0
What else can I help you with?
When was Job Komol born?
Job Komol was born in 1981.
When was Abdul Baten Mojumdar Komol born?
Abdul Baten Mojumdar Komol was born on 1987-08-02.
If you have Schengen visa from Italy should you travel to Italy first?
Not necessary, you can go any schengen country. By Rayhan, Komol and Shihab
Where does an drought occur what part of the world?
Droughts can occur in various parts of the world, including regions in Africa, Asia, Australia, North America, and South America. They are often associated with prolonged periods of below-average precipitation leading to water scarcity and can have significant impacts on ecosystems, agriculture, and water resources.
Aami je tomar song from bhoolbhulaiya based on which raga?
This is a Odissi dance recital,mainly the Devdasi traditional dance,with Pallavi..The mukhra starts with Raag Pilu..Then the music transcends into ga pa dha ni..almost like kalavati..Then "saathi re saathi re"..also in that flavour.but after that--the male voice ma ga sa ni dha ni sa ga ma...Reminds me of Rageshree..So-madam,it is a fantastic and intelligent blending of quite a few raginis..mostly pivotal in the two swaras..Komol nishad and shudh gandhar..When ever it is coming back to komol gandhar,it smells Pilu again..Thanks..
What movie and television projects has Bohdan Smolen been in?
Bohdan Smolen has: Played Mr. Stasio in "Kochankowie mojej mamy" in 1986. Played Komol in "Cesarskie ciecie" in 1988. Played Dzieciol in "13 posterunek" in 1997. Played Postman Edzio in "Swiat wedlug Kiepskich" in 1999. Played Father of "Borsuk" in "To my" in 2000. Played Celestyn in "Niania" in 2005. Played Himself - Guest in "Szymon Majewski show" in 2005.
Who is the most Famous Filipino guitarist?
In sufi rock salman ahmed,in metal faraz anwar and in jazz amir zaki are the best. but over all,AB (ayub baccu) is the best guitarist
What actors and actresses appeared in Cesarskie ciecie - 1988?
The cast of Cesarskie ciecie - 1988 includes: Halina Bednarz as Pregnant Woman Zbigniew Borek Zbigniew Buczkowski as Boruta Renata Domagala Jaroslaw Domin Bozena Dykiel as Nurse Laparkowska Katarzyna Ejmont Marek Frackowiak as Priest Piotr Fronczewski as Dr. Erdman Maria Gladkowska as Gabrysia Piotr Grabowski as Peasant Dorota Kaminska as Komolowa Roman Klosowski as Karol Dederko Marta Klubowicz as Nurse Zbigniew Korepta Roman Kosierkiewicz Krzysztof Kowalewski as Rozmaryn Emilia Krakowska as Stecowa Krystyna Liskowacka Wojciech Malajkat as Marek Sykut Jan Mateusz Nowakowski Jan Mayzel Celina Mencner Alicja Migulanka as Stefa Dederko Grzegorz Okrasa Izabella Olejnik as Pietrzakowa Bronislaw Pawlik as Bronislaw Stec Jan Peczek Renata Pekul as Wiesia Stec Jadwiga Polanowska Maria Probosz as Pregnant Woman Janusz Rewinski as Secretary Bohdan Smolen as Komol Lech Soluba as TV Reporter Tadeusz Somogi Monika Switaj as Midwife Zdzislaw Wardejn as Pietrzak Ewa Wolf Wojciech Wysocki as Radomski Jerzy Zygmunt Nowak as Head of the Maternity Ward
How does Tagore find nature on his arrival in England?
Abstract Rabindranath Tagore was born in a family which, on one hand, inherited a legacy of rich Indian culture, and on the other, did not hesitate to welcome the modernism, freshly arrived from Europe through waves of Enlightenment. He was sent early to England to imbibe the gifts of modern science and rationalism that could lead him to a standard and secured career. But even though the discipline of work, love for liberalism and quest after scientific truth and technological perfection there impressed him much, in its over all effect the West's efforts of de-humanization disappointed Tagore and disillusioned him as well. This led him finally to the realization and reconstruction of the motherland that is India. He came to meet the common man and his everyday sorrows and tears in rural Bengal, in Silaidaha, Patisar and Sazadpur where he was given the duty to look after the family estate. The raw and rough smell of the soil, the whirl of the waves in river Padma, the play of seasons on the strings of nature lent him a unique insight. He learnt to weave his words offering a perfect slide show of mutual reciprocation of man and nature, accompanied by a hitherto unheard melody of folk tune that glorifies the struggles of that life and thereby consolidating it gradually to a consciousness out of which a nation is born. The present essay intends to seek and understand the secrets of that story, which, though lacking miserably in sound and fury, strives towards a steady self emergence and emancipation paving the way for political freedom. [Keywords: Nationalism, England, Bengal, Shelaidaha, narrative, freedom] It is an insult to his humanity if man fails to invoke in his mind a definite image of his own ideal self, of his ideal environment which it is his mission externally to reproduce. It is the highest privilege of man to be able to live in his own creation. His country is not his by mere accident of birth, he must richly and intimately transform it into his own, make it a personal reality. And what is more, man is not truly himself if his personality has not been fashioned by him according to some mental picture of perfection which he has within. His piled up wealth, his puffed up power can never save him from innate insignificance if he has not been able to blend all his elements into a dynamic unity of presentation. (Tagore 1 ) Tagore's family background helped him no doubt, but the immediate task at hand was to avail 'a dynamic unity', 'to invoke a definite image', both of the self and the country, and to 'make it a personal reality'. It was decided in the family that, he should be sent to England, and accordingly on September 20, 1878, Rabindranath boarded the ship, S.S. Poona, escorted by his second elder brother Satyendranath. But England failed miserably to touch the height of expectation in the mind of the young visionary: Rupkatha Journal on Interdisciplinary Studies in Humanities (ISSN 0975-2935), Vol 2, No 4, 2010 Special Issue on Rabindranath Tagore, edited by Amrit Sen (See the related link.) Before coming to England, I had imagined like a fool that this small island would be filled with Gladstone's oratory, Max Muller's explications of the Vedas, Tyndall's scientific theories, Carlyle's deep thoughts and Bain's Philosophy. I suppose I was lucky to be disappointed. Just like anywhere else, women here are preoccupied with fashions, men with their jobs, and politics is a source of great excitement. 