CU-BA- English Literature- VI

["\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad Raktakarabi Red Oleanders 1926 \u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad Chandalika The Untouchable Girl 1933 Table No 9.2 Original dramas in Bengali Original fiction in Bengali Bengali title Transliterated title Translated title Year \u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad Nastanirh \u09ad\u09ad\u09ad\u09ad Gora The Broken Nest 1901 \u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad Ghare Baire Fair-Faced 1910 The Home and the 1916 World \u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad Yogayog Crosscurrents 1929 Table No 9.3 Original fiction in Bengali Original nonfiction in Bengali Bengali title Transliterated title Translated title Year \u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad Jivansmriti My Reminiscences 1912 \u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad\u09ad Chhelebela My Boyhood Days 1940 Table No 9.4 Original nonfiction in Bengali Works in English Title Year Thought Relics 1921 English translations Year Work 1914 Chitra 1922 Creative Unity 151","1913 The Crescent Moon 1917 The Cycle of Spring 1928 Fireflies 1916 Fruit-Gathering 1916 The Fugitive 1913 The Gardener 1912 Gitanjali: Song Offerings 1920 Glimpses of Bengal 1921 The Home and the World 1916 The Hungry Stones 1991 I Won't Let you Go: Selected Poems 1914 The King of the Dark Chamber 2012 Letters from an Expatriate in Europe 2003 The Lover of God 1918 Mashi 1943 My Boyhood Days 1917 My Reminiscences 1917 Nationalism 1914 The Post Office 1913 Sadhana: The Realisation of Life 1997 Selected Letters 152","1994 Selected Poems 1991 Selected Short Stories 1915 Songs of Kabir 1916 The Spirit of Japan 1918 Stories from Tagore 1916 Stray Birds 1913 Vocation 1921 The Wreck Table No 9.5 English translations Adaptations of novels and short stories in cinema Main article: Adaptations of works of Rabindranath Tagore in film and television Bengali \uf0b7 Natir Puja \u2013 1932 \u2013 The only film directed by Rabindranath Tagore \uf0b7 Gora \u2013 1938 Gora (novel) \u2013 Naresh Mitra \uf0b7 Noukadubi \u2013 Nitin Bose \uf0b7 Bou Thakuranir Haat \u2013 1953 (Bou Thakuranir Haat) \u2013 Naresh Mitra \uf0b7 Kabuliwala \u2013 1957 (Kabuliwala) \u2013 Tapan Sinha \uf0b7 Kshudhita Pashan \u2013 1960 (Kshudhita Pashan) \u2013 Tapan Sinha \uf0b7 Teen Kanya \u2013 1961 (Teen Kanya) \u2013 Satyajit Ray \uf0b7 Charulata \u2013 1964 (Nastanirh) \u2013 Satyajit Ray \uf0b7 Megh o Roudra \u2013 1969 (Megh o Roudra) \u2013 Arundhati Devi \uf0b7 Ghare Baire \u2013 1985 (Ghare Baire) \u2013 Satyajit Ray \uf0b7 Chokher Bali \u2013 2003 (Chokher Bali) \u2013 Rituparno Ghosh \uf0b7 Shasti \u2013 2004 (Shasti) \u2013 Chashi Nazrul Islam \uf0b7 Shuva \u2013 2006 (Shuvashini) \u2013 Chashi Nazrul Islam \uf0b7 Chaturanga \u2013 2008 (Chaturanga) \u2013 Suman Mukhopadhyay \uf0b7 Noukadubi \u2013 2011 (Noukadubi) \u2013 Rituparno Ghosh \uf0b7 Elar Char Adhyay \u2013 2012 (Char Adhyay) \u2013 Bappaditya Bandyopadhyay Hindi \uf0b7 Sacrifice \u2013 1927 (Balidan) \u2013 Nanand Bhojai and Naval Gandhi 153","\uf0b7 Milan \u2013 1946 (Nauka Dubi) \u2013 Nitin Bose \uf0b7 Dak Ghar \u2013 1965 (Dak Ghar) \u2013 Zul Vellani \uf0b7 Kabuliwala \u2013 1961 (Kabuliwala) \u2013 Bimal Roy \uf0b7 Uphaar \u2013 1971 (Samapti) \u2013 Sudhendu Roy \uf0b7 Lekin... \u2013 1991 (Kshudhit Pashaan) \u2013 Gulzar \uf0b7 Char Adhyay \u2013 1997 (Char Adhyay) \u2013 Kumar Shahani \uf0b7 Kashmakash \u2013 2011 (Nauka Dubi) \u2013 Rituparno Ghosh \uf0b7 Stories by Rabindranath Tagore (Anthology TV Series) \u2013 2015 \u2013 Anurag Basu \uf0b7 Bioscopewala \u2013 2017 (Kabuliwala) \u2013 Deb Medhekar \uf0b7 Bhikharin In popular culture \uf0b7 Rabindranath Tagore is a 1961 Indian documentary film written and directed by Satyajit Ray, released during the birth centenary of Tagore. It was produced by the Government of India's Films Division. \uf0b7 Serbian composer Darinka Simic-Mitrovic used Tagore\u2019s text for her song cycle Gradinar in 1962. \uf0b7 In Sukanta Roy's Bengali film Chhelebela (2002) Jisshu Sengupta portrayed Tagore. \uf0b7 In Bandana Mukhopadhyay's Bengali film Chirosakha He (2007) Sayandip Bhattacharya played Tagore. \uf0b7 In Rituparno Ghosh's Bengali documentary film Jeevan Smriti (2011) Samadarshi Dutta played Tagore. \uf0b7 In Suman Ghosh's Bengali film Kadambari (2015) Parambrata Chatterjee portrayed Tagore. POEM : THE SONG I CAME TO SING \u201cThe song I came to sing remains unsung to this day. I have spent my days in stringing and in unstringing my instrument. The time has not come true, the words have not been rightly set; only there is the agony of wishing in my heart\u2026.. I have not seen his face, nor have I listened to his voice; only I have heard his gentle footsteps 154","from the road before my house\u2026.. But the lamp has not been lit and I cannot ask him into my house; I live in the hope of meeting with him; but this meeting is not yet.\u201d \u2015 Rabindranath Tagore Critical Analysis: This song's lyrics are split into two sections that can be contrasted for their disparate but fundamentally similar ideas. The poet claims that he was meant to sing a song, but it is still in the early stages and has not been performed. He labored for days in preparation, but neither the occasion nor the timing were appropriate. The meaning of the flower is reiterated. His unfinished melody is like an unopened flower. In a similar vein, the second segment explores how God has drawn near to him even though he has never seen or heard Him. Although he has started by laying the seat, it is not yet finished. He can't let God in because he hasn't lit the lamp yet. However, he dreams of seeing God and singing his song in the future. Thus, Tagore masterfully conveys how he longs for a divine oneness with God but is unable to experience it because his preparation was only partially complete. Because he has not yet fully reached wisdom or gained purity of soul, this is another reason why his realization of God is hazy (he has only heard his footsteps). He needs to be blessed with enlightenment just like the lamp has to be lit in order to worship. Tuning up a stringed musical instrument involves stringing and unstringing. The time has not yet arrived: the moment is not quite right. The poet was unable to construct his song's lyrics in the right order, so the words have not been arranged correctly. The song in the poet's head has not yet fully developed, much like a blossom that has not yet blossomed. The guest's mat was placed on the floor as he spread his seat. The poet has not been graced with the light of enlightenment because the lamp has not been lit. 9.3 SUMMARY \uf0b7 Bengali poet, author, composer, and painter Rabindranath Tagore was born in Calcutta, India, on May 7, 1861, and he passed away there on August 7, 1941. In his twenties, Debendranath Tagore's son released a number of poetry volumes, among them Manasi. Gitanjali introduced his later religious poetry to the West (1912). 155","\uf0b7 He transmitted elements of Indian culture to the West through speaking and travel abroad. He fervently advocated for Indian independence, and in response to the Jallianwala Bagh Massacre, he renounced the knighthood he had previously acquired. He established Vishva-Bharati University in Bengal as an experimental school where he attempted to meld Eastern and Western ideologies (1921). \uf0b7 The 1913 Nobel Prize in Literature was given to him. He received the award before any non-European. \uf0b7 Here, the poet describes his desire to sing a song and, in doing so, discover God. Although the song has not yet been written, he claims that he was born to sing it. His musical instrument has been tuned and untuned in preparation for the song. However, he is just feeling the longing-related anguish in his heart because the timing is not right and the lyrics have not yet been adequately written. Only the wind has been moving; the song has not grown older, not flowered, and the flower has not bloomed. The poet then claims that although he has not seen God's face or heard His voice, he has heard His soft footfall on the road in front of his house. \uf0b7 The poet has been preparing a mat for his visitor all day, but he is unable to open the door because he cannot light the lamps. The poet says in his closing lines that he continues to live only in the hope of one day encountering God, but that day is still far off. 9.4 KEYWORDS \uf0b7 Knighthood: the title, rank, or status of a knight. \uf0b7 Enlightenment: the action of enlightening or the state of being enlightened. \uf0b7 Reiterated: say something again or a number of times, typically for emphasis or clarity. \uf0b7 Renaissance: the revival of European art and literature under the influence of classical models in the 14th\u201316th centuries. \uf0b7 Philosopher: a person engaged or learned in philosophy, especially as an academic discipline. \uf0b7 Encountering: unexpectedly be faced with or experience (something hostile or difficult). \uf0b7 Movement: a change or development. \uf0b7 Bloomed: produce flowers; be in flower. 156","9.5 LEARNING ACTIVITY 1. Rabindranath Tagore was born in ____ 2. Who is referred to as the \u201cBard of Bengal\u201d? 3. Who is the father of Rabindranath Tagore? 4. At what age did Tagore started writing Poems? 5. At what age did Tagore release his first poem? 6. In which year did Tagore pass away? 9.6 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. Who is the author of Gitanjali? 2. In how many sections is the poem divided? 3. What do you mean by a philosopher? 4. What is Renaissance? 5. Who is the author of the poem \u201c The song I came to sing\u201d 6. When did Rabindranath Tagore receive noble prize? LongQuestions: 1. Write the poem \u201c The song I came to sing\u201d? 2. What does the author intend to tell us through the poem? 3. Write the analysis of the poem \u201c The song I came to sing\u201d. 4. Write in brief about the biography of the poet. 5. List all the works done by Tagore. 6. Write about Adaptations of novels and short stories in cinema. B. Multiple Choice Questions 1. For which of the following book, Rabindranath got the Nobel Prize? a. Ghare baire b. Chokher bali c. Dakghar 157","d. Gitanjali 2. Gitanjali is a ____. a. Book of short stories b. Book of poems c. Book of a story d. None of these 3. How many poems are there in English Gitanjali? a. 157 b. 175 c. 130 d. 103 4. Tagore\u2019s ____ had died in his early childhood. a. Father b. Mother c. Parents d. None of these 5. In which year, Tagore passed away? a. 1939 b. 1940 c. 1941 d. 1942 Answers: 1-d, 2-b, 3-d, 4-b, 5-c 9.7 REFERENCES \uf0b7 Ayyub, A. S. (1980), Tagore's Quest, Papyrus, OCLC 557456321. \uf0b7 Chakravarty, A. (1961), A Tagore Reader, Beacon Press, ISBN 0-8070-5971-4. \uf0b7 Dasgupta, A. (2001), \\\"Rabindra-Sangeet as a Resource for Indian Classical Bandishes\\\", Parabaas, retrieved 17 September 2011. \uf0b7 Dutta, K.; Robinson, A. (1995), Rabindranath Tagore: The Myriad-Minded Man, St. Martin's Press, ISBN 0-312-14030-4. 158","\uf0b7 Dyson, K. K. (2001), \\\"Rabindranath Tagore and His World of Colours\\\", Parabaas, retrieved 26 November 2009. \uf0b7 Ghosh, B. (2011), \\\"Inside the World of Tagore's Music\\\", Parabaas, retrieved 17 September 2011. \uf0b7 Harvey, J. (1999), In Quest of Spirit: Thoughts on Music, University of California Press, archived from the original on 6 May 2001, retrieved 10 September 2011. Website \uf0b7 https:\/\/en.wikipedia.org\/wiki\/Works_of_Rabindranath_Tagore#References \uf0b7 https:\/\/en.wikipedia.org\/wiki\/Rabindranath_Tagore \uf0b7 https:\/\/multiplechoicequestion.com\/multiple-choice-questions-on-rabindranath-tagore\/ UNIT \u2013 10 THEME OF THE POEM (THE SONG I HAVE TO SING) STRUCTURE 10.0Learning Objectives 159","10.1Introduction 10.2Theme of the poem (The song I came to sing) 10.3 Summary 10.4 Keywords 10.5 Learning Activity 10.6 Unit End Questions 10.7 References 10.0 LEARNING OBJETIVES In this poem we will study , \uf0b7 About the author \uf0b7 What the author conveys through the poem \uf0b7 The themes that are depicted in the poem \uf0b7 The themes that are depicted in \u2018Gitanjali\u2019 \uf0b7 The poem \u201c The song I came to sing\u201d 10.1 INTRODUCTION The axiom that \\\"we come from nature and return to nature,\\\" or \\\"God,\\\" is reaffirmed by Rabindranath Tagore ji. Tagore's 2232 songs, the most of which are religious in nature, reflect his unquenchable desire to be joined with the Divine. However, Tagore lamented on his deathbed that the Divine is so enormous that words hardly do it justice. There is no question that Tagore was in tune with the Universal energy, and his hymns and songs' beautiful, mild, yet incredibly affecting language, lyrics, and music reflect this. Tagore was correct to believe that in order for a person to unite with the divine, they must completely abandon all feeling of self. Losing ourselves so that the Divine can enter us is our biggest task as humans. By failing to prepare himself to receive and merge with the Divine, Tagore conveys his despair and grief. The poem's lesson can be applied to our everyday, materialistic reality. If we want to accomplish something, we should shift from contemplation and planning to implementation. The only thing that produces results is action, not thoughts or plans. Organizations spend a disproportionate amount of time talking and pointing fingers in meetings, instructing and reviewing, and occasionally planning. This leaves too little time, if any, for action and ultimately producing outcomes. 160","In terms of religion, we often latch onto a belief system and follow what the priests and their interpretation of the scriptures command the adherents to do. However, it is crucial that we constantly assess whether or not we are actually moving forward on our chosen religious path. When a large number of Christians commemorate the birth of Jesus, their Savior. It is a great opportunity to consider Jesus' message and teachings. I express greetings and best wishes to all Christians. 