Very sensitive you are , When you touch me I become perplexed , when you stealthily come to me and stand behind the door , I feel your fragrance Which makes me dumb , Your curling hairs hug me intemately , But I can’t hold you on my stretching hand , I feel you are very near to me , But very sensitive you’re . I feel your fragrance, but far from you for ever.
You come to me in disguise of storms , At the dead of night , I decorate my tiny house with the colourful flowers , With new clothes I am dressed , Spreading the precious Scent over my dresses , I wait for a long time to welcome you , But you come to me in disguise of storms . I feel your fragrance, And your curling hairs hugging me , But for away from you for ever .
“Denial of the will to live, knowledge,and same sightedness is the trinity of liberation”.
The World Teacher
“Inspired Talks” is a bunch of talks while Swami Vivekananda , the great World Teacher taught his 12(-1 may be less according to Marie Louise Burke) Western desciples or students by his spiritual advice at Miss Dutcher’s cottage in Thousand Island Park of America . It was in 1895 . Swamiji got invitation from Miss Dutcher to visit there for some times for summer retreat. He had accepted her invitation to get little rest from the busiest scheduled of lectures in America. In this connection Swami Vivekananda wrote a letter to Mrs. Ole Bull:
… I cannot go to Greenacre now; I have arranged to go to the Thousand Island, wherever that may be. There is a cottage belonging to Miss Dutcher, one of my students, and a few of us will be there in rest and peace and seclusion. I want to manufacture a few “Yogis” out of the materials of the classes, and a busy farm [fair] like Greenacre is the last place for that, while the other is quite out of the way, and none of the curiosity – seekers will dare go there “.(April 25, 1895).
Ready to Welcome Swami Vivekananda
On June 18 , 1895 , Vivekananda left the White Mountains of New Hampshire by train for Thousand Island Park which is about 200 miles to the west , where some of his students awaited him. Every thing at the Park had , it would seem, been ready for his coming. – wrote Marie Louise Burke in his book ” New Discoveries”. Everything was refurbished from Dock to electric lights of the park to Tabernacle, even the steamer St. Lawrence had been newly cleaned, painted , brightly lighted refurbished community to which Swami Vivekananda reached at. Miss Dutcher ( Mary Elizabeth Dutcher) along with 2/3 other desciples already reached at the Dock to greet him and to escort him. Miss Dutcher had little three stories building , but for Swamiji’s comfort and privacy she made arrangements to add a wing to the cottage. The three – stories addition housed a guest room on the lowest floor, a class room on the first floor, and the Swamiji’s room on the top floor which opened on to a porch with a magnificent view of the river. “Welcome Vivekananda” read the banner that greeted SWAMI as he entered the Cottage for the beginning of a remarkable seven weeks.
THOUSAND ISLAND PARK
In brief, Thousand Island Park is a small village located on Wellesley Island in a remote area about 360 miles from New York city, on the St. Lawrence River, near the Canadian border. The Park was only 20 years old in 1895, yet it had already attracted enough to form a community of 600 cottages. Its several thousand summer residents supported a program of recreation for both mind and body, attracted celebrated preachers and speakers as prominent as Susan B. Anthony and Federick Douglas. Through the eyes of Swamiji the natural beauty of the place was very beautiful and charming. In short, by the 1890s, Thousand Island Park was a summer resort par excellence. It has been changed or transformed from a remote wilderness to popular resort – land where people of various taste used to visit for some days enjoying with their relatives and friends , or spending their times in playing, dancing, went boating and so on and otherwise enjoyed themselves. By 1895, this Island as a whole drew thousands of excursionists every day. It’s 800 acres in area , 100 acres of which were plotted for cottage lots. There are small and large cottages about 600 and over and in addition to the hotel, there are at least a dozen rooming houses . Swamiji wrote in early July : ” It is a very beautiful spot, but I am afraid it becomes too crowded during the season.”( Complete Works, 5:89).
From Marie Louise Burke, we came to know that the Thousand Island Park would , indeed , scarcely seem the place for a summer retreat. But most of the cottages lay jam – packed between the river and the base of Sunrise Mountain; whereas Miss Dutcher’s little house, perched alone a short way up the hill was quite and relatively secluded.
