEW LANGUAGE (Didactic story-telling tradition), several plays for the kabigan (literally, poets’ songs), professional theatres, and had FOR THEATRE panchali (Poetic texts singing experimented extensively with the glory of a deity), or kirtan Western melodies, which, ABHIJIT SEN (religious singing in chorus). in turn, are said to have These forms were looked down inspired Rabindranath’s own Though Rabindranath maintained his search for an alternative upon as being fi t only for the experimentations in the early language for the theatre, yet it must be remembered that when riffraff – as vulgarisation of operatic pieces like Valmiki the Hindu pantheon merely to it came to matters of actual performance he was never rigid Pratibha (1881), Kalmrigaya entertain the lower sections of (1882) and Mayar Khela (1888). or infl exible. He combined in himself the roles of author-actor- the society. producer, therefore, he was ever alert to the requirements of Though some of his works Rabindranath and his brothers were staged in the public production and reception, kept adapting his staging principles had a close association with theatre, Rabindranath himself accordingly, thereby giving his theatre a broader perspective.

A scene from a dance drama by Tagore, also seen in the picture There is no need for the painted importation, and second, an scene; I require only the scene of urban phenomenon. The the mind. There the images will English theatres in Calcutta, be painted by brush-stokes of the constructed chiefl y for the melodious tune. entertainment of local British residents, provided the models n a prelude that he later for the theatres of the Bengali added to his play Phalguni, baboos (the elite nouveau IRabindranath Tagore makes riche); so the theatres of Kabisekhar (the poet) speak Prasannakumar Tagore (1801- these words, and when he 1886) or Nabinchandra Basu went on to play this role during (with his home production of performances of Phalguni Vidyasundar in 1835) or the (1915), the created and the kings of Paikpara, all emulated creator seemed to speak in that Western model. The other the same voice. Rabindranath important characteristic of this himself is known to have made Bengali theatre was its urban similar declarations regarding nature. It evolved principally in the theatre and the language the city, patronized by the rich that it needs to adopt, more so elite classes, and increasingly in our socio-cultural context. pushed to the margins the The Bengali theatre of the earlier forms of popular 19th century, which emerged performance, which included as a product of the Bengal not only the jatra (a form of Renaissance, was fi rst, a colonial indigenous musical theatre with

INDIA PERSPECTIVES VOL 24 NO. 2/2010 38 INDIA PERSPECTIVES VOL 24 NO. 2/2010 39 did not seem to care much for tragic structure in blank verse, the contemporary professional in Raja O Rani (1889) and theatre. He was envisaging a Visarjan (1890). Most of these ‘parallel theatre’, distinct from early performances were the contemporary professional marked by their use of overt theatre. realistic stage-conventions, whether it was the illusion of This search for a ‘parallel a forest created with actual theatre’ kept Rabindranath trees for the staging of Valmiki- preoccupied throughout his Pratibha (1890), or the stage entire dramatic career, though strewn with realistic stage he began with early dalliances properties for the mounting of with the Western model – fi rst, Visarjan (also 1890). the operatic experimentations in Valmiki-Pratibha (1881), Between Visarjan of 1890 and Kalmrigaya (1882) and Mayar Sarodatsav of 1908, despite Khela (1888); next, his use some sporadic attempts at of the Shakespearean fi ve-act playwriting, there was virtually

Tagore (left) and with Indira Devi (below) in Valmiki Pratibha.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 40 INDIA PERSPECTIVES VOL 24 NO. 2/2010 41 a gap of almost eighteen partitioning Bengal; he stepped years. The return to serious into the streets singing songs drama with Sarodatsav in 1908 and celebrating Rakshabandhan marks a major shift, not merely between members of the Hindu dramaturgical or theatrical and Muslim communities (1905). but even ideological. On the Alongside, he was also one hand, Rabindranath still ‘imagining’ a new kind of had a sense of regard for the theatre, which would be “great English” (whom he signifi cantly different from the associated with all that was colonial mimicry then practised good in the English culture) on the public stage. This new and distinguished them from theory of theatre is formulated the “little English” (whom he in the essay “Rangamancha” located in the colonial masters (1903), in which he voices who had taken control of this his disapproval of Western country). On the other hand, he theatrical models, particularly of was infl uenced by the upsurge the realistic kind, and suggests a of the nationalist/anti-colonial return to our indigenous cultural ideology that was increasingly traditions. Rabindranath’s gaining momentum. espousal of the cause of jatra is particularly signifi cant because Oscillating between the two, this indicates his disapproval of Rabindranath had started to both the colonial and the urban ‘imagine’ a modern Indian Tagore as Raghupati in Visarjan nature of the contemporary nation that would recover much Bengali theatre. In the preface of seasonal plays like setting for the two scenes of the previous incongruous Western of its lost ancient glory. This to Tapati (1929) he is critical Sarodotsav and Phalguni. For this play: the fi rst located on the imitation, a blue backdrop urge was articulated in several of overt realism in theatre, the 1911-Sarodatsav production road; the second, on the banks had been used; it is still used poems, songs and essays particularly the use of painted (in which Rabindranath played of the River Betashini. now. Against it, was a single composed during this period scenery. In imagining a “parallel the Sannyasi, or the ascetic), branch of a tree, with a single (among which were essays Again, for the fi rst performance theatre”, he was trying to rid red fl ower at its tip, under a like “Prachya O Paschatya the students are reported to of Phalguni at Santiniketan it of the unnecessary colonial pale ray of the moonshine.” Sabhyata”: 1901, “Nation ki”: have “decorated the stage with (25 April 1915), the stage décor trappings and urban infl ections. The reviewer of The Statesman 1901, “Bharatvarsher Samaj”: lotus fl owers, kash, leaves was in tune with this poetic He was seeking to ensure that (1 February 1916) noted: “ 1901, “Bharatvarsher Itihas”: and foliage”. Rabindranath structure of the play. As Sita the imagination of the audience ‘Phalguni’ is a feast of colour 1902, “Swadeshi Samaj”: allowed only a blue backcloth Devi reminiscences, “the stage was not limited. and sound and joy.1” 1904). He was making a to stand in for the sky, and was strewn with leaves and conscious departure from the When he moved to Santiniketan made Abanindranath remove fl owers. On the two sides were Around this time, Rabindranath British system of education and the open-air environs of the the mica-sprinkled umbrella: two swings on which two small also wrote what were arguably by founding a school in ashrama-school, Rabindranath “Rabikaka did not like it, and boys swung gleefully to the his maturer plays – Raja (1910), Santiniketan, approximating the was able to put into practice asked, ‘Why the royal umbrella? accompaniment of the song…” Dakghar (1917), Muktadhara Indian concept of a tapovan his notions of a ‘new’/‘parallel’ The stage should remain clear Indira Devi, referring to a (1922), Raktakarabi (1924) (1901). He was even actively theatre – both in the dramatic and fresh’; so saying, he had 1916-Jorasanko performance and Tasher Desh (1933). In involved in the political protests and theatrical languages – the umbrella removed.” The (a charity show for the Bankura 1 Cited in Rudraprasad Chakrabarty, Rangamancha O Rabindranath: Samakalin Pratrikiya, against the British-policy of particularly in the productions bare stage was the appropriate famine), comments: “In place of pp. 125-126.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 42 INDIA PERSPECTIVES VOL 24 NO. 2/2010 43 of unease because this was he observed: “In their dramatic remembered that when it came effectively the fi rst time that a performances [he uses the term to matters of actual performance girl from a respectable family yatra], there is dance from the he was never rigid or infl exible. – Gouri, the daughter of the beginning to the end – in their Because he combined in himself artist, Nandalal Bose – would movements, their combats, the roles of author-actor- be seen dancing in a theatrical their amorous dalliances, even producer, he was ever alert to performance. To tide over their clowning – everything is the requirements of production the problem, Rabindranath dance.”4 This exposure to the and reception, kept adapting his created the only male character dance-languages of the Far East staging principles accordingly, of Upali and played the role inspired Rabindranath to evolve and thereby gave his theatre a himself. For the later dance his own theory of ‘theatre as broader perspective. dramas, he made it a point dance’, which resulted in the If Tagore was imagining a to be seen on the stage in crop of the dance dramas of liberally comprehensive concept a bid to give legitimation the fi nal phase that commenced of a nation, he was also to the performances. The with Shapmochan (1931). With imagining a more inclusive kind Statesman noted with the following trio – Chitrangada of theatre, as is evident from approval Rabindranath’s (1936), Chandalika (1939), and his later experiments (as actor on-stage presence during a Shyama (1939) – Rabindranath and producer). He retained his performance of Parishodh (the went even further with his fondness for the indigenous original version of Shyama) in experimentations of the dance- resources but never believed in October 1936: “He makes the drama form. Rabindranath a blind replication of the jatra stage human. Everyone else adopted the style of kathakata, or yatra-model. At the same on the stage may be acting so that the lines of the prose time, though largely critical of but he is not. He is reality. play (of 1933) were easily the Western stage importations, Moreover he gives a dignity to set to tune. The Statesman he did not reject them outright the performance – nautch is remarked: “The technique of the if they served the purposes transformed into dance.”2 dance-drama in ‘Chandalika’ is of theatrical exigencies. As a in many ways a revival of the Rabindranath by this time had producer, he often conceded ancient Indian form in which paid several visits to the Far to the actual staging conditions the dialogue is converted into East: he went to Japan thrice, at hand to uphold the model Scene from a Tagore dance-drama songs as background music, twice in 1916, and again in of an eclectic theatre where and is symbolically interpreted 1924; to Java and Bali in 1927. components realistic and each of these he experimented produced by Rabindranath, he by the characters through the To him, the Japanese dance non-realistic, urban and rural, considerably with the could stage neither Muktadhara 5 “seemed like melody expressed dances. ” dramaturgical structure, but nor Raktakarabi, though he borrowed and indigenous, through physical postures… Though Rabindranath Western and Eastern, could all the performance of the two read them out before several The European dance is … maintained his search for co-exist. seasonal plays in the open-air people on different occasions. ◆ half-acrobatics, half-dance… an alternative language for ambience of Santiniketan The author teaches English literature at In 1926, Rabindranath took The Japanese dance is dance the theatre, yet it must be the Department of English & Other Modern encapsulated his notions of a yet another bold step as he complete.”3 Of the dance of Java European Languages, Visva-Bharati, Santiniketan. new theatre scenography in a introduced dance as a medium 4 Java-yatrir patra, Rabindra Rachanabali, 2 The Statesman, 14 October 1936; cited in (Complete Works) Visva-Bharati Edition, vol. 10, manner that would not/could of theatrical expression in his Rudraprasad Chakrabarty, Rangamancha O 1990, p.525. Rabindranath: Samakalin Pratrikiya , p.298; 5 The Statesman, 10 February 1939, after the not be available in any other play Natir Puja. When it was emphasis added. performance at Sree Theatre in Calcutta (9 & ludic space. Though Raja, decided to take the production 3 Japan yatri, Rabindra Rachanabali (Complete 10 Feb); cited in Rudraprasad Chakrabarty, Works) Visva-Bharati Edition, vol. 10 (Calcutta: Rangamancha O Rabindranath: Samakalin Dakghar and Tasher Desh were to Calcutta, there was a sense Visva-Bharati, 1990) p.428. Pratrikiya , pp. 271-272.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 44 INDIA PERSPECTIVES VOL 24 NO. 2/2010 45 in the line, ‘I have searched for layers of a continuous mass Maharshi would point out to The Scientist in Tagore the unknown within the known’. of water made obvious by the him the constellations and the It is this aspect of science rather movements of the sawdust fi lled planets, and tell him about their than its utilitarian value that him with a sense of wonder that distances from the sun, their PARTHA GHOSE makes it a deeply spiritual quest never left him. According to him, periods of revolution round the and that fascinated Rabindranath. this was the fi rst time he realized sun and many other properties. Tagore was a perfect antithesis of the cultural divide between that things that we thoughtlessly In the Preface to his only book Rabindranath found this so take for granted as natural and the sciences and the humanities so poignantly exposed on science, Visva Parichay fascinating he began to write simple are, in fact, not so – this by C.P. Snow in his “The Two Cultures”. All truly creative (1937), dedicated to the scientist down what he heard from his set him wondering. geniuses have straddled this divide. Satyendranath Bose (1894-1974), father. This was his fi rst long he wrote about this fascination The next wonder came when he essay in serial form, and it was abindranath Tagore Rabindranath’s song akash bhara for science from his childhood went with his father, Maharshi on science. When he grew was a quintessential soorjo tara expresses the same – how his teacher Sitanath Datta Debendranath, to the hills of older and could read English, Rpoet-philosopher. Yet, sense of ‘wonder’ in the universe: used to thrill him with simple Dalhousie in the Himalayas. he started reading every book demonstrations like making the As the sky became dark in on astronomy that he could lay he had a deeply rational and The sky studded with the sun and convection currents in a glass of the evenings and the stars his hands on. Sometimes the scientifi c mind. He was a perfect stars, the universe throbbing water visible with the help of came out in their splendour mathematics made it diffi cult for antithesis of the cultural divide with life, sawdust. The differences between and appeared to hang low, between the sciences and the In the midst of all these him to understand what he was humanities so poignantly exposed have I found my place – by C.P. Snow (1905-1980) in In wonder whereof gushes forth Tagore and Albert Einstein his “The Two Cultures” (1959). my song. All truly creative geniuses have The blood that courses through straddled this divide. Darwin my veins can feel the tug (1809-1882) wrote in The Origin Of the sway of time and the ebb of Species (1859): and fl ow that rocks the world – There is grandeur in this view of In wonder whereof gushes forth life, with its several powers, having my song. been originally breathed into a Stepped have I gently on the grass few forms or into one; and that, whilst this planet has gone cycling along the forest path, on according to the fi xed law of My mind beside itself with the gravity, from so simple a beginning startling fragrance of fl owers. endless forms most beautiful and The bounty of joy lies spread all most wonderful have been, and are being, evolved. around – In wonder whereof gushes forth Einstein admitted: my song. A knowledge of the existence of I have strained my ears, opened something we cannot penetrate, my eyes, poured my heart out our perceptions of the profoundest on the earth, reason and the most radiant beauty, I have searched for the unknown which only in their most primitive forms are accessible to our within the known – minds – it is this knowledge and In wonder whereof gushes forth this emotion that constitutes true my song. religiosity; in this sense, and this alone, I am a deeply religious man. How wonderfully the poet (From ‘The World as I see it’ 1931). delineates the essence of science

INDIA PERSPECTIVES VOL 24 NO. 2/2010 46 INDIA PERSPECTIVES VOL 24 NO. 2/2010 47 reading, but he laboured through large extent. Nevertheless, I have them and tried to absorb their never felt that it hurt my poetry or imagination in any way. gist. He liked Sir Robert Boyle’s (1627-1691) book the most. Today, at the end of my life, my mind is overwhelmed with the Then he started reading Huxley’s new theory of nature – scientifi c (1894-1963) essays on biology. mayavada. What I read earlier I did He writes in the Preface to Visva not understand fully, but I kept on Parichay: reading. Today also it is impossible for me to understand everything The universe has hidden its of what I read, as it is for many micro-self, reduced its macro-self specialist pundits too. (translation or shelved it out of sight behind mine; italics added) the curtain. It has dressed itself up and revealed itself to us in a Tagore’s life long and intimate form that man can perceive within friendship with Acharya Jagadish the structure of his simple power. Chandra Bose (1858-1937) must But man is anything but simple. have also helped him no end to Man is the only creature that has suspected its own simple perception, develop a reverence for science. opposed it and has been delighted The Acharya’s life was devoted to defeat it. To transcend the limits to the search for reason in the of simple perception man has workings of nature, for a unity brought near what was distant, made the invisible visible, and has in the diversity of nature, a given expression to what is hard synergism between spiritualism Landscape – a painting by Tagore to understand. He is ever trying to and reason. This search did not formulas but concrete, living probe into the unmanifest world remain confi ned to philosophical He also had extensive (Muktadhara, Raktakarabi), he that lies behind the manifest world speculations alone but led conversations with other leading readily embraced its benefi cial truths that inspired him to write in order to unravel the fundamental scientists of his time like Albert effects. In Sriniketan where great poems and compose mysteries of the universe. The him to invent instruments of Einstein on the nature of reality wonderful songs. He assimilated majority of people in this world do unprecedented precision and the emphasis was on rural not have the opportunity or power sensitivity for collecting direct and causality in Germany in 1930 reconstruction he introduced and internalized his scientifi c to participate in the endeavour that evidence from nature. This and with Heisenberg (1901-1976) many technologies like weaving, knowledge and weaved it into has made this possible. Yet, those on the philosophical implications carpentry, leather work, etc. In the very fabric of his philosophy who have been deprived of the must have greatly infl uenced of quantum theory in Calcutta and his artistic creations. So power and gift of this endeavour Rabindranath who, like Raja Personality (1917) he wrote: in 1928. This involvement with complete was the fusion that have remained secluded and Rammohun (1774-1833), Science is at the beginning of the ignored in the outskirts of the and understanding of science Bankimchandra (1838-1894) invasion of the material world the songs and poems appear modern world... and Iswarchandra Vidyasagar helped him develop his own and there goes on a furious to stand by themselves as great interpretation of the Upanishadic scramble for plunder. Often things It is needless to say that I am not (1820-1891), forebears of the artistic creations far removed a scientist, but from childhood philosophy of Nature to which look hideously materialistic, and from the world of science. Bengal Renaissance, searched shamelessly belie man’s own my strong desire to enjoy the he was introduced at an early ◆ rasa of science knew no bounds. for a synergism between nature. But the day will come when The author is an eminent Physicist of …My mind was exercised only age by his father. It engrossed some of the great powers of nature international repute, and a specialist of spiritualism and reason in the educational management, taught at the with astronomy and life science. his mind when he delivered the will be at the beck and call of every Indian tradition. Not only did S.N. Bose National Centre for Basic Sciences, That cannot be called proper Hibbert lectures in Oxford in individual, and at least the prime Rabindranath help his friend Kolkata. He has authored numerous books knowledge, in other words, it does 1930. These lectures were later necessities of life will be supplied including Testing Quantum Mechanics not have the sound foundation of with money to carry on his to all with very little care and cost. on New Ground (1999), Cosmic Quest scholarship. But constant reading published as the Religion of Man. To live will be as easy to man as to (2000), Riddles in your Tea-cup (1990, with path breaking experiments Dipankar Home and Suparno Chaudhuri), (Tagore, 1931). breathe, and his spirit will be free created a natural scientifi c temper in England, he also wrote etc. in my mind. My lack of respect to create his own world. extensively about them and Although he was critical of for the stupidity of blind faith has, I hope, saved me from the made them known to the public technology dominating over To Rabindranath scientifi c truths extravagance of cleverness to a at large in Bengal. man in some of his plays were not mere abstractions and