10.2 THEME OF THE POEM ( THE SONG I CAME TO SING) The song that I came to sing remains unsung to this day: Vasudheva Kutumbakam's big heart and topic, as well as Tagore's quest for light, truth, and salvation while singing celestial songs as a mortal vocalist \\\"You have introduced me to friends I had no idea existed. I now have chairs in houses that are not my mine. You have converted a stranger into a brother and drawn the far away close. When I have to leave my usual refuge, I get nervous within and forget that the old is still present in the new and that you are still there. Wherever you lead me\u2014through birth and death, in this world or others\u2014it is always you who binds my heart with chains of ecstasy to the strange. You are the only companion of my infinite life. When one is familiar with oneself, aliens cease to exist, and doors cease to close. Oh, grant me the favor of keeping the joy of the one's touch in the midst of the play of many. The poem \\\"Thou hast made me known to friends whom I knew not\\\" is truly based on the vasudheva kutumbakam philosophy, which has long been supported by Indians. It is a poem of generosity and gratitude. Hospitality has no boundaries. The visitor is also a deity. Behind all of our acquaintances and introductions, there is God. Could we have been such if He hadn't introduced us? Could we have known one another without Him? We must give God praise for introducing us to the strange men and visitors. However, the core principle and belief is that man is a traveler who explores life and the globe as well as what it means to be a traveler in actuality. Nothing belongs to him. The journey will be easier the less luggage there is. The thing that horrifies us about Tagore is his pursuit of light, knowledge, and realization, as well as self-light, self-knowledge, and self-realization. His is an Indian philosophy, Bhartiya darshana, and he is a poet of vasudheva kutumkbakam, the visva-manava, a humanistic world without borders, generated by love and hospitality. God's grace is the only reason a visitor to our home shows up, whether we anticipate them or not. We owe Him gratitude for His numerous favours. Who can say who will assist who and in what capacity? Gnana is merely light that, when lit, banishes inner gloom. Bhakti is merely a method of approach and a feeling. His poetry is filled with Sanskritic, Vedic, Upanishadic, and Puranic thoughts and ideas, and we are unable to discuss them. The poem is also biblical in that it contains elements of obligation and thanksgiving. The 161","cycle of birth and death is all that human life is. It is an ongoing, cyclical process that never ends. The only thing that changes is the shapes, which stay the same. One may undoubtedly feel nervous when leaving their familiar surroundings, but that is just life and the passing of time. He is constantly present in the same old house out of which the new one is recreated, updated, rebuilt, and renovated, but the human heart in which the inhabitant dwells also forgets this. He holds everything under His control, whether it be in this world or that, whether it be life or death. He is the one who shows him the light and directs him along the path of life. There is nothing to be afraid of if He is present. As long as one has self-knowledge, which connects one's soul, self, heart, and mind, no one is an outsider and everyone is only a relative. Whether it is the Inn of God or the homes of the people, no door remains closed for anyone. Let all things be illuminated by His light. Let Him endow and bestow upon us His blessing. Our guide should be the Guide. One who is omnipresent and powerful cannot ever abandon us, leaving us to live a life of poverty and misery. The Miltonian diction is teaching us only that we should learn to wait and work. \\\"The song I came here to sing has never been heard. I have been stringing and unstringing my violin all day. There is only the agony of wishing in my heart because neither the moment nor the words have come true. Only the wind is whistling by; the blossom has not yet opened. Only his soft footsteps on the road in front of my house have been heard by me; I have not seen his face or heard his voice. The entire day has passed while he has sprawled out on the floor; nevertheless, the lamp is still not lit, so I am unable to invite him inside. I keep hoping to run into him, but that hasn't happened yet. The song \\\"The song that I came to sing remains unsung to this day\\\" is an attempt by a singer to sing a Divine Song that has not yet been written down and composed, and days have passed while the instrument has been strung and unstringed. But how can one sing such song if time passes in such a way and the lyrics fail to fit the musical arrangement or are improperly arranged? The words have not been placed to music, nor has the music been cleaned up. The song won't resonate if the lyrics aren't scripted and set to music. Just the hope that he will sing a song has rendered all of the days pointless. What caused the time to pass slowly? The instrument has just been strung and unstringed, taking up time. Not yet, has the time come. Only that is where his heart's torment of wishing is. Is it possible that the music won't be flawless? Is he merely a mortal singer, musician, and composer? The entire time, he had been planning to come, come, and pass, pass by, and get a chance to see Him, but that did not materialize; instead, 162","he would have attended to his tasks. It would have been okay if he had done it earlier. It would have been different if he had prepared beforehand by getting everything ready. While discussing the poetry, some issues are raised. Does the Divine require mortal human music to hear it? Can the common vocalist do the Song Divine? What is the ideal moment to be prepared for? When will he start to listen? He might simply pass by while listening to the song. Is He seen as a Divine Traveler, a Wayfarer, or a Strange Passer-by? The blossom hasn't opened, according to the terms. In saying that \\\"just the wind continues sighing by,\\\" he is implying that the right moment has not yet arrived. Allow the flowers to bloom. The wind continues to blow by. Neither the poet nor His voice had ever seen or heard Him. From his home, only he has heard His Footsteps moving along the path. The entire day was spent spreading out his seat on the floor, but the lamp was not lit, so I was unable to invite him inside. It's almost dusk and the lamp is still not lit, but how do we welcome Him in after a long day filled with frantic activity and bustling day-to-day work? When will he have the chance to see Him? The picture that comes to mind is of an Indian mud and thatch home where the invited guest will be seated by rolling a mat across the floor. The poet longs to encounter Him, but this too will not happen. Will He be visible to the poet? Is it a dream or is it true? Does He have eyes? The poet's intended message is that the foundation of the world is hope. It has a very pietistic and pure subject of bhakti and devotion, surrender, and self-surrender in total humility and submission. Our days go by as planned, but we don't do the important things. When will we know that the days are drawing to a close? \\\"What divine beverage from this overflowing cup of my life would you like to have, my God? Is it your pleasure, my poet, to gaze upon your creation via my eyes and to silently pause at the openings of your ears to hear their timeless harmony? Your world is spinning words in my head, and your joy is giving them music. When you love me, you offer yourself to me and experience all of your goodness in me. Is that a song by Radha or Mira? The song's author? What exquisite beverage from this overflowing cup of my life would you like to have, my God? is brief but beautiful and lyrical, and it can be put to music as a devotional lyric. Which beverage from the cup of life would God want to sip? The cup, or the cup of life given to man, is the subject of this drama by Vivekananda, which is titled The Cup. The cup also alludes to the cup of poison Mira was given in exchange for her death. She joined the saints' company for what reason? The royal folk did not 163","take this kindly. The distinction between the mortal and spiritual planes of life is the other thing. However, the Divine appearing to sip from a mortal man's cup is unthinkable and can only occur in bhakti poetry. She recognized her royal clothes and donned the saintly clothing, singing and dancing without regard for her position since it fit her as a widow who had become immersed in Krishna bhakti. The cup of life is as it is; this is the route that has been given to man from generation to generation and man as a traveler will continue on it, but he cannot stray from it. The Poet of Poets is who? The Lord-god is the solution, and it is His Pleasure to view Creation via the poet's eyes because whatever enters the poet's ears bears the music. His joys, on the other hand, continue to add music to the words that the world, which seems so new, so different, keeps weaving into him. Nobody else but He is the source of the Divine Love that is reflected in everything, and as a result, he is perpetually bestowed with sweetness. It is His Love, which is merely the unanticipated blessing that God has showered onto Man with such joy and love. In a relationship, everything appears to be yours, as is the case in this instance. God is also bonded by love, but love must be selfless, pure, and unadulterated. How many of us are merely unadulterated lovers? We do not love without biases, and if we do so selflessly, the road will become clear. Themes and Concepts of Tagore\u2019s Poem Gitanjali: Gitanjali is a source of endless intrigue because of its diversity and quantity of subjects. In Gitanjali, the spiritual journey begins with the reality of God's eternitas. The pursuit of pleasure of oneness by Tagore His search for God begins with God. He encounters numerous realities, including love, self-purification, devotion, charity, preservance, simplicity, innocence, dedication, self-annihilation, humility, detachment, and humanism, until he reaches his destination, the ultimate goal of realizing God. These realities provide the route for the poet to reach his goal and give Gitanjali a variety of themes. 1. Mysticism:The main theme in Gitanjali is mysticism, which in turn inspires various other themes when considered in depth. According to Indian philosophy, mysticism is that lofty state in which the human soul is in constant communication with God. A mystic holds that the world experienced via normal sense perception is not genuine and that there is a world that is more true and accessible through spiritual means rather than through the senses. The goal of the mystic is to connect instantly and intuitively with the inner, ultimate reality. Mysticism and reality and common sense are at odds with one another in several ways. Mysticism is an idea that cannot be rationally explained. All mystics strive to ally with the inner realm and disengage from the world of appearances. This mysticism supports asceticism, renunciation, and separation from the outside world. Tagore was clearly influenced by several spiritual authors, such as Kahlil Gibran, Walt Whitman, and, to some extent, Sri Aurobindo.However, Tagore's mysticism differs slightly from the earlier one. He does not fully reject perception and reason. He encourages enjoyment of life rather than alienation from reality. He uses sense experience as a conduit for spiritual experience rather than rejecting it. He has no asceticism in the slightest. Thus, his profound 164","humanism balances and restrains his mysticism. \\\"Deliverance is not for me in renunciation,\\\" the poet writes in lyric number 73.He takes pleasure in the thousand bonds of joy. According to Tagore, a man who is detached from the worldly things while nevertheless being active and fearless is superior to a man who simply rejects the world. He is not an abstract cerebral poet who rejects the realm of the senses. \\\"Never shut the doors of senses,\\\" he pledges. The pleasures of sight, hearing, and touch, in his opinion, \\\"shall bear thy (God's) de-light.\\\"Tagore considers humanism to be a path to God's habitation. For him, disregarding others, his friends, and brothers is a sin. The Almighty knows that standing \\\"In pleasure and in agony\\\" (lyric 77) by \\\"the side of men\\\" brings eternal bliss, therefore renunciating them is not a method to find him. Man feels God's absence everywhere because of His separation from humanity and his command to \\\"stand by (thee).\\\" According to Tagore's mysticism, man can achieve union with the Immanent Will despite leading a busy life of \\\"buyers and sellers\\\" provided he has sincere love, dedication, appreciation, purity of heart and mind, and spiritual awareness because he lives among lowly and humble people rather than in temples. 2. Devotion: Gitanjali's devotion is one of his other main themes. These songs are a sacrifice to the Supreme, Incomprehensible One, as the title of the book implies. Each blossom in this lovely song represents love and unwavering devotion to the Eternal One. Gitanjali is a \\\"powerful poem of petition, begging, and exaltation\\\" due to the poet's unceasing and great yearning, as well as each individual soul, for reunification with the Infinite. It is a piece of poetry that strives to be in a state of prayer. The song's lyrics have a mantric feel to them, as if they were hymns sung by a sincere follower of the Supreme, the song's creator.Even though the human spirit frequently forgets that it is a part of the Divine, it secretly longs for a reunion. There are also the temptations of the outside world, on the other hand. Therefore, man turns to God as the only source of strength in his adversity and prays to the Almighty for assistance while also professing his honest love to Him. An innovative and fresh approach is being taken to the Indian heritage of Vaishnava devotional poetry. It caused a stir in West because of this. Such poetry, according to Abbe Bremond, is \\\"half a prayer from below and half a whisper from above, the prayer stimulating the response, or the whisper provoking the prayer, and always prayer and whisper chiming into song,\\\" when it was first published in English. If the human soul is not \\\"infused with the spirit of God,\\\" it has no meaning. Birth and death are merely the filling and emptying of the soul by the supreme soul, and it is through this process that a person experiences the immutable, eternal touch of God. When Lord Krishna plays on the lifeless reed, it returns to life and begins to pipe ever-new tunes. He serves as the inspiration, enlightenment, and source of bravery. He is the driving force that sends human beings into raptures of joy and grief. As he states in lyric number 72.He is the innermost one, and his profound, secret touches awaken my being. He is always there. He can be found in nature, the boundless sky, daily living, and solitary existence. His abilities are limitless. The same way as he states in poetry number 75, \\\"Thy blessings to us humans fill all our requirements.\\\" The river and the flower add vigor, fertility, and beautiful fragrance to the fields and the air. With folded hands, the poet expresses gratitude to God. His 165","adoration \\\"does not impoverish the world,\\\" yet he is \\\"master of my life.\\\" He is the greatest poet ever. He is the source of the poetry. \\\"Thy Joy is making them dance.\\\" In lines 65-67 of poetry no. 65, he expresses his thanks by saying.You give yourself to me out of love, and I feel the whole sweetness of you.Golden light \\\"that dances upon the foliage, clouds, and sky\\\" is a manifestation of God's love for the earth. He is everywhere. He can be observed in the many guises that Nature takes, whether in the sky or on earth. Other times, He plays on His harp while others, He comes with the beautiful lotus fragrance. The poet recogizes His call in the many voices of nature. Sometimes he enters the poet's home as a stranger, and other times he is the \\\"thirsty traveler\\\" of lyric no. 54. The poet, posing as the bride, wants to consume herself in the act of union in the solitude and the night because the Almighty is the lover. A variety of pictures drawn from everyday, familiar objects in life are used to allude to God's all-pervasive presence.Many of his depictions, like the one of a happy bird expanding its wings as it soars above the sea, convey the immensity and majesty of God. When his heart is hard and parched up, he begs the loving parent to shower him with pity. He asks God for a singing burst, tranquility, and relaxation. He prays to God for the fortitude to endure happiness and grief, to assist the less fortunate, and to elevate thoughts above the mundane. The song number 36 is solely a poetry of affection. The poem is written in the style of a private prayer. The poet prays to God to stop his poverty, which is deeply ingrained in him, because he feels that his heart is spiritually poor. The poet is in love with God, but instead of using this love simply for prayer and worship, he wants to put it to use helping people. He asks God to provide him the humility to submit to God's power. He implores to be seated by God.He had a lot of work to do, but he will finish it later. \\\"Away from the sight of thy face my heart know no rest nor relief, and my labour becomes an everlasting toil in a shoreless sea of toil,\\\" begins Tagore's poem No. 5, which is genuinely devout. He is what he is because of his sense of thanks, love, and commitment. \\\"Thy feet have touched my heart\\\" God-following takes on many different forms. Like Meera, who is lost in selfless, pure love, the poet is somewhere experiencing true love for God. The beloved will give himself to Him out of love somewhere, like Gopis. The poet imagines himself as the beloved who goes out to secretly meet the lover at the designated site at times, while other times he is the bride who is anticipating the approach of the bridegroom. The poet prays to God in a variety of ways, depending on his needs. He asks Him in poem no. 36 to remove his spiritual poverty and bestow upon him noble attributes in order to make him more deserving of meeting Him: \\\"Give me the grace to bear pleasures and sorrows gently. 