{"id":2405,"date":"2013-07-13T01:41:24","date_gmt":"2013-07-13T01:41:24","guid":{"rendered":"http:\/\/localhost\/?p=2405"},"modified":"2013-07-13T01:41:24","modified_gmt":"2013-07-13T01:41:24","slug":"69-reviews-suprabhat-vol-01-early-cultural-writings","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/01-early-cultural-writings\/69-reviews-suprabhat-vol-01-early-cultural-writings","title":{"rendered":"-69_Reviews – Suprabhat.htm"},"content":{"rendered":"
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\n\t\t\tPart Eight <\/b><\/span><\/p>\n

\n\t\t\t <\/p>\n

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\n\t\t\tReviews <\/b><\/span><\/p>\n

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\n\t\t\tSri Aurobindo wrote the first of these book-reviews in 1909 for publication in the
\nKarmayogin<\/i>. He wrote the \t\t\tothers between 1915 and 1920 for publication in the Arya<\/i>, a philosophical journal of which he was the editor \t\t\tand principal writer.<\/span><\/p>\n

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\n\t\t\t"Suprabhat<\/b><\/font>”
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\n\t\t\t<\/font> T<\/font>HE PAPER<\/font><\/b> Suprabhat<\/i>, a Bengali monthly edited by Kumari Kumudini Mitra, daughter of Sj. Krishna Kumar \t\t\tMitra, enters this month on its third year. The first issue of the new year is before us. We notice a great advance in the \t\t\tinterest and variety of the articles, the calibre of the writers and the quality of the writing. From the literary point of view the \t\t\tchief ornament of the number is the brief poem Duhkhabhisar<\/i>, by Sj. Rabindranath Tagore. It is one of those poems in which \t\t\tthe peculiar inimitable quality of our greatest lyric poet comes out with supreme force, beauty and sweetness. Rabindra Babu has a legion of imitators and many have been very successful in catching up his less valuable mannerisms of style and verse, as \t\t\tis the manner of imitators all the world over. But the poignant sweetness, passion and spiritual depth and mystery of a poem \t\t\tlike this, the haunting cadences subtle with a subtlety which is not of technique but of the soul, and the
\n\t\t\thoney-laden felicity of the expression, these are the essential Rabindranath and cannot be imitated, because they are things of the spirit and one \t\t\tmust have the same sweetness and depth of soul before one can hope to catch any of these desirable qualities. We emphasise \t\t\tthis inimitableness because the legion of imitators we mention are doing harm to the progress of our poetry as well as to the \t\t\treputation of their model and we would suggest to them to study this poem and realise the folly of their persistent attempt. One \t\t\tof the most remarkable peculiarities of Rabindra Babu’s genius is the happiness and originality with which he has absorbed the whole spirit of Vaishnav poetry and turned it into something essentially the same and yet new and modern. He has given the old sweet spirit of emotional and passionate religion an expression of more delicate and complex richness voiceful of subtler and more penetratingly spiritual shades of feeling than  
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\n\t\t\tthe deep-hearted but simple early age of Bengal could know. \t\t\t The old Vaishnav bhāva <\/i>-there
\n\t\t\tis no English word for it, – was easily seizable, broad and strong. The
\n\t\t\tbhāva <\/i>of these poems is not translatable in any other language than that the poet has \t\t\tused, -a striking proof is the unsatisfactory attempt of the poet himself, recorded in another article in this issue, to explain in \t\t\tprose his own poem, Sonar Tari<\/i>. But while the intellect tries in vain to find other intellectual symbols for the poet’s meaning, the \t\t\tpoetry seizes on the heart and convinces the imagination. These poems are of the essence of poetry and refuse to be rendered in \t\t\tany prose equivalent. Poetry is created not from the intellect or the outer imagination but comes from a deeper source within to \t\t\twhich men have no means of access except when the divine part within seizes on the brain and makes it a passive instrument \t\t\tfor utterance the full meaning of which the brain is unable at the moment to grasp. This is the divine mania and enthusiasm \t\t\twhich the subtle spiritual discernment of Plato discovered to be the real meaning of what we call inspiration. And of this \t\t\tunattainable force the best lyrics of Rabindranath are full to overflowing.
\n\t\t\t<\/span><\/p>\n