Thousand Island Park
Swami Vivekananda and His Inspiring Talks :
As “Sree Ramkrishna Kathamrita” is the devine talks of great spiritual Master , Sree Ramkrishna , just as ” Inspired Talks” is by his dearest disciple Swami Vivekananda . Sri ‘M’ ( Mahendra Nath Gupta) had taken notes of the devine talks of Sree Ramkrishna and it was published later from Kathamato Bhawan, like him , Miss Waldo , devotee of Swami Vivekananda took notes when he talked to them about ancient Hindu scriptures , Patanjali’s Yogasutra , The Srimad Bhagwat Gita , Vedanta Religion , The Avadhuta Gita, the Brihadaranyaka and Katha Upanishads, Bhoktiyoga . There were discussions, also of Buddha, Christ, free will, the art of teaching, the need for chastity, the theory of Raja Yoga , the practice of Karma Yoga and Bhakti Yoga and so on.
On the morning of July 6 , Vivekananda went through the entire text of Shankara’s introduction to his commentary, in which is discussed the subject of adhyasa , on this same morning of July 6, he also narrated Shankara’s commentary on the first and second aphorisms of Brahma Sutras, bringing out the silent points from the midst of long and weighty arguments and expositions , which tend to confound the Western desciples. Swamiji began discussion of the Vedanta Sutras on July 6. On July 10 he took up the commentary on the third aphorisms, on July 12 and 16 that on the fourth aphorisms and July 18, on the fifth aphorisms of Brahma Sutras.
Swamiji seems to have begun his discussion of Ramanuja’s philosophy on July 7, Sunday morning , and he quoted from Ramanuja’s Shri Bhashya on that afternoon . As for the Bhashya of Madhvacharya, he didn’t linger with it. “Madhava is a thoroughgoing dualist or dvaitist” – he said. He hardly quoted from the Puranas.He said that Brahman means Vishnu, not Shiva at all. ” Because there is no salvation except through Vishnu…. There is no place for reasoning in Madhava’s explanation, it’s all taken from the revelation in the Vedas.” ( Complete Works, 7:37)
It was the Bhashyas of Shankara and Ramanuja that made Swamiji’s attention from July 6 to July 19. Throughout these classes he not only quoted from the commentaries but gave his own harmonizing views. He mainly emphasized on the basis of Advaita that the dualistic religions, from the most crude to the most rarefied, had validity. Ultimately, it led to the highest realization of all – that of the identity of the unveiled soul with the Self or Brahman .
In Thousand Island Park he was very regular to take his classes in this subject , explaining again and again the place of dualistic religions in relation to Advaita Vedanta, the meaning of the Personal God in relation to the Absolute Brahman.
He said on July 19, ” So long as I say ” you ” I have the right to speak of God protecting us . When I see another, I must take all the consequences and put in the third, the ideal, which stands between us; that is the apex of the triangle…. The idea of creation or change is inseparably connected with will. So long as we perceive this world in motion , we have to conceive will behind it …. From our present standpoint, this world appears to us as will and consciousnes. Personal God is as much an entity for Himself as we are for ourselves, and no more.” ( Waldo, loc. cit, P- 12) . Some days later he told: ” Separating ourselves from the Absolute and attributing certain qualities to It gives us Isvara . It is the Reality of the Universe as seen through our mind” . (CW -7:67)
A week later :
” Man does not manufacture God out of his own brain; but he can only see God in the light of his own capacity, and he attributes to Him the best of all he knows. Each attribute is the whole of God, and this signifying the whole by one quality is the metaphysical explanation of the Personal God. Isvara is without form yet has all forms, is without qualities yet has all qualities. As human beings, we have to see the trinity of existence – God, man, nature; and we can not do otherwise. ( CW -7:82)
” Don’t try to live forever. You will not succeed.” — G. B . Shaw
Life of a common people like us is not bed of roses. We have the right to dream for a better world , but the path is full of hurdles. In this poem this struggling journey is depicted. – Dr. Sushil Rudra ——————————————-
It’s drizzling raining with thunder storms touching me by its cooling sensation, I am wetted with it furious hugging, My bones, my blood and my soul too . The masculine blows like an angry giant shivering and shouting loudly , which touching me , my skin and wounds me , wrapped with black clouds. What a surprise ! A white gascious substance coming out from my eyes and uncertain dreams showering like rain without any conscious , So , I , engage in pudding the holes .
