Rabindranath Tagore

Bengali poet, philosopher and polymath (1861–1941)
(Redirected from Tagore)

Rabindranath Tagore (7 May 18617 August 1941), also known as Rabi Thakur, was a Bengali philosopher, poet, and winner of the Nobel Prize for literature in 1913.

Let this be my last word, that I trust in thy love.
God, the Great Giver, can open the whole universe to our gaze in the narrow space of a single land.


My debts are large, my failures great, my shame secret and heavy; yet I come to ask for my good, I quake in fear lest my prayer be granted.
  • The ancient Indians distrusted the pace and pomp of urbandom; they distrusted it strongly enough to resist central authority and conformism....
    "To know my country one has to travel to that age, when she realized her soul and thus transcended her physical boundaries when she revealed her being in a radiant magnanimity which illumined the eastern horizon, making her recognized as their own by those in alien shores who were awakened into a surprise of life."...
    [He also said about the culture of Indonesia:] ' I see India all around me.'
  • I cannot but bring to your mind those days when the whole of Eastern Asia, from Burma to Japan was united with India in the closest ties of friendship...
    • Rabindranath Tagore, Essays, Nationalism in Japan, Atlantic Publishers & Dist, 2007 p.471, and quoted in A Look at India From the Views of Other Scholars, by Stephen Knapp [1]
  • Patriotism cannot be our final spiritual shelter; my refuge is humanity. I will not buy glass for the price of diamonds, and I will never allow patriotism to triumph over humanity as long as I live. I took a few steps down that road and stopped; for when I cannot retain my faith in universal man standing over and above my country, when patriotic prejudices overshadow my God, I feel inwardly starved.
    • 1908 letter to Aurobindo Mohan Bose, quoted in Selected Letters of Rabindranath Tagore, Krishna Dutta and Andrew Robinson (1997, p.72)
  • The truth comes as conqueror only because we have lost the art of receiving it as guest.
    • The Fourfold Way of India (1924); this has become paraphrased as "Truth comes as conqueror only to those who have lost the art of receiving it as friend."
  • The time has come when badges of honour make our shame glaring in the incongruous context of humiliation, and I for my part, wish to stand, shorn, of all special distinctions, by the side of those of my countrymen who, for their so called insignificance, are liable to suffer degradation not fit for human beings.
  • The idea of the Nation is one of the most powerful anaesthetics that Man has invented. Under the influence of its fumes the whole people can carry out its systematic programme of the most virulent self-seeking without being in the least aware of its moral perversion,-in fact feeling dangerously resentful if it is pointed out.
    • "Nationalism in the West", 1917. Reprinted in Rabindranath Tagore and Mohit K. Ray, Essays (2007, p. 465). Also cited in Parmanand Parashar, Nationalism: Its Theory and Principles in India (1996, p. 212), and Himani Bannerji, Demography and Democracy: Essays on Nationalism, Gender and Ideology. (2011, p.179).
  • In the heart of Europe runs the purest stream of human love, of justice, of spirit of self-sacrifice for higher ideals. The Christian culture of centuries has sunk deep in her life's core. In Europe we have seen noble minds who have ever stood up for the rights of man irrespective of colour and creed.
    • "Nationalism in the West", 1917. Reprinted in Rabindranath Tagore and Mohit K. Ray, Essays (2007, p. 475). Also cited in John Jesudason Cornelius, Rabindranath Tagore: India's Schoolmaster, (1928, p. 83).
  • Does not the voice come to us, through the din of war, the shrieks of hatred, the wailings of despair, through the churning up of the unspeakable filth which has been accumulating for ages in the bottom of this nationalism, - the voice which cries to our soul that the tower of national selfishness, which goes by the name of patriotism, which has raised its banner of treason against heaven, must totter and fall with a crash, weighed down by its own bulk, its flag kissing the dust, its light extinguished? My brothers, when the red light of conflagration sends up its crackle of laughter to the stars, keep your faith upon those stars and not upon the fire of destruction.
    • "Nationalism in the West", 1917. Reprinted in Rabindranath Tagore and Mohit K. Ray, Essays (2007, p. 489). Also cited in Parmanand Parashar, Nationalism: Its Theory and Principles in India (1996, p. 213-14).
  • What India has been, the whole world is now. The whole world is becoming one country through scientific facility. And the moment is arriving when you also must find a basis of unity which is not political. If India can offer to the world her solution, it will be a contribution to humanity. There is only one history — the history of Man. All national histories are merely chapters in the larger one.
    • "Nationalism in the West", 1917. Reprinted in Rabindranath Tagore and Mohit K. Ray, Essays (2007, p. 492).
  • I know how reluctant it makes us feel to give any credit for humanity to the western civilisation when we observe the brutalities into which this nationalism of theirs breaks out, instances of which are so numerous all the world over, — in the late war, in the lynching of negroes, in cowardly outrages allowed to be committed by European soldiers upon helpless Indians, in the rapacity and vandalism practised in Pekin during the Boxer war by the very people who are never tired of vulgarly applying the epithet of Hun to one section of their own confederates. But while I have never sought to gloss over or keep out of mind any of these ugly phenomena, I still aver that in the life of the West they have a large tract where their mind is free ; whence the circulation of their thought currents can surround the world.
    • "The Way To Unity" (1923) in Visva-Bharati Quarterly, Vol. I. No. 2, July 1923. Reprinted in Sisir Kumar Das, Sahitya Akademi,The English Writings of Rabindranath Tagore: A miscellany, 1994, (p. 464).
  • According to the Upanishads, the complete aspect of Truth is in the reconciliation on the finite and the infinite, of everchanging things and the eternal spirit of perfection. When in our life and work the harmony between these two is broken, then either our life is thinned into a shadow, or it becomes gross with accumulations.
