Swami Vivekananda who, in words of Sister Nivedita (Margaret Elizabeth Noble his Irish devoted disciple), breathed India. He was a personality of multiple facets – a thinker, a philosopher, a saint, a preacher, a leader, a reformer and so on. Very few people know him as a Poet. The English poetry in India brought by the ending years of the nineteenth century has chiefly taken the form of a revival of cultural patriotism, highly necessary for a nation. It also has religious impact on it in the sense that it evolved out of the magnificent past of India. And whosoever can be the best admirer of this culture and glory of its past that is one and only Swami Vivekananda. We find a mixture of these aspects in Vivekananda’s poetry also but ratio of
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Therefore, we are not only seeking in a poet a supreme singer but a philosopher, a prophet, a teacher, and sometimes a religious preacher. Vivekananda has all these things. Except this, patriotism in his poetry didn’t leave the hope to be free. His soul is full of enthusiasm, seems to come forth for liberty and freedom. He is bold enough and calls out the people of his land to awake and see the new dawn with afresh sun with new life. He is patriot and prophet in one.
“Vivekananda’s, like Bankim Chandra’s patriotism was permeated with concern for the masses to achieve emancipation and win democratic rights. That was truly democratic patriotism.”1
Influence of Vedanta (philosophy) reflects from his poetry. His poems are like mantra of Vedas.
We discover a closer approximation to what we might call the ‘mantra’ in poetry. The rhythmic speech that, as the Veda puts it, rises at once form the heart of the seer and from the distant home of the Truth. The discovery of the word, the divine movement, the form of thought proper to the reality which, as Mr. Cousins says, “Lies in the apprehension of something stable behind the instability of word and deed. Something that is passion of humanity for something is a dim foreshadowing of the divine urge which is prompting all creation to unfold itself and to rise out of its limitations towards …show more content…
The ‘I’ Has All become, the All is ‘I’ and Bliss. Know thou art That, Sannyasin bold! Say- ‘Om Tat Sat, Om!’3
The mantra, poetic expression of the deepest spiritual reality is only possible when three highest intensities of poetic speech meet and become indissolubly one, a highest intensity of rhythmic movement, a highest intensity of verbal form and thought-substance of style, and a highest intensity of the soul’s vision of truth. Vivekananda’s poetry is unison of these three elements.
Vivekananda’s poetry raises the pleasure of the instrument and transmutes it into the deeper delight of the soul: “I look behind and after And find that all is right, In my deepest sorrows There is a soul of light.”4
He showed in his poetry, the very nature of his thought-power and the characteristic way of expression of the born philosophical thinker: “From dreams awake, from bonds be
Therefore, we are not only seeking in a poet a supreme singer but a philosopher, a prophet, a teacher, and sometimes a religious preacher. Vivekananda has all these things. Except this, patriotism in his poetry didn’t leave the hope to be free. His soul is full of enthusiasm, seems to come forth for liberty and freedom. He is bold enough and calls out the people of his land to awake and see the new dawn with afresh sun with new life. He is patriot and prophet in one.
“Vivekananda’s, like Bankim Chandra’s patriotism was permeated with concern for the masses to achieve emancipation and win democratic rights. That was truly democratic patriotism.”1
Influence of Vedanta (philosophy) reflects from his poetry. His poems are like mantra of Vedas.
We discover a closer approximation to what we might call the ‘mantra’ in poetry. The rhythmic speech that, as the Veda puts it, rises at once form the heart of the seer and from the distant home of the Truth. The discovery of the word, the divine movement, the form of thought proper to the reality which, as Mr. Cousins says, “Lies in the apprehension of something stable behind the instability of word and deed. Something that is passion of humanity for something is a dim foreshadowing of the divine urge which is prompting all creation to unfold itself and to rise out of its limitations towards …show more content…
The ‘I’ Has All become, the All is ‘I’ and Bliss. Know thou art That, Sannyasin bold! Say- ‘Om Tat Sat, Om!’3
The mantra, poetic expression of the deepest spiritual reality is only possible when three highest intensities of poetic speech meet and become indissolubly one, a highest intensity of rhythmic movement, a highest intensity of verbal form and thought-substance of style, and a highest intensity of the soul’s vision of truth. Vivekananda’s poetry is unison of these three elements.
Vivekananda’s poetry raises the pleasure of the instrument and transmutes it into the deeper delight of the soul: “I look behind and after And find that all is right, In my deepest sorrows There is a soul of light.”4
He showed in his poetry, the very nature of his thought-power and the characteristic way of expression of the born philosophical thinker: “From dreams awake, from bonds be