THE POETRY OF RABINDRANATH TAGORE
N. PRATIMA
Tagore was influenced by the Upanishads and Bengal
Vaishnavism. He drew inspiration from the ideals of
the Upanishads. The ultimate truth or the Absolute is interpreted by Tagore as
the Cosmic Person. He feels the nearness of the Cosmic Person and his poetry
has a hymn-like quality in praise of the Cosmic Person who is the author of all
the myriad forms and novelties in creation. The Absolute is also indentified as the Creative Personality by Tagore. The
Absolute or the Cosmic Person is present in every aspect of creation. There is
no separation between the creator and the world created by Him. Tagore finds an
unbroken unity pervading the animate and the inanimate aspects of nature. There
is no divisive force in nature and there is a fundamental unity pervading the
entire creation.
Not only the Upanishadic
texts but also the epics have shaped the mind of Tagore. If the Upanishads have
provided the conceptual framework of his view towards the world, life and reality,
the epics have inspired him to grapple with the realities of life. Tagore’s
poetry does not deal with the abstract issues, but throws light on the concrete
problems faced by the human being in society and history. Tagore’s poetry
contains the pangs and sorrows as well as the harmony and ananda
felt by the human being. His poetry is a graphic representation of the
awakening of the creative spirit within and its flow towards the Divine Being.
In his poetry the human and the Divine intermingle and no chasm whatsoever
remains in between. The Cosmic Person or God has to be realised
for in it lies the human destiny. It is ignorance which
keeps the individual away from knowing the basic creative power which links
everything in creation into a harmonious whole, maintains Tagore.
Tagore’s poetry is saturated with the themes of Vaishnavisru. He has pointed out that mukti
is the primary objective of Vaishnava poetry. He
has clarified the misconceptions perpetuated around the Vaishnava
poetry. Tagore says,
“The songs of the Baishnabas
are for Baikuntha alone
Courting, attachment, sulkiness, sensitiveness,
Tryst, dalliances, parting and union, theme of,
The songs of Brindaban –
this dream of love,
In the Shraban
night on the bank of the Kalindi
The meeting of the four eyes under the Kadamba tree
In blushing adoration - are these all for the Lord.
Baishnab Kabita
Tagore has accepted the relevance of the ideals
governing Indian culture. He has praised the great insights of the ancient
seers into the nature of reality and truth. He depends on the wisdom embedded
in the words of the ancient seers. Tagore accepts that one cannot know the
nature of reality, though one can feel its presence within oneself and in the
world through meditation. The creative force which shapes everything in the
universe cannot be given any form, says Tagore. But he also accepts that one
can enjoy the proximity of the infinite Being,
provided one has unstinted faith in Him. He says,
‘I have beheld in sudden flashes
The Infinite, behind the veil of the finite”
Janmadinay
Tagore has followed the traditions of Bengal Vaishnavism. He maintains that the thirst of the human soul
is never quenched without the glimpse of God. The individual soul would reach
its highest destiny through God realisation. The poet says that without the
grace of God none can be cleansed of the evil desires and acquisitive instinct.
The proximity of God will not be available so long as the individual is under
the sway of selfish motives and evil desires, says Tagore.
Tagore’s poetry is full of devotion and love
towards God. He has stressed on the purity of mind. The pure mind is
transparent sattvika. On the basis of
devotion and love that the human being can build the strong edifice of culture
and civilisation, maintains Tagore. He says that to attain knowledge one has to
wage a long struggle, but the path of devotion takes the individual towards
truth provided that the mind is cleansed of all impurities. He points out that
the path of action leads to knowledge and ultimately to the coalescence of
knowledge and devotion. He accepts that when knowledge is perfected, made
steady and consistent, it becomes pure love which can lead directly to the
realisation of the ultimate truth. He maintains that devotion and self-surrender
are the two necessary ingredients of liberation. Devotion and self surrender do
not contradict the path of knowledge, but they are in fact its consummation,
says Tagore.
Tagore has identified work with worship.
