09MysticisminTagore.docx
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09MysticisminTagore.docx
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09MysticisminTagore
LoveofCreationandMysticisminTagore’sGitanjaliand
StrayBirds
PaulaHayes
StrayerUniversity,USA
Abstract
ThispaperisconcernedwithexaminingtwoofTagore’scollectionsofpoems,GitanjaliandStray
Birds,fromtheperspectiveofthepoet’sloveofnatureandofGod.Thepaperseekstofinda
religiousexplanationforTagore’sperpetualpraiseofthenaturalworld,apraisethathewasable
toconnectdynamicallytohisloveofGod.TheexplanationgivenisthatTagore’srepetitionof
naturemotifsandhisabilitytolinkthesemotifstoaharmoniouspursuitofthedivineisrootedin
anappreciationforcosmogonyoftheRigVeda.Thepaperendsbyaddressingbrieflyhow
Tagore’snaturalism,rootedinatraditionextendingbacktosacredtext,leadsthepoettoa
mysticalexpressionofpersonalitythroughhispoems.
[Keywords:
NaturalisminPoetry;Theism;RigVeda;Mysticism]
CosmogonyastheCoreofTagore’sReligiousExpressioninPoetry
Oftenwhenapoetislabeledasanaturalistwriter,thepoet’sconcernsare
thoughttobesimilartothetenetsofRomanticism.PoetssuchasWordsworth,
Whitman,andYeats,tonameonlythree,wroteofnatureasameansof
expressingsymbolicallytheinnerworkingsoftheself—naturemotifsinRomantic
poetsareemblemsoflargerrealities,subjectiverealities.WhileTagore’s
preoccupationwithnaturethroughouthispoemsdoessharecertain
characteristicswiththeRomanticpoets,suchasthedesiretoexpresssubjective
realities,itistheclaimhere,bythisauthor,thatweshouldreadTagore’sloveof
andconcernwithnatureaspartofagreatertraditionofIndianliteraturethat
beginswiththecosmogonyoftheRigVeda.i
ItappearsthatattheheartofTagore’spoetrythereisadeepseated
respectfortheRigVeda’screationmyths.Tagore’sfather,Debendranath,even
inspiredaBengalitranslationoftheRigVeda.TheRigVedaassacredtextis
onlyoneoffourmainbookscomprisingtheVedas,comprisedofoveramere
1,000ormorehymns.Wemaythinkoftheseliturgicalpoems,extendingbackto
circa800-600B.C.E,asreflectingthetransitionsandfluxinherenttoanoral
culture.OneoftheprimaryreasonsforrecognizingthenaturalismoftheRig
VedaistohelpwesternreadersofTagoreunderstandthatwhenTagorewritesof
natureii—ofbirds,trees,asingularbladeofgrass,asunset,sunrise,aboatride,
afadingviewofthewater—whilebecausealloftheseexternalobjectsbelonging
tothenaturalworldmaymakeTagoreappearmuchlikewesternRomantic
poets,suchasWordsworthorYeats,Tagore’smissionisactuallyquitedifferent.
InTagore,whatisexpressedisathoughtfulrelationshipofpoettosacredtext,of
poettothemythicalorcosmologicaloriginsoftheworld.Itisdoubtfulthatthe
RupkathaJournalonInterdisciplinaryStudiesinHumanities(ISSN0975-2935),Vol2,No4,2010
SpecialIssueonRabindranathTagore,editedbyAmritSen
URLoftheIssue:
URLofthearticle:
©
482
RupkathaJournalVol2No4
samefunctioncanbefoundinthemoresecularizednaturalismoftheRomantic
causeofwesternpoets.
InTagore,loveofnatureequatesatoneleveltoloveofGod;for,in
recognizingtheworthofthenaturalworld,oneisgivingassenttothefactthat
thereisaGodwhocreatedit.Forinstance,TagorewritesinStrayBirdsin
stanza311,thefollowing,“Thesmellofthewetearthintherainriseslikea
greatchangeofpraisefromthevoicelessmultitudeofinsignificant.”iiiOnlyapoet
inlovewithnaturecouldwritetheselines;for,thelinesrecallthehymnsandthe
recitations,andtheincantationsofsacredtext.Orconsideraswell,stanza309in
StrayBirds,whereTagorewrites,“To-nightthereisastiramongthepalmleaves,
aswellinthesea,FullMoon,liketheheartthroboftheworld.Fromwhat
unknownskyhastthoucarriedinthysilencetheachingsecretoflove?
”ivThe
linesechotheconceptfromthecreationhymnswhereinthesacredtextposits
thatnooneknowshowcreationcametobebecausenoonewitnesseditexcept
forthecreatorGoditself,andwhocantrulyknowthisGodbuttoseekhim?
Asif
thiswerenotenough,alsoinStrayBirds,wereadTagore’sdevelopmentofthis
conceptashewrites,“Godcomestomeintheduskofmyeveningwiththe
flowersfrommypastkeptfreshinhisbasket”(stanza314).vThisisthemindofa
religiouspoetatwork,notaRomanticpoet.