INDIA PERSPECTIVES VOL 24 NO. 2/2010 48 INDIA PERSPECTIVES VOL 24 NO. 2/2010 49 He did it by the simplest magic not touched by the affectionate of the earth, in the sun and the of heart and mind, such as piety and the feelings as those stars, and in the waters below, poets and children know. When of a mother for her children, there should grow a living faith you talk to him, and walk in or the intimate faith of a such as Rabindranath Tagore the sun with him, you learn St. Francis. But in Tagore you has expounded in Sadhana. the secret. You see how by the feel the humanity that was in The test of its truth for him is divination of the heart he learnt the son of man, comforting the that, living by it, and dowered to join together two spirits, children of light in their awe of by Nature to enjoy life to the two faiths, two regions. India the Eternal. In him the spirits of full, he has found the medicine and Indian faith and divine the Upanishads reach the same to heal the troubles of his own philosophy have often seemed threshold. It was natural that out day. He is able to speak so immensely far away from ours of a living belief in the beauty naturally to us in this country, because he became an early Mother and child – a painting by Tagore pilgrim to our shores. In youth he went like some of the old Buddhistic pilgrims on a long and arduous journey into our TAGORE: outer world, saw for himself the spectacle of our Western THE SEER AND INTERPRETER civilization, and what it was doing for good and evil; and he ERNEST RHYS felt those forces of today which are affecting his own country, too, at times, and seeming A sharper force drove Tagore to look at the ailment of his to threaten the secret faith in times, and he became, instead of its ascetic, or its hermit in which his songs were sung and the wilderness, its Healer, its Discerner, and its Interpreter. his books sent into the world. He did it by the simplest magic of heart and mind, such as Thus, he has been not only a poets and children know. seer, but the herald of the new Dawn that we hope means the hen Zarathushtra (in alive to the needs of men and New Day for our two allied one of the older books women in India and all over regions and our two troubled Wof the East) asked the world. His temperament, civilizations. Ahura what his name was, his love of Nature, and the life ◆ (Ernest Rhys (1859-1946) was an English he gave two in reply, both of of meditation that the Indian writer, best known for his role as founding which are remarkable – the sun favours, might have led editor of the Everyman’s Library series of affordable classics. He wrote essays, stories, Seer or ‘Discerner’ and the him to retire from the struggle poetry, novels and plays) ‘Healer’. They would serve well, for the new order. A sharper it has been said, to mark the force drove him to look to the functions which Rabindranath ills of his time, and he became, Tagore made his own in that instead of its ascetic, or its later phase of his career, hermit in the wilderness, its when the trouble of his days Healer, its Discerner, and its had made him more keenly Interpreter.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 50 INDIA PERSPECTIVES VOL 24 NO. 2/2010 51 bonding with nature, this Rabindranath also visited the with western music and was trip also provided a sense British Parliament and noted the drawn to European art, visiting The Wayfaring Poet of freedom and exploration bustle of English life. Tagore the National Gallery and the that Tagore was to cherish undertook his second trip to French exhibition. AMRIT SEN throughout his life. Europe in 1890 with his brother Satyendranath and his friend Accompanied by his brother Tagore’s third trip to Europe The sheer range of Tagore’s travels fascinates us, considering Loken Palit visiting London, Satyendranath, the young in 1912 was a landmark in his Paris and Aden. On both these the enormous diffi culties and hardship he had to encounter. Rabindranath travelled to career. Recuperating in England, trips Tagore familiarized himself He was always eager to familiarize himself with other cultures, Europe in 1878 to study law. He the ailing Rabindranath came integrating the best aspects within his self and his institution. reached London via Alexandria in contact with the leading and Paris and visited Brighton literary personalities of England and Torquay. He enrolled including William Rothenstein mong the many aspects For Tagore, travel not only W.B. Yeats, Ezra Pound, C.F. of Rabindranath’s himself in the faculty of Arts and broadened his selfhood, it also Andrews, Ernest Rhys and multifaceted personality Laws in the University College A contributed to his philosophy Bertrand Russell (1872-1970). was his fascination for London, but his trip was cut of internationalism and the His translation of Gitanjali was travel. “I am a wayfarer of short and he returned to India development of his institution received with great enthusiasm the endless road”, he wrote. in 1880. One of the interesting Visva-Bharati. as Tagore left for the USA. He He travelled widely across aspects of this trip was Tagore’s visited Illinois, Chicago, Boston Europe, America and Asia Tagore’s earliest experience recognition of the freedom of and New York and delivered at different points in his life of travel was his trip to the women in European society, several lectures at Harvard. and left behind a copious Himalayas in 1873 with his already discussed in another On his return to England, record of his travels in his father Debendranath Tagore. essay in this volume. The young his play The Post Offi ce was letters, diaries and refl ections. Apart from inculcating a staged by the Abbey Theatre Tagore in Argentina (right) and in Persia (below). Company. Tagore’s growing Tagore with Helen Keller

INDIA PERSPECTIVES VOL 24 NO. 2/2010 52 INDIA PERSPECTIVES VOL 24 NO. 2/2010 53 popularity as a poet can be with cultures. In 1916 he and Philadelphia delivering visit to USA to generate funds gauged from Rothenstein’s visited Rangoon and Japan, his critique against the cult of for Visva-Bharati proved to be letter to him, “When you last stopping at Kobe, Osaka, nationalism. Although he was unsuccessful. Not only did he came, it was as a stranger, with Tokyo and Yokohama. Tagore warmly received, his views fail to raise signifi cant funds, only our unworthy selves to was keen to locate in Japan a generated a lot of hostility. he also encountered a distinctly offer our friendship; now you “manifestation of modern life Tagore returned to Europe hostile audience for his criticism come widely recognized poet in the spirit of its traditional in 1920. In England, he was of materialism and nationalism. and seer, with friends known past”, and he was moved by the disappointed to fi nd that In 1921, Tagore travelled to and unknown in a hundred aesthetic consciousness of the his strident stand against Paris to meet Romain Rolland, homes”. Tagore left for India in people. Tagore was, however, nationalism and war had cooled immediately warming to the September, 1913. disappointed by the emergence the ardour of his friends. He vision of internationalism of nationalism and imperialism The award of the Nobel Prize travelled to France and was that both shared. Tagore also in the country. transformed the reputation of deeply moved on his trip to visited Holland and Belgium, Tagore and he was invited all In September 1916 Tagore the battle ground near Rheims. Denmark and Sweden across the globe. His ideas of was invited to the USA to At Strasbourg, he delivered his delivering an address at the internationalism also spurred deliver a series of lectures. He lecture titled “The Message of Swedish academy. He travelled his desire to travel and interact travelled to Seattle, Chicago the Forest”. His subsequent to Germany looking with

Tagore with dignitaries on a visit to Japan, 1929 Tagore addressing people during his visit to Singapore, 1927

INDIA PERSPECTIVES VOL 24 NO. 2/2010 54 INDIA PERSPECTIVES VOL 24 NO. 2/2010 55 interest at the Universities interacted with a number of Ocampo (1890-1979). The proceeded to Oslo, Belgrade, and to forge closer cultural ties there and proceeded to Vienna poets, educationists once again voyage to South America was Bucharest, Athens and Cairo. with these regions. Tagore’s and Prague. Tagore’s poetry reviving the notion of an Asian signifi cant for Rabindranath’s At Germany he interacted with travelogue on this trip shows his was now being translated and solidarity. He visited the tomb preparation of the manuscript Albert Einstein (1879-1955). keen interest in the music and discussed all across Europe and of Confucious and addressed of Purabi with its copious The translations of his poetry dance of this region. offered a signifi cant acceptance the Chinese youth on several doodlings. It was from this point ensured that he received among a population that had occasions reminding them of the onwards that Tagore’s career as recognition and appreciation In 1930, Tagore travelled for been ravaged by war. He tradition of cultural exchange an artist would fi nd expression. wherever he went. the last time to Europe. On this received a rapturous welcome between China and India. In 1926, Tagore visited Italy trip he exhibited his paintings at everywhere as he spoke about at the invitation of Mussolini In 1927, Tagore undertook a several cities including Paris and peace and world unity. Tagore’s visit to South America (1883-1945). He received a trip to South East Asia, visiting they were warmly applauded. took him to Buenos Aires, rapturous reception, but once Malaya, Java, Bali, Siam and He travelled to the University In 1924, Tagore travelled to China. Chapadmalal and San Isidro. An he realized the fascist leanings Burma. The overarching motif of Oxford to deliver the Hibbert He visited Shanghai, Beijing, ailing Rabindranath recuperated of Italy he severely denounced of this voyage was to study the lectures, later published as The Nanking and Chufu. Tagore at the residence of Victoria the Italian government. Tagore relics of an Indian civilization Religion of Man. He travelled

A photograph from Tagore’s USA visit, 1916 Tagore with students in Russia, 1930

INDIA PERSPECTIVES VOL 24 NO. 2/2010 56 INDIA PERSPECTIVES VOL 24 NO. 2/2010 57 hardship he had to encounter. He was always eager to familiarize himself with other cultures, integrating the best aspects within his self and his institution. The young Rabindranath had travelled for pleasure and education. Once he was recognized as a world poet, he travelled as a voice of humanity to a society recovering from war, warning against the dangers of nationalism, fascism and imperialism. He retained an unfl inching stance despite the hostility that he faced. As Tagore Tagore on arrival in Berlin, 1926 devoted himself to the growth of Visva-Bharati, his travels across Munich and reached necessary condition for were directed to enriching Russia. He was warmly greeted progress. The younger the institution by creating a by the Russian government Rabindranath had admired the space where different cultures and intellectuals. Tagore was free spirit of the Bedouins in an could coexist harmoniously deeply impressed by the rural earlier poem. Having travelled in one nest. Everywhere he development and co-operative for a lifetime, he had fi nally met went, he interacted with the movements here and later the subject of his fantasy. brightest intellects and creative attempted to replicate them in personalities debating issues Santiniketan. Tagore’s travels within the country are too numerous to of philosophy, politics and In 1932 Tagore travelled catalogue. He travelled to all aesthetics. overseas for the last time to parts of the country for various Writing to his daughter, Tagore Persia on the invitation of causes. The last journey to once commented, “I feel a the King of Iran. He visited Kolkata from Santiniketan in restlessness swaying me… The Baghdad, Shiraz, Tehran, 1941 came immediately after world has welcomed me and I Bushehr and he appreciated the his stirring address titled Crisis too shall welcome the world… modern measures to improve in Civilization where Tagore I go towards the wide road of the state under Reza Shah observed the darkening clouds the wayfarer”. As he travelled Pehlavi (1919-1980). Once of war and destruction gather across unknown ways dreaming again Tagore reminded this over the world. His only hope about a globe without borders, audience of the deep cultural was for the saviour who could he searched for the self that bonds shared by the nations. He redeem mankind. would be at home in the world. visited the tomb of the famous ◆ The author teaches English literature poet Saadi and interacted The sheer range of Tagore’s at Visva-Bharati, and is a specialist on with the King, emphasizing travels fascinates us, considering American Literature. Painting by Tagore on board S.S. Tosa Maru, 1929 communal harmony as a the enormous diffi culties and

INDIA PERSPECTIVES VOL 24 NO. 2/2010 58 INDIA PERSPECTIVES VOL 24 NO. 2/2010 59 Hindus. But the Adi Brahmo for me to accept any religious Samaj sect of Brahmo Dharma teaching on the only ground Tagore’s Religion to which Tagore belonged that people in my surroundings considered themselves as a believed it to be true… Thus special branch of Hinduism. my mind was brought up in SABUJKOLI SEN In a letter to C. J. O’Donnell an atmosphere of freedom, (1850-1934), in charge of freedom from the dominance of Rabindranath’s mission is – the divinization of man and the census, Tagore requested him to any creed that had its sanction humanizing of God. Tagore’s journey to “Religion of Man” started refer the Adi Brahmo Samaj as in the defi nite authority of some with the shlokas of Upanisad in his childhood. It was enriched ‘Theistic Hindu’. He published scripture or in the teaching of by the philosophy of the Gita, the teaching of the Buddha, the a circular in Tattvabodhini some organized worshippers requesting Adi Bramho families (Lectures And Addresses, Mahavira and also by the Christian tradition besides the indigenous to classify themselves as R.N. Tagore, Macmillan & Co. Baul and Sufi traditions. “Hindu – Brahmo” (Rabi Jivani, Ltd., London, 11). Prasanta Kumar Pal, Ananda “Everyone has something special gave it a shape, and became was one of them. The Publisher, Kolkata, Vol.III,165). Raja Rammohan Roy Throughout his life called ‘my religion’… which is his Rabindranath Tagore never the leader of a re-oriented Hindu revivalist Pt. Sasadhar As a Brahmo, Rabindranath religion? The one that lies hidden Hinduism be that through his clung to one belief, however, in his heart and keeps on creating faith founded on the pure Tarkachuramani (1851-1928) was against the practice of his thoughts went through him.” monotheism of the ancient invented a new religion called idolatory in Hinduism. He was literary works or through his – Rabindranath Tagore (Of Myself, Tr of changes and developed further. Upanisads. Every morning his Scientifi c Hindu Religion. Its against the ‘Incarnation-theory’ letters to Hemanta Bala Devi Tagore’s Atmaparichaya by Devadatta (1894-1976) or Kadambini Devi From the fi ftieth year of his Joardan & Joe Winter, Visva-Bharati, 23) sons had to recite, with correct two organs, Navajivan and or avatarvada of Hinduism. pronunciation and accent the Prachar systemically published The taboos and prohibitions of (1878-1943). But Rabindranath life we fi nd a change in his abindranath Tagore verses culled from the Vedas articles against Brahmo Religion. Hinduism were repugnant to had an unprejudiced mind and ideas about religion. He was was born in the family and Upanisads. The daily recital Bankim Chandra Chattapadhyay the poet. In Dharmer Adhikar did not subscribe to the views no longer against Hinduism. Rhouse of the Tagore’s of these beautiful as well as the famous Bengali novelist (Vide Sanchaya, Rabindra of any particular conventional He was eager to incorporate th of Jorasanko, a centre of 19 morally uplifting verses and the used to write articles in these Rachanavali, Vol. XII). He says : religion. We have an idea of the best of Hinduism into century Bengal renaissance. papers supporting Hinduism. his religious view from the Brahmoism. At that time there simple prayer introduced by “There are two sides of man’s When he was born, the Hindu the Maharshi infl uenced young The young Secretary of Brahmo power. One is his ‘can’ and the following statement “I have was a debate in the country: revivalist movement already was Rabindranath and made a Samaj, Rabindranath, took up other is his ‘should’. The man been asked to let you know Are the Brahmos Hindus? The in progress. Raja Rammohan the challenge of the Hindus can do certain actions, this is the something about my own view Brahmo leaders were divided lasting impression on his mental easy side of his power. But he Roy had founded the Brahmo make up. and replied to the articles of should do certain actions, this of religion. One of the reasons on this issue. According to Samaj, Pandit Iswar Chandra Bankim Chandra. Bankim constitutes the utmost exercise why I always feel reluctant to some, Brahmos are separate Vidyasagar started his social As a member of Tagore’s family Chandra replied back and the of his power. Religion stands on speak about this is that I have from the Hindus like Christians reforms from within Hinduism in 1884 at the age of twenty wordy duel of these two famous the high precipice of the ‘should’ not come to my own religion and Muslims. But as we have and as such, always draws the and Sri Ramkrishna Paramhansa three Tagore had to take charge litterateurs continued for some ‘can’ towards it. When our ‘can’ through the portals of passive already mentioned earlier (1836-1886) was preaching his as the Secretary of Adi Brahmo time. In the long run both of is completely assimilated by our acceptance of a particular creed according to Tagore Brahmos inter-religious understanding. Samaj. During this time Brahmo them forgave each other and ‘should’, we attain the most desired owing to some accident of birth. were Hindus and in support Samaj was the target of adverse friendship was established object of our life, we attain Truth. I was born in a family who of this view, he read a paper Maharshi Debendranath Tagore, But these impotent people who can father of Rabindranath Tagore Hindu criticism. As a reaction between them. It will be not act up to this ideal of religion, were pioneers in the revival in in the Sadharan Brahmo was an ardent follower of Raja to Brahmo Dharma a group interesting to mention here that try to pull it down to their own level. our country of a great religion, Samaj Mandir under the Rammohan Roy, the maker of of Hindu educated men was the date Feb.26, 1891 was fi xed Thus taboos and prohibitions arise”. based upon the utterance of caption Atmaparichaya. He modern India. Debendranath formed. They called themselves for the census in India. Some Rabindranath did not spare Indian sages in the Upanisads. said: “Brahmoism has received abjured idolatory, accepted positivists or atheists. Akshay Brahmo sects used to think any opportunity to protest But owing to my idiosyncrasy of its spiritual inspiration from initiation into Brahmo Dharma, Kumar Dutta (1820-1886) themselves different from the vehemently against orthodox temperament, it was impossible Hindus, it stands on the