Constructive work undertaken for the well-being and development of fellow
beings is as sacred as worship and prayer. He has given a preeminent position
to the workers in his scheme of life. Tagore maintains that for human
development and the harmonious growth of personality, hard work is the
absolute minimum. Tagore recognises that until the
basic necessities of humanity are fulfilled through concerted action on a
global scale, there cannot be any growth of real culture, refinement and
knowledge. Tagore is not a mere dreamer cut off from the mainstream of life.
His poetry is a combination of the spiritual ideals and the facts of life. The
practical and the theoretical, the spiritual and the material find an equal
place in his poetry and writings. The Gitanjali is a spiritual manifesto
as well as the blueprint of his approach towards the practical aspects of human
life and culture. Tagore is against the exclusive stress on the spiritual
aspect of human life and the universe. He indicates that worship of God should
not hinder one from involving oneself in the constructive work for the
development of society and the upliftment of fellow
beings.
Tagore says that the divine being is with those
bard workers who are engaged in constructive activities. Practical involvement
in social life and a belief in the spiritual ideals are the twin modes which
can pave the way for progress and human development. Tagore has linked the
ideals of religion with the practical aspects of life and culture and he has
discouraged all such attempts which tend to create a gulf between the spiritual
and material. He says,
“Come out of thy meditations and leave aside thy
flowers and incense! What harm is there if thy clothes become tattered and
stained? Meet him and stand by him in toil and in sweat or thy brow.”
Gitanjali
Tagore prays to God to cleanse the human heart of
all the traces of selfishness and narrow attitudes. He prays that the Divine
may bestow on the human being courage and tenacity to meet the challenges of
life. Tagore is against all despotic forces and he is for waging a relentless
battle against all forms of tyranny. He gives preeminent value to human
freedom, for in its absence human creativity is benumbed. Tagore visualises that until one has faith in the Divine, one
cannot realise that basic purpose of human life. The
human being should function as the instrument of the Divine in order to become
a creative agent. He says,
“give me the strength to
surrender my strength to thy will with love.”
Gitanjali
Tagore maintains that truth is present in all
manifestations of nature. The One Reality takes manifold forms and every movement
the truth appears in a new colour. The poetry of
Tagore is concerned with the message of the Profound One. The music of his
poetry is enchanting. Tagore accepts that the being of man is not devoid of the
knowledge and truth and it is the poet who brings out from within the tidings
of the Everchanging One.
“I composed songs and under cover of my rhythm
I glimpsed joys and yearnings of the Limitless
One.”
Pranam
Human existence contains infinite knowledge and
bliss. The evanescent forms of life bear the stamp of the infinite reality. The
frail human being gains spiritual heights and enjoys infinite existence,
because of the truth within. The compassion of the Infinite One endow the human being with the sheen of immortality.
Creativity is the hallmark of human existence which is an integral part of the
eternal truth.
“Thy infinite gifts come to me only on
these small hands of mine. Ages pass, and still
thou pourest, and still
there is room to fill.”
Gitanjali
The human being has a perfection
unrivalled in creation. The creative force appears in all its greatness in the
human being who is in fact the crown of creation. The creative force unfolds
its essence in the human being and he only can visualise
the future and solve the contradictions of life and history. Tagore says,
“Come man onto the stage of life!
One by one, new lamps are lit,
New meanings find their voice.
Man, in wondrous light,
Beholds his future’s unique shape”
Janmadinay
For Tagore the human growth should be in tune with
the cosmic rhythm. Any human effort which goes against the creative rhythm
embedded in every aspect of nature will ultimately hurt the human well-being.
All activities, individual or collective, which tend to destroy the balance and
equilibrium between man and nature would hinder the growth of human knowledge
and culture in the right direction. In his inimitable style Tagore says,
“Why did the harp-string break?
I tried to force a note that was beyond its power,
that is why the harp-string is broken.”
Gardener
Tagore wants to be in the midst of change and
revolution. He is not against the radical changes in society, provided that the
human freedom, values and culture remain intact. He wants to associate himself
with the people of all lands and take part in their sufferings and joys. His
love for humanity is above all geographical barriers and is not coloured with any specific ism or religion. He accepts that
the life-force moves ahead with amazing speed and explodes into myriad forms.
