Bhalobeshe jodhi shukho nahi. The futility of love, Shushmita Patra, Vocalist. From Bisho kobi (universal poet) Rabindrathanath Tagore.

Bhalobeshe jodhi shukho nahi. If after having loved there is no happiness, thobe kaeno-thobe kaeno miche bhalobasha. Then why are there so many promises? Mono dhie mono pethe chahi. Love wants what is rightfully its, love returned. Ogo, kaeno, ogo, kaeno miche e durasha. Then how are so many falsehoods?  Hridhoe jalaye bashonaro shikha. One who lights the heart is also the one who will own its prize. Noyone shajae mayamorichika, revealed in eyes are lives’ histories.  Shudhu ghure mori morubhume. As we turn round and round like the desert. Ogo, kaeno, ogo, kaeno miche e pipasha? Then why is there hope? Aponi je ache aponaro kache, nikhilo jogothe ki obhabo ache. You are forever your own and this world holds abundance.  Ache mondho shomirono, pushpobibhushono. Kokilokujitho kuñjo. Witness  environments that as a lotus in bloom sing like birds of paradise. Bishochorachoro luptho hoye jay Aeki ghoro prem ondho rahupraye Jibono jaubono grashe The world losing its loot, reveals a deep love that removes from planets their darkness and makes young their paths. Thobe kaeno-thobe kaeno miche e kuasha. Then why is hate mistaken for love? ভালোবেসে যদি সুখ নাহি, তবে কেন-তবে কেন মিছে ভালোবাসা ।মন দিয়ে মন পেতে চাহি ।ওগো, কেন-ওগো, কেন মিছে এ দুরাশা ।।হৃদয়ে জ্বালায়ে বাসনার শিখা,নয়নে সাজায়ে মায়ামরীচিকা, শুধু ঘুরে মরি মরুভূমে ।ওগো, কেন-ওগো, কেন মিছে এ পিপাসা ।।আপনি যে আছে আপনার কাছে নিখিল জগতে কী অভাব আছে ।আছে মন্দ সমীরণ, পুষ্পবিভুষণ,কোকিলকুজিত কুঞ্জ ।বিশ্বচরাচর লুপ্ত হয়ে যায়,একি ঘোর প্রেম অন্ধ রাহুপ্রায় জীবন যৌবন গ্রাসে ।তবে কেন-তবে কেন. মিছে এ কুয়াশা ।।ভালোবেসে যদি সুখ নাহি.

National Language and Script: Basic language training for the world according to MK Gandhi. 1917.


English cannot satisfy the third condition, because the majority in India do not speak it. I call that language Hindi which Hindus and Mohammedans in the North speak and write, either in the Devanagari or the Urdu character. Exception has been taken to this definition. It seems to be argued that Hindi and Urdu are different languages. This is not a valid argument. In the Northern parts of India, Mussalmans and Hindus speak the same language. The literate classes have created a division. The learned Hindus have Sanskritized Hindi. The Mussalmans, therefore, cannot understand it. The Moslems of Lucknow have Persianized their speech and made it unintelligible to the Hindus. These represent two excesses of the same language. They find no common place in the speech of the masses. I have lived in the North. I have freely mixed with Hindus and Mohammedans and although I have but a poor knowledge of Hindi, I have never found any difficulty in holding communion with them. Call the language of the North what you will, Urdu or Hindi, it is the same. If you write it in the Urdu character you may know it as Urdu. Write the same thing in the Nagari character and it is Hindi.

There, therefore, remains a difference about the script. For the time being Mohammedan children will certainly write in the Urdu character, and Hindus will mostly write in the Devanagari. I say mostly, because thousands of Hindus use the Urdu character, and some do not even know the Nagari character. But when Hindus and Mohammedans come to regard one another without suspicion, when the causes begetting suspicion are removed, that script which has greater vitality will be more universally used, and therefore, become the national script. Meanwhile those Hindus and Mohammedans who desire to write their petitions in the Urdu character, should be free to do so and should have the right of having them accepted at the seat of the National Government.