2 So was London, that betrayed the imagination of the young poet with its dismal look, 'such a dismal city I had never seen before, smoky, foggy and wet, and everyone jostling and in a hurry….It seemed as if Nature wore a perpetual frown, the sky was turbid and the light of the day lacked luster like a dead man's eye.' 3 Even the people there could not interest the sensitive heart: The people here imagine that I knew nothing of civilization until my arrival here. The other day Dr-'s brother tried to explain to me at length what a camera was and at an evening party Miss- asked me if I had ever seen a piano before. 4 Little was it known then that the disappointment experienced here, had already in silence started adorning the mother land, lying many miles afar, with renewed glory and vigour. Before leaving London in his second visit, in 1891, Tagore wrote in a letter to his niece Indira Devi: After I have come here I do feel that wretched helpless India is truly my mother. She does not have so much power or splendour as England, but she loves us. Whatever little love, whatever little happiness I have known in my life rest on her lap. The charm and glitter of this place will never be able to bewitch me, how I wish to return to her lap. If I could, residing in one of her neglected corners and remaining totally unknown to the entire civilized world, gather love like a bee overflowing its hive with honey, I would ask for nothing else. 5 The impetus was gathered in the first visit (1878), when he first experienced, though from a distance, English racial animosity. In a letter sent from England for the readers of Bharati, he wrote even then: Hundreds of Johns and Joneses and Thomases are found swarming the lanes and by-lanes of this city, whose mothers and fathers and sisters are known to none but to a butcher, a tailor or a coal porter. But the moment they set their foot on any locality in India, their names become a topic of everybody's discourse. The roads through which they pass whip in hand (which understandably is used not merely for the horse), become immediately desolate, all the passersby taking themselves off in a frantic hurry. At their slightest gesticulation trembles the thrones of an Indian king….The fact is, you know, whenever the small is installed in high positions, it makes an ostentatious parade of its highness by exhibiting its red eyes or expanded chest. 6 Obviously , British imperialism and its exploiting design was getting exposed to the poet, more so, when he went to the House of Commons during his first visit to England and 'noted with regret the plight of the Irish members of the House, who found the House almost deserted whenever one of them got up to speak'. 7 Extremely unpleased and inwardly unmoved the poet felt that, 'the 430 In the World of Men: Tagore's Arrival in the Spiritual Domain of Nationalism light of my country, the sky of my country, had been silently calling me' 8 , and returned to India. It may be interesting to note that still, the men and the women of his country are not calling him, but only the light, only the sky. And this has its own significance in the growth and development of his poetic self. In spite of getting birth amid the crowded flow of human world, he came to know and feel nature first. Then, when he will be in the boundless lap of nature in Shilaidaha, as we shall see shortly, he will be preoccupied with man, as if fate has destined it that exchanging the environment, she would lead him to the beauty of nature while amid the din and bustle of city and man, and to the mystery of life and its thousands whirlpools, while amid nature's seclusion. 9 Following the same rule, first came Sandhya Sangeet (Evening Songs, 1882), 'morbid and full of vapours of heated imagination' 10 . In Tagore's own words, 'I was busy blowing up a raging flame with the bellows of my emotions' 11 . The journey for the motion and motivation of life was yet to start. The sunrise was yet to follow. 'My reminiscences', registers the mood of this period in simple words: The sadness and pain which sought expression in the Evening Songs had their roots in the depths of my being. As one's sleep-smothered consciousness wrestles with a nightmare in its efforts to awake, so the submerged inner self struggles to free itself from its complexities and come out into the open. These songs are the history of that struggle. 