\n\t\t\tThe article Shantiniketane Rabindranath <\/i>by Sj. Jitendranath Banerji is another feature of great interest. The writer has a \t\t\tgood descriptive gift and the passages which describe the Shantiniketan are admirable; but the chief interest naturally centres in \t\t\tthe conversation with the poet which is recorded with great fullness. The private talk of a rich and gifted nature with a \t\t\tpower of conversational expression is always suggestive and we await with interest the future issue of this article. We hope \t\t\tJitendra Babu will give us a fuller view of the remarkable educational experiment which this original mind is developing in \t\t\tthe quiet shades of Bolpur. The brief hints given of the moral training and the method of education followed point to a system
\n\t\t\tfar in advance of the National Council of Education which is still
\n\t\t\ttyrannised over by a tradition and method not only European but unprogressively European. A brief instalment of Sj. Aurobindo Ghose’s
\nKarakahini <\/i>is also given which describes the \t\t\tidentification parades of the Bomb Case, gives some glimpses  
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\n\t\t\tof the approver Noren Gossain and deals with the personal character of some of the jail officials.
\nNanak Charit <\/i>by Sj. \t\t\tKrishna Kumar Mitra, the first instalment of which is given in this issue, commands interest both by its subject and the \t\t\tname of its writer. The two chapters given are full of interesting details of Nanak’s birth and childhood and promise an \t\t\tattractive biography of one of the greatest names in religious history. An article of minor importance is the continuation of \t\t\tSj. Jadunath Chakrabarti’s Ekannabarti Paribar o Strishiksha<\/i>, which is of considerable merit. The author has seized on two \t\t\tof the great advantages of the joint family system, its ideal of a wider brotherhood and unity and its ample training in morale \t\t\tand capacity. Dainik Bal <\/i>and the poem Bodhan <\/i>seem to us to be failures, but there is no other feature of this number which is \t\t\twithout merit or interest.
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\n\t\t\tWe have left to the last Dr. P. C. Ray’s long article on “The \t\t\tBengali Brain and its Misuse”. It is a long indictment of past and present Bengal, covering sixteen pages of the magazine. Dr. P. C. \t\t\tRay is a name which is already a pride to the nation to which he belongs and his deep scientific knowledge, original research \t\t\tand creativeness are one of the most conspicuous instances of that strong, acute and capable Bengali intellect which he admits \t\t\tto be inferior to none. Any article from his pen must be of great interest and cannot be without value. But it is one of the
\n\t\t\tunfortunate results of the denationalising influence of our past
\n\t\t\teducation that a mind like Dr. Ray’s should be without intellectual sympathy for the old national culture whose inherited tendencies his own character, life and achievements illustrate in \t\t\tso distinguished a manner. If it had not been for the past which Dr. P. C. Ray condemns, such noble types as the last fifty years \t\t\tof Bengal teems with, would not have been possible. As to the necessity of far-reaching changes in the future we do not greatly \t\t\tdiffer with the writer. The immediate past has been a period of contraction and the reservation of strength, the future will \t\t\tbe a period of expansion and the liberation and expenditure of strength. The structure of the new age must necessarily differ \t\t\tfrom that of the old. But the spirit of the article is narrow and  
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\n\t\t\tintolerant. It is couched in that general spirit of self-depreciation and indiscriminate fault-finding which was a characteristic of
\n\t\t\tour people when national hope and energy were at their nadir. There
\n\t\t\tare all the stock denunciations with which we were familiar before the recent resurgence. Such writings void of the note of hope, encouragement and energy, will not help a nation to rise \t\t\tbut rather depress it and push it back into the past. Moreover, Dr. Ray makes the same mistake which European writers made \t\t\twhen they condemned the Middle Ages wholesale because they were a period of contraction and not of expansion. That mistake \t\t\thas now been recognised in Europe and justice has been done to that which was praiseworthy as well as to that which was bad in \t\t\tthe “Dark Ages”. We in India are recovering from a similar error and if there are those who go to the opposite extreme and see \t\t\tnothing good outside the mediaeval Hindu culture and forms, the same thing happened in Europe and for the same reason, as a \t\t\treaction from that very intolerance and sweeping denunciation which are the spirit of Dr. Ray’s article. It cannot last any more \t\t\tthan it lasted in Europe. Some of the strictures we hold to be too much at
\n\t\t\tsecond-hand; especially in his criticisms of religion \t\t\tthe writer seems to us to be wandering outside the province in which he can speak with authority. After all one must enter into \t\t\tthe spirit of an age and civilisation before one can profitably criticise it, otherwise we miss the meaning of history and falsify \t\t\tits values. Nevertheless the article is ably written and should be studied as a complete expression of the Europeanised standpoint \t\t\tin looking at Indian problems. As to the present, Dr. Ray lays too much stress on the survivals of the end of the nineteenth \t\t\tcentury when the national consciousness touched bottom and ignores the youthful strength and energy which is preparing the \t\t\ttwentieth.  
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\n \t\t\t<\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Part Eight   Reviews   Sri Aurobindo wrote the first of these book-reviews in 1909 for publication in the Karmayogin. He wrote the others between…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[49],"tags":[],"class_list":["post-2405","post","type-post","status-publish","format-standard","hentry","category-01-early-cultural-writings","wpcat-49-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2405","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2405"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2405\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2405"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2405"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2405"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}