Thoughts of Nobel Rabindranath Tagore on the meaning of a house of peace Santiniketan. The Blue Danube, Strauss. Shundori Komola- Beautiful Flower. Baul Music of Bengal.

taken @ the Gandhi museum in Madurai, Tamil Na...

Written by poet Rabindranath Tagore. (Photo credit: Wikipedia)

 “Wisdom, you will agree, is the pursuit of completeness; it is in blending life’s diverse work with the joy of living…in Santiniketan, therefore, we provide our own entertainment and we consider it a part of education to collaborate in perfecting beauty. ….

In this we are following the ancient wisdom of China and India; the Tao or True Path, was the golden road uniting arduous service with music and pleasing works.  Thus in the hardest hours of trial you have never lost the power of spiritual life which has refreshed your manhood and attended upon your great flowerings of civilisation…. ” Rabindranath. Tagore, Art in Education and on MK Gandhi. 

The Blue Danube, Johann Strauss, Waltz not.  Dimitri Shostakovich, 2nd Waltz   Shundori Komola, Beautiful flowerBaul song: Mystic minstrels from Bengal. Nachite nachite shundori komola haliya haliya pore re, o tui bhalo koira bajao go dotora shundori komola nache, shundari komola chorone nupur rini jhini koira baje re o tui bhalo koira bajao go dotora shundori komola nache shundori komola porone shari koira jhil mil kore re, o tui bhalo koira bajao go dotora, shundori komola nache, shundori komola naake nolok tol mol koira dole re, o tui bhalo kore bajao go dotora shundari…ebadi hoitae, oho badi jayire ghata pade jhil mil pani re, shundori komola amar kijil jama jora koyel re bijil shari re, o tui bhalo koira bajao go dotora shundori komola nache. Tired from her dancing play the two stringed instrument  for Komola to flourish. Look at the anklets that make music, play the instrument well for her to dance. Dressed in finery her beauty sparkles. Listen and make sure that you use her song for glory. The beauteous one with her pierced nose is unsteady in her gait. When she left home to go to another’s she will find the waters glittering. The wings of the koyel bird will carry her. Baul play the two stringed instrument well for her to be carried ashore.

Main to piya se naina lagaaiye re. I have gazed upon my Love. The Great Amir Khusro-Poet and Philosopher Of Persia. Nursat Fateh Ali Khan- Vocalist of Pakistan.


Khusro rain suhag ki mai jagi pi ke sang tan mora man piya ka, jo dono ek hi rang, (2) Khusro dariya prem ka(,2) jo ulti vaki dhaar, jo ubra, so duub gaya, jo duuba so paar, (2) khusro bazi prem ki, me kheloun pi ke sang, jeet gai to piya mori, hari pi ke sang, me to piya se naina lagaai re, ghar nari gawari kahe sab kare, main to piyaa se naina lagaai re, ab jo hoga, sab dekhenge, mai to piya se naina…, sach kahatihun kya dar mohe preet kari, to chori nahi kari, mai to piya se naina lagaai, ,.. main to piya sohni surayita, mohoni muratiya, sohoni suraaitya (4) main to hridyea ke piche sammaye re, me to hridyea ke piche sammaye re, Khusro nijam ke bal bal jayeyan, …me to bin mol cheri kahaayi re, (2) apni chab banake jo mai pi ke pas gai chab dekhi chab piya ki mohe apne duur gai  chab tilak sabchi ni re mose naina milayike ko dekhi, mei bhul gayi, mose nainyan meelai ke, mose saiyan ladaike, mose naina milyake, baath agham kaehedi li mose nai he prem bhatika matwa pilaike (2)  mathwari kar de nere mose naina milaike, mose pilaykei, mose naiyan milayke, matwari gori gori baiiyan, hari hari churiyan, daniyan pakar har li  ne re mose naina milayki bal bal jaon ji …. more tore rang rajva apne si rang di ri re mose naiyan milaike khusro nizam se, baath jo laagi, (2) mohe suhagan ki, ni re mose naiyan milaike, mose naiyan milaike…

הונו שלהמשורר ח’וסרו אורו בגלל שהוא הלך לאהובתו. הלב והמוח שלי שייכים לו , הם אחד ואותו הדבר לרווחתה. אני, ח’וסרו אני עומד בחצר של אהבה, שבו לא בסדר , פעלתניםוהיהירים יטביעו , ומי שטבע יהיה לחצות. אני, משורר ח’וסרו יתפשט השיר הזה של אהבה, שאני אשחק עם האהוב שלי , שלאחר שזכה הלב שלי, אני מוכן לאבד אותו שוב. אני סוף סוף מצאתיאת המבט של האהבה שלי. היא מופיעה כנערה צעירה לכולם, מהם אני לדבר בשבחם .. לא משנה מה מתרחש עכשיו, כולם יראו , יש לי סוף סוף הגיע כדי לראות את העיניים שלהםשאני אוהב.