12 The struggle ended suddenly. Whose call it was nobody can assert. The sudden call has appeared in Tagore's life at so many vital junctions and has changed its course in such unexpected ways that one, like the poet himself, is forced to see it as the call of providence or Jiban Debata (life God). Whatever he has seen, heard or felt, whomever he has met befriended or sang, it is this He, whom he has greeted, loved or song offered. He is everywhere, but mostly He is within. Thus it is that the poet searched everywhere and strove to identify with everyone, but never forgot to return and re-tune the within. To make a bridge between the within and without has ever been one of the chief aims of his poetic cult. The work started as soon as the sun rose. The poet recalls his sudden illumination in a letter to C.F. Andrews: It was morning. I was watching the sunrise from Free School lane. A veil was suddenly withdrawn and everything became luminous. The whole scene was one of perfect music- one marvelous rhythm. The houses in the street, the men moving below, the little children playing, all seemed parts of one luminous wholeinexpressibly glorious….Everyone, even those who bored me, seemed to lose their outer barrier of personality, and I was full of gladness, full of love, for every person and every tinniest thing….That morning in Free school lane was one of the first things that gave me inner vision, and I have tried to explain it in my poems. I have felt ever since, that this was my goal: to express the full ness of life, in its beauty, as perfection- if only the veil were withdrawn. 13431 Rupkatha Journal Vol 2 No 4 That very day the poem, The Awakening of the Waterfall, gushed forth and coursed on like a veritable cascade. The Waterfall, so long it had been frozen, was pre-occupied with snow and cave and hill and nature's seclusion. The moment it awakened from slumber, it had the urge to flow to the world where men and women, children and aged, were waiting alike on both the banks for a dip. The poet uttered in Kodi o Komol (Sharps and Flats, 1886): I do not wish to die to this lovely world. I wish to live as man among men, With the sun shining, the flowers in bloom, And perchance some loving heart responding! How varied is the game of life on this earth, Its meetings and partings, its laughter and tears! Oh to sing of man's joys and pains And leave behind a melody undying! 14 Later, he himself explained the mental condition he had been passing through during this period: When I was confined to the house, I looked wistfully through the openings in the parapet of our inner roof-terrace and offered my heart to nature. In my youth it was the world of men that exerted a powerful attraction upon me. I was an outsider, and looked out upon it from the wayside. My mind, on the brink of life, called out to a ferryman sailing away across the waves, as it were, with an eager waving of hands. My life longed to begin its journey. 15 It is during this time he wrote the following lines, with 'a plea to be allowed entry and position within that house of mystery: This world is sweet, -I do not want to die. I awnt to live within the stream of humanity. 16 Was this desire provoked by a strict isolation from childhood? The poet offers the first hand explanation, once again: It is not true that my marked isolation acted as a bar in plunging into the social stream. I see no sign in those of my countrymen who have been in the thick of society all their lives that they enjoy any more than I do a life-giving touch from such intimacy. The social existence of our country has its lofty banks, its flight of steps, and its cool dark waters shadowed by antique trees from whose leafy branches the koel coos its ancient ravishing song. But, for all that, the water is stagnant. Where is its current, where are its waves, when does the high tide rush in from the sea?....Man may be overcome by profound depression in voluptuously lazy seclusion if deprived of commerce with life. From such despondency I have always struggled painfully to break free. My mind refused to respond to the cheap intoxications of political movements, devoid as they were of any national consciousness, completely ignorant of the country, and supremely indifferent to real service of the motherland. I was tormented by a furious impatience, an intolerable dissatisfaction with myself and all around me. 17432 In the World of Men: Tagore's Arrival in the Spiritual Domain of Nationalism That very impatience and dissatisfaction led him to the real world of men and women, which Providence, again unexpectedly opened for him. The picture house of My Reminiscences also closes here, for, now in the poet's words: The light hearted days of mixing freely with the world at will are over. My journey has now to be completed through the dwelling-places of men. And the good and evil, joy and woe which it thus encounters may not be viewed as pictures. What tumult is going on here! What construction and destruction, conflict and conjunction! I do not have the power to disclose and describe the supreme art with which my Guide joyfully leads me past all obstacle, antagonism and crookedness towards fulfillment of my life's innermost meaning….To analyze an image is to gather only dust, not the spirit of the artist. 18 Around 1890, Rabindranath was asked by his father to take charge of the family's Zamindari in East Bengal and a little part in Orissa. The young man had to obey. He had made a plan of traveling all over North India in a bullock-cart, so as to watch leisurely and at first hand the vast reality of his country's life. Instead, he had to establish himself in a house boat on the river Padma and look after the interests of the family estates and adjust them, as best as he could, to the welfare of his rayts. 'Much as he may have shied at first from this onerous responsibility, he was later grateful to his father for having yoked him to it'. 19 Shelaidaha 20 widened and strengthened his intimacy with nature, but more than that, it enabled him to get first hand experience of the common flow of life in rural Bengal. In his own words: I saw all aspects of village life and felt a great keenness to understand the daily routine and varied pageant of their lives…slowly but surely I began to understand the sorrow and the poverty of the villagers and I grew restless to do something about it. I began to feel ashamed of spending my days simply as a land-lord, concerned only with my own profit and loss. So I began to think about what could be done. I did not think helping from outside would help. I began to try and open