INDIA PERSPECTIVES VOL 24 NO. 2/2010 60 INDIA PERSPECTIVES VOL 24 NO. 2/2010 61 broad basis of Hindu culture. Then he was able to realize his Brahmoism has a universal universality. From ‘Gora’ we outlook but it is always the fi nd a seed of ‘The religion of religion of the Hindus. We man’ in Tagore. Professor Asin have thought and assimilated Dasgupta rightly observed that it by the help of the Hindu there is no doubt Rabindranath mind. Today Hinduism must spoke through Pareshbabu’s open the sacred, secret truth of mouth and Anandamayee’s its own heart. It must preach work (Vide Rabi Thakurs Party, the gospel of universalism Asin Dasgupta, Visva-Bharati to the entire universe. Today Quarterly, New Series, Vol. IV, through the salvation of Nos. I & II). Brahmoism, Hinduism has The years 1910 & 1911 are been fulfi lling its own mission very important to understand (from Atmaparichaya, in Tagore’s views on religion. In Tattvabodhini Patrika, 1919). 1910 “Christotsava” (celebration of Jesus’ Birthday) was fi rst Tagore’s unique ideas about observed in Santiniketan’s religion began to take shape prayer hall. On Tagore’s request from this time. What he Hemlata Devi, wife of Tagore’s believed was neither Hinduism nephew Dwipendranath Tagore nor Brahmoism but a synthesis translated a book on Sufi sm, the between the two. He did fi rst issue of this was published not discard the old orthodox in Tattvabodhini Patrika in religion totally, and yet at the 1911. In Tattvabodhini in the same time he did not accept same year Tagore published Brahmo religion with the “Bouddhadharme Bhaktivada” same enthusiasm as before. (Devotion in Buddhism). Brahmoism could not satisfy Rabindranath Tagore was him any more. He had seen very much interested in the that Brahmoism also had translation of the great Sufi become conventional and rigid poet, Kabir (1440-1518). He like Hinduism. Brahmoism of was the inspiration behind Rammohan Roy, the aim of Pandit Ksitimohan Sen Sastri’s which was to unite people (1880-1960) translation of failed to serve its purpose. Tagore in Nara, Japan, 1916 Young Tagore with father Maharshi Debendranath – a painting by Gaganendranath Tagore Kabir’s Doha. It is evident that Brahmos also used to think of Rabindranath wanted to cull the non-Brahmos specially Hindus best of all religions and formed as opposed to themselves. From There is staunch Brahmo of the novel ‘Gora’ initially was notions were shattered. When he was free then. He has no his own view in the manner this time we see Tagore was Haranbabu, ritualistic Hindu a staunch Hindu. He was very he saw Anandamayee, who religion, no caste, no creed, no in which honey is formed in a not confi ned to any particular Harimohini and characters like particular to observe Hindu being a Brahmin Hindu lady bondage of doctrines. He wakes fl ower. religion and sect. His novel Pareshbabu and Anandamayee rituals. However, when he came took the orphan infant Gora up to a new awareness of his ‘Gora’ published in 1910 depicts who believed in the “religion to know of his Irish birth and in her lap – unthinkable at identity. He is a human being, Tagore’s journey to “Religion of the condition of the society. of man”. The central character Christian origin, his previous that time, Gora declared that neither Hindu nor Christian. Man” started with the slokas of

INDIA PERSPECTIVES VOL 24 NO. 2/2010 62 INDIA PERSPECTIVES VOL 24 NO. 2/2010 63 Ksanikatvavada did not attract fl owed from a human heart” Santiniketan he came to know him, neither he was attracted (Creative Unity, Rabindranath Nabani Das Baul. Tagore was by the Buddhist concept of Tagore, Macmillan India Ltd., also acquainted with Lalan Nirvana where there is no 1922, 69). Fakir’s songs though there is no pain or pleasure. He was Tagore was also infl uenced evidence of their meeting. The attracted to Buddhist concept by the Baul tradition. Baul songs of Bauls had such impact of Ahimsa. He was fascinated is a non-orthodox faith that upon Rabindranath that his by the Buddhist’s teachings of fl ourished in Bengal. The Baul novel Gora starts with a Baul Maitri (brotherhood), Mudita philosophy is very similar to song. In his book ‘The Religion (happiness in everything), Sufi philosophy. The simple life of Man’ (Hibbert Lecture, Upeksa (indifference) and style of Baul singers wandering Oxford, 1930) he quoted a Karuna (compassion). around singing and dancing – number of Baul songs and he Rabindranath was attracted to always absorbed in the joy of composed many songs in the whatever was humane. The life touched Tagore. The Bauls Baul tune, in keeping with the person Buddha was near to believed that there is God in Baul spirit, such as: Tagore’s heart. Rabindranath’s every man’s heart and He may O my mind, view on Buddha will be be realized only by sincere You did not wake up when the transparent from his saying love and devotion. There is no man of your heart “This wisdom came, neither room for distinction of caste Came to your door. in texts of scripture, nor in and sex. At Silaidaha (Tagore’s You woke up in the dark Tagore at the Santiniketan Temple At the sound of his departing symbols of deities, nor in family estate) Tagore came footsteps religious practices sanctifi ed by into contact with Baul Gagan My lonely night passes on a mat Upanisad in his childhood. It innumerable ties. What attracted ages, but through the voice of Harkara, Fakir Fikirchand was enriched by the philosophy him was Vaisnavism, specially on the fl oor. a living man and the love that (1833-1896) and Suna-ullah. In His fl ute sounds in darkness, of the Gita (though he did the Visistadvaita of Ramanuja Alas, I can not see Him. not like the context of the (1017-1137). Vaisnavism, Tagore with people at Silaidaha (his family estate) [Tr. cited from “The Spirituality of Gita, i.e., the warfi eld and the cult of the deity and the Rabindranath Tagore”, by Sitanshu Sekhar also he was against the idea of devotee, the love between the Chakravarty, in The Spirituality of Modern Hinduism, 274] arguments in favour of war), two attracted him. Rabindranath different schools of Vedanta received the inner signifi cance Here the relation between the and the philosophy of medieval of creation and love from the singer and the God – “the man saints. Vedanta was his natural medieval Bengali Vaisnava of the heart” – is very intimate. inheritance but like his father Padavali (lyrics). The Vaisnava Sometimes Tagore calls this “man of the heart” the “Eternal Friend”, Debendranath, Rabindranath concept of beauty is imbibed sometimes he calls him ‘lover’. did not accept entirely the by the poet, as beauty and love This ‘lover’ is Tagore’s Jivan Advaitic interpretation. “Brahma form the keynote of Tagore’s Devata, the ‘Lord of Life’, the satya jagat mithya” was writings. guiding principle of his life. This never acceptable to him. Like Jivan Devata sometimes appears Debendranath he also had a Rabindranath’s mission is – the to him as male, sometimes as reverence for the world. He said divinization of man and the female. Like the Bauls, he was salvation through the practice humanizing of God. Tagore also looking out for this “man of of renunciation was not for was infl uenced by Buddhism heart”. him. He wanted to taste the also. Buddhist philosophy ◆ The author teaches Philosophy and Religion freedom of joy in the midst of of Pratityasamutpada or at Visva-Bharati, Santiniketan.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 64 INDIA PERSPECTIVES VOL 24 NO. 2/2010 65 Gandhi and Tagore

AMARTYA SEN

Rabindranath knew that he could not have given India the political leadership that Gandhi provided, and he was never stingy in his praise for what Gandhi did for the nation. And yet each remained deeply critical of many things that the other stood for.

ince Rabindranath Tagore month, he recorded in his diary and Mohandas Gandhi an account of some of the Swere two leading Indian differences between Gandhi thinkers in the twentieth century, and Tagore written by Reverend many commentators have C.F. Andrews (1871-1940), the tried to compare their ideas. English clergyman and public On learning of Rabindranath’s activist who was a close friend death, Jawaharlal Nehru, then of both men (and whose incarcerated in a British jail in important role in Gandhi’s life India, wrote in his prison diary in South Africa as well as India for August 7, 1941: is well portrayed in Richard Attenborough’s fi lm Gandhi “Gandhi and Tagore. Two types entirely different from each other, [1982]). Andrews described to and yet both of them typical of Rolland a discussion between India, both in the long line of Tagore and Gandhi, at which India’s great men ... It is not so he was present, on subjects that much because of any single virtue divided them: but because of the tout ensemble, that I felt that among the world’s “The fi rst subject of discussion great men today Gandhi and was idols; Gandhi defended them, Tagore were supreme as human believing the masses incapable of beings. What good fortune for me raising themselves immediately to to have come into close contact abstract ideas. Tagore cannot bear with them.” to see the people eternally treated as a child. Gandhi quoted the great Romain Rolland (1866-1944) things achieved in Europe by the was fascinated by the contrast fl ag as an idol; Tagore found it between them, and when easy to object, but Gandhi held his he completed his book on ground, contrasting European fl ags bearing eagles, etc., with his own, Gandhi, he wrote to an Indian on which he has put a spinning academic, in March 1923: “I have wheel. The second point of fi nished my Gandhi, in which discussion was nationalism, which I pay tribute to your two great Gandhi defended. He said that one must go through nationalism to river-like souls, overfl owing reach internationalism, in the same Tagore and Gandhi – a painting by Jamini Roy with divine spirit, Tagore way that one must go through war and Gandhi.” The following to reach peace.”

INDIA PERSPECTIVES VOL 24 NO. 2/2010 66 INDIA PERSPECTIVES VOL 24 NO. 2/2010 67 its normal burden of problems, such as hunger and poverty, was being supplemented by politically organized incitement to “communal” violence between Hindus and Muslims. This confl ict would lead in 1947, six years after Tagore’s death, to the widespread killing that took place during partition; but there was much more already during his declining days. In December 1939, he wrote to his friend Leonard Elmhirst (1893- 1974), the English philanthropist and social reformer who had worked closely with him on rural reconstruction in India (and who had gone on to Tagore with Gandhi and Kasturba at Shyamali, Santiniketan, 1940 (left) and with Romain Rolland (above). found the Dartington Hall Trust in England and a progressive Tagore greatly admired Gandhi who popularized the term school at Dartington that but he had many disagreements “Mahatma” – great soul – as a explicitly invoked Rabindranath’s with him on a variety of description of Gandhi). And yet educational ideals): subjects, including nationalism, each remained deeply critical “It does not need a defeatist to feel patriotism, the importance of of many things that the other deeply anxious about the future of cultural exchange, the role of stood for. That Mahatma Gandhi millions who, with all their innate culture and their peaceful traditions rationality and of science, and has received comparably more are being simultaneously subjected the nature of economic and attention outside India and to hunger, disease, exploitation social development. These also within much of India itself foreign and indigenous, and differences, I shall argue, have makes it important to understand the seething discontent of communalism.” a clear and consistent pattern, “Tagore’s side” of the Gandhi- with Tagore pressing for more Tagore debates. How would Tagore have viewed room for reasoning, and for a the India of today? Would he less traditionalist view, a greater In his prison diary, Nehru see progress there, or wasted interest in the rest of the world, wrote: “Perhaps it is as well that opportunity, perhaps even a and more respect for science [Tagore] died now and did not betrayal of its promise and and for objectivity generally. see the many horrors that are conviction? And, on a wider likely to descend in increasing subject, how would he react to Rabindranath knew that he measure on the world and on the spread of cultural separatism could not have given India India. He had seen enough in the contemporary world? the political leadership that and he was infi nitely sad and (Excerpted from Tagore and His India). Gandhi provided, and he unhappy.” Towards the end ◆ The author is Lamont University Professor was never stingy in his praise of his life, Tagore was indeed at Harvard. He won the Nobel Prize in for what Gandhi did for the becoming discouraged about Economics in 1998 and was Master of Trinity College, Cambridge 1998-2004. nation (it was, in fact, Tagore the state of India, especially as

INDIA PERSPECTIVES VOL 24 NO. 2/2010 68 INDIA PERSPECTIVES VOL 24 NO. 2/2010 69 thing of pleasure, even more Bengali readers of today than an educational effort. The who are born into the same Poet to them became the Great context as Rabindranath, have Consoler. “Behold the horrible the extraordinary privilege of fears that seize us when we realizing the Larger Whole within behold the empty spaces of the the concepts and the vocabulary night sky, when we imagine the known to them. vast expanse of time which is This is a privilege which is rare, already spent and that which is probably unique, in the modern in front of us, full with unknown world. Where in America or challenges and tribulations.” Europe do we have another They can only be subdued by writer who has opened the sky the inspired words of a poet like to the Larger Whole within his Rabindranath Tagore. Religious or her cultural context? Have texts sanctifi ed by tradition may the French existentialist writers have a deeply consoling effect done so? Or the playwrights as we sense the experience of of the Theatre of the Absurd? Touched by Tagore centuries solidifi ed in them. Yet, Has Marquez or Ezra Pound the words of an inspired man of MARTIN KÄMPCHEN (1885-1972) or Virginia Woolf our own time radiates so much (1882-1941) or James Joyce more of human warmth and is (1882-1941)? I do not think so. Creative writers like Tagore do not merely produce works of so much more relevant to us, Thus, as I read Rabindranath, When I survey the European art, but they also create a new art of living which translates, because they echo those old I was infused with a feeling writers who have meant traditions in the language and in of moving within a tradition, as closely as possible, the essence of their creative impulses something to me since my time the experience that we are born of being one element of a into a social context. as a student, I can only think in and that we intimately share. Larger Whole. And yet, in spite of such abstractions, Tagore of Franz Kafka (1883-1924) who within his melancholy here are two scenes from Ashram of Narendrapur, south Creative writers like Tagore do radiates the warmth of a poet the early days of my Prague Jewish culture, has of Kolkata. One evening I not merely produce works of and story-teller who, within sojourn in India which entered the hostel room of two created a universe and drawn T art, but they also create a new such a larger whole, is bound have left a deep impression on college students whom I had all his readers into it magically. art of living which translates, as to be specifi c and personal. A me. The fi rst is when I was on befriended. I found them in the Yet, his stories and novels closely as possible, the essence story or a poem cannot simply a visit to a village in District middle of a recitation of a long lack the capacity to console. of their creative impulses into spell out ideas or a philosophy. 24-Parganas in South Bengal. A poem by Tagore. There they They tear us away from the a social context. Rabindranath They must strive to evoke young farmer whom we met on sat, side by side, and in one complacency of a bourgeois Tagore’s urge to move out of the Whole by describing the his fi eld, which was green with voice they declaimed loudly life, away from a life which the big city of Kolkata to start detail. It is like the sun being young paddy, wanted to greet us in the sing-song melody that has become commonplace, a brahmacharya ashrama, mirrored in a drop of rain. with warmth. He spontaneously is so well-known and adopted conventional, uncreative. But his vision of an authentic Writers who are capable of burst into a Tagore song while for recitation in Bengal. Their Kafka stops there. We are awed, education which unfolds the giving their readers a sense of he was standing on his fi eld. eyes were moist with tears, so as I mentioned, by the horrible child’s potentialities, his service the Whole through their stories His voice was untrained but soft deeply were they involved in the spaces of time and geography to village people, and his life and poems, they alone can be and full of emotions, which was emotions of the poem. suddenly thrown open. Now of aesthetic simplicity combine Great Consolers. Such writers in stark contrast to his rough we stare into these spaces – I realised that for this unlettered into such a new art of living. recreate the Whole in the context workman’s hands and bruised unconsoled. desolate. Tagore farmer, as also for these two It interprets old traditions of of their language, their bare feet. goes beyond Kafka. students, singing Tagore’s songs living, yet it does so in an historical time and their specifi c The second scene took place and reciting his words was more individualized and personal geography, their cultural Recently, I met a Muslim Bihari at the Ramakrishna Mission than a pastime, more than a manner. and social system. Thus, the student in Darjeeling, a bright