אם לומר את האמת , אני כבר מפחד לאהוב, אבל אני יודע שאני רק אהבתי, ולא גנבתי דבר . האהוב של לבבות,ונראה , יש לי אחרי הלב שליהמסע אליך. ח’וסרו יגיד ליחזק, שמצאתי את מה שאני הולך לאיבוד. אני עשיתיבבית עם אהוב לבי , כך שכאשר היא נוסעת הרבה , אני נוסע איתה עכשיו. אני כבר כל כך מבורך . מביט אני על המקרהבה אני שוכח , אני נועל את העיניים עם אהוב לבי . יש לי סיפרתי את הסיפור הזה לכל מי שישמע את השיר של האהבה החדשה שלי. שיכור כמו שאני עכשיו , מסתכל על התהלוכה של געגועים, נותןלאהובה שלימבט. זרועותיה הן הוגנים, וצמידיה הירוקיםואני לכודבאחיזתה ברגע שהיא מסתכלת עליי . אני נתפסתי ביופי שלך ולמצוא את מקומו בנשמה שלי. העיניים שלי ראו אותיאהובה. אני, משוררשמעלה על נוס את המידות הטובות של האהבה שלי לעולם, שלמזל הגדול שפקד אותי. העיניים שלנו לאחר שנפגשו סוף הסוף.

The poet Khusro’s fortune brightened because he went to his Beloved. My heart and mind belong to HIM, they are one and the same being. I, Khusro am standing in the yard of love, where all wrong-doers and the arrogant will drown, and those who drowned will cross over. I, poet Khusro will spread this song of love, that I will play with my beloved, who having won my  heart, I am willing to lose it again. I have finally found the gaze of my love. She appears as a young girl to everyone, of whom I  will sing the praises.. Whatever transpires now, everyone will see, I have finally arrived to see the eyes of that whom I love.

To tell the truth, I have been scared to  love, but I know that I only loved, and stole nothing. Beloved of hearts, and looks, I have followed my heart’s journey to you. Khusro will tell the strong, that I have found what I lost. I have made a home with my beloved so that when she travels far, I travel with her now. I have been so blessed. Gaze I will upon her in case I forget, I will lock eyes with my beloved. I have told this story to all who will hear of the  song of my new love. Drunk as I am now, look at the procession of longing, giving in to my beloved’s gaze. Her arms are fair, and her bracelets green and I am caught in her grasp once she looks at me. I am caught in your beauty and find its place in my own soul.  My eyes have seen my beloved. I, poet have extolled the virtues of my love to the world, of the great good fortune that has befallen me. Our eyes having met at last.


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The Lost Art of Rhetoric by Thomas Wilson 1524-1581 AD

E L O Q V E N C E   F I R S T
giuen by God, and after lost

by man, and last repayred
by God againe.