166","Give me the courage to put my love to good use by serving others. Please give me the courage to always stand out for the underprivileged and to submit to arrogant power. Give me the courage to elevate my thoughts above mere daily inconveniences. The poet will recommit himself to God when he is in God's presence. Sometimes the poet prays for the fortitude to reject the world's temptations and even expresses gratitude to God for not granting his silly desires. The poet's prayer in poem number 34 is for self-destruction. He simply wants to keep what might let him recognize God's presence everywhere. The poem no. 38, in which the author continually screams his yearning for God and expresses this notion through parallels, best illustrates the element of devotion or Bhakti. In the same way that the night conceals the cries for light, so too does my unconsciousness sing, \\\"I desire thee, just thee.\\\" 3. Death:Another significant issue that appears in more than fifteen poems is the theme of death. The poet begins by comparing the delight of death to the joy of life. In his words, \\\"the twin brothers, life and death, dancing over the broad universe,\\\" both are two facets of God. Gitanjali's latter writings are focused with death, which he refers to as the \\\"lord of the Dark chamber\\\" elsewhere. The image of Krishna gradually transforms into a death image. The feeling of self- annihilation is brought on by the phrase \\\"Death, thy servant, is at my door.\\\" For the poet, death serves as an errand, the Supreme Inevitable Force, or both. He worships him while crying and with his hands folded. What would you give to death on the day when he comes knocking at your door? Oh, I will provide my visitor the fullness of my being; I will never let him leave without anything. (Poem- 90) I will adore him by prostrating before him and laying the wealth of my heart at his feet. The poet seemed to believe that death is ingrained in everything of nature and, hence, resides within him. It is life's last fulfillment. The soul is like \\\"a bud in the forest at midnight\\\" when it opens to death. He claims, \\\"I will adore death as much as I love this life.\\\" In this case, dying into death means dying into the lifeless. It is a romantic escapade carried out during a squall. It's a marriage. As the beloved plays with her lover, so the soul plays with the Lord. The poet experiences the same yearning that the Gopis experienced after Krishna left them. They were freed from their physical restraints and achieved him by focusing on him. The soul, having given up its fruitless battle, would follow the lovely road of death into the house of the beloved. 167","The poet expresses his desire for death to come to him in parts of the poems, while in others he declares that he will meet death with honor and will not be afraid of it. Sometimes, as in poem number 17, the topic is combined with self-surrender. The author claims in this poem that he is waiting for death to finally release himself into his hands. The flowers have been weaved, and the garland is prepared for the bridegroom, the poet writes in verse 91. After the wedding, the bride must leave her house and travel alone through the night to meet her lord. Once more: \\\"I'll don my wedding wreath. Although there are risks along the path, I don't have worry in my mind because my attire is not the red and brown of the traveler. The red-brown clothing serves as a symbol of celibacy. The poet won't accept it. He'll enter the Lord dressed in ceremonial clothes. Thus, death is a fortunate occurrence that will connect the soul with the Supreme. The idea of immortality is implied by death. The death travels to the home of eternity through the wide sea of eternity. The culmination of life and the beginning of something new is the all- devouring death. His union with Death will cause him to experience the joy of fulfillment. Man receives a sense of heavenly understanding through death. He observes \\\"the world with its thoughtless richness by the light of death.\\\" He now understands that the most noble treasures are those of divinity, devotion, spirituality, and eternity, while all other treasures are the meanest. For him, dying is not the conclusion but rather the beginning of a spiritual journey. He approaches death with optimism rather than focusing on the painful and depressing elements, unlike Donne and Hardy. He transforms life and death into inseparable friends, the two breasts of the Almighty's loving, protective mother. 4.Nature: The communion with nature is the next attractive theme. Man and God are most similar to one another in nature. He sees a close bond between people and nature. In actuality, nature is a part of God and is his manifestation. He associates himself with natural elements and phenomena. He frequently describes himself as a reed through which God's breath would flow, giving birth to music. In a different poem, he compares God to the Sun and himself to the remnant of an autumn cloud: \\\"O my ever-glorious sun, I am like a stray autumn cloud wandering around in vain! I am counting the months and years till I am back with you because your touch has not yet melted my vapors and made me one with your light (Poem no 80) According to the poet, nature is the means through which the human soul fulfills its ultimate purpose. A path to a relationship with God, the Immanent will, is through connection with nature. The poet acknowledges the existence of God in nature in poem number 48. He says that the essence of their search is found in nature, in its splendor, beauty, and innocence. The natural world was joyfully crafted by the Creator. God's spirit of joy is evident in the chattering of birds, the cheery flowers, and the golden sun's strewn light. \\\"Tagore eloquently illustrates how an eager 168","surrender to the spontaneity of natural surroundings leads a man to his purpose,\\\" says Radha Krishnan. Because of this, when he wakes up and opens his eyes, he sees. God is standing beside me, filling my dreams with his smile. In order to express his profound excitement, Tagore also looks to nature. He thinks that man and nature work in harmony. Nature follows man with a loving spirit when he is in a good mood. He expresses his joy at the happy occurrence of summer, which has arrived at his window with its sighs and whispers, in poetry no. 2. In Tagore's view, the world as it is is not a trap that the spiritual seeker must escape. He embraces them as divine \\\"immortal gifts.\\\" With man's joy, the river, flowers, leaves, clouds, sky, stars, sun, and golden light all celebrate. The poet expresses gratitude to God for sending his love to people in the form of light. Light, my light, the heart-warming, eye-kissing, and world-filling light! Poem number 57 Man and nature both benefit from God's affection: \\\"On the sea of light, the butterflies stretched their wings. Jasmine and lilies leap above the top of gentle waves. \\\"Myth grows from leaf to leaf and joy knows no bounds\\\" (Poem no 57). Gitanjali is full of exquisite depictions of storms, waves, and clouds. The poet's deep love of Nature, close encounters with it, and unmatched observational skills are demonstrated by the rich nature pictures. Gitanjali contains several descriptions of the seasonal spectacle, particularly the rainy season. One of the most beautiful poems in this regard is Poem No. 5, in which the arrival of summer is charmingly described: 5.Childhood:Children's joy is another another manifestation of God's glory. The idea of childhood reveals the soul's original beauty and innocence. The child represents simplicity, bravery, and innocence. This phrase is well-exemplified in poem no. 60. They are unaffected by death and the hereafter as they frolic on the shores of limitless universes. They are playing with empty shells and sand, happy and cheerful. While working hard to increase their income, the merchants and pearl divers are troubled by thoughts of their impending demise. Children, however, are unconcerned with material wealth and do not worry about it. How little may bring them such joy. Their mothers' mysterious love, which fills their hearts, is the source of their beauty. At their gay abandon, nature herself is enlightened and inspired to joy. As Tagore puts it The sea breaks into laughter (Poem 60) \\\"Plate gleams with the smile of the sea beach as the sea plays with children.\\\" (Poem 60). 169","The worlds of children and adults are very different from one another. As the poetry number 60 celebrates childhood and decries the traits of adults like cunning, cunning, greed, and money- mindedness, it also honors childhood. Such items are absent from the children: They lack the ability to build nests and do not look for hidden treasure. (Poem 60) Rich robes and pricey accessories are not given different treatment. Both man and nature are delighted by a child's enchanting smile and their colorful toys. The attraction and innocence of childhood are present in a few poems in this collection of Tagore's poems, including poems no. 8, 60, 61, and 62. Another poem by Tagore expresses his desire or his imaginative play with God in which he acts like a child. The thought that God Himself, as well as the pure human spirit, might be compared to a kid in this poem no. 97, which also successfully explores the issue of childhood, is particularly remarkable. God is depicted by Tagore as a young kid, and the world is His pastime, or leela. Tagore shares a theme with Wordsworth and Blake about childhood. They concur that childhood is a time of simplicity and innocence. All of these poets think that because of their purity and innocence, they are very close to reaching spiritual enlightenment and celestial glory. 6. Humanism:Tagore does not engage in escape. He holds to asceticism, deliverance, and detachment, but his love of humanism balances all of these beliefs. He does not hold a firm belief in giving up the realm of the senses. Tagore writes that \\\"God lies among the human beings,\\\" and he feels that a relationship with a man is necessary for a soul's relationship with God. He is in each and every living thing, including you, me, and the universe as a whole, therefore to love them all is to love the Almighty, and to serve them all is to serve the Supreme, Immanent Will. The lowest and most modest are where you will find God, not in the temple.The poorest, lowest, and most lost people reside here, so put your feet up there. (Poem ten)He criticizes blind worship and idolatry. In poem No. 11, he makes criticisms.\\\"Leave this chanting, singing, and bead-telling! Who do you worship in this isolated, gloomy, and closed-off temple corner? See with your own eyes that your God is not in front of you! (Poem 11)He is there there with the stone-breaker, the tiller, and the upright workers. He resides with those hardworking, impoverished people, whose \\\"garment is coated in dust. He hangs out with lonely people. Because of their artificial lifestyles, the rich and bourgeois are far from God. Because of this, the Bible declares that \\\"Blessed are the poor for they shall see God.\\\" \u201cRaise the stone and you will find me, cut the wood and there I am,\\\" the proverb says.He criticizes complete renunciation or asceticism as \\\"evasiveness\\\" from your worldly responsibilities:\u201cDeliverance? Where may one find this deliverance? The links of creation have been gladly accepted by our master, who is now permanently bonded to all of us.Even God is constrained by our planet. So how may the mortals escape their servitude? The poet denigrates the life of renunciation while extolling the life of action. He speaks in a humane manner. He 170","doesn't feel sorry for people who endanger life. Gitanjali was born into aristocracy, but the overarching theme of his writings is one of human equality and decency. He criticizes the exclusive and isolating Indian culture. He critiques the prejudice. His conviction that Man cannot disregard other men and expect to experience God since God is with the needy and the poor rather than the priest and the prince. The humanism of Tagore is also evident in poem number 35, in which he begs for the restoration of his nation. \\\"Heaven of freedom,\\\" he sobs. He want a nation without caste, religious, or nationality distinctions. The hollowness of Indian tradition and rituals is covered by the topic of humanism in and of itself. the pointlessness of religious rites, which is a hallmark of traditional Hinduism. Critics oppose the practice of rites and ceremonies as well as idol worship. As in poem no 64 Tagore says that the dark house of poor poet is left aloof and dark amid the useless burning lamps. He begs the girl to light his home, but she is preoccupied with meaningless rituals involving the dedication of the lights to the river and the sky. The souls of departed ancestors are thought to be reached by the lights.While the impoverished dwell in darkness because they cannot afford even light, the rich prefer to dedicate their lamps to the empty sky and let them burn in the open air. Through this, Tagore parodies the haughtiness and callousness of the upper middle classes, who are unconcerned with the misery of their lower-class brothers and sisters. 7. Spiritual Illumination: The overriding theme of Gitanjali is the search for God, which is realized by man only after spiritual enlightenment. The poet's belief that man is a \\\"frail vessel whose own existence is short-lived and God fills it with fresh life\\\" is expressed in the opening line of his poem. Man is delighted by his \\\"immortal touch.\\\" Man should strive to become deserving of oneness with God since He is all-pervasive, immanent, the source of all life, truth, and love. For the mystic to achieve union with God, self-purification is necessary, and this is where his journey begins. Forgive me if I take a moment to sit by your side, He begs. When he is not with God, he becomes restless. He is aware that enjoyment and spiritual development depend on interacting with people and engaging in daily activities. Among the poorest, lowest, and most lost, he feels his presence and his foot stool. Still yearning to see Him, the poet finds himself bound by sensuous pleasures. His baser self who is boastful, forceful, arrogant and egoistic is a barrier between his lofty, individual soul and the Infinite. His daily struggle is to subdue that petty, conceited self; to let the loftier one gain strength and establish itself securely on the throne before ending this earthly journey.The guy goes through two stages as a result of these two divided selves. One brings happiness and sadness, parting and reunion, while the other brings spirituality's delight and detachment. The poet thinks it is impossible to separate these two parts\u2014the modest and the lofty. \\\"They are like shadow and light.