I am trying to collect the small pieces of paper and making a boat , Probably, a holy spiritual man sails away for a remote kingdom . The sink of bathroom has filled in water . I’m then early age, My beloved mother shut off the sink quickly with rebuking me ; Noya hurt the Night with full swing and energy, as if it stinks out.
The Tsunami is live in deep blue sea , nobody survive , I am standing at the end of the Titanic , alone , No friend with me . I’m alone there, Alone — Going to the deepest sea . The big ice pieces cover me from the poisonous sharpen teeths of Sharks , But I am undone to save Noya from this dreadful situation , May God save her for ever.
I’m as good as dead waiting in the dream world for love and happiness and to hug . So I start for an unknown world where I can get security to live in peace.
Bengali Version:
বাঁচতে চাই আমি তোমার ইশারায় – সুশীল রুদ্র
বৃষ্টি পড়ছে , আর ভিজিয়ে দিচ্ছে উলঙ্গ প্রকৃতির নরম নীল দেহটাকে , গোঁ গোঁ আওয়াজ করে রাগী মাতাল হাতির দলের মতো বিক্ষোভে উত্তাল বাতাস রাতভোর দাঙ্গায় মদমত্ত , বিভোর ; দুর্বৃত্তরা কখনো ক্লান্ত হয় না। কখনো মমতায় হয়না আবিষ্ট। হঠাৎই বিদ্যুৎ স্পৃষ্ট করে গেল আমার সুচিকন চামড়া, চামড়ার অভ্যন্তরে থাকা রক্ত মজ্জা শিরা উপ -শিরা , নেমে এলো মিশকালো এক প্রকাণ্ড মেঘের দল , কেন জানি না , আমার দুচোখ ভরে বেড়িয়ে এলো সাদা সাদা বিষন্ন ভাপ , হঠাৎই অপ্রত্যাশিত স্বপ্নগুলো বর্ষন ধারায় ঝরে পড়তে লাগলো, আর আমি অজান্তেই ফাঁক ফোকরগুলো রুদ্ধশ্বাসে বন্ধ করতে লাগলাম।
টুকরো টুকরো কাগজগুলো দিয়ে তৈরি করতে লাগলাম কাগজের নৌকা , হয়তো কোনো মহাপুরুষ পাড়ি দেবে দুকূল বন্যায় ভেসে গেলে , বাথরুমের সিঙ্কটি ভরে গেছে পরিপূর্ণ জলে খোলা থাকার ফলে, আমার বয়স তখন নেহাত কম , মা দেখতে পেয়ে তাড়াতাড়ি বন্ধ করে দিয়ে ধমক দিলেন আমাকে , আর নোয়া রাত্রি কে সজোরে ধাক্কা মারলো যাতে তার নৌকা ডুবে যায় অকূল সাগরে।
নীল গভীর সমুদ্রে সুনামি চলছে, বাঁচার আশা নেই কোন আর । ডুবন্ত টায়টনিকের এক কোণায় দাঁড়িয়ে আছি আমি , নির্বাক , স্পন্দ হীন পৃথিবী আমার চারপাশে , আর আমি চলেছি একা সঙ্গী হীন গহন সমুদ্রে। আর বরফের চাঁই গুলো আড়াল করে রাখছে আমাকে ধারালো অস্ত্রের মতো তীক্ষ্ণ তিমির দাঁতগুলো আঘাত থেকে। তবুও বাঁচাতে পারলাম কৈ নোয়াকে ! হয়তো ঈশ্বর জানেন কি পরিনাম তার!
এমনি করেই জীবন্মৃত আমি , সুখের আশায় বুক বেঁধেছি অহর্নিশি , নোয়ার গলায় পড়িয়ে মালা চলেছি আমি একাই নিরুদ্দেশের পথে, রক্ষা তরী নেই কো আমার পাশে, অবশ হয়ে গেছে আমার ডানা , আমার শরীর আমার ভূষণ বরফ দিয়ে ঢাকা, মাগো , আমার মা , আমি বড় ই ক্লান্ত একা ।
Bengali language also known by its endonym Bangla Bhasha,is an Indo-Aryan language/Indic language primarily spoken by the Bengalis in South Asia,specially in the Eastern part of the Indian subcontinent. The Indo-Aryan language is a major language family native to northern India subcontinent, and presently found all across South Asia. Again, Indo-Aryan language and Indo-Iranian language is the branch of Indo-European language family.
