Rabindranath Tagore, a Nobel laureate in literature, uniquely bridged artistic brilliance and political philosophy, advocating for cultural synthesis and critiquing nationalist fervor in his influential contributions to Indian thought.
Introduction
Rabindranath Tagore, a luminary born on the 7th of May 1861 in Calcutta, India, transcends the conventional confines of a political thinker. Despite his myriad interests spanning music, painting, poetry, and literature, his intellectual oeuvre has left an indelible mark on the social and political fabric of India. A trailblazer in every sense, Tagore earned the distinction of being the first non-European to be awarded the Nobel Prize in Literature in 1913. Reverently referred to as “Gurudev,” “Kabirguru,” and “the Bard of Bengal,” his compositions, including “Jana Gana Mana” (India’s National Anthem) and “Amar Shonar Bangla” (Bangladesh’s National Anthem), resonate with the ethos of unity and patriotism.
Tagore’s influence is not confined to lyrical accomplishments; it extends to the Vishwa Bharati University at Shantiniketan, an institution he founded in 1901. Even the honorific “Mahatma” bestowed upon Mahatma Gandhi is attributed to Tagore. Later in 1916 he also delivered a lecture on nationalism in Japan which made him a public personality that transcends the Indian boundary. Central to his philosophical underpinning is the theme of Unity in Diversity, a notion foundational to India’s national integration.
Table of Contents
Major Works
- Kabuliwala – Kabuliwala is a Bengali short story written by Rabindranath Tagore in 1892, during Tagore’s “Sadhana” period from 1891 to 1895.
- Gora which published in 1910 is a novel that includes a philosophical debate on Politics and religion, tradition versus modernity, urban elite versus rural peasant, Nationalism and the Brahmo Samaj.
- Gitanjali published in 1910 is a collection of poems by Tagore for which he received the Nobel Prize and is now the part of UNESCO collection of Representative Works. Gitanjali is a devotion to God.
- Ghore Baire or The Home And The World published in 1916 is also a novel that illustrates the battle of Tagore with himself, ideas of western culture and revolution against the Western culture.
- Nationalism (1917) – Nationalism compendium of his lectures delivered in Japan and United states from May 1916 to April 1917 during the First World War and the Swadeshi Movement in India. Nationalism emphasizes his political and philosophical views on human understanding and its weakness for power and material hoardings.
- Spirit of Japan (1916),“Tagore explores the essence of Japanese culture and spirituality in this work.
- Swadeshi Samaj, Tagore discusses the concept of self-reliant communities as a response to colonialism.
- Crisis in Civilization, Tagore reflects on the challenges confronting humanity in the modern era.
- Creative Unity, Tagore delves into the interconnectedness of diverse cultures and their contribution to human creativity.
- Post Office: A poignant play by Tagore, emphasizing the transformative power of imagination in the face of illness and mortality.
- Sadhna: A collection of Tagore’s philosophical essays exploring spirituality and the pursuit of higher consciousness. Sadhana is about realization of life.
- Jana Gana Mana , was composed by Rabindranath Tagore on 11 December 1911 the National Anthem of India adopted by the Constituent Assembly of India on 24th January 1950.
- Gitabitan (1932) –a collection of all 2,232 songs written by Bengali polymath Rabindranath Tagore
On True Freedom
The individual under discussion championed a Humanistic perspective rooted in spiritual principles. According to his philosophy, human beings were considered reflections of the divine or likenesses of God, and their essence found expression in the creative endeavors of humanity, such as art and literature.
Central to his Humanistic ideology was the pursuit of freedom. He posited that individualism, in its spiritual dimension, was inherently independent and impervious to external suppression, leading ultimately to self-realization. He was against the notion of “Possessive Individualism” stating that an individual should free himself from the bond of self, community and must widen his view. The concept of true freedom, in his view, transcended mere political independence, aiming instead for the perfection of human beings.
To him, freedom meant experiencing a “complete awakening in full expression.” True freedom, as he envisioned it, involved individuals aspiring to nurture their own selves for moral emancipation—a gradual process rather than a spontaneous one.
He delineated a four-stage process for the realization of true freedom:
- Individual realization of freedom.