\\\" This petty self is hard to get rid of. This is what shapes a person's ego. Tagore asserts\\\"I left by myself to have my tryst. But who is it that is pursuing me in the quiet night?I move aside to get away from him, but I can't. He is my own little person, my lord, and has no concept of shame, but I feel embarrassed approaching your door with him.Tagore is aware of this. 171","\\\"Pride can never come near where you walk,\\\"He cries out for deliverance from these external temptations, and his pain over being cut off from God is profound. However, when the unexpected spiritual insight that he has repeatedly ignored strikes, he realizes that He is within and beside him. He is a component of the All-Powerful. God cut out a part of himself to make man. You create a barrier within yourself and then address your severed self in a variety of notes. I now contain this self-separation of yours. This half that is cut off from Him is all of His creation. He can be seen in the chirping of birds, clouds, foliage, streams, and bright sunlight. This self-disclosure and awareness of God's incarnation inside him are the spiritual illuminations that ease his passage from the sea of eternity. The instantaneous illumination that raises the soul with pleasure and happiness is the realization of the Supreme one as a spirit in the finite one. 8.Charity: A poem in Tagore's collection of poems on many subjects makes a case for philanthropy. This poetry, which underlines the value of this virtue, takes the shape of a tale. The message of Tagore's poem No. 50 is that one gains in proportion to the amount of sacrificed. The poet poses as a beggar and knocks on doors till he sees a price in a magnificent carriage. He anticipates receiving the large mount as alms from the prince. When he himself extends his palm in his direction and inquires as to what the prince has to offer him, the prince's gesture stuns him. Poet's gluttony enables him to give him the tiniest grain of corn. He receives a gold granule in his wallet at home as payment. He turns to God and realizes the importance of giving. The mythical figures of Krishna and Sudama are referenced in the story. In extreme poverty, Sudama, Lord Krishna's friend, thinks of and visits his friend. He is dressed in rags. He offers Krishna some of the rancid cornmeal he brought along. Krishna increases Sudama's fortune with each bite that he takes. He is discovered by Sudama to be awash in riches and splendor. Such is the virtue of charity's power, which is one of the poem no. 50's main themes. 9. Love Theme:In several poems, the idea of love predominates. Almost all of Gitanjali's poetry are infused with or drenched in the emotion of love. This love manifests itself somewhere in the shape of a lover's supplication for his adored God. It dances to the pleasant music of Krishna's flute while disguising itself as Radha Krishna's unadulterated love, while at another moment, a woman in love seeks for her beloved.There are many different ways to approach Him, but love is the simplest and most direct way. The finest virtue is unadulterated, selfless love. It transcends all laws and regulations. The Beloved is desirous of Him and feels alone. According to a poem by Tagore.I'm only waiting for love to make me give up everything and fall into his hands. (Poem 17)The poet lover waits for his beloved God in poem number 19, and he compares his waiting to the darkness. Another lyric describes love as flowing like air from Krishna's flute, thrilling the poet. In a different poetry, when the adored God appears to the devoted devotee, the divine love makes the devotee happy. The spiritual love is elevated in poem number 32. True love is selfless, selfless, and never possessive. He wants to hold the captive and never leaves her alone since his love is lesser.He never stops thinking of her when she should have forgotten him. But even if someone does not pray to God or retain Him in their hearts, God nevertheless provides complete freedom to those whom he loves. In the form of a flower girl or a bride for the 172","marriage, the man waits someplace for his beloved God, who visits them during the night and leaves a present for them. I sit here wondering what gift of thy this is. (Poem 52). He also communicates with humans through nature. His devotion brought them illumination.Light, my light, the world-filling light, the light that kisses your eyes, the light that sweetens your heart! (Poem 57) The God pours His love for them in the brilliant light of sun. Tagore's heart is filled with the thrill of love, and he says: Yes, I am aware that the golden light dancing on the leaves is nothing more than your love, my dear. He appears to humanity as \\\"immortal gifts.\\\" The sun, moon, clouds, river, blossom, and flower all represent God's love for people. Your gifts to us mortals satisfy all of Our wants, yet we still turn to you. undiminished\u201d (Poem 75) The warm love of a mother for her child is sung by a poet somewhere. A couple of the poet's writings, who is 18 years old, express his excitement at having a child, and in other poems, he celebrates the love between men, the love of a brother, friend, and patriot. Gitanjali ends with a celebration of the poet's love for God, despite the fact that the entire book is a garden of love. He expresses his sincere gratitude by saying: \\\"Let all my senses extend out and touch this planet at thy feet,\\\" I prayed to my God. Man's love for God and the love of the Almighty for man are indescribable in words. Poet states that she is unable to put this into words. Oh, who knows what they're getting at! It can only be felt in a sincere, pure, simple, and innocent heart 173","10. The Theme of Music and Lyric:The title \\\"poet of poets\\\" is added to God by Tagore. God is the supreme musical maestro in his eyes. He expresses his confusion and amazement at the appearance of His song in poem no. 3. The brightness in His song illuminates the entire earth. His melody bursts through every barrier like a divine flood. It moves everything, even the stones. The poet sees the entire universe as an expression of heavenly song. The world is cheered by his flute. He is astounded and completely enthralled by the timeless melodies of God's own music.Oh, you have captured my heart in the never-ending webs of your music.Sometimes a poet imagines themselves to be a musical instrument that serves as the conduit for divine music. He envisions traveling to this celestial residence with his life's harp and I'm going to tune it to the notes of eternity.\\\" Poem number 100When God instructs the poet to sing in poem number two, the poet is filled with pride and gladness. All of the harshness in his life is then brought into harmony, and his devotion to God soars like a bird beyond the sea.\\\"And my love extends its wings like a happy bird flying across the sea.\\\"Another poem, number 7, has music as its focus. He makes a love song comparison here. Without any decoration in the way to prevent their union, She will join Him. In a similar vein, he declares that he won't ornament her.\\\"Ornaments would destroy our relationship.\\\"He praises the unparalleled music of God and the Master Poet:\\\"My poets' conceit dies in front of your eyes in shame. I've sat down at your feet, master poet. Just let me to live simply and plainly, like a reed flute for thee to play music on.Tagore sings of music in another poem, however he now laments that he hasn't yet been able to sing the song that he was meant to sing. In poem number 13, he expresses remorse at the amount of time he lost setting up for it and stringing and unstringing his instrument. He's been frustrated by a variety of defects and shortcomings that have come together. Because the promised song has not yet arrived, he is experiencing great emotional suffering. He still has optimism, though. He sings in poem number 15 in the manner of Surdas and other genuine Bhaktas, continuing the tradition, and he is content to sing the praises of God in \\\"this hall of thine.\\\" He has no desire for additional honor. And in poem number 49, the poet effortlessly gains God's favor by a straightforward carol that he sings. God, the Master Musician, appears at the door of his hut carrying a flower as a gift. In poem no. 65, the poet expresses his respect, gratitude, and appreciation for the poet's inspiration. The melodies he composes that guide him through every maze of hidden mysteries are inspired by God. His songs have led him to the palace gates of God via the land of suffering and joy and other emotions. The poet sought Him through song, and the song-seeking led him down undiscovered roads. Through his songs, the poet expresses Him, and his songs are tributes to the master musician. His songs are full of thanks. \\\"bring their various currents together into one current and flow to a sea of quiet in one salutation of thee.\\\" They will undoubtedly arrive in the \\\"eternal home\\\" (Poem 103). Though they are not as prevalent in Gitanjali, the few other motifs in the poem nonetheless have a seductive charm. 174","11. Spiritual Voyage: The poet is preparing for his afterlife adventure in the Spiritual Voyage theme. The poet sings of his voyage in poem number 42. Here, the boat is employed as a metaphor for travel. He is expressing his hope for a holy journey from the ocean of eternity. The poet is excitedly anticipating his trip to the celestial dwelling. The traveler is the poet, and God is the company. The poet prays to God to guide him and his nation to a plane where the mind is fearless, knowledge-free, and where there is no narrow-mindedness, bringing forth another theme of patriotism in poem number 35. into the realm of respect for reason, of reverence for the truth, and of desire for perfection. He claims \\\"Let my country awake, my Father, into that heaven of freedom\\\" (Poem no 35) 12. Detachment: Another detachment-related motif works wonders. In his words, \\\"Lovely is thy wrestlet, decked with stars and cunningly made in myriad-colored jewels,\\\" the created world is extremely beautiful. The sword is with me to cut through my chains, and there will be no more dread in the world for me. But more lovely is the detachment like \\\"thy blade with its curve of lightning\\\" (poem no 53). The soul becomes daring to face all obstacles in the world with courage when the sword detachment, not the rose petals, is present. The brightness of the sword enlightens the soul on a spiritual level. 13. Perfection: The idea of perfection is depicted in poem no. 78. By inference, the poet attacks the mindset of individuals who find something wrong with the world. These people don't ignore key gains and losses that have an impact on everyone. They search \\\"for what is not before and after the pine.\\\" However, the creation is actually \\\"unbroken perfection over all.\\\" 10.3 SUMMARY \uf0b7 I still haven't been able to sing the song I came here to sing. I have been stringing and unstringing my violin all day. There is only the agony of wishing in my heart because neither the moment nor the words have come true. from Rabindranath Tagore's Gitanjali. \uf0b7 These are the words of a man whose heart was broken over a life that was only partially lived. He spent his time doing things that were trivial and regrettable at the end of his life when he discovered his error. \uf0b7 His song was never performed again. \uf0b7 When we look back on our lives and everywhere we see the words Could have, Would have, Should have, they are the saddest times of life. This is how most of us feel deep down. We want to do something from a long time but for many reasons we just don't do it. 175","\uf0b7 What we forget are the fundamentals: Paths are built by walking, not by waiting. In those moments, we weren't singing our song; instead, we were just stringing and unstringing the instrument. \uf0b7 There is never a perfect moment to carry out a task. \uf0b7 The most significant thing in our life is to sing, which is our calling or purpose. Whenever we feel unprepared or held back by fear, those are the times we must take a chance; even if we fail, the attempt will be worthwhile. \uf0b7 From that error, we will learn a new lesson, and this time, we will plan more effectively. \uf0b7 There is nothing more unpleasant in life than regret and the misery of things you haven't done, therefore take a chance and go forward every day. \uf0b7 In twenty years, you'll look back and regret the things you didn't accomplish more than the things you did. Therefore, remove the bowlines. Leave the safe harbor and set sail. Use the trade winds to your advantage. Explore. Dream. Discover. \uf0b7 Take that step, make that change, and sing your song today. People may laugh, criticize, and discourage you. Pay no attention who knows, 20 years from now you may be setting new records every day in your life while your critics may still be doing what they are best at. A thousand mile journey begins with a single step. How long will you sit in your safe harbor? How long will you feed your fears and weaknesses? Today is your day. 10.4KEYWORDS \uf0b7 Unsung: not sung,not celebrated or praised (as in song or verse) \uf0b7 Explore: travel through (an unfamiliar area) in order to learn about it. \uf0b7 Discover: find unexpectedly or during a search. \uf0b7 Significant: sufficiently great or important to be worthy of attention; noteworthy. \uf0b7 Bowlines: a rope attaching the weather side of a square sail to a ship's bow. \uf0b7 Fundamentals: a central or primary rule or principle on which something is based. \uf0b7 Perfection: the state or quality of being perfect. \uf0b7 Discourage: cause (someone) to lose confidence or enthusiasm. 176","10.5 LEARNING ACTIVITY 1. Who said \u201cwe come from nature and return to nature \u201cor\u201d God\u201d? 2. What are the numbers of song written by Tagore? 3. In terms of religion, we often latch onto a ____________ and follow what the priests and their interpretation of the scriptures command the adherents to do. 4. When a large number of __________ commemorate the birth of Jesus, their Savior 5. Who is the author of the poem \u201c The song I came to sing\u201d? 6. The song \\\"The song that I came to sing remains unsung to this day\\\" is an attempt by a singer to sing a ______________. 10.6 UNIT END QUESTIONS A. Descriptive questions. Short Questions 1. What caused the time to pass slowly? 2. What are the issues raised while discussing the poem? 3. What do you mean by dusk? 4. What do you mean by Mysticism? 5. What is the main theme in Gitanjali? 6. What is devotion? 7. What is death? Long Questions 1. What is the theme of the poem \u201c The song I came to sing\u201d? 2. Explain any three themes explained by Tagore in accordance with \u2018Gitanjali\u2019 3. Explain In brief about Mysticism, nature and death. 4. Write a note on Devotion, childhood and Humanism. 5. What do you mean by Spiritual Illumination? 6. Explain charity and love theme. 