¶¶ Modern Indo-Aryan languages are descended from Sanskrit through Prakit. These Languages are Hindustani (Hindi-Urdu) about 350 million people’s mother tongue, Bengali (350million), Punjabi (120million), Marathi (112million), Gujarati (60million),Bhojpuri(55million), Odia (35million),Maithuli (35million), Sindhi (30million) and other languages, with an estimate placing the total number of speakers , nearly 900million.
¶¶ Bengali language has many dialects,viz :. 1. Kamrupi dialect – 15million speakers, 2. Bangali – 300 million speakers : a. Rarhi -35m b. Barendri – 25 m c. Sundarbani – 20 m d. Jharkhandi – 15 million.
¶¶ Bengali is the official and most widely spoken language of Bangladesh and second most widely spoken of the 22 scheduled Languages of India and another 40 million as second language speakers. Bengali is the fifth most spoken native language and the seventh most spoken language by total number of speakers in the World.
¶¶ Besides, Bangladesh, West Bengal, Tripura, Borak Valley of Assam, Andaman Nicobar Island, it’s spoken by the significant global Bengali diaspora (Bangladeshi Diaspora and Indian Bengalis) communities in Pakistan, the United Kingdom, the United States, and the middle East.
¶¶ Bengali language has been developed over the course of more than 1000 years. Charyapad and some other punthi (manuscript) of this time has been discovered by the researchers. It’s written in tenth to twelve century. Thirteenth century to fourteenth century was totally baren due to socio- political anarchism. So we don’t have any literature. Srikrishna kirtan Kavya of Boru Chandidas was the only Kavya in the first half of mediaeval period . It was written in fifteenth century. After the religious and social change made by Sri Chaitanya , We got a lot of Bengali literature like Vaishnava literature, Chatanya Jibani and so on.
¶¶ Along with other Eastern Indo-Aryan languages, Bengali evolved circa 1000- 1200 CE from Sanskrit and Magadhi Prakit . The local Apabhransa of the Eastern subcontinent, Purbi – Apabhransa or Abahatta, eventually evolved into regional dialects, which in turn formed three groups of the Bengali – Assmese languages, the Bihari languages and Odia languages.
¶¶ Bengali literature enriched in the second half of the nineteenth century when a renaissance took place in Bengal . Rammohan Roy, Pandit Ishwar Chandra Vidyasagar , Bankimchandra Chattapadhay, Mychael Mashusudan Dutta and other Poets and Play writers composed various types of literature. Rabindranath came to flourish the Bengali literature with his vibrant genius and still now no other writers wasn’t found in Indian literature who is parral to him. Obviously, Tagore ,by his literature and multi-talented personality , overwhelmed the Eastern and Western world .
Mamong Dai (1957) is not only a journalist but a great author also .Her schooling is in Shillong, the capital of Meghalaya. Though her native place is Itanagar in Arunachal. She got familiar after her book “Black Hill”. Initially she made début in writing as a poetess. Her first publication is a poetry collection, but gradually she wrote some fictions and novels. As she was the student of English literature, and from the childhood she took English language as her native language beside her actual mother tongue .all her composition has been written in English.After passing M.A in English from Gauhati University she got IAS but did not get the administrative service ,rather prefers to go in mass media and journalism. Writng was her first choice.So she started writing .Journalism and Creative writings both the sections meticulously she furnished and earn fame. She has been awarded prestigious national award in llterature “Sahitya Academy”from Govt of India.
Her non fictions are ‘Arunachal Pradesh:The Hidden Land'(2003),’ Mountain Harvest:The Food of Arunachal'(2008), ‘ ‘Stupid Cupid'(2008), ‘Once Upon a Moontime'(2003). She wrote some novels .The first novel she wrote is ‘The Legends of Pensam(2006)’. She has some anthology of poetry like ‘The Black Hill, ‘River Poems ‘(2008), ‘Hambreelsai’s Loom'(2014), ‘ ‘Midsummer Survival Lyrics'(2014) .