MAn (in whom is powred the breath of life) was made at the first being an euerliuing creature, vnto the likenesse of God, endued with reason, and appointed Lorde ouer all other thinges liuing. But after the fall of our first Father, sinne so crept in that our knowledge was much darkned, and by corruption of this our flesh, mans reason and entendement were both ouerwhelmed. At what time God being sore greeued with the follie of one man, pitied of his mere goodnesse the whole state and posteritie of Mankind. And therefore (whereas through the wicked suggestion of our ghostly enemie, the ioyfull fruition of Gods glorie was altogether lost:) it pleased our heauenly Father to repaire mankind of his free mercie, and to graunt an euerliuing enheritaunce, vnto all such as would by constaunt faith seeke earnestly hereafter. Long it was ere that man knewe himselfe, being destitute of Gods grace, so that all thinges waxed sauage, the earth vntilled, societie neglected, Gods will not knowne, man against man, one against an other, and all against order. Some liued by spoyle: some like brute beastes grased vpon the ground: some went naked: some roomed like Woodoses: none did any thing by reason, but most did what they could by manhood. None almost considered the euerliuing GOD, but all liued most commonly after their owne lust. By death they thought that all thinges ended: by life they looked for none other liuing. None remembred the true obseruation of Wedlocke: none tendered the education of their children: Lawes were not regarded: true dealing was not once vsed. For vertue, vice bare place: for right and equitie, might vsed authoritie. And therefore, whereas man through reason might haue vsed order: man through folie fell into errour. And thus for lacke of skill, and for want of grace euill so preuailed, that the deuil was most esteemed, and God either almost vnknowne among them all, or els nothing feared among so many. Therefore, euen now when man was thus past all hope of amendement, God still tendering his owne workmanshippe, stirring vp his faithfull and elect, to perswade with reason all men to societie. And gaue his appointed Ministers knowledge both to see the natures of men, and also graunted them the gift of vtteraunce, that they might with ease win folke at their will, and frame them by reason to all good order. And therefore, whereas men liued brutishly in open feeldes, hauing neither house to shroude them in, nor attire to clothe their backes, nor yet any regard to seeke their best auaile: these appointed of GOD called them together by vtteraunce of speech, and perswaded with them what was good, what was bad, & what was gainful for mankind. And although at first the rude could hardly learne, and either for the straungenesse of the thing, would not gladly receiue the offer, or els for lack of knowledge, could not perceiue the goodnesse: yet being somewhat drawne, and delited with the pleasantnesse of reason, and the sweetnesse of vtteraunce: after a certaine space they became through Nurture and good aduisement, of wilde, sober: of cruell, gentle: of fooles, wise: and of beastes, men: such force hath the tongue, and such is the power of Eloquence and reason, that most men are forced euen to yeeld in that which most standeth against their will. And therefore the Poets doe feine, that Hercules beeing a man of great wisedome, had all men lincked together by the eares in a chaine, to drawe them and leade them euen as he lusted. For his witte was so great, his tongue so eloquent, and his experience such, that no one man was able to withstande his reason, but euery one was rather driuen to doe that which he would, and to will that which he did: agreeing to his aduise both in word and worke in all that euer they were able. Neither can I see that men could haue beene brought by any other meanes, to liue together in fellowship of life, to maintaine Cities, to deale truely, and willingly obeye one an other, if men at the first had not by art and eloquence, perswaded that which they full oft found out by reason. For what man I pray you, beeing better able to maintaine himself by valiaunt courage, then by liuing in base subiection, would not rather looke to rule like a Lord, then to liue like an vnderling: if by reason he were not perswaded, that it behoueth euery man to liue in his owne vocation: and not to seeke any higher roume, then wherunto he was at the first appointed? Who would digge and delue from Morne till Euening? Who would trauaile and toyle with ye sweat of his browes? Yea, who would for his Kings pleasure aduenture and hassarde his life, if witte had not so won men, that they thought nothing more needfull in this world, nor any thing whereunto they were more bounden: then here to liue in their duetie, and to traine their whole life according to their calling. Therefore, whereas men are in many thinges weake by Nature, and subiect to much infirmitie: I thinke in this one poinct they passe all other creatures liuing, that haue the gift of speech and reason. And among all other, I thinke him most worthie fame, and amongst all men to bee taken for halfe a GOD: that therein doth chiefly and aboue all other excell men, wherein men doe excell beastes. For he that is among the reasonable of al most reasonable, and among the wittie, of all most wittie, and among the eloquent, of all most eloquent: him thinke I among all men, not onely to be taken for a singuler man, but rather to be coumpted for halfe a God. For, in seeking the excellencie hereof, the soner he draweth to perfection, the nyer he commeth to God, who is the cheefe wisedome, and therfore called God, because he is most wise, or rather wisedome it self.

Now then, seing that God giueth his heauenly grace, vnto al such as call vnto him with stretched handes,and humble heart,neuer wanting to those,that want not to themselues:I purpose by his grace andespeciall assistence, to set forth such precepts of eloquence, and to shewe what obseruation the wise haue vsed, in handeling of their matters: that the vnlearned by seeing the practise of others, maie haue some knowledge themselues, and learne by their neighbours deuise, what is necessarie forthem selues in their owne case.