There is not another language capable of competing with Hindi in satisfying the five conditions. Bengali comes next to Hindi. But the Bengalis themselves make use of Hindi outside Bengal. No one wonders to see a Hindi-speaking man making use of Hindi, no matter where he goes. Hindu preachers and Mohammedan Moulvis deliver their religious discourses throughout India in Hindi and Urdu and even the illiterate masses follow them. Even the unlettered Gujarati going to the North, attempts to use a few Hindi words whereas a gate-keeper from the North declines to speak in Gujarati even to his employer, who has on that account to speak to him in broken Hindi. I have heard Hindi spoken even in the Dravid country. It is not true to say that in Madras one can go on with English. Even there I have employed Hindi with effect. In the trains I have heard Madras passengers undoubtedly use Hindi. It is worthy of note that Mohammedans throughout India speak Urdu and they are to be found in large numbers in every Province. Thus Hindi is destined to be the national language. We have made use of it as such in times gone by. The rise of Urdu itself is due to that fact. The Mohammedan kings were unable to make Persian or Arabic the national language. They accepted the Hindi grammar, but employed the Urdu character and Persian words in their speeches. They could not, however, carry on their intercourse with the masses through a foreign tongue. All this is not unknown to the English. Those who know anything of the sepoys, know that for them military terms have had to be prepared in Hindi or Urdu.

Thus we see that Hindi alone can become the national language. It presents some difficulty in case of the learned classes in Madras. For men from the Deccan, Gujarat, Sind and Bengal it is easy enough. In a few months they can acquire sufficient command over Hindi to enable them to carry on national intercourse in that tongue. It is not so for the Tamils. The Dravidian languages are distinct from their Sanskrit sister in structure and grammar. The only thing common to the two groups is their Sanskrit vocabulary to an extent. But the difficulty is confined to the learned class alone. We have a right to appeal to their patriotic spirit and expect them to put forth sufficient effort in order to learn Hindi. For in future when Hindi has received State recognition, it will be introduced as a compulsory language in Madras as in other Provinces, and intercourse between Madras and them will then increase. English has not permeated the Dravidian masses. Hindi, however, will take no time.

The Need for Hindustani: I have ventured to advise every student to devote this year of our trial to the manufacture of yarn and learning Hindustani. Bengal and Madras are the two Provinces that are cut off from the rest of India for want of a knowledge of Hindustani on their part. Bengal, because of its prejudice against learning any other language of India, and Madras, because of the difficulty of the Dravidians about picking up Hindustani. An average Bengali can really learn Hindustani in two months if he gave it three hours per day and a Dravidian in six months at the same rate. Neither a Bengali not a Dravidian can hope to achieve the same result with English in the same time. A knowledge of English opens up intercourse only with the comparatively few English-knowing Indians, whereas a possible knowledge of Hindustani enables up to hold intercourse with the largest number of our countrymen. I do hope the Bengalis and the Dravidians will come to the next Congress with a workable knowledge of Hindustani. Our greatest assembly cannot be a real object-lesson to the masses unless it speaks to them in a language which the largest number can understand. I appreciate the difficulty with the Dravidians, but nothing is difficult before their industrious love for the motherland . . . . You and I, and every one of us has neglected the true education that we should have received in our national schools. It is impossible for the young men of Bengal, for the young men of Gujarat, for the young men of the Deccan to go to the Central Provinces, to go to the United Provinces, to go to the Punjab and all those vast tracts of India which speak nothing but Hindustani, and therefore I ask you to learn Hindustani also in your leisure hours. Do not consider for one moment that you can possibly make English a common medium of expression between the masses. Twenty-two crores of Indians know Hindustani—they do not know any other language. And if you want to steal into their hearts, Hindustani is the only language open to you.

Traveller wipe the tears from your eyes. Translation from Bengali of Poet Nazrul Islam.


Traveller wipe the tears from your eyes and turn back. Your flowers blossomed within themselves. Traveller, companion wipe your eyes let us go back. O crazy one what misfortune has befallen that you want to build your home on this flood? Yet the thirst for what is here is never quenched hold as you do on to the trivial. Friend wipe your eyes. In the rain when the seasonal flowers did not bloom, do you think that they will bloom now? In this country only wrongdoing occurs, filling ears with hopelessness.  O poet how many occasions will you bring to the festival in order to light the spark of your life? Your gardener never came leaving you abandoned. Traveller, wipe the tears of your face and turn away now.