object:02.13 - Rabindranath and Sri Aurobindo
book class:Collected Works of Nolini Kanta Gupta - Vol 02
author class:Nolini Kanta Gupta
subject class:Integral Yoga
class:chapter
Mysticism in Bengali Poetry Appendix
Other Authors Nolini Kanta Gupta Seer PoetsRabindranath and Sri Aurobindo
Rabindranath and Sri Aurobindo
"Tagore has been a wayfarer towards the same goal as ours in his own way." Sri Aurobindo wrote these words in the thirties and their full significance can be grasped only when it is understood that the two master-souls were at one in the central purpose of their lives. Also there is a further bond of natural affinity between them centring round the fact that both were poets, in a deeper sense, seer poetsRabindranath the Poet of the Dawn, Sri Aurobindo the Poet and Prophet of the Eternal Day, a new Dawn and Day for the human race.
And both had the vision of a greater Tomorrow for their Motherland and that was why both regarded her freedom as the basic necessity for the recovery of her greatness. How the inspired songs and speeches of Rabindranath and the flaming utterances of Sri Aurobindo created a psychological revolution almost overnight in the mind and heart of the people during the Swadeshi days forms a glorious chapter in the history of India's freedom movement. Profoundly touched by Sri Aurobindo's soul-stirring lead to the country, Rabindranath wrote a memorable poem, addressing Sri Aurobindo, which is still enshrined in the hearts of his countrymen. Rabindranath himself called on Sri Aurobindo and read out to him his heart's homage. We remember with thrill the majestic opening lines:
Rabindranath, O Aurobindo, bows to thee!
O friend, my country's friend, O voice incarnate, free,
Of India's soul!1
Sri Aurobindo retired from the outer political world to devote himself more intensively to the discovery and conquestof a new consciousness and force, glimpses of which he was having at the time and which alone could save mankind and recreate it. From 1910 to 1914 he was, he said, silently developing this new power in seclusion and in 1914 he began to give to the world the result of his realisations through his monthly review Arya. In five major sequences published month after month through several years, he envisaged, in the main, the progressive march of man towards a divine life on earth, towards the unity of mankind and a perfect social order. One of these serials was called The Future Poetry in which he traced the growth and development that world poetry is undergoing towards its future form that would voice the dawn of a New Age of the Spirit. Sri Aurobindo hailed those who feel and foresee this distant dawn behind the horizon as the Forerunners of the new Spirit, among whom he included Rabindranath, because he saw in Tagore's the first beginnings, "a glint of the greater era of man's living", something that "seems to be in promise." "The poetry of Tagore," Sri Aurobindo says, "owes its sudden and universal success to this advantage that he gives us more of this discovery and fusion for which the mind of our age is in quest than any other creative writer of the time. His work is a constant music of the overpassing of the borders, a chant-filled realm in which the subtle sounds and lights of the truth of the spirit give new meanings to the finer subtleties of life."
Characterising Tagore's poetry, in reference to a particular poem, Sri Aurobindo once wrote: "But the poignant sweetness, passion and spiritual depth and mystery of a poem like this, the haunting cadences subtle with a subtlety which is not of technique but of the soul, and the honey-laden felicity of the expression, these are the essential Rabindranath and cannot be imitated because they are things of the spirit and one must have the same sweetness and depth of soul before one can hope to catch any of these desirable qualities." Furthermore: "One of the most remarkable peculiarities of Rabindra Babu's genius is the happiness and originality with which he has absorbed the whole spirit of Vaishnava 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 the deep-hearted but simple early age of Bengal could know."
Certain coincidences and correspondences in their lives may be noticed here. The year 1905 and those that immediately followed found them together on the crest wave of India's first nationalist resurgence. Again both saw in the year 1914 a momentous period marked by events of epochal importance, one of which was the First World War. For Tagore it was yuga-sandhi, the dying of the old age of Night to the dawning of a new with its blood-red sunrise emerging through the travail of death, sorrow and pain". For Sri Aurobindo it was a cataclysm intended by Nature to effect a first break in the old order to usher in the new. The significant year 1914 was also the period when Rabindranath expressed in the magnificent series of poems of the Balaka his visions and experiences of the forces at work on earth, and Sri Aurobindo began revealing through the pages of the Arya the truths of the supramental infinities that were then pouring down into him and through him into the earth's atmosphere.
So it was natural and almost inevitablewritten among the starsthat both should meet once more on this physical earth. Sri Aurobindo had been in complete retirement seeing none except, of course, his attendants. He was coming out only four times in the year to give silent darshan to his devotees and a few others who sought for it. It was in the year 1928. Tagore was then on a tour to the South. He expressed to Sri Aurobindo by letter his desire for a personal meeting. Sri Aurobindo naturally agreed to receive him. Tagore reached Pondicherry by steamer, and I had the privilege to see him on board the ship and escort him to the Ashram. The Mother welcomed him at the door of Sri Aurobindo's apartments and led him to Sri Aurobindo. Tagore already knew the Mother, for both were together in Japan and stayed in the same house and she attended some of his lectures in that country. It may be interesting to mention here that Tagore requested the Mother to take charge of the Visva Bharati, for evidently he felt that the future of his dear institution would be in sure hands. But the Mother could not but decline since it was her destiny to be at another place and another work.
What transpired between them is not for me to say, the meeting being a private one. But I may quote here what Tagore himself wrote about it subsequently:
For a long time I had a strong desire to meet Aurobindo. It has just been fulfilled... At the very first sight I could realise that he had been seeking for the soul and had gained it, and through this long process of realisation had accumulated within him a silent power of inspiration. His face was radiant with an inner light. .. I felt that the utterance of the ancient Rishi spoke from him of that equanimity which gives the human soul its freedom of entrance into the All. I said to him, 'You have the Word and we are waiting to accept it from you. India will speak through your voice to the world, 'Hearken to me'... Years ago I saw Aurobindo in the atmosphere of his earlier heroic youth and I sang to him:
'Aurobindo, accept the salutation from Rabindranath. Today I saw him in a deeper atmosphere of a reticent richness of wisdom and again sang to him in silence:
'Aurobindo, accept the salutation from Rabindranath.'2
Vibhutis, emanations and embodiments of the higher destiny of mankind appear upon earth from time to time to lead and guide the race on the upward way. And we are fortunate that we are born in an age that has been blessed by two such Shining Ones.
"Salutation"
The Modern Review, July 1928.
***
Mysticism in Bengali Poetry Appendix
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