INDIA PERSPECTIVES VOL 24 NO. 2/2010 70 INDIA PERSPECTIVES VOL 24 NO. 2/2010 71 his fi ne features which were spiritual transcendence. I now neither harsh nor soft, impressed try to describe Tagore’s cultural me. Here was a young man of, universality which goes beyond say, twenty-fi ve years of age the vocabulary and the concepts who had been chiselled by the of one culture and thus opens morally upright, intellectual his work to the understanding Jesuit knife. I asked him, what he by other cultures. Alienation wanted to do in the future, and and hurt, strangely, speak more his reply was no surprise to me. directly to humans than the He said: “I will be a teacher, Sir! products of a culturally secure I want to serve this institution. I and harmonious life. love it very much.” With as much envy as dismay, I realized that Reading Rabindranath Tagore this young man had probably in Germany brings us to yet never been seized by doubt on another dimension of the the merits of his education and poet’s work. First, we face character formation; he had language as an obstacle. Bengali never gone through the agonies is not considered a world of self-doubt. language – but Rabindranath is a World Poet. This statement My envy was caused by the What do I mean by these encapsulates all problems in realization that my own life has remarks in the context their entirety. Outside Bengal, not been as straight and simple. of Rabindranath Tagore’s Rabindranath’s language is no In fact, forever under various, universality? The Bengal Poet longer simply a vehicle which often confl icting, infl uences, I has not written his poems and carries cultural content and is have to struggle continuously to songs without the experiences of capable of evoking a cultural fi nd my direction, agonizing and alienation and anxiety, without universality beyond language. praying over the question what the fear and trembling he too Goethe (1749-1832), Germany’s the wisest and most practical felt when faced by the mysteries classical and most universal poet decision would be. At the best of life. Though he lived among and thinker, has been intelligibly of times, I felt elated realising his people with whom he translated into other European that my decision, executed with shared a common language and languages and been able to courage, took me further in my culture, he was not confi ned infl uence the people speaking development as a human being to them, not like this young them. Shakespeare (1564-1616) and a writer. At bad times, I man in Darjeeling who was and Dante, Victor Hugo (1802- could hardly contain my despair restricted to one single mindset. 1885) and Ezra Pound have at the mistakes and ill judgments Rather, Rabindranath struggled become beacon-lights of their I committed. My dismay looking through existential ups and respective countries, radiating at this young mission school downs, through ananda (joy) beyond their culture into all product, was caused by the and duhkha (sorrow), and even corners of the occident. Their and fervently dedicated lad. Prefect while still in College. realization how much he really his light-hearted, full-throated, infl uence depends on good He had joined a Jesuit school He supervised younger students missed out on the fullness of life. melodiously happy verses are translations into other European at Darjeeling in Class Two and and was allowed to eat with Elation and despair, doubt and impregnated by them. Here I see languages. We have a “culture was now completing his College his teachers, which he clearly crisis belong to a fully lived life, his universality. Earlier, I spoke of translation” in Europe and graduation in the same Jesuit considered a great honour. His and even being loved can never of his mirroring the Whole in America; so we can demand that institution. Meritorious as he clear-cut, natural speech, his be worthily enjoyed without a the detail of a song or a poem, writers of national importance was, he had become a Student simple pride bereft of arrogance, self-purifying struggle. through which the Poet achieved should get noticed internationally

INDIA PERSPECTIVES VOL 24 NO. 2/2010 72 INDIA PERSPECTIVES VOL 24 NO. 2/2010 73 through translations. There is a the German sentence structure translations which were done ‘family feeling’ at work when a and thought process. Needless to from the English renderings are Frenchman appreciates a Spanish say, this is a daunting task when quite suffi cient. After all, in this poet, or a German picks up an it comes to such a volatile, fl uid, context these Gitanjali poems Italian novelist’s book. evanescent, ethereal “creature” as were less seen as literature than a poem. Is it not bound to fail? Is as vehicles of religious emotions. Such a family feeling is still it at all worth trying? absent in India. She still lacks Tagore poems serve this purpose the culture of translation. Despite even today in Germany. It is Before me, many others have the efforts of several literary astonishing how often a few tried their hand at translation agencies, the literatures of the lines from a Tagore poem with the same questions in various regional languages do crop up in a lecture or essay mind. Let us not forget that not yet travel widely beyond or any passage of devotional Rabindranath Tagore shot into their language boundaries, literature. Along with fi gures international prominence with at least not as much as they like Khalil Gibran (1883-1931), a slim book of English prose should. One, there is no money Mahatma Gandhi, the Buddha, poems, Gitanjali, which are the for translating from one Indian Rabindranath Tagore supplies Poet’s own translations from language into another, and the storehouse of memorable, the Bengali original. Today we, two, India so far has too few sententious thought-lines which including myself, prefer to run professionals who are suffi ciently are meant to prove to European down the English Gitanjali as skilled to execute such a diffi cult readers that oriental wisdom sentimental. Clearly, it cannot task. Hence, each regional teachers have a message which stand up to the spiritual and literature plods on with rather can be understood by all lyrical lucidity of the original. All scant infl uence from the rest of peoples. the same, the English Gitanjali the country. has introduced into the European Yet, there is more to Rabindranath Translating from Bengali to, consciousness a hitherto Tagore than the pure religious say, German involves a still unknown experience, namely emotions enshrined in the greater effort. Rabindranath the direct, unabashed expression Gitanjali poems. Isn’t Tagore must cross over, not merely of religious sentiments. We a fi gure of world literature and from one language to another in Europe fi nd it increasingly should he not be seen against within the Indo-Germanic diffi cult to speak about religious such a canvas. I have tried to language group, but the poet’s feelings normally, without project him as a fi gure who thoughts and feelings must move camoufl age. We feel uneasy and stands side by side with the from one culture to another, vulnerable, as if baring our soul national literary personages from one religion to another, is like stripping our clothes. This of other countries. I see him from one emotional and social is a trend which has become as one of the last universalists organisation to an entirely even stronger since the time of among them. Let there be more different one. When I translate Gitanjali. The words “God” and and more translations from the a Tagore poem into German, I “Lord” cannot be uttered without Bengali into European languages need to break up the Bengali an undertone of fashionable which prove this point. These sentence structure, and the doubt. So Europeans increasingly translations will console and thought process moulded by turn to Oriental religions to enrapture many readers as that sentence structure, into its express their simple spiritual deeply as the original consoles and enraptures Bengali readers. elements and then “reassemble” emotions. In this context, Tagore ◆ them by integrating them into has been a powerful vehicle of The author is a noted German writer and liberating religious sentiments translator of Tagore’s works.

Mit freundl. Genehmg: National Gallery of Modern Art, New Delhi Left: “Study in Face” by Tagore in Germany. For that, the

INDIA PERSPECTIVES VOL 24 NO. 2/2010 74 INDIA PERSPECTIVES VOL 24 NO. 2/2010 75 Nationalism (1917:97), in (Rabindra-Rachanabali 3:515- immemorial” (Tr; Rabindra- which he questioned all forms 19), or ‘What is nationalism?’, Rachanabali 3:522) of western nationalism; for drawing largely on the French nationalism and nation-states thinker, Ernest Renan (1823- Three years later Tagore seemed to him a great menace, 1892), and the second on the developed these ideas more a ‘geographical monster’. The Indian Society, “Bharatbarshiya fully in a seminal paper called author of India’s national anthem Samaj”. Tagore concludes in the “Swadeshi Samaj” (1904), or the was now outspoken in his views. former that language, material ‘Self-suffi cient Society’. Here, we He did not want his country to interests, religious unity or begin to recognize that Tagore be caught in a situation where geographical boundary – none raises very important issues – at the idea of nation-state would of these have been an essential once social, political and moral. supersede that of Indian society condition for the making of the Tagore says that in the history and civilization. He said: “Our western nation. For Tagore, of the western civilization, life real problem in India is not nation is a mental construct. of the people has always been political. It is social. This is a In the other, he differentiates controlled by the state power, as condition not only prevailing in between the idea of nation in in ancient Greece and Rome and India, but among all nations. I the West and the idea of society also in the modern European do not believe in an exclusive in Indian history. To quote him: societies. But in the Orient, in political interest” (Nationalism in “What we have to understand China and India, for example, India, 1916). is that society or community society and not state, has been Tagore’s Swadeshi Samaj reigns supreme in India. In other the determining agency. The genesis of these ideas go countries, nations have protected Debates on Nationalism Secondly, Tagore emphatically back to 1901 when Tagore wrote themselves from various asserts that the locus of Indian BIKASH CHAKRAVARTY two consecutive articles (both revolutions for survival. In our civilization must be sought published in Bangadarshan) on country society has survived in her villages. The village in the idea of nation: “Nation ki” countless convulsions from time The author of India’s national anthem was outspoken in his ancient India was not merely views on nationalism. Nationalism and nation-states seemed a place where people lived. Tagore and Priyanath Sen to him a great menace, a ‘geographical monster’. It was also the centre of the basic values of Indian culture. It achieved almost a total t is now well known that poet written so much on public self-reliance in all its basic after his initial involvement issues – issues concerning the needs – health, food, education, Iin the Swadeshi movement violent passion of patriotism, recreation and creativity. The centering round the partition of the illegitimacy of nationalism, village in India could thus Bengal in 1905, Rabindranath disengagement of the political function independently, without gradually moved away from from the social and the moral, any help from the state. This is the mainstream of nationalist and the celebration of truth and the village we have lost. politics around 1907. However, atmashakti (literally meaning, the fallacious notion that ‘the power within oneself’) – as Thirdly, Tagore argues that the disillusionment with the he did in this period. genius of the Indian civilization contemporary political situation This period includes the incisive embedded in the community life led the poet to seek escape lectures the poet delivered in of the village lies in ‘its ability and retreat at Santiniketan from Japan and America in 1916-17 to harmonize the disparate’. He 1907 onwards falls in the face on the cult of nationalism, explained it in great detail in of facts. Never before had the later collected in a book called ‘Bharatbarshe ltihaser Dhara’,

INDIA PERSPECTIVES VOL 24 NO. 2/2010 76 INDIA PERSPECTIVES VOL 24 NO. 2/2010 77 or ‘The Course of History in Samaj” (1904), in some of its having a minimal contact with India’ (Prabasi, 1319 B.S., basic postulates, anticipates the state power – which will Baishakh: 423-451), and in other Gandhi’s ‘Swaraj’ conceived not resist the tenets of scientifi c essays, where he insisted that in Hind Swaraj written in rationality and the use of Indian history, had achieved 1909. In his emphasis on the admissible technology. This an ideal synthesis of diverse values of poverty, suffering, organization, however, must elements at all levels of human restraint and sacrifi ce and his devote itself to the strenuous experience (‘it is a perpetual idealization of the rural life, task of reconstructing the village process of reconciliation of Tagore at this period comes as the centre of Indian culture. contradictions’, he said). Thus, quite close to Mahatma’s idea As he has been repeatedly his idea of nation-building of nation-building. For both saying, we must win our Swaraj must be understood in terms of of them, ‘Swaraj’ in the fi nal ‘not from some foreigner, but inclusion, and not in terms of analysis ceases to be a political from our own inertia, our exclusion. programme. It was an alternative own indifference’. This Swaraj way of living. But we should (or ‘self-governance’) – call it Implicit in these issues is Tagore’s also note a difference. Tagore Swadeshi Samaj (‘Self-governed Tagore with Rashbehari Bose in Japan, 1929 fi rm belief that the village is the did not believe in ‘enlightened society’) – will function by centre of Indian culture – which anarchy’ as Gandhi did (The research and rational thinking What, fi nally, then is Tagore’s inclusion in the sense that it we have lost in the course must be open to the world. Did Penguin Gandhi Reader, in equal measure. In building idea of Swaraj? In the post- of time, and which needs to New Delhi, 1993:79). That is not Gandhi talk about more the nation, we require the war decades, the poet was be retrieved and resurrected. why Tagore does not reject or less the same kind of vision economists to apply their minds, increasingly moving towards a And that alone could bring the concept of that state in (except of course the question engineers to use their skill and concept of internationalism as us independence. Following “Swadeshi Samaj”; he only of the state and the intrusion the educationists and political the basis of a true nation. He the idea of Mahatma Gandhi refuses to recognize it as the of technology) in a letter to scientists to play their respective said in a letter to C.F. Andrews (1869-1948), he says this should determining agency in the life of Jawaharlal Nehru (1889-1964) roles” (Translated). The argument (1871-1940) in May, 1921: “I feel be done through an absolute community. To put it differently, in 1945? The letter read: “You is frankly statist, its logic issuing that the true India is an idea commitment to the cultivation for Tagore, the state and the will not be able to understand straight from the epistemology and not a mere geographical of love and neighbourliness, community are not competing me if you think that I am talking of the European Enlightenment fact… the idea of India is against restraint and sacrifi ce, self-help categories; they are, in the best about the villages of today. because Tagore never denied the intense consciousness of and hard labour – that is of times, complementary. My ideal village still exists the importance of the state, nor the separateness of ones’s own through the full organization only in my imagination … In The divergence between did he discard the legacy of people from others, and which of atmashakti. However, even this village of my dreams the the views of the Poet and the European Enlightenment. inevitably leads to ceaseless though Tagore does not endorse villager will not be dull – he will the Mahatma widens in the During the Gitanjali phase (1904 confl icts. Therefore my one the role of modern technology be all awareness … Men and decades after the First World onwards), Tagore seems to have prayer is: let India stand for in reconstructing the village, women will live in freedom, War. Tagore’s fi rst clear note come quite close to erasing the co-operation of all peoples he does accept the logic of prepared to face the whole of dissent from Gandhi’s the gap between the natural of the world. The spirit of liberal-democratic organization world” (Raghaban lyer, ed., The concept of ‘Swaraj’ was struck order and the moral order – a rejection fi nds its support in the as is evident from a detailed Moral and Political Writings of in a long rejoinder from the postulate Gandhi believed in all consciousness of separateness, constitution he drafted for Mahatma Gandhi, New Delhi, Poet to the Mahatma. At one his life. However, in the 20s and the spirit of acceptance in the ‘Swadeshi Samaj’ and from 1986: vol. I: 286). his appeal to the people to stage, Tagore says: “Building the 30s, Tagore seems to have consciousness of unity”. ◆ elect a leader for the proposed of Swaraj involves an elaborate revised his earlier Spinozistic The author is a renowned Tagore scholar theoretical frame work, its position in favour of Kantian I submit that Tagore’s idea having edited and published several works organization. on the poet. He has also taught English process is intricate and lengthy. critique of practical reason, of Swaraj fi nally rests in a literature at Visva Bharati. It is worth noting at this It needs emotion and aspiration separate the moral order from vision of a liberal-democratic- point that Tagore’s “Swadeshi but it also needs empirical the natural order. representational organization

INDIA PERSPECTIVES VOL 24 NO. 2/2010 78 INDIA PERSPECTIVES VOL 24 NO. 2/2010 79 Rabindranath’s Role in Women’s Emancipation

KATHLEEN M. O’CONNELL

Rabindranath’s role in the liberation of Bengali women was a seminal one. Initially, he exposed the plight of women and argued for their autonomy through his letters, short stories, and essays. Through his novels, he was able to construct new and vital female role models to inspire a new generation of Bengali women. Later, by his act of admitting females into his Santiniketan school, he became an innovative pioneer in coeducation.

he Jorasanko Tagore Most notable was the liberating family played a seminal role of Rabindranath’s brother, Trole in almost all the Satyendranath (1842-1923), innovative socio-cultural whose wife Gnanadanandini changes that occurred in (1851-1941) became a role 19th century Bengal, and model for modern female female emancipation was no behavior. Not only did exception. Dwarkanath Tagore Gnanadanandini redesign (1794-1846), the grandfather of Bengali female dress to make it Rabindranath, was advocating more appropriate for travelling women’s education and social beyond the antahpur (inner reform regarding women as courtyard) she contributed early as 1842, following his articles on female educational trip to Europe. Rabindranath’s and social reform to several father, Debendranath (1817- journals and travelled to 1905), though conservative England with her three children by nature, supported the without the accompaniment of Bethune school for women’s her husband. Rabindranath thus education, and permitted the grew up in a household where participation of his daughters the norms concerning women and other female members of were changing rather rapidly. the family in various forms of education and social work. Rabindranath made his fi rst trip to England in 1878, at the This essay displays Tagore’s paintings age of 17, and some of his

INDIA PERSPECTIVES VOL 24 NO. 2/2010 81 earliest statements regarding be pointed out that to consider female writers, and as a result had close associations with the Rabindranath continued his the need for Bengali women’s the practice normal to enter into of his encouragement, the ashram – were boarded in one exploration of the female purdah, surrounded by walls for independence come in a series the rest of one’s lifetime, severing feminist writings of Sarat Kumari of the cottages, where they were psyche in his writings. The of letters written to his family. all contacts with the rest of the Chaudhurani (1861-1920) were looked after by Ajit Chakravarti’s publication of his novel After attending a party where world, is in itself very abnormal published in such journals as mother and Mohit Chandra Sen’s Gora was signifi cant for its (ibid, p.100). British men and women mixed Sadhana and Bharati. wife Susheela. What made the delineation of young female freely, Tagore wrote a letter Following his return to India, When Rabindranath started his experiment so radical was that characters and the manner in contrasting the free mixing that Tagore was put in charge school in Santinketan in 1901, the girls were not put in separate which they interacted with occurred between men and of the family estates in East he had wanted to include girls classes but rather joined the boys the society around them. Such women in England and the Bengal. There, for the fi rst time, as well, but it did not prove in classes, sports and mandir characters as Lolita, Sucharita isolation of Bengali women, Rabindranath had an extended practical until 1909, when a services. Further impetus for the and Anandamayee are shown who were confi ned to purdah exposure to rural society and further blow to the traditional women’s program came when in the process of shaping and separated from the outside to the sufferings of rural people image of the Brahmacharyashram Rathindranath was married to new identities and personal world. Wrote Rabindranath: in general and rural women in occurred with the admission of the talented Pratima Devi (1863- autonomy as they developed It is only natural that men and particular. This was the period women.1 The fi rst six girls – who 1969) in 1910, and she began alternate ways of interaction women should seek amusement when many of his short stories taking a prominent role in the with men and society. The together. Women are a part of the 1 Both P.K. Mukhopadhyay and Himangshu were written and we fi nd him Mukherjee put the opening of the girl’s school ashram activities, particularly in development of such vital human race and God has created in 1908, but Amita Sen, who lived in the ashram them as part of society. To consider portraying the plight of orphans during this period, gives it as 1909. drama and the arts. characters signalled the the enjoyment of free mixing and widows such as Ratan in between people to be a cardinal the ‘Postmaster’ and Kusum in sin, to be unsociable and to turn ‘Ghater Katha’ (‘The Tale of it into a sensational matter is not only abnormal, it is unsocial, and the Ghat’) or the abuses of the therefore in a sense uncivilized. dowry system and child-wives Men are engrossed in all manner as illustrated by the abuse of of amusement in the outside Nirupama in ‘Dena Paona’ world, while women are like their privately owned tamed animals, (‘Profi t and Loss’), as well as the chained docilely to the walls of the repression of female learning innermost chambers of the houses. portrayed through the character (Rabindranath Tagore, Letters from a Sojourner in Europe, ed. Supriya of Uma in Khata (‘Exercise Roy, Visva-Bharati, 2008: 88). Book’). Rabindranath’s most radical short story ‘Strirpatra’ In response to criticism of (‘A Wife’s Letter’) came later. this letter, which had been Here the transformation of its published in Bharati, then main female character Mrinal edited by his older brother – an upper caste woman – is Dwijendranath (1840-1926), he portrayed, from submissive wrote: wife to autonomous individual. The Editor has said that keeping Mrinal chooses to live apart women in purdah is not an outcome of the selfi shness of from the joint family as a men, it is but a natural outcome result of the oppressiveness of the demands that the duties of to a female relative that she householding place on one. This witnessed within the family. is a very old excuse provided by those against liberation of It should be noted that women; but I feel that it need not Rabindranath also encouraged