7. What do you mean by Theme of music and lyric? B.Multiple choice Questions 1. Who is the author of the poem \u201c The song I came to sing\u201d. a. Rabindranath Tagore b. P.K. Varkey c. Gitanjali d. Pritam 2. The song I came to sing is poem no _____ 177","a. 13 b. 14 c. 15 d.16 3. What is the total number of songs written by Tagore? a. 2232 b. 1122 c. 1234 d. 2322 4. The main theme in Gitanjali is ______ a. Mysticism b. Nature c. Death d. Devotion 5. The song I came here to sing has never been_____ a. Heard b.Sung c. Told d. None of them Answers: 1-a, 2-a, 3-a, 4-a, 5-a. 10.7 REFERENCES \uf0b7 Dasgupta, A. (2001), \\\"Rabindra-Sangeet as a Resource for Indian Classical Bandishes\\\", Parabaas, retrieved 17 September 2011. \uf0b7 Dutta, K.; Robinson, A. (1995), Rabindranath Tagore: The Myriad-Minded Man, St. Martin's Press, ISBN 0-312-14030-4. \uf0b7 Dyson, K. K. (2001), \\\"Rabindranath Tagore and His World of Colours\\\", Parabaas, retrieved 26 November 2009. 178","\uf0b7 Ghosh, B. (2011), \\\"Inside the World of Tagore's Music\\\", Parabaas, retrieved 17 September 2011. \uf0b7 Harvey, J. (1999), In Quest of Spirit: Thoughts on Music, University of California Press, archived from the original on 6 May 2001, retrieved 10 September 2011. Website \uf0b7 https:\/\/englishessayhub.com\/themes-and-concepts-of-tagores-poem-gitanjali\/ \uf0b7 https:\/\/www.guruwonder.in\/post\/the-unsung-song \uf0b7 https:\/\/www.academia.edu\/43345913\/The_song_that_I_came_to_sing_remains_u nsung_to_this_day20200615_71655_13xd6fw \uf0b7 http:\/\/zeninspiration.blogspot.com\/2010\/03\/song-that-i-came-to-sing-remains- unsung.html 179","UNIT \u2013 11 NOVEL- THE HOME AND THE WORLD (TR. SURENDRANATH TAGORE) STRUCTURE 11.0Learning Objectives 11.1 Introduction 11.2 Novel \u2013 The home and the World ( Tr. Surendranath Tagore) 11.3 Summary 11.4 Keywords 11.5 Learning Activity 11.6 Unit End Questions 11.7 References 11.0 LEARNING OBJETIVES In this poem we will study, \uf0b7 The Biography of the author \uf0b7 The novel mentioned by the author \uf0b7 The significance of the novel \uf0b7 The teaching from the novel \uf0b7 All the stories which give a teaching 11.1 INTRODUCTION One of the last (1984) in a long line of outstanding films by the Bengali director Satyajit Ray, who passed away in April 1992, was The Home and the World (original Bengali: Ghare Baire). Ray's cinematic vision and Rabindranath Tagore's work, who was a regular source of stories and inspiration for Ray, are both recapitulated in the movie. The Home and the World and Ray's earlier picture Charulata, both of which are based on Tagore stories, share numerous similarities. Author Rabindranath Tagore wrote The Home and the World. In this book, Tagore discusses a nationalist subject connected to the then-popular swadeshi movement. Like Jawaharlal Nehru, India's first Prime Minister, Rabindranath Tagore disapproved of Gandhi's view of modernity. Tagore considered modernity as supplying the ideological foundation for the critique of foreign control, whereas Gandhi saw it as a threat to the nation and culture. The narrative of three distinct characters\u2014Nikhil, a wealthy landowner, Bimala, Nikhil's wife, and Sandip, a radical nationalist leader\u2014is the primary subject of the book The Home and the 180","World. The story is initially described from Bimala's perspective in the novel. These three primary characters alternately provide the narration in the book, as can be seen. In this book, Bimala and Nikhil's perspectives on gender, the husband-and-wife relationship, education, independence, and national identities are all explored in great detail. Following Sandip's arrival, this couple starts to argue. His magnetism wins Bimala over, and she agrees with his views on nationalism and the Swadeshi movement. Nikhil is fatally shot in the terrible conclusion of this book. The Home and the World (1915) by Rabindranath Tagore is typically interpreted as an allegory, either of the actual event of Bengal's division in 1905 or of the nationalist worship of Mother India at the turn of the twentieth century. The novel is set during the Swadeshi movement, which emerged as the radically nationalist response to the Act of Partition, which was engineered by the British colonial administration, at a time when \\\"Bande Mataram,\\\" a song written by Tagore's senior contemporary in Bengali literature, Bankim Chandra Chattopadhyay, had become a commonly used rallying cry among the nationalists. The Home and the World casts doubt on the idea that India is only a Hindu country. It challenges the legitimacy of a nationalism that prioritizes sentiment over economic independence and social justice. It objects to the nationalist project's forceful masculinity. The Home and the World is a complex literary work that can be interpreted in a variety of ways using additional allegories. This essay provides an alternative interpretation that is motivated by a comparison between the book and Vietnamese literature from the early 20th century. The Home and the World is a book that reads like an allegory on the failure of Indian nationalism, revolving around the conflicts between \\\"Home\\\" and \\\"World,\\\" tradition and modernity, that were brought about by the colonizers' active participation in the social, political, and economic life of the colonized. It might be seen as an analogy for how Indian nationalism failed to embrace both history and modernity, as well as their own culture and the rest of the world. The novel also presents a different nationalist project that might liberate India from its fixation on the colonial powers: true freedom of the nationalist imagination will be achieved by overcoming all ideological prejudice and division and by combining every conceivable value that could be advantageous for the growth and upkeep of the country. In addition, Tagore established Visva Bharati University in Santiniketan in 1921 as a practical manifestation of his alternative nationalist idea. The Home and the World was released in Bengali (1915) and subsequently in English ten years after the uncomfortable partition of Bengal and the start of the magical incantation of \\\"Bande Mataram\\\" (1919). As the \\\"start of a truly national movement and a conflict between the persons and tactics that were to lead it,\\\" the Swadeshi movement, which arose after the Partition, mobilized not only Bengal but also extended throughout India (Rege 39). Similar to the Swadeshi movement, \\\"Bande Mataram\\\" became the \\\"war cry\\\" of the anti-Partition campaign and spread \\\"across the whole subcontinent\\\" (Iyengar 366). Divisions within the movement resulted from disputes within the Indian Congress over the purpose and application of Swadeshi: the 181","extremists adopted the Swadeshi and asserted the supremacy of the Indian economy, politics, and arts while the moderates wished to focus on social reform. The competing nationalist agendas appeared to have been put an end to after a decade of strife and conflict when the so-called 1917 Declaration rendered India a more directly administered colony in terms of administration and economy. The movement of non-cooperation, on the other hand, regained strong footholds throughout India once Mahatma Gandhi took control of the Indian National Congress in the early 1920s. In addition, the ideas of Swadeshi were revived, the economic system was reorganized, and government schools and colleges were boycotted. In a letter to Charles Freer Andrews, a professor at Santiniketan, in January 1921, after nearly all the colleges in Calcutta, Bengal's administrative and intellectual hub, had been shuttered, Tagore expressed his displeasure with Gandhi's \\\"narrowness of aims\\\" and claimed that the non-cooperation movement went against his own ideas of the country, which he believed should be based on cooperation: What a cruel twist of fate that I should be advocating for cultural harmony between East and West on this side of the ocean while the dogma of non-cooperation is being spread on the other? The Home and the World by Tagore should be read as an alternative to the spirit of non- cooperation which was \\\"electrical,\\\" \\\"the spirit of sacrifice [that] was in the very air we breathed,\\\" as he claimed that the radicalism of nationalist self-reliance, based on the principle of boycott, the core idea of the Swadeshi movement, \\\"uprooted students\\\" and \\\"tempted them away from their career before any real provision was made.\\\" The Home and the World has not been given very favorable reviews by critics; possibly the most severe assessment is that George Lukacs gave it, calling it \\\"a petit bourgeois yarn of the shoddiest kind.\\\" It's true that the book has certain flaws; for example, it occasionally errs dangerously close to political allegory, and Sandip, the radical leader, is a one-dimensional, over-the-top figure. Anita Desai, who acknowledges that the novel is frequently bogged down by heavy vocabulary, is a steadfast supporter of the book and loves its \\\"flashes of brightness and color\\\" and its \\\"touches of tenderness and childishness.\\\" 77K Home and the World is a significant work for comprehending Tagore's ideas on the perils of political radicalism despite its literary flaws. The narrative concentrates on the Bengali swadesM movement, which called for a sole dependence on things created in India and a rejection of all products made outside. Swadeshi is shown by Tagore as a symbol for his attitude toward all forms of organized political activity, which is that one has little or no control over them. In The Home and the World, Swadeshi is characterized as \\\"a flood, breaking through the dykes and sweeping all our caution and terror before it.\\\" The three main protagonists in the book each relate their interactions with one another in the first person. Sandip is Bimala's potential lover, and Nikhil is Bimala's spouse. Nikhil exemplifies the selfless, forward-thinking man who wants to release his wife from the constraints of a conventional Indian marriage. Sandip, in contrast, is a self-centered individual who views man-woman interactions as nothing more than brazen sexual encounters. He is motivated by \\\"blunt things, plainly said, without any finicking niceness\\\" (85). At least initially, Bimala is 182","portrayed as an innocent who is fully obedient to her husband. Bimala, however, is much more than this. She is referred to as Shakli, the supremely feminine principle underlying reality, as well as Durga, the female goddess of creation and destruction. She embodies Bengal's beauty, vigor, and splendour in the way it has been characterized. Tagore's rejection of mass activity as a force that is harmful to freedom and individuality is largely based on The Home and the World. The book also foreshadows his later rejection of nationalism as a terrifying manifestation of this collective activity. The book is crucial in providing the foundation for Tagore's appeal for a new global order that permits the interaction of all people. The Home and the World's message is unmistakable: to reject diversity and the essential character of the world is to deny difference and individuality. Political limits make the presumption that they can define and limit a world that is inherently unlimited. Political barriers reinforce exclusivity and prevent collaboration and unity in the face of diversity. The Indian philosophical tradition is deeply ingrained in Tagore, who is concerned with darsana, or \\\"seeing\\\" the truth. He sees the urge to characterize the world as a dogmatic claim of ignorance made by humans. Almost everything we do is a manifestation of this dogmatism and the egotism that underlies it. Thus, Tagore calls for a return to normalcy in The Home and the World. He understands that national pride can only result in haughtiness and the oppression of others. His message was timeless, and it still holds true today. 11.2 NOVEL \u2013 THE HOME AND THE WORLD ( TR. SURENDRANATH TAGORE) Bengali writer, literary critic, and translator Surendranath Tagore (1872\u20131940) was also a literary scholar. He is best known for translating several of Rabindranath Tagore's works into English. He was born in Bombay in 1872 to Satyendranath Tagore and Gyanodanandini Devi and is a member of the Calcutta-based Tagore dynasty. Indira Devi Choudhurani, who was born in 1873, was a renowned writer, musician, and sister of Surendranath. After earning his degree from St. Xavier's College in Calcutta in 1893, he quickly got active in the Indian nationalist movement. In 1899, he participated in a railway workers' strike in Bombay and later joined the Swadeshi movement in Bengal to protest the 1905 partition of Bengal. When Surendranath worked as the Anushilan Samiti's treasurer under Pramatha Mitra, it is also thought that he participated in the early stages of the campaign for Indian independence. In order to promote domestic industry, Surendranath is credited with founding a number of Indian-owned banks and insurance firms. Surendranath was on the university's publishing board and is credited with being instrumental in the early development of Vishwabharati University. From July 1923 to April 1929, he was also The Visva-Bharati Quarterly's editor. Rabindranath, Surendranath's uncle, had an early impact on him and sparked his interest in writing. In addition to translating Rabindranath's works from Bengali to English, Surendranath also produced his own original works. Essays on diverse scientific topics that Surendranath 183","himself wrote and published in the periodicals Sadhana and Bharati are among his best-known literary works. He also contributed to Prabasi and Modern Review. His translations of Rabindranath's writings The Home and the World (Ghare baire) in 1919, Glimpses of Bengal Selected from Letters (Chinnapatra) in 1921, and Four Chapters (Char adhyaye) in 1950 are among his most well-known works in translation (published after his death). In 1940, Surendranath Tagore passed away. Bimala's Story: Mother , the vermilion mark at the part of your hair, the sari you used to wear with its wide crimson border, and those magnificent eyes of yours, full of depth and tranquility, all come to mind today. They arrived at the beginning of my life's journey, like the first glimmer of morning, and gave me golden provisions to help me get where I needed to go. My mother's face was dark, yet she emanated holiness, and her beauty would put to shame all the vanity of the beautiful. The sky that produces light is blue. I am said to resemble my mum by everyone. I used to hate this as a child. I became upset with my mirror over it. I believed that God was being unjust to me and that my dark looks were not something I deserved but rather were the result of a miscommunication. The only thing left for me to ask of my God in restitution was that I could mature into the type of lady one hears about in some epic poetry. An astrologer was dispatched when my marriage was proposed, and after consulting my palm, he or she stated, \\\"This girl is showing promise. She'll make the perfect wife.\\\" And every woman who heard it responded, \\\"No wonder, she looks just like her mother.\\\" I was wed into the household of a Rajah. I remember being extremely familiar with the fairy tale prince's description when I was younger. My husband, however, did not have a face that one would associate with a fairyland. Just like mine, it was pitch black. My self-consciousness over my physical unattractiveness began to lessen a little, but a tinge of remorse continued to remain in my heart. However, the physical appearance has the ability to forget itself when it enters the refuge of our hearts and escapes the inspection of our senses. My early experiences have taught me that commitment is beauty in and of itself. My mother's service would become lost in a beauty that transcended external forms as she set the various fruits\u2014all lovingly peeled by her\u2014on the white stone dish and delicately swung her fan to fend off the flies as my father sat down to his meals. I remember feeling its might even when I was a baby. It was pure music, above all discussions, questions, or computations. I well recall how, after my marriage, I could feel the vermilion mark on my forehead beaming out like the morning star as I would silently and cautiously get up early in the morning to dust my husband's feet without arousing him. 184","He woke up one day and grinned as he questioned me: \\\"Bimala, what is that? What do you have to say?