IntheRigVedathereismuchattentiongiventothefollowingprimeval
forces,outofwhichexistencecomesintobeing,andthroughwhichtheunknown
Godofcreationworks.Theseprimevalforcesare—non-entity,non-being,the
absenceofthephysicalsky,nothingness,thedepthofnothingness,theabsence
ofdeathandlifeascorollaries,theabsenceofthedistinctionbetweenseasons
ortimesofday,theabsenceofthecorollariesofnightandday.Theseprimeval
voidswhichareatonceforcesthatmustbeacteduponbyacreatorGodare
thentransformedbyGod’spowerintomaterialsubstances.TheRigVeda
recountshowgloriousthefeatisofthecreatorGod’spowerfulabilitytomovethe
primevalvoidstomaterialforms,bringingamaterialexistenceandphysicalworld
intobeingoutofwhatwasbeforeanabsenceofnon-being,bringingeventhe
constructoftimeintoexistence.vi
InGitanjali,Tagoreuseslanguagethatconjuresremembranceof
creation’sgiftoftime.Inthepoem,“EndlessTime,”Tagoreremindsusthattime
isnotourown.Themetaphysicsoftimedoesnotbelongtohumanitysolely,but
ratherhasbeenentrustedtohumanitybythecreatorGod.Tagorewrites,“Time
isendlessinthyhands,mylord./Thereisnontocountthyminutes”(lines1-2).vii
Inthesamepoem,Tagoregoesontosay,“Daysandnightspassandages
bloomandfadelike/flowers./Thouknowesthowtowait”(lines3-5).viiiThepoet’s
pointisobvious—thecomparisonoftimetothefragilityandachingbeautyofa
flowerisaremindertohisreadersthattimeisjustasfragile.Humanityknows
timeonlyinpart—throughfiniteperceptionsofwaiting,whileGodknowstime
throughitswhole,througheternity.Neithertimenorflowers,notthehoursorthe
days,areentirelymanandwoman’stohave;rather,theyareGod’stohave.We
483
LoveofCreationandMysticisminTagore’sGitanjaliandStrayBirds
arenottowastetime,though,buttorecognizethesuccessionofthecreationof
worlds,themovementofthetransientandthefinitethroughthestagesofhistory
andthecyclesofgenerations—“Thycenturiesfolloweachotherperfectinga
smallwildflower./Wehavenotimetolose,/andhavingnotimewemustscramble
forachance./Wearetoopoortobelate”(lines6-10).ix
Tagore’slovefortheRigVedaispartofthefoundationfromwhichhewas
abletocreatethefeaturesofsensualityandjoyoftheisticbelief.Religiously,the
RigVedarepresentsapointoforiginforthedevelopmentofHinduism,butitis
alsoaremarkablyfleshy,carnaltext,fullofdesiretoknowandparticipateinthe
naturalworld.Suchadepictionisnotdesultory;itmerelypointsoutthattheRig
Vedaisconcernedwithmanipulationofthenaturalworld(ofnatureitself).xThe
textisconsumedwithlargerthanlifefigures;godsareduplicitous,strongwilled,
attimesuncontrollablebeings.Thenatureofthegodscanbedifficulttoaccess;
ontheonehand,thegodsstandapartfromnature,partiallyoftranscendent
form,whileontheotherhandtheyaremorphedbeingswhocanmergetheir
identitieswithnature.xi
TheRigVedateachesavastappreciationforthephysicallife,torevere
andstandinaweoftheabundanceandvarietyofnaturalforms,aswellas
accept(withaformofresignationthatisnotpessimist)theforcesofnature.One
ofthebroaderlessonsoftheRigVedaistoseekone’splacewithintheorderof
naturalphenomenaasopposedtostrugglingtoovercomeandtranscendthis
order;noteventhegodsarepermittedtofullytranscendthephenomenalworld
ofnature,soitiscertainlynotexpectedthathumanswillbeabletodoso.Andfor
somethismayevenbeconsideredavastrelief;for,onewayofinterpretingthis
lessonthattheRigVedateachesisthatitmeansthereligiousseeker’sconcern
shouldbewithimprovingtheworldthatformsthehere-and-now,ratherthan
focusingallhopesuponotherworldliness.xiiArguably,Tagoreinterprets
generouslyVedicliteratureasleadingtowardanappreciation(notdenial,
rejection,oreventranscendence)ofphenomenalexistence.Theguideforthis
appreciationiswisdomandreasonwhicharedivinelygiven.
InGitanjali,oneofthepoemsthatmostexpressesthegiftofwisdomis
“BrinkofEternity.”Init,Tagoredrawsacomparisonbetweenamaterialhouse
thatistinyandcramped,withthatofaspiritualhouse,amansionbelongingto
GodHimself.Butthroughoutthisextendedcomparison,Tagoreweavesintothe
imagerygentleremindersofthecreatorGod’sabilitytomakeforus,humanity,a
homeoutoftheskyandthenaturalworld.IntheRigVeda,eventheskydidnot
existpriortoGodfashioningandformingit.xiiiTagorewrites,“IndesperatehopeI
goandseekforher/inallthecornersofmyroom;/Ifindhernot”(lines1-3).xiv
The“her”Tagorereferencesiseternityitself.Hegoesontowrite,“Myhouseis
small/andwhatwasoncehasgonefromitcanneverberegained”(lines4-5).xv
Inotherwords,thebodyofthepoetislikeasmallhouse,incapableofhousing
eternity.Onlythespiritualhouse,thespiritualrealmofGodcanhouseeternity.
Tagoremakesthisclearwhenhesays,“Butinfiniteisthymansion,mylord,/and
4
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