INDIA PERSPECTIVES VOL 24 NO. 2/2010 82 INDIA PERSPECTIVES VOL 24 NO. 2/2010 83 potential for a new identity that curriculum innovations were movement. Their co-educational Rabindrana th upheld for the required. These often took work helped the village children female students at Santiniket- place through extra-curricular develop various practical skills an. The novel’s charac ters activities such as the 1910 and overcome caste prejudices transcended the stereotypes drama Lakshmir Puja, which through group participation. of their sex, caste and race to was staged and performed by We can, therefore, conclude partici pate in a broader social female students. Tagore brought that Rabindranath’s role in the vision, becoming role models in dance teachers from Benares liberation of Bengali women for a new generation of Bengali to train the girls and when they was a seminal one. Initially, he women. left, he personally taught them. exposed the plight of women In his educational essays also, and argued for their autonomy With the foundation of Visva- Rabindranath began addressing through his letters, short stories, Bharati, a residence known as the issue of women’s education. and essays. Through his novels, ‘Nari-Bhavan’ began attracting His essay Strishiksha (‘Female he was able to construct new female students from India and Education’), which was initially and vital female role models abroad. The girls participated published in the journal Sabuj to inspire a new generation of in all the academic departments Patra and later translated as Bengali women. Later, by his with virtually the same courses ‘The Education of Women’ act of admitting females into his as the male students. In in August 1915, states in no Santiniketan school, he became addition, they also received uncertain terms that there an innovative pioneer in special classes in cooking should be equality in education: coeducation. Not satisfi ed with and kitchen work from an imitating existing educational Whatever is worth knowing, is American nurse, Gretchen knowledge. It should be known models, Tagore set out to create Green, who was attached to equally by men and women – not an alternative model of learning Sriniketan. Along with the for the sake of practical utility, that was based on the education but for the sake of knowing…the general social and cultural of the whole personality, desire to know is the law of human activities of the institution, the nature. (Shiksha, 1351, B.S. ed, whether male or female. It is girls organized their own clubs, vol I, 181). hard to overestimate the social societies and organizations. This was not to say, however, change that resulted through Rabindranath believed in a that there should be no Rabindranath’s writings and his holistic education, and the girls distinction in education: encouragement of women’s were encouraged to participate participation in academic Knowledge has two departments: in physical education as well. one, pure knowledge; the other, events, sports, dance and They engaged in games, sports, utilitarian knowledge. In the fi eld creative expression. of pure knowledge, there is no hikes and excursion, and even ◆ distinction between men and The author conducts courses on South the athletics of self-defense Asia at New College, University of Toronto, women; distinction exists in the such as lathi play and ju-jitsu. Canada. Her research interests include sphere of practical utility. Women Rabindranath Tagore, Satyajit Ray; and should acquire pure knowledge In Sriniketan, Dhirananda Roy Bengali cultural and literary history. for becoming a mature being, and (1902-1971), a former student, utilitarian knowledge for becoming organized the Brati-Balakas/Brati-

true women (ibid, p.183). Balikas (literally boys and girls As Santiniketan expanded to who have taken a vow), a group include women as students and patterned after the boy scouts/ village welfare as an objective, girl guides and the American 4-H

INDIA PERSPECTIVES VOL 24 NO. 2/2010 84 INDIA PERSPECTIVES VOL 24 NO. 2/2010 85 Tagore and Rural Reconstruction

UMA DASGUPTA

“If we could free even one village from the shackles of helplessness and ignorance, an ideal for the whole of India would be established… Let a few villages be rebuilt in this way, and I shall say they are my India.” – Tagore

ot many would imagine or know that the poet Rabindranath Tagore worked for rural reconstruction in the surrounding Nvillages of his Santiniketan school and Visva-Bharati university in rural southern Bengal. He founded the Santiniketan school in 1901 and Visva-Bharati in 1921. Along with Visva-Bharati, an institute of rural reconstruction was established in 1922 Old Sriniketan farm and named Sriniketan. The work of rural reconstruction was a pioneering endeavour to redeem the neglected village. The urge came to Tagore when he fi rst to Patisar, by rivers, large and small, He had two stated objectives, went to live in his family’s and across beels (meaning ‘bayou’, to educate the villager in or ‘marshy water-ways’) and in Tagore with Leonard Elmhirst agricultural estates in East this way I saw all sides of village self-reliance and to bring Bengal, as estate manager in life. I was fi lled with eagerness back to the villages ‘life in its the 1890s. This was his fi rst to understand the villagers daily completeness’ with ‘music and exposure to the rural world. routine and the varied pageant of readings from the epics as in their lives… Gradually the sorrow He was then thirty, already a and poverty of the villagers became the ‘past’. He declared he would poet of fame, and had till then clear to me, and I began to grow be content if that could be done lived only in Calcutta. As estate restless to do something about it. realistically only in ‘one or two It seemed to me a very shameful manager he stayed in Silaidah in thing that I should spend my days villages’. He wrote: Nadia district, on the banks of as a landlord, concerned only with If we could free even one village the mighty river Padma, and his money-making and engrossed from the shackles of helplessness work as zamindar is on record with my own profi t and loss and ignorance, an ideal for (Tagore, ‘The History and Ideals in the District Gazetteers of the the whole of India would be of Sriniketan’, The Modern Review, established…Let a few villages be period. This rural experience Calcutta, November 1941:.433). rebuilt in this way, and I shall say was seminal to turning the poet As a pragmatist he knew there they are my India. That is the way into a humanist and a man of to discover the true India. was not a lot he could do – (Tagore, ‘City and Village’, in action. He wrote: with his meagre resources as Towards Universal Man, Reprint, I endeavoured all the time I was in an individual considering the Bombay: Asia Publishing House,

the country to get to know it down enormity of the need. But he 1967, p.322). to the smallest detail. The needs of my work took me on long distances was determined to at least make Community life in the Indian from village to village, from Silaidah a beginning with the work. villages was seen to break

INDIA PERSPECTIVES VOL 24 NO. 2/2010 86 INDIA PERSPECTIVES VOL 24 NO. 2/2010 87 for the fi rst time with the friend’s son, Santosh Chandra programme was useless so emergence of the professional Majumdar (1886-1926), to the long as the Indian elite were classes among the English- University of Illinois at Urbana, divided, so long as there was educated Indian elite. The USA, to study agriculture and a confl ict of vested interests city began to attract Indians dairy farming so that they among them. His remedy was away from the villages. Letting could bring back scientifi c to personally identify young the government take over methods of agriculture to the educated volunteers who would guardianship of the people, this Indian village. They returned willingly dedicate themselves professional class relinquished with their degrees in 1909-10 to living and working in the their own traditional duties and dedicated themselves to villages without publicity or to society. The result was a the Sriniketan scheme of rural loud announcements. Their widening gap between city reconstruction. Tagore wrote: job would be to enlist the cooperation of the villagers to and village. Tagore sought If we can possess the science that to bridge the gap through gives power to this age, we may yet start the work of constructing the Sriniketan experiment of win, we may yet live. roads, schools, water reservoirs, An open air class at Sriniketan sanitation, to improve combining science and tradition. The Sriniketan scheme was He knew that a civilization agricultural production, also to to organise the villages so In reconstructing society two villages. He was critical that comprises of only village create new folk music, all this that they could supply all urban Indians had to give of the fact that the Indian life could not be sustained. to bring about a ‘new objective’ their needs on a cooperative the village its due respect National Congress had no such ‘Rustic’ was a synonym for the to village life. He had enlisted basis. Tagore believed that by recognising the skills that ‘constructive’ programme even ‘mind’s narrowness’, he wrote. his son and son-in-law as the villagers, when trained in they could contribute. This with being concerned over the In modern times the city had volunteers for the future. self-reliance, could establish thinking was refl ected in the peasant question. Tagore argued become the repository of new and maintain their own schools new and alternative education that the national congress only In 1912 he bought twenty knowledge. It was essential, and granaries, banks and of Visva-Bharati University by clamours for political grievances bighas of land along with a therefore, for the village to cooperative stores. He hoped combining the knowledge given and for jobs for Indians in the house which stood on that plot cooperate with the city in that those ties of cooperation in the class-room with hands-on government. As early as 1910 of land just two miles west of accessing this new knowledge. would bring unity to the people activity and experience from he wrote of his disillusionment Santiniketan in the village called and free them from dependence Surul. This place was named One such vital area of expertise outside the class-room. Tagore with the nationalists to his son on the city and the government. Sriniketan and its work was was in agriculture. His study of hoped this would serve at Rathindranath who was then He insisted that Indians must carried out through the Institute ‘other agricultural countries’ had least as an ideal for the whole being groomed for the village unite themselves to provide of Rural Reconstruction from shown Tagore that land in those country. work: nation-building services. This 1922. In the course of the next countries was made to yield If we take the goal of self- A deep despair now pervades rural was one of the pillars on which life all over our country, so much two decades the Institute’s work twice or thrice the harvest by reliance as a basic premise his dissent with the Nationalist so that high-sounding phrases like was extended to twenty-two the use of science. In Sriniketan, in Tagore’s scheme of rural Movement over swadeshi home rule, autonomy etc appear villages, starting from just ‘one as in his family’s agricultural reconstruction, it would to me almost ridiculous and I feel and swaraj was founded. He or two’ that we have mentioned estates earlier, he endeavoured be easier to distinguish the ashamed even to utter them. chose the path of ‘constructive – (Tagore to Rathindranath, 7 April above. ◆ to introduce the latest Sriniketan endeavour from 1910, Bengali Letters, File: Tagore swadeshi’ as something more The author is an eminent Tagore and techniques of Western science the nationalist and economic Rathindranath, Rabindra Bhavana urgent than swaraj. Library & Information Sciences specialist to improve cultivation and thinking of its day. Tagore’s Archives, Visva-Bharati University. and editor of many volumes on Tagore. She Trs. Uma Das Gupta). has also worked as the Special Offi cer at agricultural production. In 1906 That was the change he sought response was to work directly Rabindra Bhavana, Visva-Bharati. he sent his son Rathindranath to bring to the Indian village. with the peasants even if By 1910, when he wrote that and son-in-law Nagendranath By change he meant, fi rst that meant working on a letter, he came to the conclusion Ganguli (1889-1954) and a of all, a change of attitude. limited scale with only one or that working for a ‘national’

INDIA PERSPECTIVES VOL 24 NO. 2/2010 88 INDIA PERSPECTIVES VOL 24 NO. 2/2010 89 TAGORE AND HIS TIMES: THE IDEA OF ASIA

SUGATA BOSE

The idea of Asia and the spirit of Asian universalism were in important ways products of cosmopolitan thought zones created by passages across the Indian Ocean. Rabindranath Tagore’s direct encounter with the power and scale of art in Japan, Burma and China led him to urge Indian artists to look east in order to pioneer a fresh departure. Tagore traveled to Japan (above), Persia of the Hindu sage Swami (right above) and China (right) in the early twentieth century. Vivekananda (1863-1902), wrote historical transformation contention that modern history an introduction. Once Sister is under way in the early could be interpreted – not innovations in different parts of Nivedita introduced Okakura to A twenty-fi rst century as wholly or in full measure, the globe and felt comfortable the Tagore clan, a formidable Asia recovers the global position but very substantially – as within ever-widening concentric cultural bridge was established it had lost in the late eighteenth an interplay of multiple and circles of Bengali patriotism, between East and South Asia, century. Yet the idea of Asia and competing universalisms. The Indian nationalism, and Asian and Japanese artists Taikan a spirit of Asian universalism colonized did not simply erect universalism. Aspiring to Yokoyama (1868-1958) and were alive and articulated defensive walls around their reconcile a sense of nationality Shunso Hishida (1874-1911) during the period of European notions of cultural difference. with a common humanity, soon followed Okakura’s imperial domination. One of They were keen to be players they were not prepared to let trail to Calcutta. By observing the most creative exponents of in broad arenas of cosmopolitan colonial borders constrict their Taikan, Abanindranath Tagore an Asia-sense was Rabindranath thought zones and wished imaginations. The spirit of Asian (1871-1951) – the principal artist Tagore (1861-1941) who won to contribute to the shaping universalism was brought to of the Bengal school – learned the Nobel Prize for Literature in of a global future. Their India by two turn-of-the-century the Japanese wash technique, 1913. Tagore traveled to Japan, cosmopolitanism fl owed not ideologues – Okakura Kakuzo of which his famous painting China, Southeast Asia, Iran from the stratosphere of abstract (1862-1913) and Sister Nivedita Bharatmata (Mother India, and Iraq in the early twentieth reason, but from the fertile (1867-1911). for the Boston Museum of 1905) is a prominent example. century forging powerful ground of local knowledge and Okakura had been deeply Fine Arts. Okakura’s blend of Another of his paintings – Sage connections across Asia. learning in the vernacular. infl uenced in his early years Japanese nationalism and Asian riding through mountains on In my book A Hundred The Swadeshi cultural milieu by the Harvard scholar of universalism was appealing as a white horse is in the same Horizons: The Indian Ocean in of early twentieth-century Japanese art, Ernest Francisco a potential model for Indian technique. the Age of Global Empire (2006; India (‘Swadeshi’ standing for Fenollosa (1853-1908) – the intellectuals and artists of Cambridge) I had claimed a political movement to attain Catalan American professor the Swadeshi era. Okakura The Japanese brush-and-ink that ‘Tagore was an eloquent ‘Self-suffi ciency’), despite of philosophy and political fi rst came to India in 1902 style was more deeply imbibed proponent of a universalist its interest in rejuvenating economy at Tokyo Imperial on the eve of the publication by Abanindranath’s brother, aspiration, albeit a universalism indigenous traditions, was not University, whose collection of his book, The Ideals of and nephew of Rabindranath- with a difference’. This specifi c wholly inward-looking; its of Japanese and Chinese the East, for which Sister Gaganendranath Tagore claim was part of a larger protagonists were curious about paintings he later cataloged Nivedita, the Irish-born disciple (1867-1938). In Nandalal Bose’s

INDIA PERSPECTIVES VOL 24 NO. 2/2010 90 INDIA PERSPECTIVES VOL 24 NO. 2/2010 91 Rabindranath to Japan in dismembering the Chinese 1916; it would be the linguist Republic, without humiliating Suniti Kumar Chattopadhyay another proud, cultured and (1890-1977) and painter ancient race?” “No,” he replied, Surendranath Kar’s (1892-1970) “with all our admiration for turn on a voyage to Southeast Japan, where such admiration Asia in 1927. is due, our whole heart goes out to China in her hour of On the 1924 journey to Burma, trial.” He then went on to draw China and Japan, Tagore’s two some ethical lessons for India companions from Santiniketan from the confl ict in East Asia. were Nandalal Bose, the “Standing at the threshold painter, and Kshitimohan Sen of a new era,” he wrote, “let (1880-1960), an erudite scholar India resolve to aspire after of Sanskrit and comparative national self-fulfi llment in religion. On this trip Tagore every direction – but not at the preached the virtues of close expense of other nations and interaction among Asian not through the bloody path cultures. Stung by the passage Bharatmata (Mother India), 1905 by of self-aggrandisement and Abanindranath Tagore. of the Immigration Act of imperialism.” 1924 (sometimes referred to (1883-1966) early masterpiece as the Orientals Exclusion In the end Japanese art Sati (1907), a quintessentially Act) in the United States, enabled the spirit of an Asian Indian theme of selfl ess some of Tagore’s admirers universalism to survive the womanhood emerged in the even established an Asiatic era of Japanese nationalistic colors and contours of the Association in Shanghai to foster imperialism. After Indian Japanese wash. solidarity among all Asians. independence was achieved In Japan, Nandalal Bose had in 1947, Nandalal Bose began Rabindranath Tagore’s direct the privilege of being hosted to quietly and confi dently encounter with the power and by Tagore’s friend, the artist celebrate the Indian countryside scale of art in Japan during his who had visited India, Taikan, in his art creatively drawing on 1916 visit to that country led and he was introduced to the Japanese sumie style. him to urge Indian artists to look masterpieces of Japanese art. east in order to pioneer a fresh The idea of Asia and the spirit departure from the Swadeshi Developments in East Asia Sati, 1907 by Nandalal Bose. (Courtesy: National Gallery of Modern Art, New Delhi) of Asian universalism were in corpus of ideals. He crossed during the late 1930s had by important ways products of the Pacifi c to the United States this time brought a measure of Role in the Far East’. In some and for Asia”. He recalled how cosmopolitan thought zones of America and delivered his disillusionment with the idea ways it offered a remarkably Japan had been a beacon of created by passages across the critical lectures on nationalism. of Asia. Japan’s invasion of dispassionate, realist analysis inspiration for all of Asia at the Indian Ocean. In this sense, The poet’s entourage on his China in 1937 had shown Asia of power relations in East Asia. dawn of the twentieth century. the continent and the ocean travels typically included a to be as prone to nationalist Towards the end of the article, He welcomed Japan’s stance were not necessarily in an small but formidable team of wars as Europe. In its October however, Bose did not hesitate against the Western imperial adversarial relationship but intellectuals and artists. Mukul 1937 issue the Modern Review to reveal where his sympathies powers. But, he asked, could provided different contours of Dey (1895-1989) was the carried a long essay by Subhas lay. Japan, he conceded had not Japan’s aims be achieved inter-regional arenas animated artist who had accompanied Chandra Bose titled ‘Japan’s “done great things for herself “without Imperialism, without by fl ows of ideas and culture.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 92 INDIA PERSPECTIVES VOL 24 NO. 2/2010 93 Benoy Kumar Sarkar, writing in the Modern Review in the 1910s, stressed both sea-lanes and land-routes in creating what he called an‘Asia-sense’. By the 1920s most contributors to the same journal were more enamored of the oceanic connections that spread Indian cultural infl uences to Southeast Asia. I have sought to make a distinction between two strands of cultural imperialism and a more generous universalism that shaped early twentieth-century discourses on this subject. During the modern age it has been a constant struggle not to allow universalist aspirations of the colonized degenerate into universalist boasts and cosmopolitanism be replaced by bigotry. The tussle goes on in new post-colonial settings. The outcome is yet uncertain, but the ethical choice before us seems clear enough. ◆ The author is Gardiner Professor of History at Harvard University, USA. The grandson of Sarat Chandra Bose, he has authored several books on the economic, social and political history of modern South Asia.