\\\" I'll never forget how humiliated I felt when he caught me. He might have believed that I was making covert efforts to gain favor. However, no! That was unrelated to merit. It was the heart of my wife, who needed to worship in order to love. The house of my father-in-law was grand and historic, dating back to the time of the Badshahs. It had some Pathan and Mogul mannerisms as well as Manu and Parashar customs. But my spouse was wholly contemporary. He was the first member of the family to complete college coursework and get an M.A. His older brother had passed away at a young age from alcoholism and had no children. My husband wasn't a drinker and wasn't easily distracted. This abstinence was so alien to the family that many people didn't even think it was proper! They believed that those who had not been fortunate were the only ones who were gaining purity. Not the stars, but the moon has space for stains. Long ago, my husband's parents passed away, and his elderly grandma now served as the housekeeper. My spouse was the diamond on her chest and the apple of her eye. He therefore had no trouble going beyond any customs from the past. Despite the poison released by all the chattering tongues at home and outside, Dad persisted in his resolve when he invited Miss Gilby to instruct me and be my friend. My spouse was required to continue his education in Calcutta because he had recently passed his B.A. examination and was studying for his M.A. He used to write to me almost every day, usually in brief letters with few words, but his bold, round handwriting always seemed to be gazing fondly up into my face! I stored his letters in a sandalwood box and daily decorated it with flowers I'd picked from my garden. The fairytale prince had vanished at that point, much like the moon in the early morning light. I had set up a throne in my heart for the prince of my actual universe. His queen was me. I was seated next to him. My true happiness came from realizing that I belonged at his feet. Since then, I've received an education and been exposed to current culture in its own language, so these phrases, when written in prose, appear to blush with embarrassment. If it weren't for my familiarity with this contemporary way of life, I should know quite naturally that, just as it was not my choice for me to be born a woman, neither is the element of devotion in a woman's love like a tired line taken from a romantic poem to be piously copied down in round hand in a schoolgirl's copybook. However, my husband would not allow me to participate in any worship. That was his superiority. They are cowards if they want complete devotion from their wives; that would be humiliating for both of them. His affection for me seemed to go beyond my capacity because of the wealth and assistance it brought. However, I needed to give more than I needed to receive since love is a wanderer who 185","can make his flowers blossom better in the roadside dust than in the crystal jars maintained in the drawing room. My husband was unable to entirely sever his ties to our family's enduring customs. As a result, it was challenging for us to meet whenever we wanted. As a result, our meeting was meticulously planned because I knew exactly when he could see me. It had to follow the metre's direction, similar to how a poem's rhyming would. After concluding the day's work and taking my afternoon bath, I would style my hair, refresh my vermilion mark, and meticulously crumple my sari. Then, freed from the distractions of home chores, I would dedicate it to one specific person at this particular hour with unique rites. Even though the time I spent with him each day was brief, it seemed infinite. My husband used to remark that because they both have an equal claim on each other, a man and a wife are equal in love. My heart told me that dedication never prevents true equality; rather, it merely enhances the level of the meeting place, but I never debated the point with him. As a result, the happiness brought about by better equality endures forever and never drops to a level of banal triviality. You were worthy of me, my lover, because you never expected me to idolize you. But if you had agreed to it, you would have really helped me out. By dressing me up, teaching me, and providing both what I requested and what I did not, you demonstrated your love for me. I could feel how much love you had for me in your eyes as you looked at me. I am aware of the agony you secretly stifled in your love for me. You cherished my body as if it were a paradise bloom. You admired every aspect of my personality as though it had been a rare act of providence. Such extravagant devotion made me feel proud to believe that the money that attracted you to my gate was all mine. But vanity like this just restricts a woman's ability to love freely. When I claim homage while seated on the queen's throne, the demand only grows stronger and stronger until it is satisfied. Is feeling superior to a man enough for a woman to have true happiness? The only way out for a woman is to let go of her ego via dedication. Today, I'm reminded of how, during our happy times, jealous fires erupted all around us. That made sense because I hadn't just happened to be in my good fortune without working for it. However, until the debt of honor owed by a lucky streak is entirely paid over the course of numerous long days, day by day, providence does not permit it to continue indefinitely. God may give us things, but the right to accept and hold those gifts must be our own. Oh, the blessings that find their way into undeserving hands! My husband's mother and grandmother were both well known for their attractiveness. Additionally, my widowed sister-in-law was likewise an uncommon sight for beauty. The grandmother pledged she would not demand that her last grandson have beauty when he married if fate left them abandoned. I had no right to be here until I was given the fortunate marks that allowed me admittance into this household. 186","Few of its ladies had earned their due attention in this mansion of splendor. Despite their daily tears being buried in wine foam and the tinkle of the dancing girls' anklets, they had nonetheless grown accustomed to the family's customs and were able to maintain their composure. They were also buoyed up by their dignity as Ranis of a historic house. Was it my fault that my spouse abstained from alcohol and refrained from wasting his manhood in the marketplaces for woman's flesh? What charm did I know to calm the men's rambunctious and roving minds? Only my good fortune could account for it. For my sister-in-law, fate turned out to be completely heartless. Even though it was still early in the evening, her celebration was done, leaving the light of her beauty glowing in vain over the empty halls\u2014burning unabatedly without any background music! His sister-in-law presented a disdain for my husband's contemporary ideas. How ludicrous to have his slip of a girl-wife sail the family ship alone, bearing the full weight of its time-honored glory! I have frequently experienced disdain. \\\"A thief who had taken the affection of a husband!\\\" \\\"A sham concealed in the smugness of her modern finery!\\\" My husband's passion of donning me in multicolored trendy clothing incited envious rage. Is she not ashamed to put herself in front of the world, and not just with her looks? Despite knowing all of this, my husband's compassion had no bounds. He used to beg me to pardon her. I distinctly recall saying to him once, \\\"Women's thoughts are so petty. so warped!\\\" He answered, \\\"Like the feet of Chinese women. \\\"Has not the weight of society forced them into petty and corrupt behavior? They are merely playing cards in the game of fate. What accountability do they have to themselves? My spouse always gave my sister-in-law whatever she asked for. He didn't pause to think about how fair or reasonable her requests were. The fact that she did not express gratitude for this, however, really irritated me. I had promised my husband that I wouldn't respond to her, but this made me feel even angrier on the inside. I once believed that goodness has a limit that, if reached, makes men cowardly in some way. Should I be completely honest? My husband is so good that there are times when I wish he had a little more manliness. The Bara Rani, my sister-in-law, was still a young woman and made no claims to be a saint . Her jokes and laughter tended to be more direct. She was encircled by a group of young maids who were quite impolite. No one could refute her, though, as it was the household habit. I got the impression that her particular eyesore was my good fortune in having a stainless husband. However, he was more sensitive to her suffering than to her flaws. My spouse was anxious to free me from purdah. What do I want with the outer world, I asked him one day. He said, \\\"The outer world could desire you. 187","\\\"If the outer world has continued without me for this long, it may continue for a while more. It doesn't have to die of loneliness for lack of me. \\\"I don't care if it dies! That doesn't bother me. I am considering myself. \\\"Oh, definitely. What can you tell me about yourself? My hubby smiled while remaining mute. Since I was aware of his strategy, I immediately objected: \\\"No, no, you are not going to flee from me in that manner! I want to discuss this with you. \\\"Can one ever fully explain a topic with words?\\\" \\\"Stop using riddles when you speak. Tell me, please. \\\"What I want is for us to be more fully present for one another in the outside world. We still owe each other money in that area. Is there anything lacking in the affection we share at home, then? \\\"You are now enclosed within me here. You are unaware of both your possessions and your desires. I find it intolerable to hear you speak like this. \\\"I want you to enter the center of the outside world and confront reality. You were not made to just carry out your family responsibilities, spend your entire existence in the world of household customs, and toil away at household chores. Our love will only be genuine if we actually run into each other and can identify one another.\\\"If there is a limitation to our complete acceptance of one another, I am at a loss for words. But as for me, I have everything I need. Well, why shouldn't you assist in removing it even if it is only on my side? Such conversations took place repeatedly. He once said: \\\"The greedy man who enjoys his fish stew has no remorse in chopping up the fish as needed. The fish lover, however, prefers to watch it in the water. If that is not feasible, he waits on the bank. Even if he returns home without seeing the fish, he will be comforted by the knowledge that it is safe. The greatest outcome is perfect gain; however, if that is not attainable, perfect loss is the next best outcome. I never liked the way my spouse spoke about this, but that isn't why I insisted on staying in the zenana. His grandma was still around. She didn't like that my husband had filled more than 80% of the house with 20th century art, but she put up with it without complaining. If the daughter-in- law of the Rajah's house had emerged from its isolation, she would have handled it similarly. Even so, she was ready for it to occur. But I didn't think it was crucial enough to cause her suffering. We are referred to as \\\"caged birds,\\\" according to literature I've read. I cannot speak for others, but I thought at the time that there was no room in the cosmos for everything I had crammed into this tiny cage of mine. 188","The grandmother was quite fond of me even in her advanced age. The sentiment that I had been able to win my husband's love thanks to a constellation of fortunate stars lay at the heart of her affection. Men weren't they predisposed to fall down? Despite all of their beauty, none of the other women could have stopped their husbands from diving headfirst into the flames that burned and killed them. She thought that I had put out this fire, which had been so devastating to the family's men. She thus kept me in the safety of her bosom and shuddered whenever I appeared to be ill in the slightest. The gowns and decorations my husband bought for me from European shops offended his grandmother. However, she paused and thought, \\\"Men will have some ridiculous pastime or another, which is sure to be expensive. One is happy enough if they stop short of disaster; it is pointless to try to restrain their luxury. Who knows what else my Nikhil would have bought with his money if he wasn't busy dressing his wife? So anytime one of my new dresses came in, she would call my husband over and they would celebrate. Her taste changed as a result, which is how it happened. She was so affected by the current day that if I did not tell her stories from English novels, the evenings would not end. My husband wanted me to relocate to Calcutta and live with him after the passing of his grandma. But I was unable to muster the will to do so. Wasn't this our house, which she had protected and cared for throughout all of her struggles? If I left it and went to town, wouldn't I be cursed? This was the notion that prevented me from moving further as her vacant seat glared up at me reproachfully. That noble woman entered this home when she was eight years old and passed away at the age of 79. Her life had not been joyous. The imperishable spirit inside had been drawn out more and more as fate had hurled shaft after arrow at her breast. She shed tears that were blessed this wonderful mansion. What should I do away from it, amid the sand of Calcutta? My husband thought that this would be a wonderful moment to give my sister-in-law the comfort of running the household, while also giving our life in Calcutta more room to grow. That's exactly where I ran into trouble. She had worried about my life and had bad-mouthed the happiness of my husband, and now she would be rewarded! What will happen when we need to return here that day? Should I then return to my front-row seat? My spouse would ask me, \\\"What are you going to do with that seat?\\\" Are not there more valuable things in life? These concepts elude men at all times. They make their nests in the outside world, and they are largely unaware of the values that the household upholds. They should heed feminine advice in these things. At the time, I had these ideas. I believed that asserting one's rights was the real message. Going away and handing everything over to the enemy would be nothing less than admitting defeat. 