Tagore does not like stagnancy in any sphere of life and likes to plunge into
the fast changing world with full gusto.
“Many times I wish in that tempest of life
To set full sail like a light
speedy boat.”
Basundhara
The poet is a wayfarer on the path of truth,
affirms Tagore. He indicates that the truth will dawn in a most unexpected way,
though sometimes even with the utmost vigilance and guidance one cannot reach
the coveted target. One can expect to have a glimpse of truth when the mind is
devoid of preconceived notions, says Tagore. Within the ebb and tide of
expectations and aspirations one is not sure of gaining insight into truth,
yet in a most surprising way one will come face to face with the object one
desires most. It is not seldom that individual is
after such things which he cannot acquire, and what he acquires is not what he
desired most. Tagore is against all craftiness and he opts for the spontaneous
development of human personality and talent. Rigidness and artificiality should
have to be avoided in order to realise the highest
goals of human life. When desires and ambitions sway the individual’s thinking
he will go astray from the path of life. Tagore presents the predicament of a
person who is lost in self-esteem and is inconstant search for the objects he
likes most. Life is full of surprises.
“I seek what I cannot get,
I get what I do not seek.”
The Gardener
The poet is a singer of the joys as well as the
sorrows of mankind. The suffering and aspirations of everyone find an echo in
the heart of the poet. The sensitive mind of the poet is the barometer of the
changing moods of men, women and children and also the transformations in
nature. Tagore says that the function of the poet is most fundamental for the
prosperity and survival of mankind. The function of the poet is to get
engrossed in the ups and downs of human history and identify himself
with the changing tempo of human life. The poet cannot fulfil
his vision if he remains cut off from the stream of life speculating over the
abstruse problems of life and death. The poet is with everyone for he can peep
into the mind and heart of an adult as well as a child. Age cannot make any
difference in the capacity of the poet to hear the heart beats of the old and
the young.
“They all have need for me, and I have no time to
brood over the after-life.
I am of an age with each, what matter if my hair
turns grey?”
The
Gardener
The poet is in constant search for the highest
ideals. The poet delves into the depths of his own heart and moves towards the
transcending reality. The poet can hear with equal ease the voice of the “Great
beyond” which beckon the human being to have a glimpse
of the many worlds over and above the human world. The poet also finds a
wondrous world with the unknown expanses of the universe. Tagore’s vision
breaks through the rigid frameworks of society, history and the physical world.
“My soul goes out in a longing to touch the skirt
of the dim distance.”
The
Gardener
Tagore has defined the functions and aims of the
poet. He has given a significant place to the poet in his scheme of life. The
poet is the harbinger of hope for the humanity suffering under the burden of
superstitions and illusions. The poet is the ray of light in the darkness of
ignorance and wrong beliefs, which have engulfed mankind. The poet is the
pathfinder who awakens the humanity from the slumber of ages. Tagore is the
poet of poets who has inspired the fellow poets to discharge their mission
without any fear or favour. Tagore has a vital
message to the poets in his poem “Call Me Back to Work”.
Gather yourself, O poet and arise.
If you have courage, bring it as your gift.
There is so much sorrow and pain,
a world of suffering, lies ahead, –
poor, empty, small, confined and dark.
We need food and life, light and air,
strength and health and spirit bright with joy and wide
bold hearts.
Into the misery of this world, O poet,
bring once more from heaven the light of faith.”
Tagore’s poetry is rooted in the conceptual basis
of the Indian civilisation. His poetry is a combination of the old and the new
and it also reflects the vitality of the modern India. Tagore’s symbolism takes
one into the basic sources of Indian culture and mythology. He has used the old
myths in a creative way to throw a new light on the problems of the modern
world. His poetry is universalistic and has a deep fascination for the people
of all lands.
Bibliography
1) Rabindranath Tagore, Gitanjali
2) Rabindranath Tagore, The Gardener
3) Fifteen Longer Poems of Rabindrancpth Tagore. Translated by Rabindranath Chaudhury,
4) Lipika, Prose
Poems. Translated
by Aurobindo Bose.
5) One Hundred and
One Poems of Rabindmnath Tagore.