Tagore with the students at Karuizawa, Japan

INDIA PERSPECTIVES VOL 24 NO. 2/2010 94 INDIA PERSPECTIVES VOL 24 NO. 2/2010 95 Tagore: The Golden Bridge between Great Civilizations of India and China

TAN CHUNG

Tagore acted as the golden bridge between two ancient civilizations. He was in favour of a seamless world where all barriers, including the political and the geographic, must be obliterated to create a united mankind. He showed how following in the footsteps of Buddhism, barriers could become pathways leading to long-lasting friendship and mutual appreciation.

“Geographical boundaries have translations from some of your lost their signifi cance in the books of poetry and I have modern world. People of the been fascinated by something in world have come closer. We the quality of your literature… must realize this and understand I have not seen anything like that this closeness must be it in any other literature that I founded on love… the East know of.” and West must join hands in Inspired by the Vedic mantra the pursuit of truth.” The man, “yatra visvam bhavati Rabindranath Tagore, who ekanidam” (where the whole made this observation, had his world meets in one nest), intellectual realm encompassing Tagore named the institution Sanskrit civilization, English he founded at Santiniketan in culture, and Bengali folklore in 1921 “Visva-Bharati”. This ideal, addition to family affi nities with Tagore shared, in a letter, with Islamic traditions and Persian the Chinese writer, Xu Dishan literature. He had also a China (Su Ti-shan), who visited dimension in his universal Santiniketan in December 1920: outlook as he said in Beijing “Let the illusion of geographical in 1924: “I have been reading barriers disappear from at least one place in India – let our Left: Tagore with Tan Yun Shan and family Santiniketan be that place.”

INDIA PERSPECTIVES VOL 24 NO. 2/2010 96 INDIA PERSPECTIVES VOL 24 NO. 2/2010 97 Chinese bird-chirping was heard between China and Santiniketan Tagore also spent one of his hand was too weak to hold the life, who stayed on a particular from Tagore’s “world-in-one- in subsequent years, formed most enjoyable birthdays in pen, his “Once I went to the mountain, in a particular cave nest” ashram in 1921 when the Sino-Indian Cultural Society Beijing in 1924, getting from land of China” poem on his last enjoying freedom.” Professor Sylvain Levi arrived in Nanjing in 1933, enlisted the renowned Chinese political birthday: Tagore inaugurated Cheena- from Paris and started teaching support from infl uential thinker and scholar, Liang “A Chinese name I took, Bhavana on the Bengali New Chinese to Prabodh Chandra Chinese leaders, like Dai Jitao Qichao (Liang Chi Chao), the dressed in Chinese Year Day (14 April) in 1937, in Bagchi who rose to become (Tai Chi-t’ao), and eventually Chinese name “Chu Chen- Clothes. these words: “This is, indeed, modern India’s fi rst Sinologist. helped Tagore build Cheena- Tan/Zhu Zhendan” which This I knew in my mind a great day for me, a day long That was the time when Tagore Bhavana in 1937. Attracting cleverly wrought the image Wherever I fi nd my friend there looked for, when I should be wrote in Sikshar Milan or Union important Chinese academia to of “thunder of Oriental dawn” I am born able to redeem, on behalf of of Cultures: “When the Lord interact with Indian scholars, by synthesizing “Tianzhu/ Anew.” our people, an ancient pledge Buddha realized humanity in Cheena-Bhavana became the Heavenly India” (ancient implicit in our past, the pledge a grand synthesis of unity, his fi rst foreign bird-nest at Visva- Chinese praise for India) and When Tagore asked for the to maintain the intercourse of message went forth to China as Bharati, and has remained, “Cinastan” (ancient Indian Chinese name on Chinese soil, culture and friendship between a draught from the fountain of to this day, the symbol of praise for China). Liang wrote he told Liang: “I don’t know why, our people and the people of immortality.” Sino-Indian friendship and the “Introduction” to Tagore’s as soon as I arrived in China, I China…” understanding. Talks in China. That memory felt as though I was returning to Tagore traced the footsteps was so indelible in Tagore that my native place. Maybe I was For many years Tagore was of Buddha’s messengers to Tagore converted the Chinese made him dictate, when his an Indian monk in a previous voted by Chinese public China in 1924 and proclaimed initiator, host, manager, guide there: “Let what seems to be and interpreter of his China trip, Cheena-Bhavana at Santiniketan a barrier become a path and poet Xu Zhimo (Tsemou-Hsu), let us unite, not in spite of our into the Bengalee “Susima”. Xu differences, but through them… Zhimo, in turn, intimately called Let all human races keep their Tagore “Rubidadda”. These own personalities, and yet come Sino-Indian pals bade goodbye together, not in a uniformity not on the Chinese shore that is dead, but in a unity that that Tagore left behind, but is living.” only after Tagore sailed back Tagore longed for the creation from his tour to Japan. When of a department of Chinese “Susima” asked “Rubidadda” studies at Santiniketan, and at parting whether anything extracted in his China visit had been left behind, Tagore (1924) promises of help that replied with a touch of sadness: did not materialize. In 1928, “Yes, my heart.” Eventually, a young Chinese scholar, Tagore went back to China Tan Yun-shan (my father), in 1929 incognito to be the arrived in Visva-Bharati to private guest of “Susima” and start Chinese language courses his wife at Shanghai for a and have lengthy discussions couple of days each way when with Kshitimohan Sen, one of he set out for Japan and the the dons of Santiniketan who U.S.A. in mid-March as well as was in Tagore’s China trip. in his homeward journey in Tan Yun-shan began to shuttle mid-June.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 98 INDIA PERSPECTIVES VOL 24 NO. 2/2010 99 opinion as among 60 “most infl uential foreigners” in shaping Tagore’s Visit and its Impact on the life of modern China, along with Marx, Engels, Nehru, etc. China’s Literary World The Chinese remember Tagore fondly because his being YIN XINAN an Asian winning the Nobel Prize of Western monopoly “If all the land were turned to paper and all the seas turned woke up the self-pride of to ink, and all the forests into pens to write with, they would Asian peoples, because still not suffi ce to describe the greatness of the guru.” his advocacy of embracing – Kabir Western modernization while consciously developing abindranath Tagore, who his powerful writings. Both Eastern traditions of millennial ‘brought out the essence his literary works and social sedimentation of sagacity Rof Eastern spirituality in activities had a strong impact on and enlightenment, and also his poetry like no other poet’ the Chinese literati and social because of his fi rm objection is revered as the greatest guru activists of the time. Tagore to Japan’s aping the West. The of modern India. Gurudev, was viewed in those days as a Chinese have always liked as he is fondly referred to bridge of friendship between Tagore’s writings and songs by his countrymen, had a the two countries. for the richness of love, hope, thorough knowledge and deep harmony, and humanness. A When Tagore won the Nobel appreciation of the Chinese “Tagore fever” was created in Prize in 1913, as the fi rst Nobel culture. On the one hand, he China in the 1920s, especially laureate in Literature from Asia, loved the Chinese culture so in the wake of his 1924 his reputation spread across the much so that he always took visit. We see another rage of Himalayas in a very short span advantage of his profound “Tagore fever” surging in China of time. Because of the long knowledge of the Tang poetry with the universal celebration cultural relationship that existed and Tao Te Ching (Dao De of the 150th birth anniversary between the two countries, the Jing), compiled by Lao Tze (Lao literati in China were extremely of Tagore. Zi, 6th century B.C.) one of the happy to witness the great Tagore’s commentary in Buddha – a sculpture by Ramkinkar Baej at Santiniketan most famous sages of ancient achievements made by him. As Sikshar Milan likening modern China, and quoted from them more and more of his articles Western civilizations to “a an increasingly sick, immoral anniversary is to call upon the profusely during his talks and began to appear in Chinese locomotive… rushing on with and uncouth humanity living in great civilizations like India and speeches. Tagore often showed publications, Tagore became its train, the driver left behind an increasingly rebellious and China to lead the world out of his regard for the glorious very popular as a literary icon wringing his hands in despair” hostile environment. We see this impasse. history and cultural traditions even among the ordinary ◆ is highly relevant today after Tagore-like prophets running The author served at the University of of China, and was deeply Chinese readers which, in eight decades. In the name of behind this mad train wringing Delhi and Jawaharlal Nehru University. sympathetic towards the country turn, led to an upsurge in the He was also a Professor-Consultant at “development”, countries of the their hands in despair. We the Indira Gandhi National Centre for which was being trampled upon demand for his works. Thus, entire world are vying with one must stop this mad train and the Arts in New Delhi. He was awarded by the colonialists at the time. the conducive atmosphere ‘Padma-Bhushan’ for his contribution to another in converting the fl esh put the driver of mankind Sino-Indian relations. On the other hand, he greatly that existed in China in the and soul of Mother Earth into to his seat. The best way of infl uenced the contemporary early 1920’s paved the way for the so-called “wealth”, creating celebrating Tagore’s 150th birth literature of China through Tagore’s visit to the country.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 100 INDIA PERSPECTIVES VOL 24 NO. 2/2010 101 In 1923, cultural celebrities, States, he had never been to famous writers, like Mr. Zheng his speeches as they shared his Mr. Hu Shi (1891-1962) and China and was keen on visiting Zhenduo (1898-1958) and views. Some others, however, Mr. Xu Zhimo (1897-1931), had the country. In 1923, two Mr. Xu Zhimo. Tagore stayed welcomed Tagore’s ideas only jointly founded a community cultural celebrities of the time, in China for almost 50 days from the literary perspective. called “Xin Yue She” or the Mr. Liang Qichao (1873-1929) and visited several important It is also a fact that Tagore’s “Crescent Society”, named and Mr. Hu Shi, invited Tagore places, like Beijing, Shanghai, speeches had elicited a after Tagore’s famous work, to deliver a speech at the Hangzhou, Nanjing, Jinan, different kind of reaction in The Crescent Moon. Most of Peking University. Taiyuan and Wuhan. Besides some quarters in China at the the members of the “Xin Yue” enjoying the scenic beauty of time. Some intellectuals, like community had travelled to On March 21, 1924, Tagore China, Tagore also gave some Mr. Chen Duxiu (1879-1942), Europe and America for higher began his journey from Kolkata important speeches and had Mr. Qu Qiubai (1899-1935), studies, and as a result, had (then, Calcutta) by sea. On April several meaningful literary Mr. Yan Bing (1896-1981), a longing for democracy and 24, Tagore and his entourage exchanges in many cities. The Mr. Yun Daiying (1895-1931) freedom which matched with arrived in Shanghai to a warm friendship between the poet and Mr. Shen Zemin, who were Tagore’s views on these subjects. welcome from the Institute of and his Chinese counterparts, deeply infl uenced by Marxism, Literary Research and other and also his followers and fans, Tagore with friends in a boat held a critical view of him Though Tagore had visited organisations and individuals. strengthened in a matter of few which was later proved to be several countries in Asia and The celebrities who were days, and it had a profound relationship between the two that if only China and India a kind of misunderstanding. Europe, and also the United present to receive him included infl uence on the cultural countries in the early twentieth cooperated with each other, the However, the style of his poems century. An important cultural oriental civilisation could be undoubtedly became immensely Tagore sailing for China, 1924 landmark was thus established developed further, which would popular and cast a great impact in the mutual relationship then be benefi cial to the whole on the Chinese youth of the between the two countries. world. time. No wonder, he was often referred to as the “Guiding Light The speeches Tagore had Many historians believe that of the East” by many of them. delivered in different parts he was successful in achieving of China were compiled and the goal of his visit, i.e., The year 1924 is history now. published in a book titled, Talks to ensure that the people Both the countries have in China (1924). His speeches of China and India would witnessed the dawn of a new were full of wisdom, zeal and rebuild and strengthen their century. The seed sown by enthusiasm. One of the key traditional friendship. He was Tagore in China has now thrusts of his speeches was an very optimistic of the future grown into a giant tree. As appeal to commemorate the cooperation between the two we celebrate his one hundred traditional friendship between countries. and fi ftieth birth anniversary, the two countries and to rebuild let’s hope that the friendship A vast majority of the Chinese and strengthen the good cultural between the peoples of these intellectuals welcomed Tagore’s bond that existed in the past. two great ancient civilizations visit to China and appreciated will grow from strength to In his speeches, Tagore also his speeches made during strength. urged the people of the two the visit. Cultural celebrities, ◆ The author is Professor at the Faculty of countries to undertake the Mr. Liang Qichao, Mr. Liang Literature and Media, Sichuan University, duty of developing the oriental Suming (1893-1988), Mr. Gu Chengdu, China. civilisation and to fi ght the Hongming (1857-1928) and materialistic infl uences of the Mr. Hu Shi, among others, Western world. He believed appreciated Tagore’s visit and

INDIA PERSPECTIVES VOL 24 NO. 2/2010 102 INDIA PERSPECTIVES VOL 24 NO. 2/2010 103 Man at the Centre of Universe Tagore’s Ideas on Complete Education

UDAYA NARAYANA SINGH

A set of four words here – aspiration, power, freedom and moral communion, defi ne how Tagore would like to place man at the centre of his universe as he spelt out his ideas on education.

hile talking about his childhood and education Rabindranath Tagore (1929) had once written: “I was Wbrought up in an atmosphere of aspiration, aspiration for the expansion of the human spirit. We in our home sought freedom of power in our language, freedom of imagination in our literature, freedom of soul in our religious creeds and that of mind in our social environment. Such an opportunity has given me confi dence in the power of education which is one with A painting by Rabindranath Tagore life and only which can give us real freedom, the highest that is

INDIA PERSPECTIVES VOL 24 NO. 2/2010 104 INDIA PERSPECTIVES VOL 24 NO. 2/2010 105 Tagore with the students of the Santiniketan school Open air ambience of Santiniketan school claimed for man, his freedom will not lead us anywhere as thoughts on ‘What makes man While looking back at his our work-place. The Vedas tell of moral communion in the human beings, and that we complete?’, and ‘How Creative experiment at Santiniketan us – ‘yasmadrite na siddhati human world....” (From ‘Ideals need something more than Joy’ as in Music, Painting, when he was 80, Tagore told yajno, vipashcitashcana sa of Education’, Visva-Bharati these came out beautifully in Sculpting or Writing go hand in us how he found a place for dhiinam yogaminvati’ – Quarterly, April-July 73-74). The a statement of Einstein when hand with Applied Sciences?’ ‘science’ in the scheme of things ‘One without whom even the four highlighted words here he said: “Knowledge and skills While commenting on Tagore’s here (in ‘Atmacarita’): ‘Once most knowledgeable ones – namely, aspiration, power, alone cannot lead humanity ideas on education, O’Connell, I had taken a vow to impart cannot attain the fruit of the freedom and moral communion, to a happy and dignifi ed life. K.M. (2003; ‘Rabindranath education, the creative fi eld of yajnas – One that is attainable defi ne how Tagore would like Humanity has every reason to Tagore on Education’) argued: which was the poetic universe only with intellect and not by to place man at the centre of place the proclaimers of high “Rather than studying national of the Supreme Creator, and so chants nor by magical rituals!’ his universe as he spelt out his moral standards and values cultures for the wars won and I had invoked the cooperation That was why I have tried to ideas on education. above the discoverers of objective cultural dominance imposed, of the land, the water and the use both joy and intellect in truth. What humanity owes to he advocated a teaching system sky of this place. I wished the creative construction of By the early 20th century, personalities like Buddha, Moses, that analysed history and to place the penance for this place.’ (Translation by by when western education and Jesus ranks for me higher culture for the progress that Knowledge on the pedestal of this author). had permeated into our lives than all the achievements of had been made in breaking Joy. I tried to inspire the young in India, nobody seemed to the inquiring and constructive down social and religious students in the festive garden of Notice that contrary to our have thought about Complete mind.” barriers. Such an approach nature by singing the welcome belief, there is no talk of Education which would provide emphasized the innovations that songs for each season…Here, ‘divinity’ or ‘supernatural’ here, a learning opportunity where To this list of ‘Great Minds’ had been made in integrating right at the beginning we which is very interesting. Tagore there is a communion between that Einstein (1879-1955) had individuals of diverse created a space for the mystery here talks about bringing in a man and nature, between mentioned, I would like to backgrounds into a larger of the origin of universe. I communion between the forces teacher and the taught, between add Tagore – not just for his framework, and in devising wanted to create a space for of ‘intellect’ – the sciences, and liberal arts and the performing poems, plays, stories, novels, the economic policies which the intellectual in the total the power of ‘joy’ – the arts. All and fi ne arts, and where Man songs, and paintings, but also emphasized social justice and and vibrant scheme of mine, through, his argument is that is at the centre of universe. for his philosophy and ideas narrowed the gap between rich which was why Science had a both need to be ‘located’ within That knowledge or skill alone on nation-building – and his and poor.” special position of privilege in the space in which they need