189","But why didn't my husband force me to travel to Calcutta with him? I am aware of the cause. Because he possessed it, he didn't exercise his power. It would take an eternity to bridge the gap between day and night if one were to do it gradually. However, when the sun rises, the night is ended and an unlimited distance can be traveled in a single instant. The new era of Swadeshi arrived in Bengal one day, but we had no clear idea for how it would unfold. The history and the present were not connected by a gentle slope. I think that this is why the new period swept all of our caution and anxiety aside as it swept in like a torrent, destroying the dykes. We didn't even have time to consider or comprehend what had just occurred or what was about to occur. My eyes, my intellect, my hopes, and my desires all turned scarlet from the fervor of this new era. Even though the walls of the house, which to me represented the perfect world, had been intact up until this point, I was still able to hear a voice calling to me from the distant horizon as I stood there and peered over the edge. My spouse has been working to have the goods needed by our people manufactured domestically since since he was a college student. In our area, there are a lot of date trees. He made an attempt to create a device to extract the juice and boil it into sugar and treacle. It was a huge success, but it apparently extracted more cash than juice. After some time, he came to the conclusion that the reason our efforts to revive our businesses were failing was because we lacked an independent bank. He was trying to teach me political economy at the time. Even though doing this on its own would not have caused much harm, he also decided to form a small bank by instilling the value of saving in the minds of his fellow citizens. The bank was completely swamped as a result of the villagers' fervent rush to deposit their money due to the bank's high rate of interest. Old estate officers experienced anxiety and unease. In the opposing camp, there was joy. Only the grandma of my husband's family remained unaffected. She would chastise me and say: \\\"Why do you all bother him so much? Are you concerned about the estate's future? How often have I seen this estate in the court receiver's hands? Do men resemble women? Men are wasteful by nature and only know how to waste money. Consider yourself lucky, my child, that your spouse is not wasting himself, too!\\\" My husband has a large list of charities. He would support anyone who wanted to create a new loom or rice-husking device until it was completely unsuccessful. But what really irritated me was how Sandip Babu would take advantage of him under the guise of Swadeshi labor. My husband never hesitated to give him the money he needed to launch a newspaper, go on the road preaching the Cause, or get some fresh air on the doctor's advise. Sandip Babu also received a regular living payment from him, although this was extra. The oddest thing about it was that my spouse and Sandip Babu didn't share the same viewpoints. I told my spouse, \\\"I must burn all my foreign garments,\\\" after the Swadeshi tempest had touched my blood. 190","He asked, \\\"Why burn them?\\\" \\\"You don't have to wear them for as long as you like.\\\" \\\"Whenever I please!No, not in this life.\\\" \\\"Then, by all means, refrain from wearing them forever. But why the whole burning thing?\\\" Would you interfere with my determination? \\\"I want to make the following argument: Why not strive to create something? In this damaging thrill, you shouldn't invest even a tenth of your energy.\\\" Such excitement will fuel our construction efforts. That's like to saying that setting the home on fire will allow you to light it. Then another issue appeared. There was a lot of commotion when Miss Gilby initially arrived at our house, which subsided once they grew accustomed to her. The situation has now been renewed. I had never given any thought to Miss Gilby's ethnicity before, but I started to do so now. We need to get rid of Miss Gilby, I told my husband. He said nothing. I spoke erratically to him, and he left the room feeling dejected. When we met at night, I felt more composed after a fit of crying. \\\"Because Miss Gilby is English, I cannot view her through an abstract prism, my spouse stated. You've known her for so long\u2014can't you get beyond the hurdle of her name? Why don't you understand that she loves you?\\\" I reacted sharply while feeling a little embarrassed: \\\"Leave her alone. I'm not very eager to send her on her way.\\\" Miss Gilby stayed, too. However, one day I was informed that she had been slandered by a young man while en route to church. This was a young man we were helping. He was expelled from the house by my spouse. That day, not one person\u2014not even I\u2014could forgive my spouse for that deed. This time, Miss Gilby walked away on her own. When she arrived to say goodbye, she sobbed, but my mood remained unaffected. To so defame the poor youngster\u2014and such a good boy, at that\u2014who would overlook his daily bath and meals in favor of Swadeshi. In his own carriage, my husband drove Miss Gilby to the train station. He was definitely going too far, I thought. I believed he had been fairly treated when inflated reports of the incident led to a big scandal that made it into the headlines. I used to worry about my husband's actions, but I never felt embarrassed. Now, however, I had to blush in his honor! I had no idea what harm, if any, poor Noren may have done to Miss Gilby, nor did I care. However, the thought of passing judgment on such a situation at the time made me uncomfortable. I should have resisted trying to crush the enthusiasm that led young Noren to challenge the Englishwoman. I was forced to conclude that my husband's failure to comprehend this basic concept was a symptom of cowardice. I therefore flushed for him. 191","However, it wasn't because my spouse opposed the Cause or refused to support Swadeshi. Only, he had been unable to fully embrace Bande Mataram's spirit. \\\"He declared, \\\"I am eager to serve my country, but I reserve my worship for the Right, which is far bigger than my country. My country will be cursed if people start to treat it like a deity.\\\" It would take an eternity to bridge the gap between day and night if one were to do it gradually. However, when the sun rises, the night is ended and an unlimited distance can be traveled in a single instant. The new era of Swadeshi arrived in Bengal one day, but we had no clear idea for how it would unfold. The history and the present were not connected by a gentle slope. I think that this is why the new period swept all of our caution and anxiety aside as it swept in like a torrent, destroying the dykes. We didn't even have time to consider or comprehend what had just occurred or what was about to occur. My eyes, my intellect, my hopes, and my desires all turned scarlet from the fervor of this new era. Even though the walls of the house, which to me represented the perfect world, had been intact up until this point, I was still able to hear a voice calling to me from the distant horizon as I stood there and peered over the edge. My spouse has been working to have the goods needed by our people manufactured domestically since since he was a college student. In our area, there are a lot of date trees. He made an attempt to create a device to extract the juice and boil it into sugar and treacle. It was a huge success, but it apparently extracted more cash than juice. After some time, he came to the conclusion that the reason our efforts to revive our businesses were failing was because we lacked an independent bank. He was trying to teach me political economy at the time. Even though doing this on its own would not have caused much harm, he also decided to form a small bank by instilling the value of saving in the minds of his fellow citizens. The bank was completely swamped as a result of the villagers' fervent rush to deposit their money due to the bank's high rate of interest. Old estate officers experienced anxiety and unease. In the opposing camp, there was joy. Only the grandma of my husband's family remained unaffected. She would chastise me and say: \\\"Why do you all bother him so much? Are you concerned about the estate's future? How often have I seen this estate in the court receiver's hands? Do men resemble women? Men are wasteful by nature and only know how to waste money. Consider yourself lucky, my child, that your spouse is not wasting himself, too!\\\" My husband has a large list of charities. He would support anyone who wanted to create a new loom or rice-husking device until it was completely unsuccessful. But what really irritated me was how Sandip Babu would take advantage of him under the guise of Swadeshi labor. My husband never hesitated to give him the money he needed to launch a newspaper, go on the road preaching the Cause, or get some fresh air on the doctor's advise. Sandip Babu also received a 192","regular living payment from him, although this was extra. The oddest thing about it was that my spouse and Sandip Babu didn't share the same viewpoints. I told my spouse, \\\"I must burn all my foreign garments,\\\" after the Swadeshi tempest had touched my blood. He asked, \\\"Why burn them?\\\" \\\"You don't have to wear them for as long as you like.\\\" \\\"Whenever I please!No, not in this life.\\\" \\\"Then, by all means, refrain from wearing them forever. But why the whole burning thing?\\\" Would you interfere with my determination? \\\"I want to make the following argument: Why not strive to create something? In this damaging thrill, you shouldn't invest even a tenth of your energy.\\\" Such excitement will fuel our construction efforts. That's like to saying that setting the home on fire will allow you to light it. Then another issue appeared. There was a lot of commotion when Miss Gilby initially arrived at our house, which subsided once they grew accustomed to her. The situation has now been renewed. I had never given any thought to Miss Gilby's ethnicity before, but I started to do so now. We need to get rid of Miss Gilby, I told my husband. He said nothing. I spoke erratically to him, and he left the room feeling dejected. When we met at night, I felt more composed after a fit of crying. \\\"Because Miss Gilby is English, I cannot view her through an abstract prism, my spouse stated. You've known her for so long\u2014can't you get beyond the hurdle of her name? Why don't you understand that she loves you?\\\" I reacted sharply while feeling a little embarrassed: \\\"Leave her alone. I'm not very eager to send her on her way.\\\" Miss Gilby stayed, too. However, one day I was informed that she had been slandered by a young man while en route to church. This was a young man we were helping. He was expelled from the house by my spouse. That day, not one person\u2014not even I\u2014could forgive my spouse for that deed. This time, Miss Gilby walked away on her own. When she arrived to say goodbye, she sobbed, but my mood remained unaffected. To so defame the poor youngster\u2014and such a good boy, at that\u2014who would overlook his daily bath and meals in favor of Swadeshi. In his own carriage, my husband drove Miss Gilby to the train station. He was definitely going too far, I thought. I believed he had been fairly treated when inflated reports of the incident led to a big scandal that made it into the headlines. I used to worry about my husband's actions, but I never felt embarrassed. Now, however, I had to blush in his honor! I had no idea what harm, if any, poor Noren may have done to Miss Gilby, nor did I care. However, the thought of passing judgment on such a situation at the time made me 193","uncomfortable. I should have resisted trying to crush the enthusiasm that led young Noren to challenge the Englishwoman. I was forced to conclude that my husband's failure to comprehend this basic concept was a symptom of cowardice. I therefore flushed for him. However, it wasn't because my spouse opposed the Cause or refused to support Swadeshi. Only, he had been unable to fully embrace Bande Mataram's spirit. \\\"He declared, \\\"I am eager to serve my country, but I reserve my worship for the Right, which is far bigger than my country. My country will be cursed if people start to treat it like a deity.\\\" Sandip Babu was sincerely sorry when I got back. He said, \\\"I'm afraid we've ruined your appetite.\\\"I was so embarrassed. In fact, I had eaten my dinner too quickly and indecently. It would be easy to determine that my lack of eating had outweighed my eating with a little math. I had no clue, though, that someone could have been purposefully calculating. Sandip Babu probably noticed my guilt, which just made it worse. I was certain you would have the urge to flee like a wild deer, but it is a wonderful blessing that you bothered to maintain your word to me. I sat down at the end of the sofa, flushed and awkward because I was at a loss for words. My fantasy of becoming the Shakti of Womanhood and crowning Sandip Babu with nothing more than my majesty and unabashed presence fell completely short. Sandip Babu purposefully engaged my husband in conversation. He was aware that a fight brought out the best in his sharp wit. Since then, I have often noticed that whenever I happened to be around, he never missed an opportunity for a passage at arms. He started off provocatively by asking, \\\"So you do not allow that there is room for an appeal to the imagination in patriotic work?\\\" He was aware of my husband's opinions on the Bande Mataram cult. I'll grant you that, Sandip, but I don't think you should give it the entire place. I would like to know my nation in all of its truth, and because of this, I am both ashamed and terrified to employ hypnotic patriotic writings. What you refer to as hypnotic messages I say the truth. I genuinely think of my nation as my God. I revere humanity. God makes Himself known via both man and his nation. If you truly think that, there should be no distinction between men and men for you, just as there shouldn't be between nations. \\\"Very true. My ability to adore humanity is constrained, therefore I continue to worship my nation. I don't have anything against your worship per se, but how are you going to worship God by despising other nations where He is equally manifest? \\\"Hate is a complement to worship. By engaging Mahadeva in combat, Arjuna gained his favor. If we are willing to fight for God, He will be with us in the end. 194","If that's the case, both those helping the nation and those doing harm to it are His worshippers. So why bother preaching patriotism? \\\"It is different when it comes to one's own country. There, the heart cries out for worship. If you take the same logic a step further, you may suggest that since God has taken on human form, we should worship ourselves first because that is what our natural urge tells us to do. \\\"Look, Nikhil, all of this is just dry logic. Why can't you acknowledge that there are feelings? Sandip, I tell you the truth,\\\" my husband retorted. \\\"Whenever you try to portray injustice as a responsibility and wickedness as a moral goal, it is my sensibilities that are insulted. It's not because I have rational abilities that prevent me from stealing; rather, it's because I have some sense of respect for myself and a passion for principles. I felt furious within. At some point, I was unable to remain silent. I exclaimed, \\\"Is not the history of every nation\u2014whether England, France, Germany, or Russia\u2014the history of stealing for one's own nation?\\\" They still have unfinished business in their history, so they must answer for these thefts. Sandip Babu chimed in, \\\"Anyway, why shouldn't we follow suit? Let's first stuff our nation's pockets with stolen goods before taking decades, like these other nations, to make amends. But where in history can you find this 'answering,' I ask you? \\\"No one was aware that Rome was making amends for her sin. Her wealth seemed to have been limitless during that period. However, do you not notice how their political bags are overflowing with deceit and lies, crushing their backs under the weight? I had never had the chance to listen in on a conversation between my husband and his male buddies. I could sense his hesitation to back me into a corner whenever we disagreed. This was born out of his love for me specifically. Today was the first time I noticed his debating prowess as a fencer. My emotions, however, resisted accepting my husband's perspective. I was trying to come up with an answer, but none would come. Saying that something can be too good to be useful sounds unpleasant when the word \\\"righteousness\\\" is used in a debate. What do you say to this, Sandip Babu asked me as he abruptly turned to face me. I erupted, \\\"I don't care about fine distinctions.