In poetry romance and romanticism was her main content. Gradually added mother land, society and people . Later she has composed some short stories in which she depicted the life and livings of the people of remote village life . We came to know in details about the hilly village socity , their customs and culture ,their love and sorrow and so on . She gathered old tradition of Arunachali society and portrayed it in her writings , side by side also described the upcoming modern customs and culture adaped by the new genaration .Eventually the reader comes to contact with the whole scenarioes of Arunachali society. In this respect, its historical and anthropological value is immence as well as fabulous. The readers will also be enriched with the folklores ,poverbs and folktales of this tribal societies while reading her stories and novels. She depicts the vallantry of the ancestors ,how they had been fought against the British. Reality and Mith both are used in her creativity, but never lost the sublimity . Her literary sense was sharp and unique . Ultimatelly, we,as a reader enjoy much all the time while reading her stories or novel.
Not even slipped the incident of bloodshed, her own room where she dreams ,she struggles within herself , can live alone , where none will disturb her . All these desires has been decribed there in her fabulous compositions. The another eliments of her writing is to use beautiful nature of this hills. The lakes sorrunded by the dark green forest or the meadows where remains a remote tiny village consisting of some houses built by Tinshed and there living some tribal families. Clouds and rays of the sun are peeping there. Mamong as if walking through the up and downing hilly path and listening the sweet songs of the birds . Sometimes she noticed the white swans are sweeming in the blue lakes . All the vivid nature are painted like a living picture in her descriptions. NEXT
Indian national language is Hindi ,but other languages are also regarded as the same status like Hindi. India is a land of diversity , diversity in language, diversity in food habit and lifestyle, diversity in nature ,even diversity in people’s physique. Literature , Music , Dance and others fine arts are also various . South Indian music is different from North Indian just as Monipuri Dance is different from South Indian Dance Kathakali. We ,the Bengalees like to have rice and fish ,but other state’s people generally love roti sabji and dahi etc .The people of Rajasthan don’t like non- veg .Even dressing code and style is also different.
Indian peoples generally know Hindi ,English, and his or her mother’s tongue. Because Hindi and English are our official language. But Indian government recognized all most all the major languages. Even a few tribal languages like Santhali are recognized by provincial government . You suppose to think Why we are telling about these languages! It’s because all most all the languages have the rich stores in literature.
Rabindranath Tagore enriched the Bengali language with his marvelous works in all spheres of literature. He was awarded Noble Prize in literature. Still now no other language of India can attain it. Bengali culture and its literature is extremely fabulous and unique in merit . Post -Rabindra literature of all Indian languages are highly respected in nationally and internationally. Many talented writers are writing in different language and their compositions are translated in English and other foreign languages. And it’s glad to say that there are many women writers in Indian literature in this respect who did splendid works. But it was not easy for them to compose any literature at the first time in nineteenth century .
Mahadevi Verma Renowned poet in Hindi literature
Indian Hindu society was very conservative and there was no freedom of women. They were captivated in the home by the male dominated society. They were totally blind about the outer world. Raja Ram Mohan
Roy first thought about them . He struggled for demolishing Sati custom from the society. Ishwarchandra Vidyasagar was a great social reformer who introduced widow marriage and stopped child marriage. With the help of Englishman Drink Water he established a girls school in Calcutta . initially a few women of high society came forward and admitted there . Gradually they started writing .
In India , the women’s freedom did not come very easily .They’d no freedom of speech, they couldn’t go outside of their home . Women could only look after inside the home and men had the freedom outside the home. Any decision was being made by the males. They enjoyed a lot . They had no restrictions like women in the Indian society. But some enlightened men of that era came forward to establish the rights and freedom of the women. Besides, some women of our society tried their best to enrich themselves in their own efforts. Some enlightened families of our society got freedom and rights to be learnt and writings like Mankumari Devi ,Swarnamayee Devi ,the elder sister of Rabindranath Tagore. In Maharashtra some women first came forward to establish their own rights of education and freedom of speech. Sabitribai Phule first established a girls school in India. Tarabai Sindhe wrote first feminist writing and Scholar Ramabai started movement against caste division of Hindu Society .She herself converted into Christianity . During this time Renaissance took place in Bengal.
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