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The Dilemma of Perception and Reality in Jibanananda's Poems

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The Dilemma of Perception and Reality in Jibanananda's Poems International Journal of Comparative Literature & Translation Studies ISSN: 2202-9451 www.ijclts.aiac.org.au ‘Life, a Drop of Water:’ The Dilemma of Perception and Reality in Jibanananda’s Poems Biswarup Das* Assistant Teacher, Department of English, JTDH School, India Corresponding Author: Biswarup Das, E-mail: [email protected] ARTICLE INFO ABSTRACT Article history The present study conveys Jibanananda Das’s notion about perceptual reality. Through a close Received: October 24, 2019 reading of some of his poems, the paper demonstrates how unlike an ordinary person the poet Accepted: December 16, 2019 found the truth about the world elusive. He felt that the objective truth of a thing remains Published: January 31, 2020 inaccessible to a person forever. In this respect, his idea of truth corresponds with the image Volume: 8 Issue: 1 of the phenomenal world expounded by the illustrious German thinker, Immanuel Kant in his works. The paper attempts to analyse the Bengali poet’s conception about perceptual reality as presented in his poems in the light of Kant’s theory of phenomena. With this, the article also Conflicts of interest: None aims at showing how the poet, becoming conscious about the limitations of human knowledge, Funding: None attempts to fashion a second phenomenal world with the aid of imagination and seek fulfilment there. Keywords: Appearance, Life, Noumenon, Perception, Phenomenon, Reality INTRODUCTION has ever suspected the ability of human perception to form All that we see or seem an accurate conception of the visible objects. Science, which Is but a dream within a dream. -- E. A. Poe (1) is based on empiricism would straight decline any possibility When one considers oneself a rational being, when one be- of unreality in the tangible world. If I perceive something, it lieves that the world he or she inhabits is a familiar one or would assert, there exists that ‘something’ I sense. However, at least the essence of which is discoverable, everything ap- I might not possess the conception of the thing as it is in pears bright and eloquent. The person lives in an illuminated itself. In that case, science would say, my knowledge about world of reality, never feeling an urge to reflect on it. Does the thing is affected by a subjective undertone, or that my one ever feel that the clouds one sees in the sky, the cool cognition of it is improperly structured. As the profundity of breeze one enjoys by the river in the evening, the tree one experience within the visible world can be limitless, proper sees through the window every day, the garden one has reared scientific methods are needed to be followed for structuring to its present floral fulfilment, the car one rides on with one's our sensational experiences aptly, so that we can form an ac- friend or family, the neighbour living next to one's dwelling, curate conception of our surroundings. So, the popular ratio- or even the person closest to one, with whom one has spent nal belief advocates the truth or objective reality of the world the greater part of life, can be unfamiliar, unknown to him or of perception. As long as one retains this belief, the world her? Does one ever feel that one's sense-perceptions can be appears unproblematic. This belief is, in fact, the conviction unreal? The answer is: No, one does not. A person of rational of the greater part of humanity, and upon the conviction, the thinking would consider such feelings irrational, or at best whole system of the society is structured. romantic, for how can the manifest pattern of things around, The popular belief, however, has a cogent grounding so obvious, so natural, be unreal or unfamiliar? After all, the which ostensibly is undeniable. The fact that an object of world is not a facsimile of a child’s fantasy. It is real, fully perception has an actual basis can hardly be refuted. The operated by a logical and coherent cause-effect relation. non-existence of the object of perception, in reality, would If we take a look at human history, we would notice that erode the very possibility of that perception – I cannot sim- it is rooted in the obviousness, the palpability of the world of ply say that I am having an appearance of ‘nothing.’ In oth- perception. Leaving perhaps a few penetrating thinkers, none er words, what would I perceive if I live in a void? That Published by Australian International Academic Centre PTY.LTD. Copyright (c) the author(s). This is an open access article under CC BY license (https://creativecommons.org/licenses/by/4.0/) http://dx.doi.org/10.7575/aiac.ijclts.v.8n.1p.47 48 IJCLTS 8(1):47-53 means the real existence of the thing of our perception is convenient, and ‘one state of affair,’ as logic claims, would not wrong. But there is an inherent fallacy in the popular follow ‘from another necessarily’ (Kant, 1953, p. 77). But belief. The fallacy lies in its taking the conception based on as the poet sees, there rarely exists life’s harmony with the our sense perception of a thing as the objective knowledge, world, or that ‘one state of things often or, at most, commonly the truth about that thing. In reality, our mind plays a signif- follows another, and can procure neither strict universality icant role in forming our idea about our surroundings. The nor necessity, etc.’ (ibid). The poet discerns the fallacy of faculty of understanding of our mind conceptualizes an ob- the form of reality we conceive based on our perception (be- ject by moulding the data received about that object by our cause there is no other way of acquiring knowledge about the senses according to its idiosyncrasies. So, our knowledge world) and speaks about it again and again in his works. Per- about the world we live in is never mind-independent. It is haps the realization of Mercedes De Acosta about the world impossible to know how a thing ‘really’ is transcending the was the same when she composed the following lines – role of our psyche in forming a concept about that thing. As I pass out into the blackness, The present study focuses through the poems of Jibanananda I wonder if I have ever really known you— Das (1899 – 1954) on this limitation of human knowledge. Or if you exist at all, Reckoned the greatest literary figure in the arena of mod- And are not but a twisted, fevered, silver creation of my ern Bengali poetry, Jibanananda in his poems records with brain. poignancy and vividness man’s inaccessibility to objective And the unreality of you comes over me, reality. The paper attempts to analyse the issue by relating Like a mist upon a lonely sea. (4) the motif of appearance and reality in Jibanananda’s poems Jibanananda’s realization about the unreality of human with the Kantian concepts of ‘phenomenon’ and ‘noumenon’ experience bears close resemblance with the notion of the (Spade, 1995, p. 18). In the end, I have tried to show that as phenomenal world proposed by the celebrated German phi- it is impossible to explore the reality about the world, and as losopher Immanuel Kant (1724-1804). In his works like such about life, one can experience a sense of fulfilment of ‘The Critique of Pure Reason’ (1781) and ‘Prolegomena his existence by constituting a second phenomenal world of to Any Future Metaphysics’ (1783) Kant, while discussing his own in which imagination, not understanding, plays the the nature of existence, offers the theory of ‘phenomenon’ primary role. and ‘noumenon.’ By the latter, he means the thing-in-itself, that is, something as it really is. The former concept is relat- JIBANANANDA AND KANT ed to our perception of an object. It is the ‘phenomena’ of the world that makes our knowledge about it possible. So, Today, I will seek not the shadowy region; the concept of ‘noumenon’ is grounded more on ontology, Its unsustaining vastness waxes drear; And visions rising, legion after legion, whereas that of ‘phenomenon’ on epistemology. It would be Bring the unreal world too strangely near. worthy to append here the words of Wan Abdullah: -- Emily Bronte (2) [Kant’s] ‘phenomena and noumena’ or ‘appearance and Jibanananda Das, who according to Seely is ‘Bengal’s most reality’ should not be understood as ‘two forms of existence’ cherished poet since Rabindranath Tagore,’ (Seely, 1990, in its literal sense. It is, as suggested, one existence, but as p. 9) once said, ‘life as we usually conceive it contains what it appears on the one hand (i.e. as it stands in a relation to a we normally accept as reality...’ (3). The ‘reality’ Jibananan- sensory or cognitive faculty) and as it is irrespective of any da speaks about here is the one based on perception, the sensory or cognitive faculty, on the other hand (Wan Abdul- foundation of the worldly system we are part of. We make lah, 2008, pp. 30-31). the policies of and judgements about life on the basis of this Though Kant says that the phenomenal world is unreal, ‘reality.’ So it is obvious that we consider life as rational he never denies the real existence of the objects that make and orderly, and perception as the foundation of objective phenomena possible. He strongly suggests that things-in- knowledge. However, the poet’s opinion about the world or themselves exist. They ‘constitute the ground for those ap- life is different. He knows that life is neither fully coherent pearances’ (Kant, p. 75). In other words, the logical pos- or logical, nor appearance ‘the last truth’ (‘Suchetana,’ l.
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