\\\" \\\"I'll give you a general idea of how I feel. Only a human, I am. I'm envious. My country would benefit from my efforts. I would kidnap and filch them if I had to. I'm enraged. I would be furious for the sake of my nation. I would smite and kill if necessary to repay her insults. I have a want to be captivated, and my country must physically fulfill that desire for me. She must be using a visual symbol that is hypnotizing me. I would recolor the soil with sacrifices made in honor of my country, whom I would call Mother, Goddess Durga. I am not god; I am human. Hurrah! Sandip Babu cried as he leaped to his feet and raised his arms. 195","He corrected himself and yelled \\\"Bande Mataram\\\" as soon as possible. My husband's face was characterized by pain. In a soft voice, he said, \\\"Neither am I divine: I am human. Therefore, I dare not let the evil that exists in me to be inflated into a representation of my nation\u2014never, ever! \\\"See, Nikhil, how in a woman's heart Truth takes flesh and blood,\\\" screamed Sandip Babu. Woman is capable of cruelty; her ferocity is comparable to a blinding hurricane. It is exquisitely terrible. It is ugly in a man because it harbors the gnawing worms of logic and thought in its core. Nikhil, I assure you that our women will be the ones to preserve the nation. The moment is not right for pleasant scruples. We must be unwaveringly, brutally unreasonable. Our need to sin. To anoint and enthrone our sin, we must give our women scarlet sandal paste. Don't you recall the poet's words: Come, Sin, O beautiful Sin, Let thy stinging red kisses pour down fiery red wine into our blood. Sound the trumpet of imperious evil And cross our forehead with the wreath of exulting lawlessness, O Deity of Desecration, Smear our breasts with the blackest mud of disrepute, unashamed. Put an end to that virtue that can't cheerfully cause destruction. A chill ran through my body when Sandip Babu, with his head held high, degraded on the spur of the moment all that men have revered as their highest, in all nations and in all eras. But he said, \\\"I can see that you are that wonderful spirit of fire, which burns the home to ashes and lights up the greater world with its flame,\\\" with a stamp of his foot. Give us the unwavering bravery to explore the depths of the Ruin itself. Give grace to everything evil. Whom Sandip Babu was addressing in his most recent appeal was unclear. He may have been worshipping She when he used his Bande Mataram. It might have been the nation's womanhood. Or it might have been the woman who stood in front of him, its representation. He was about to continue with the same effort when my husband abruptly stood up from his seat and said, \\\"Sandip, Chandranath Babu is here.\\\" When I stopped and turned around, I saw an elderly man standing calmly and dignifiedly at the door, debating whether to enter or leave. A soft light, like that of the setting sun, touched his face. My husband approached me and hushed, saying, \\\"This is my master, whom I have told you about so many times. Make a show of submission to him. 196","I absorbed some of his foot dust as I bowed in respect. He wished me well and said, \\\"May God keep you safe always, my little mommy.\\\" Such a blessing was just what I needed at that precise moment. Nikhil's Story: I once had the faith to think that I ought to be able to handle whatever my God sent my way. It was never me in the trial. Now I believe it has arrived. I used to test my mental fortitude by visualizing all the bad things that may happen to me, including poverty, incarceration, dishonor, death, and even Bimala's. I am confident that I did not exaggerate when I told myself that I ought to be able to accept these with firmness. Only one thing, which I could never even begin to imagine, crosses my mind today, and I'm unsure if I could actually handle it. I feel like I have a thorn somewhere in my heart that stabs me every time I go about my everyday tasks. Even when I am asleep, it seems to still be there. The bloom has disappeared from the sky's surface as soon as I wake up in the morning. It is what? What took place? Even my past life, which appeared to me under the guise of happiness, seems to wring my very heart with its falsity because of how sensitive my mind has grown; similarly, the shame and sorrow that are approaching me are losing their privacy even more because they are making an effort to hide their faces. All eyes are now on me in my heart. I have to view the things that I should not see and do not want to see. Finally, the time has come for my unfortunate existence to expose its poverty in a drawn-out succession of disclosures. This surprising poverty has taken up residence in the center, where abundance had appeared to rule. I must now repay Truth with interest until the end of my days the fees I paid to delusion during the brief nine years of my youth. What good does it do me to struggle to maintain my pride? What is wrong if I admit that I am deficient in some way? Perhaps it's the irrational forcefulness that women adore in guys. But is strength only a muscular display? Must strength tread on the weak without hesitation? But why all of this discussion? Worthiness cannot be acquired solely via debate. And I am utterly, totally, totally unworthy. What if I'm not deserving? The ability of love to always shower the undeserving with its own prodigality is what gives it its ultimate value. On God's earth, there are many rewards for the deserving, but God has reserved special affection for the undeserving. Up until this point, Bimala was something I manufactured at home, a byproduct of my cramped quarters and my regular schedule of menial tasks. I thought to myself, \\\"Did the love I received from her come from the depths of her heart, or was it just like the regular supply of pipe water pumped up by the municipal steam-engine of society?\\\" 197","I yearned to see Bimala expressing all of her truth and strength. However, I overlooked the fact that, if one finds a person freely disclosed in reality, one must renounce all claims based on conventional rights. Why did I not consider this? Was it as a result of the husband's inflated sense of ownership over his wife? No. It was as a result of my complete reliance on love. I was conceited enough to believe that I possessed the ability to endure seeing the truth in all of its dreadful nakedness. Providence tried to tempt me, but I adhered to my prideful will to prevail in the situation. In one respect, Bimala had failed to comprehend me. She was unable to fully comprehend that I viewed any use of force as weakness. Only the weak have the guts to be unjust. They avoid their moral obligation to be fair and attempt to hasten the process by using unfair shortcuts. Bimala lacks tolerance for patience. She enjoys finding the turbulent, furious, and unjust in men. There must be some element of terror in her regard. I had hoped that Bimala would be delivered from her obsession with dictatorship once she was set free in the outside world. But as of late, I'm confident that this obsession runs deep into her character. She has a soft spot for the raucous. To enjoy the basic pleasures of life, she must tingle with red pepper from the tip of her tongue to the pit of her stomach. However, I made a commitment to myself to never perform my duties with frenetic zeal, fueled by excitement. I am aware that Bimala finds it challenging to accept me for this, mistaking my morals for weakness. She is also very upset with me because I am not running around screaming Bande Mataram. Because I choose not to participate in their carousals, I have lost all respect from my fellow citizens. They are convinced that I either have a desire for a certain title or am terrified of the police. On their side, the cops believe that I am harboring a secret plot and overreacting to their moderate protests. What I truly believe is that individuals who can't find satisfaction in learning about their country as it is, or those who can't love men simply for being men, who need to yell and glorify their country in order to maintain their excitement, these love excitement more than their country. It is a sign of inherent slavishness to strive to elevate our obsession above the Truth. Wherever our minds are unrestrained, we go lost. Our lifeless vitality need a rider in the form of a fantasy, an authority figure, or approval from the pundits in order to move. We must understand that we lack the ability to rule ourselves as long as we are unable to be moved by the truth and instead require some hypnotic stimulation. Whatever the case, we will either require a fictitious ghost or a real medicine man to scare us. When Sandip recently charged that I lacked imagination and that this hindered me from visualizing my country, Bimala agreed with him. I remained silent in defense of myself because winning an argument does not guarantee happiness. Her differing viewpoint results from differences in nature rather than any IQ disparity. 198","They call me unimaginative, saying that even if my lamp may have oil in it but no flame. Currently, this is the precise charge I level against them. I would advise them to: \\\"Just like the flints, you are dark. To create your sparks, you must attend violent battles and make noise. However, these disjointed flashes do nothing but boost your ego and obscure your judgment.\\\" I've been observing Sandip for a while now, and I find him to be disgustingly cupid. His fleshly emotions drive him into a despotic attitude in his patriotism and cause him to harbor delusions about his faith. Although he has a sharp mind, his disposition is vulgar, so he praises his self- serving lusts by giving them noble labels. For him, the gratification of his desires and the cheap solace of hatred are both pressing necessities. In the past, Bimala would frequently caution me about his greed for money. Although I was aware of this, I refrained from bartering with Sandip. Even admitting to myself that he was attempting to take advantage of me made me feel humiliated. However, it will be challenging to convince Bimala now that Sandip's patriotic sentiments are simply another manifestation of his conceited self-love. I'm reluctant to discuss Sandip with Bimala because of her hero worship of him since I don't want to accidentally exaggerate out of jealousy. It's possible that the agony in my heart is already distorting how I see Sandip. However, perhaps speaking up is preferable to keeping my feelings inside. For nearly thirty years, I have known my master. He is not terrified by slander, tragedy, or even death itself. The fact that he has placed his own life in the center of mine, with its values of peace, truth, and spirituality, has allowed me to recognize goodness in its reality when nothing else could have saved me after being born into the traditions of our family. That day, my lord asked me if it was necessary to keep Sandip in this location any longer. Because of his sensitivity to all signs of evil, he immediately grasped the meaning. He wasn't easily moved, but on that particular day, he sensed trouble looming. Do I not realize how much he adores me? I stated to Sandip at tea time: \\\"Just now, I received a letter from Rangpur. They are griping that I am holding you against their will. When are you planning to visit?\\\" Tea was being poured by Bimala. Immediately, her face sank. She only gave Sandip one curious glance. \\\"Sandip added, \\\"I've been thinking that this roaming up and down is a huge energy waster. I believe I could produce greater long-lasting outcomes if I worked from a central location.\\\" After saying this, he questioned Bimala, \\\"Do you not think so too?\\\"After pausing for a while to respond, Bimala said: \\\"To work from a central location or to roam about seems like a good option in both cases. The path for you is the one that gives you more fulfillment.\\\" Then allow me to express myself,\\\" Sandip remarked. \\\"I have yet to discover a single source of inspiration that can satisfy me completely. For this reason, I haven't stopped moving around or igniting people's passion, which then feeds into my own supply of energy. You have delivered to 199","me today the message of my nation. I have never seen a man with such fire. By taking it from you, I will be able to ignite the flame of passion in my nation. No, don't feel embarrassed. Being humble and reserved are things you are well above. You are the head of our hive, and the rest of us will support you. You will serve as our inspiration and center.\\\" As she continued to pour the tea, Bimala's hand trembled and she flushed all over with modest pride. One more time, my teacher approached me and said: \\\"Why don't you two take a break and travel up to Darjeeling? You don't look well at all. Have you had enough sleep lately?\\\" In the evening, I questioned Bimala about her interest in taking a vacation to the Hills. I was aware of her deep desire to see the Himalayas. But she turned it down. I suppose the cause of the nation! I will wait; I must not lose confidence. The transition from the small to the wide world is turbulent. She will become accustomed to this freedom once I am aware of my position. If I find that I don't fit with how the outside world is organized, I won't argue with fate; instead, I'll quietly go. Apply force? What, though? Can Truth be defeated by force? Sandip's Story: \\\"That which has come to my portion is mine,\\\" the impotent man declares. And the feeble guy concurs. However, the universal lesson is that \\\"That is actually mine which I can grab away.\\\" Just because it is where I was born doesn't make it my country. On the day I am able to forcefully win it, it becomes mine. Greed is natural since every individual has a fundamental right to acquire. The wisdom of nature does not dictate that we should be happy with our lot in life. What my mind craves must be fulfilled by my environment. In this world, there is no other real comprehension of our inner and exterior natures than this. Moral principles should only be reserved for those starving, malnourished creatures with feeble grasps. The chosen of Providence are those who possess the capacity to desire with all their heart and enjoy with all their soul, as well as those who act without reservation or reservation. For their advantage, nature lays out her richest and most beautiful treasures. They traverse streams by swimming, jump over obstacles, and kick through doors to gain access to valuable items. One can exult in such an obtaining since such wresting gives the object taken value. Only the robber receives Nature's surrender. Because she enjoys using force to get what she wants or to kidnap someone. As a result, she does not drape the ascetic's slender, scraggly neck with the garland of her approval. The wedding march's melody is played. I must not allow the wedding's time go by. Consequently, my heart is eager. Who is the bridegroom, after all? It is I. Whoever can arrive in time with a torch in hand will take the bridegroom's position. In Nature's wedding hall, the groom shows up unannounced and uninvited. 200"]