- Progression from the individual to the community level.
- Advancement from the community level to the universe.
- Expansion from the universe to infinity.
According to his philosophy, this journey toward true freedom necessitated an individual’s detachment from material aspects of life.
On Nationalism
In his perspective, the concept of Nationalism was viewed as a misleading notion that obstructs the realization of genuine freedom for individuals worldwide. He had extensively written about Nationalism in the West, Nationalism in Europe and Nationalism in India. After comparing he argued that the emergence of Nationalism was a consequence of modern scientific and technological progress, wherein people united for mutual benefits without giving due consideration to moral and social aspects. According to him, this development of Nationalism originated in Europe, representing a morally unacceptable, politically aggressive, and economically insatiable force with detrimental effects on humanity.
Moreover, he advised Indian Nationalist leaders to engage in a moral and spiritual struggle against British rule. He emphasized the importance of maintaining the values of universal brotherhood and spiritual harmony among diverse groups while advocating for India’s independence. In his view, the fight for the country’s freedom should not compromise these broader ethical principles. He believed in socialism and supported the USSR and suggested it put efforts towards humanism and welfare of people – “Concept of Universal Humanism and Internationalism.”
Critique of Gandhi
The relationship between Rabindranath Tagore and Mahatma Gandhi, stalwarts of India’s freedom struggle, was marked by a mutual appreciation despite fundamental differences in their visions for the nation. This mutual admiration is evidenced by Tagore addressing Gandhi as ‘Mahatma,’ while Gandhi, in turn, referred to Tagore as ‘Gurudev.’ The crux of their disagreements centered around India’s national movement and the means to achieve liberation.
Gandhi, a proponent of Swaraj, envisioned freedom from British colonialism on both political and economic fronts. However, Tagore’s stance diverged. He urged Gandhi to place faith in reason, advocating for an approach that highlighted the virtues of India’s moral and cultural values. According to Tagore, this emphasis would compel the British to voluntarily relinquish control over India.
Tagore also questioned Gandhi’s promotion of the spinning wheel, or ‘Charkha,’ as a symbol of economic empowerment. He criticized this symbol as inadequate in addressing the pressing economic challenges faced by the people. Instead, Tagore proposed initiatives like cooperative farming to alleviate poverty and prevent starvation.
Another significant point of contention between the two visionaries was Gandhi’s defense of the traditional Varnashrama system. Tagore vehemently criticized this stance, arguing that it not only failed as a scientific method of societal differentiation but also served as an instrument of exclusion, caste-based discrimination, and the perpetuation of heinous practices such as untouchability.
In the realm of philosophy, Tagore’s critiques were reflective of his deep convictions about the moral and cultural values that should guide India towards independence. He advocated for a nuanced, reasoned approach that went beyond symbolism to address the root causes of societal issues.
Famous Quotes Reflecting Tagore’s Philosophical Depth
Rabindranath Tagore’s wisdom transcends his critiques, encapsulating profound insights into life, faith, and freedom:
- “Faith is the bird that feels the light when the dawn is still dark”
- “You cannot cross the sea merely by standing and staring at the water”
- “Facts are many, but the truth is one”
- “Age considers; youth ventures”
- “We gain freedom when we have paid the full price”
- “A mind all logic is like a knife all blade, it makes the hand bleed that uses it”
- “Moral Truth is one indivisible and Omnipresent”
- “The highest education is that which does not give information but makes our life in harmony with all existence”
Conclusion
In conclusion, Rabindranath Tagore’s legacy is an intricate blend of artistic genius and philosophical depth, transcending conventional boundaries. His visionary approach to India’s national movement, showcased in critiques of Gandhi, reflects intellectual maturity and a commitment to addressing societal roots. Through timeless works like “Gitanjali” and “Gora,” Tagore emphasized Unity in Diversity, fostering a cultural understanding of freedom. His quotes, like “Faith is the bird that feels the light,” resonate, offering enduring wisdom. Tagore’s impact endures, inspiring a holistic, compassionate approach to humanity’s challenges, epitomizing the profound interplay of logic and emotion in the tapestry of life.
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