INDIA PERSPECTIVES VOL 24 NO. 2/2010 106 INDIA PERSPECTIVES VOL 24 NO. 2/2010 107 to be reared and cultivated, of the mind, because that Tagore had argued that in and must address the issues can be taken care of even the West, each country and that are the concern of man mechanically!’ (Translation by its culture as well as society and the nature around him. this author). Truly, mechanical had found its own goals and That is why they must have the reproduction cannot be the aim objectives based on which cooperation of the land, the of an educated aggregate as the they had decided what kind of water and the sky of the space ideal education requires us to education system was needed. around, and be linked to the discover or uncover the truth, But in our country, rather change of seasons. and express that according to than the life or ‘jiivana’, it one’s own abilities. He talks is the livelihood or ‘jiivikaa’ That education did not mean about constraints here as a that assumed the prime place ‘rote’ learning, memorization particular nation may have in education planning. While and reproduction is clear from various constraints within livelihood or employment related to what we lacked and his opening paragraphs of the which one would be able to Students of Patha-Bhavana with a visiting scholar book titled Visva-Bharati: ‘The express a scientifi c truth or an what we needed (‘abhaava’ education that encourages observation. Tagore is confi dent at the forefront of cracking discipline. This facilitation and ‘prayojana’) , the aim of repetition is not the education that India has always been diffi cult knowledge puzzles, and of making them interact, he life is much higher – it seeks to thinking about solutions to the thought, would automatically achieve a fullness, a completion – a kind of semantic that is crisis of the world. lead to new ideas and new A ceremonial procession at Santiniketan. Indira Gandhi is seen (fourth from right) as a student of Visva-Bharati during 1934-35 much higher than mundane knowledge. But then, Tagore also laments aspects of employability, that when India had cracked He, therefore, says that we which would be achieved any diffi cult problems of knowledge, need to develop a system way as we go along the true it had a mental unity, but that draws from civilizational path of education. To that that now it’s ‘mind’ has got histories of ‘Vaidika’ (‘Vedic’), extent, we must differentiate divided in terms of caste, class, ‘Pauranika’, ‘Bauddha’ between the “higher” aim, language and religion. He (‘Buddhist’), ‘Jaina’, ‘Muslim’ i.e. liberty, freedom, civility warns that disruption of one’s (‘Islamic’) traditions of – and “lower”, or “incidental” intellectual organ or snapping education, and discover our aim – employability, skill and off one’s sense-organs vis-à-vis own pathways to prepare the technical capability (Visva- the rest of the body can render new generations and help Bharati, 1919). In Tagore’s one useless or motionless, emerge men and women with scheme of things, therefore, it whereas it is a known fact appropriate leadership qualities. was always the case that man that only when we join all He says – if you do not know and emancipation of the human ten fi ngers that our hands can yourself in detail and in an being occupied his central form a cup – either to offer involved manner, you cannot concern. ◆ ‘anjali’ or to accept anything build an ‘India’ by aping and The author holds the Tagore Studies Chair that is offered as a gift. It is copying others. You can do so and is the Director of Rabindra Bhavana at Visva-Bharati. An eminent poet and not surprising that he would only by learning to converge playright, he was the Director of the Central invite the best of European and various traditions, or else – we Institute of Indian Languages at Mysore. Asian scholars in his university could at best build a second- while gathering some towering rate system that depends on personalities in his time as ‘transfer’ of knowledge and

Mit freundl. Genehmg: Indira Gandhi Memorial Trust, New Delhi Mit freundl. Genehmg: Indira Gandhi Memorial Trust, faculty members under each technology.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 108 INDIA PERSPECTIVES VOL 24 NO. 2/2010 109 One might suggest that Looking at this from a different historical, and the larger cultural these are too idealistic to be perspective, Tagore’s thoughts context in which technology Tagore and successfully translated into can be viewed as constituting development takes place, and reality. One might argue, for a benchmark for education, scientifi c pursuits are carried Technical Education example, that it is neither and at the same time, a kind out – no pursuit of knowledge, possible nor desirable to reject of measure for evaluating whether purely aesthetic or B.N. PATNAIK competition and confl ict, education. scientifi c, takes place in a because these contribute to vacuum. Secondly, a student of There is no place for competition in education. the growth of knowledge. This What would be a Tagorean science and technology should Education must lead to an understanding of the of course is more evident in view of technical education at be broadly aware that there underlying harmony in the universe; thus it would certain knowledge domains, the higher level, with specifi c exist other ways of cognizing reference to our country? His discourage a perspective that sees things in confl ict – for for instance, the sciences, the world than the scientifi c; than in others, like the arts. ideas on education need to be for instance, the imaginative, example, humans in confl ict with nature, or in confl ict But this argument loses force translated into a set of goals as manifest in works of art, with another species. in the personal context of for being directly relevant to and further that these modes an individual practitioner of this domain. First, technical of cognition are not inferior agore did not see must also develop in him a science. In any case, there can education should signifi cantly to the scientifi c one. Thirdly, education as merely a strong sense of relatedness to hardly be a justifi cation for increase the students’ awareness he must know that there are Tmeans to a career and others, and of empathy for the not trying to implement ideals. of the social, economic, domains of knowledge, such a comfortable livelihood; he deprived, the disadvantaged, saw it as a means to the full and the voiceless. It must not Photographs in this essay show students’ acquiring skills in the early years of Sriniketan unfolding of the potential – lead to dissociation between intellectual, emotional, and the learner and the tradition of spiritual, and physical – of knowledge and value system to an individual. There is, then, which he belongs. At the same no place for competition in time it must equip him with a education. Education must critical intelligence to evaluate lead to an understanding of that tradition. Tagore believed the underlying harmony in that learning is possible under the universe; thus it would conditions of joy; therefore the discourage a perspective that classroom must not be a prison sees things in confl ict – for cell, and a foreign language example, humans in confl ict could hardly be the medium with nature, or in confl ict with of education. He believed that another species. The great poet a good educational system and thinker was intensely aware must benefi t all sections of of the destructive potential of the society; the farmer and the knowledge, not grounded on potter must gain from it (in, such an integrative perspective. for instance, the form of useful Education must not only technology), as those aspiring to sharpen the aesthetic sensibility be bureaucrats and doctors. As of a person, and sensitize for exploration of knowledge, him to the expressed and the education must not ignore the hidden beauty of things, it local and the indigenous.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 110 INDIA PERSPECTIVES VOL 24 NO. 2/2010 111 as ethics, which lie outside the scope of science, but for that reason are not dispensable. Ethical sense is invaluable not just for living a good life, but for survival too. Fourthly, a student of technology must be enabled to appreciate that the most valuable technology is that which brings relief to the labourer, and the farmer, and which helps the physically challenged in different ways to negotiate with the world with relative ease. Development of text-to-speech and speech-to-text systems in the local languages is a case in point.

A conservative objection to such broad based technical education has been that it would reduce the quantum of technical knowledge to be imparted to the students, and would thereby dilute the quality of technical education. This view is based on the wrong premise that technical education serves a society best when it delivers competent technical manpower. On the contrary, from its educational system, that does not exclude technical education, a society expects knowledgeable, competent, balanced, sensitive and empathetic persons who can provide it creative, constructive leadership. Yet another conservative view is that there is no need for humanities and human sciences

INDIA PERSPECTIVES VOL 24 NO. 2/2010 112 INDIA PERSPECTIVES VOL 24 NO. 2/2010 113 in the curriculum because towards career and success, not one can acquire suffi cient the development of a well- knowledge about society and rounded personality. In fact, the culture from life itself. But ultimate goal of broad-based the fact is that one does not education is to inculcate in acquire such knowledge directly the student, recognition of from experience; one needs the existence of and a healthy constructed knowledge to concern for the other, respect for interpret experience and render him, and his beliefs and views, it intelligible and learnable. which may be diametrically Then again some maintain that opposite to his own. one does not learn values in a It is extremely important university classroom. Whereas that proper structures, at there is some truth in it, it must the formal and non-formal be recognized that university levels both, are created for (and university-like institutions), the implementation of the whether general or technical, Tagorean ideas. In the present is the best place to critically system of higher education, the interrogate knowledge, beliefs undergraduate level is where and values, whether traditional broad-based education can or modern, and develop a be most meaningful. About proper perspective on the same. ten to twelve percent of the courses an undergraduate has However, some technical

to do must be in humanities Gavandes Kollektion im Rabindra-Bhavana education planners today are and social sciences, and these inclined to support broad based must be spread over the entire Tagore’s ideas would mean technical education. But at the so that free and responsible which gives its practitioners duration of the undergraduate developing, in our context, same time there is a negative discussion and debate are “knowledge-power”. Such a programme, not concentrated in people-oriented technologies mindset tends to view other attitude to arts and human possible on questions of the fi rst two or three semesters. for maximal utilization of water signifi cance concerning kinds of knowledge as mere sciences. So “broad-based” in Courses on literature, linguistics, resource, harnessing natural various societal issues, not intellectual self-indulgence and most cases has come to mean communication (knowledge energy resources to meet power excluding those of technological luxury, therefore, dispensable. inclusion in the curriculum and skill oriented both) history, requirements, road building, knowledge creation and This needs to be corrected and of courses such as English philosophy, art and psychology, communication, disposal of dissemination. technology pedagogists have an language and communication sociology, economics, among garbage including electronic important role here. One hopes skills, industrial economics, The main diffi culty for the other human sciences, and waste, among others, and also that they will not fail the society organizational behaviour, and implementation of such a traditional Indian knowledge developing innovative methods in this respect. business management. These Tagorean model of technical ◆ systems, must be available for and techniques of teaching- are supposed to enable the education is a certain The author taught English and Linguistics at the student to make his choice. learning, including language the Indian Institute of Technology, Kanpur, student to negotiate with the societal mindset, formed by and has been a fellow of the Central Institute He must be discouraged from learning, etc. market effectively. Such a the enormous success of of Indian Languages, Mysore. choosing courses from just two curriculum is broad based only But curriculum alone cannot technology, its ever increasing or three disciplines. in name; it actually defeats serve the goals of broad marketability, and to a certain the purpose of broad based At the level of technology based education. Non-formal degree at least to the specialized education – it is oriented development, application of structures need to be created nature of its discourse,

INDIA PERSPECTIVES VOL 24 NO. 2/2010 114 INDIA PERSPECTIVES VOL 24 NO. 2/2010 115 Equal Music: Influence of Tagore on other Painters

INA PURI

In the words of the Poet, ‘What is rhythm? It is the movement generated and regulated by harmonious restriction. This is the creative force in the hand of the artist. So long as words remain in uncadenced prose form, they do not give any lasting feeling of reality.

istanced by time, lasting impression on his mind geographical locale, that time would only strengthen. Dpersonal histories, it He found himself deeply drawn came as a surprise when the to the brooding faces of women painter in Manjit Bawa (1941- especially, their eyes darkened 2008) spoke ever so often, with inner turmoil and pain. As of the deep spiritual kinship he read his poems and plays, he shared with Rabindranath and listened to his songs, his Tagore, a man he regarded reverence for Tagore deepened. as one of the most infl uential As always, his life followed it’s forces in modern years. We usual routine in Delhi, school, were working in Dalhousie art classes, working on studies on Manjit’s memoirs and as he for his assignments, yet, in his painted, he spoke of his fi rst secret life, he could hear the acquaintance with Tagore and song of the bard encouraging his art. For an artist it was but him to break away from the natural that the young man mundane and follow his heart’s should get to learn about the chosen path. ‘Eklaa cholo rey... great poet, musician, playwright, jodee tor daak shuney keyu naa litterateur, philosopher, savant aashey’ (‘Move ahead alone… through his art. Manjit was a even if no one comes listening mere adolescent then, growing to your call!’) became Manjit’s up in an era brimming over anthem, words he replayed in with optimism, when he his mind when he was faced discovered quite by chance, with hardship and strife. the paintings of Tagore, at his teacher, Abani Sen’s (1905-1972) As one of midnight’s children, class. The surreal landscapes growing in the immediate Self-portrait by Tagore and intensely sensitive portraits decade post-Swaraj (with the of women were to leave a trauma of partition), Manjit’s

INDIA PERSPECTIVES VOL 24 NO. 2/2010 116 INDIA PERSPECTIVES VOL 24 NO. 2/2010 117 Paintings by Tagore (above & right) childhood years were a collage his passing, I discovered his of different experiences that companion of those journeys, shaped his adult character. in a torn and tattered volume Their’s was a large family written by Rabindranath but one that shared a warm Tagore called ‘What is Art?’ and close bonding despite (Kessinger Publications, 2005 the occasional fi nancial edn). Revisiting the pages, I upheaval. His older brother thought this must have been a was instrumental in getting favourite read, for the leaves of him started on art and to make the pages were now frayed and sure he remained interested brittle. Holding it in my hand, set him interesting assignments I heard Manjit’s voice again as that included travel to places he drew parallels between the of historic and archaeological two lives and journeys. While signifi cance. As Manjit cycled in distant Birbhum, in another to destinations through the age, Tagore paid his tribute to hinterland of the country, he the wandering minstrels, the often read Tagore’s writings, ‘baul’ through his work, so did during breaks. The cadmium Manjit celebrate the Sufi saints yellow mustard fi elds and fi ery and poets. For both, it was the orange blossoms of ‘polash’ metaphysical aspect of the faith would make their way to his that mattered, not any religious canvas but so would be the beat connotation. Interestingly, and rhythm of tribals he would Sikhism was Manjit’s family’s encounter en route. Long after religion, Bramhoism, Tagore’s

INDIA PERSPECTIVES VOL 24 NO. 2/2010 118 INDIA PERSPECTIVES VOL 24 NO. 2/2010 119 and both eschewed ritualism music, poetry, spiritual thinking dealt them, be it the death of palettes, both were bonded quality to Manjit’s fi gure which up a strange tableau... What and religious excesses. is common to both and we a beloved child or separation spiritually, no matter how echoes the tantric frescoes of is representational in Picasso fi nd in their paintings, some from a loved one. Calm and asymmetrical one was and Himalayan Buddhism. Only the becomes enigmatic, what Iconographically, too, despite similar compositions that are fortitude marked their approach symmetrical the other. shadow of time intervenes: we is demonstrative in Souza the fact that Manjit was a similar only in their spiritual towards life, showing a restraint are transported into a seemingly becomes epileptic and what is trained artist and serigrapher, kinship. Some lives are lived that was remarkable given the About Bawa’s art, J Swaminathan pastoral landscape, where the petrifi ed in Tyeb becomes liquid with years spent learning the and enriched by internalising tragedies they had to encounter (1928-1994) wrote, “There is a sublime and the risque, the and sparkling in Manjit.” technique in Delhi and London, pain and here again was on more occasions than one. certain bonelessness, a pneumatic lyrical and the grotesque set In the words of the Poet, there was a connectedness in another sphere where the two Deliberately opting to live in ‘What is rhythm? It is the the trajectories that is hard to journeys coalesced. In both isolated places, Santiniketan movement generated and dismiss. Like Tagore, Manjit’s lives were moments of immense in the case of Tagore and regulated by harmonious painterly domain encompassed pain and emotional turmoil, Dalhousie in the instance of restriction. This is the creative the abstract and stylised yet, both dealt with their dark Manjit, their art refl ected their force in the hand of the artist. fi gurative oeuvre that took despair creatively, there was inner mindscapes that seldom So long as words remain in little from Western practises, seldom recrimination, on the used imagery from the world uncadenced prose form, they choosing to espouse all that contrary, there was a looking around, no matter how beautiful do not give any lasting feeling was Indian, in terms of colour forward that was a statement that outer world was. While of reality. The moment they palette, imagery, and thought- of their intensely positive their techniques differed in so are taken and put into rhythm processes. The celebration of attitude towards life, no matter many senses, stylistically and they vibrate with radiance. It pan-Indic mythology, ethos, how hard the blow life had technically as did their colour is the same with the rose. In

Works of Manjit Bawa (below & right) the pulp of its petals you may fi nd everything that went to make the rose, but the rose which is maya (or illusion), an image, is lost; its fi nality which has the touch of the infi nite is gone. The rose appears to me to be still, but because of its metre of composition it has a lyric of movement within that stillness, which is the same as the dynamic quality of a picture that has a perfect harmony. It produces a music in our consciousness by giving it a swing of motion synchronous with its own.’

(From Rabindranath Tagore, What is Art?). ◆ The author is a well-known art critic and curator of many major international and national exhibitions.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 120 INDIA PERSPECTIVES VOL 24 NO. 2/2010 121 concrete effects of which till nearly sank into oblivion. A today alter more than ever our similar misfortune occurred daily lives. with Johann Sebastian Bach (1685-1750), to name only one Rabindranath Tagore almost was among many, and he needed a voice in the desert, despite to be rediscovered. This seems his travels and his encounters quite incomprehensible but at with many a great man in the same time – is perfectly the Occident and the whole possible, because this is what world, where he was seen, often happens to those who are often wrongly, as a typical very original and innovative and representative of the Orient; just whose ideas are so fundamental as back home in India, where that the mentalities of a given he called for the necessity of time cannot receive them change and evolution in his without a deep questioning of own cultural, religious and its own values. As a reformer political context. he was hitting hard on our After his meteoric rise following chains and urging for changes Tagore: the Nobel Prize in 1913, he inconceivable at that time.

From the 21st Century Perspective Punascha: Tagore’s house in Santiniketan

ILKE ANGELA MARÉCHAL

Inhabitant of his time, advocating Unity and Universality, underlining the part of the Unconscious as well as the Subconscious, Tagore did not need to follow the phases and vagaries of the construction of the new science in order to herald great truth by which the basic values of his own tradition had nourished him all along.

t the turning point of futures. And this prompted us the year two thousand, to proceed, without noticing Awe entered into a new it, to change our mentalities, if century. But essentially, as not our consciousness. Seen in we turned a page toward a retrospect, Rabindranath Tagore, new millennium that, in many with the immense stature of his respects, imposed on us radical poetry, literature and creativity, changes in our ways of living; proved to be deeply rooted – and more so: a revolution, in even if it was in an unconscious an unconscious manner, of manner, in his “Zeitgeist”, the perceiving the world, of feeling acting principal of a time, which life and of how to envision our gave birth to real upheaval, the

INDIA PERSPECTIVES VOL 24 NO. 2/2010 122 INDIA PERSPECTIVES VOL 24 NO. 2/2010 123 known. One could even see it However, Einstein fought all his as erasure of our normal day to life against Quantum Physics day logic, the logic of Aristotle, because he could not admit which is “the logic of Identity”! the dictate of the philosophical By then we already knew that implications – thus the concrete when the sun is rising in the deriving from there – of east and setting in the west, it its fi ndings. Tagore, on the does not mean it turns around contrary, does not seem to us. From then on, everything, mention anywhere about the in fact all matters were no more shock of an encounter with the taken as what they appeared philosophy of Quantum Physics. to be but it was believed that Nevertheless, if we go back to things had a double “identity”, the small list above, imagining ‘particle’ as well as ‘wave’. The it to have been conceived by ‘singular’ disappeared, and our “grand homme”, we will ‘plural’ became the master. have no problem whatsoever to recognise him in each Tagore with Sigmund Freud Here we could see a revolution postulate’s new concept (e.g. in our human knowledge. Our the organic vision). What were these main we call globalization, which is perception of reality made a upheavals of the time of Tagore a different kind of ‘onslaught’. quantum jump. It obliged us to Inhabitant of his time, that made our world views Like a volcano it has also led rethink our manner of thinking advocating Unity and start to move? And where to destruction on the surface and acting, in short, to review Universality, underlining the is the concurrence with the of some deeply underlying our ‘Ethics’, and even more so part of the Unconscious as well contribution of Tagore, the upheavals and ruptures. At – to fi nally invent an Ethic that as the Subconscious, Tagore did validity of which still surfaces the same time, irreparable was valid for all of us. not need to follow the phases more and more? We can neither disruption took place in the and vagaries of the construction It is here that Rabindranath be exhaustive nor defi nitive profoundness of all sections of of the new science in order to Tagore plays his part. His part here but would like to provide science, soft or hard science, herald great truth by which the was that of a forerunner, a role a glimpse of what could be with philosophy being a vitally basic values of his own tradition too rarely recognized. Amidst a possible answer to these affected part. Let us name had nourished him all along: questions, attempted mainly in some actors who brought in his exchanges with the grand spirits of his time, certainly, “We have in front of us the problem the spirit of the joy of discovery. great changes earlier by way of one country; the Earth, where of explanation: Darwin (1809- there was that with Einstein, different races, like individuals, If the war of 1914-1918 is called 1882), Einstein (1879-1955), so we can see Tagore being would have the faculty to freely “First World War”, it is because Marx (1818-1883), Freud (1856- someone, like Dante (1265- bloom and at the same time show 1321) in his time, who was solidarity to the federation. What never before was there a war 1939), and the revolution they matters is to create a unity more which had such a dimension. brought about in each of their perfectly informed about the powerful, with broader views and The ruptures and changes it fi elds turned everything upside advance of science in his days. deeper feelings. …The science of meteorology knows the truth provoked on a sociological down about a century ago. when it acknowledges that the and anthropological level Then, the big voice of thunder were unprecedented. On the came through the advent of negative side, it certainly was Quantum Physics. What began among the forerunners of what then was a series of questioning today, a hundred years later, against what was believed to be

INDIA PERSPECTIVES VOL 24 NO. 2/2010 124 INDIA PERSPECTIVES VOL 24 NO. 2/2010 125 atmosphere of the earth is one and thinks it could be what India, These few citations simply are the same, although it infl uences as an example, has to offer to meant to say: Let us go and the different parties of the universe in different manners. Likewise the world. Nowadays Europe look for that what the visionary we must know that man’s soul gets down to it and maybe in Tagore has to say to us today. is One, coming to life through tomorrow the whole world will. His book “Sâdhanâ” (1913) differences necessary for the fertility Our master, in the worst case, is certainly to be kept among of its fundamental unity. This truth, as soon as we understand could be the “climate change”, our Bibles, just as the notions it disinterestedly, will help us to if our wisdoms will not have that follow are to be used as respect all the real differences bent our egoisms beforehand. stepping stones: between men, while staying conscious of our personality, Let’s listen again to Tagore: The Individual (and with it the while being aware of the fact that individuation dear to Carl Gustav perfection of unity does not consist “… We must know: every nation Jung, 1875-1961), Spontaneity, in conformity but in harmony”. is part of humanity and everybody Creativity, Independence, – (italics by the author). (Tagore has to answer this question: what Cooperation, Power of Invention, Educateur: Appel en faveur d’une do you have to offer to man, which Faculty of the Spirit of Universality, Université Internationale, mai new ways of happiness have you Evolution (even in religion), – all 1921, p143/4; éditions Delachaux discovered? As soon as a nation these living and current concepts of & Niestle S.A., Neuchâtel et Paris, loses the vital force necessary for our era of “Yes we can” have been 1922). this discovery – it becomes a dead marvellously highlighted already by ‘Blessed am I that I am born to this land’: weight – a paralysed member of the Tagore. There would be so many body of Universal Man. Simply to A Biographical Sketch of Tagore subjects, battles and keywords exist is not a glory. Stephane Hessel (1917-), who participated in writing the associated with Tagore for “It’s a law of life to destroy that PURBA BANERJEE which to fi nd in Our “Zeitgeist” which is dead …it does not allow Universal Declaration of Human Rights in 1948, would parallels, evolutions, resonances immobility … This makes me say Rabindranath Tagore’s life spanned over eight decades. – just as if times fi nally have that the main truth of our time are like to see the “Declaration these currents of a new life which Tagore started his carrier as a poet and turned out to be a come where our mentalities of Independence” of Nations drive us to act. …But at the bottom powerful literati, educator, painter, social reformer and a have acquired the necessary of the soul there is a tendency be complemented by a enlargement in order to, in the to want to embellish humanity “Declaration of Interdependence”. philosopher of his times. future, taking care seriously with one’s own individuality as Tagore, at his time, already was ornament. of the problematics and its advocate. It is for us still to abindranath Tagore once expressed, “I am a shy individual brought possibilities of which Tagore, “When man ceases to act out of make it come true. up in retirement from my young days. And yet my fate takes every his own will and is driven only opportunity to drag me into a crowded publicity. I often wish that I his ideas and acts, already had by habit, he becomes a sort of On the road which is ours, we R made us see the importance parasite, for he loses his means to fortunately are with companions had belonged to that noiseless age when artists took their delight in their as well as the inescapable accomplish the task assigned to and are helped by the light of work and forgot to publish their names. I feel painfully stupid when I am solutions. him, which is to say ‘make possible handled by the multitude who by celebrating some particular period of that which seems impossible’ and forerunners. ◆ my life indulge in their avidness of some sort of a crowd ritual which is May these few notions which follow the road of progress, man’s The author is a poet, essayist, translator true destiny. and interpreter. She manages an mostly made of unreality.” follow as examples open innovative publishing enterprise called slightly a door which others will “Those who could not reach interior Anima Viva Lingua. Rabindranath Tagore’s eventful life was as diverse and fascinating as his then open widely. In Towards independence in themselves are rich creative variety. Not only was he a poet, novelist, playwright, song bound to lose it also in the exterior Universal Man (Gallimard, world. They are not aware of man’s writer and painter, Tagore himself a famous school drop-out, went on to Paris, 1964 ; Visva Bharati, true function, namely to transform become an outstanding educator of his time. As part of his anti-colonial Santiniketan, 1961) many the impossible into possible educational experiments Rabindranath set up two unique schools, Patha times we fi nd elaborated this through one’s own capacity to work Bhavana and Siksha Satra and also an international university, Visva- miracles and not to limit oneself “Unity in diversity, the One in to that which was, but to progress Bharati at Santiniketan. This write-up seeks to offer a brief chronology of the number” of which Tagore towards that which has to be.” Tagore’s life.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 126 INDIA PERSPECTIVES VOL 24 NO. 2/2010 127 1890: Assigned the job of Kantharodh (The Throttled) at a managing the Tagore Estate at public meeting in Calcutta. Silaidah (now in Bangladesh). 1899: Moved to Santiniketan 1891: Birth of second daughter with his wife and children. Renuka. 1901: Revived Bankim Chandra 1892: Advocated education Chattopadhyay’s monthly in mother tongue, rather than journal, Bangadarshan. in English. He criticized the Established a school prevalent system of English for children called the education in India in his essay brahmacharyashrama on the Sikhshar Herfer (Vagaries of model of ancient Indian forest Education). school at Santiniketan with Sarada Devi Maharshi Debendranath Tagore 1894: Birth of youngest approval of his father. Wrote the daughter Mira. Elected Vice- poems of Naivedya. President of Academy of 1861: Rabindranath Tagore ‘Hindumelar Upohar’ (The gift Tagore with daughter Madhurilata and 1902: Mrinalini Devi, his wife, the fourteenth child of his of the Hindumela) at the Hindu Bengali Letters and became the son Rathindranath died. parents Maharshi Debendranath Mela, which is considered to be editor of Sadhana, the new 1903: His second daughter, Tagore and Sarada Devi born at his fi rst public appearance. family journal of the Tagore town adjacent to their estate in Renuka, expired. Jorasanko, Calcutta on the 7th of family. 1878: Stayed with his elder East Bengal. May. 1895: He started a Swadeshi 1903-1904: He started taking brother Satyendranath Tagore 1896: Birth of youngest son store in Calcutta for the serious interest in the political 1863: Tagore’s father bought in Ahmedabad just before his Samindranath. seven acres of barren land departure for his studies at the promotion of indigenous goods problems of the country from the zamindars of Raipur, University College of London as and business among the youth 1898: Sedition Bill passed; and wrote his seminal essay Birbhum, West Bengal which a student of Law. of Bengal, and a jute-pressing arrest of Bal Gangadhar ‘Swadeshi Samaj’ (Our State and later came to be known as factory in Kushtia, the district Tilak; Tagore read his paper Society, 1904). 1879: First visit to London. Santiniketan. 1880: Returned to India without Tagore with Mrinalini Devi Padma boat at Silaidah (now in Bangladesh) 1873: Traveled to the Western completing his formal course of Himalayas with his father. On study. His fi rst book Sandhya their way to the Dalhousie Sangit (Evening Songs) was Hills, Rabindranath stayed at published. Santiniketan for the fi rst time with the Maharshi. This is 1881: Wrote his fi rst musical where he wrote his fi rst drama drama Valmiki Pratibha. Prithvirajer Parajay (The Defeat 1883: Married to Mrinalini Devi. of Prithviraj). Unfortunately no copy of this work exists. 1884: Sister-in-law Kadambari Devi committed suicide. 1874: First publication of his poem Abhilasha in 1886: Birth of fi rst child, Tattwabodhini Patrika. Madhurilata. 1875: Death of his mother. 1888: Birth of elder son Recited his own patriotic poem Rathindranath.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 128 INDIA PERSPECTIVES VOL 24 NO. 2/2010 129 1907: Youngest son, 1922: On February 6, the Samindranath, died. Tagore, Institute of Rural Reconstruction disillusioned over the political was established in Sriniketan exploitation of the Hindu-Muslim with the participation from confl ict, withdrew himself from Rathindranath Tagore, Leonard the swadeshi andolan. Elmhirst and William Pearson. 1908: Presided over the Bengal 1924: Visited China and Japan. Provincial Congress session Almost immediately after in Pabna, East Bengal and returning from this trip he sailed delivered his speech in Bengali, for South America, particularly breaking away from the for Peru. However he fell ill and tradition of delivering speeches was confi ned to Buenos Aires in English at these sessions. as the guest of Victoria Ocampo Mira: Tagore’s youngest daughter where he engaged himself in 1910: Bengali Gitanjali the art of doodling connecting published. 1905: His father, Debendranath the accidental erasures in his Tagore, died at the age of 88. 1912: Met British painter writings which fi nally gave birth Launch of the Swadeshi Andolan William Rothenstein in England. Youngest son Samindranath to his paintings. (Independence movement) Rothenstein was instrumental 1924-1925: Began a political protest against Lord Curzon’s in arranging for the publication 1913: Gitanjali, Crescent 1916: Traveled to the USA via debate with Gandhiji on the proposal to partition Bengal. of the English Gitanjali, with Moon, The Gardener and China and Japan giving lectures Charkha campaign which Tagore advocated the policy of an introduction by W.B. Yeats, Chitra published by Macmillan, on Nationalism. invited tremendous criticism constructive non-cooperation by the India Society of London. London. Tagore was awarded against the British Raj. the Nobel Prize for Literature as 1918: Foundation stone of Visited USA for the fi rst time. Gandhi – a sculpture the fi rst Asian recipient of the Visva-Bharati, an international by Ramkinkar Baej at Santiniketan. award. university was laid. Tagore at his house Punascha 1915: Received Knighthood. He 1919: Renounced his met Gandhi for the fi rst time at Knighthood in protest of the Santiniketan. Stayed in the Surul Jalianwalla Bagh Massacre, village near Santiniketan, and where an unarmed gathering wrote his novel Ghare Baire was brutally shot by the British (Home and the World). Brigadier-General, Reginald Dyer, killing nearly 1000 people The Nobel Medallion and injuring more than 1500.

1920: Left for England on a lecture tour to raise funds for Visva-Bharati. During this trip he traveled to France, Holland and America.

1921: Visited England, France, Switzerland, Germany, Sweden, Austria and Czechoslovakia.

INDIA PERSPECTIVES VOL 24 NO. 2/2010 130 INDIA PERSPECTIVES VOL 24 NO. 2/2010 131 from people like Prafulla he met Romain Rolland), 1931: Letters from Russia Chandra Ray and others for Austria, England, Norway, published. his non-participation in it. He Sweden, Denmark, Germany 1932: He led the massive replied with an essay titled (where he met Albert Einstein), protest meeting against the ‘Swaraj Sadhan’ (Attaining Czechoslovakia, Bulgaria, Hijli Detention Camp shooting Swaraj) where he argued Greece and Egypt. incident and condemned “the the futility of the practice of 1927: Staged Natir Puja in concerted homicidal attack, Charkha as a means to attain under cover of darkness, Swaraj. Calcutta where he acted the role of the Buddhist monk. Went on defenseless prisoners 1925: Mahatma Gandhi visited for a trip to South East Asia, undergoing the system of Santiniketan. Tagore turned including, Myanmar, Singapore, barbaric incarceration and down his request to join his Java, Bali, Malaya, and Siam. a nerve-racking strain of an political campaign. indefi nitely suspended fear”. 1928: Took up painting. Tagore had his last overseas 1926: Traveled to Italy as the visits to Persia and Iraq. guest of Mussolini, though 1930: Made his eleventh foreign his choice was misguided by tour. Delivered the Hibbert 1937: Hall of Chinese Studies, others. Mussolini told him, “I Lectures in Oxford (published or the Cheena Bhavana, was am an Italian admirer of yours, as the book Religion of Man). inaugurated in Santiniketan. who has read every one of His solo exhibition of painting Tagore fell seriously ill. your books translated into was held in France followed by 1938: Exhibition of his paintings the Italian language”. He also other exhibitions in England, held in London. traveled to Switzerland (where Germany, Switzerland, and USA. 1940: Oxford University Tagore on his last birthday. Kshitimohan Sen reading Tagore’s essay: Crisis in Civilization confered Doctorate on Tagore through a special convocation at Santiniketan. Tagore wrote a letter to Mahatma Gandhi requesting him to take charge of Visva Bharati. 1941: His fi nal lecture, Crisis in Civilisation, written during the heydays of the Second World War, was read on his eightieth birthday at Santiniketan. He was taken to Calcutta being seriously ill on the 25th July from Santiniketan. Tagore breathed his last on the 7th of August at the age of eighty. ◆ The author has assisted in the setting up of the Maharshi Debendranath Tagore Memorial Museum at Santiniketan and is presently engaged in research at Rabindra Bhawan. ‘The Night has ended’: Illustrated poem with translation, Baghdad, 1932

INDIA PERSPECTIVES VOL 24 NO. 2/2010 132