    • "Talks in China",1924. Reprinted in Rabindranath Tagore and Mohit K. Ray, Essays (2007, p. 735).
  • Those who live in England, away from the East, have now got to recognize that Europe has completely lost her former moral prestige in Asia. She is no longer regarded as the champion throughout the world of fair dealing and the exponent of high principle, but rather as the upholder of Western race supremacy and the exploiter of those outside her own borders.
    • "Message From India," The Living Age magazine, July 1, 1930, pp. 518-529. Quoted in Xu Guoqi, Asia and the Great War: A Shared History. Oxford University Press, 2016.
  • God, the Great Giver, can open the whole universe to our gaze in the narrow space of a single land.
    • Jivan-smitri
  • Whenever a Muslim called upon the Muslim society, he never faced any resistance-he called in the name of one God ‘Allah-ho-Akbar’. On the other hand, when we (Hindus) call will call, ‘come on, Hindus’, who will respond? We, the Hindus, are divided in numerous small communities, many barriers-provincialism-who will respond overcoming all these obstacles? “We suffered from many dangers, but we could never be united. When Mohammed Ghouri brought the first blow from outside, the Hindus could not be united, even in the those days of imminent danger. When the Muslims started to demolish the temples one after another, and to break the idols of Gods and Goddesses, the Hindus fought and died in small units, but they could not be united. It has been provided that we were killed in different ages due to out discord. Weakness harbors sin. So, if the Muslims beat us and we, the Hindus, tolerate this without resistance-then, we will know that it is made possible only by our weakness. For the sake of ourselves and our neighbour Muslims also, we have to discard our weakness. We can appeal to our neighbour Muslims, `Please don't be cruel to us. No religion can be based on genocide' - but this kind of appeal is nothing, but the weeping of the weak person. When the low pressure is created in the air, storm comes spontaneously; nobody can stop it for sake for religion. Similarly, if weakness is cherished and be allowed to exist, torture comes automatically - nobody can stop it. Possibly, the Hindus and the Muslims can make a fake friendship to each other for a while, but that cannot last forever. As long as you don’t purify the soil, which grows only thorny shrubs you can not expect any fruit.
    • “Swamy Shraddananda’, written by Rabindranath in Magh, 1333 Bangabda; compiled in the book ‘Kalantar’.
  • There are two religions in earth, which have distinct enmity against all other religions. These two are Christianity and Islam. They are not just satisfied with observing their own religions, but are determined to destroy all other religions. That’s why the only way to make peace with them is to embrace their religions.”
    • Original works of Rabindranath Vol. 24 page 375, Vishwa Bharti; 1982.
  • When two-three different religions claim that only their own religions are true and all other religions are false, their religions are only ways to Heaven, conflicts can not be avoided. Thus, fundamentalism tries to abolish all other religions. This is called Bolshevism in religion. Only the path shown by the Hinduism can relieve the world from this meanness.
    • R. Tagore, `Aatmaparichapa' in his book `Parichaya' [2]
  • The terrible situation of the country makes my mind restless and I cannot keep silent. Meaningless ritual keep the Hindus divided in hundred sects. So we are suffering from series of defeats. We are tired and worn-out by the fortunes by the internal external enemies. The Muslims are united in religion and rituals. The Bengali Muslims the South Indian Muslims and even the Muslims outside India-all are united. They always stand united in face of danger. The broken and divided Hindus will not be able to combat them. Days are coming when the Hindus will be again humiliated by the Muslims. "You are a mother of children, one day you will die, passing the future of Hindus society on the weak shoulders of your children, but think about their future."
    • From the letter to Hemantabala Sarkar, written on 16the October, 1933, quoted in Bengali weekly `Swastika', 21-6-1999 [3]
  • A very important factor which is making it almost impossible for Hindu-Muslim unity to become an accomplished fact is that the Muslims can not confine their patriotism to any one country. I had frankly asked (the Muslims) whether in the event of any Mohammedan power invading India, they (Muslims) would stand side by side with their Hindu neighbours to defend their common land. I was not satisfied with the reply I got from them… Even such a man as Mr. Mohammad Ali (one of the famous Ali brothers, the leaders of the Khilafat Movement-the compiler) has declared that under no circumstances is it permissible for any Mohammedan, whatever be his country, to stand against any Mohammedan."
    • Rabindranath Tagore, Interview of Rabindranath Tagore in `Times of India', 18-4-1924 in the column, `Through Indian Eyes on the Post Khilafat Hindu Muslim Riots [4] Also in A. Ghosh: "Making of the Muslim Psyche" in Devendra Swamp (ed.), Politics of Conversion, New Delhi, 1986, p. 148. And in S.R. Goel, Muslim Separatism – Causes and Consequences (1987).
  • That which transcends country, which is greater than country, can only reveal itself through one’s country. God has manifested his one eternal nature in just such a variety of forms... I can assure you that through the open sky of India you will be able to see the sun therefore there is no need to cross the ocean and sit at the window of a Christian church. ... “I have nothing more to say,” answered Gora, “only this much I would add. You must understand that the Hindu religion takes in its lap, like a mother, people of different ideas and opinions, in other words, the Hindu religion looks upon man as man and does not count him as belonging to a particular party. It honours not only the wise but the foolish also and it shows respect not merely to one form of wisdom but to wisdom in all its aspects. Christians do not want to acknowledge diversity; they say that on one side is Christian religion and on the other eternal destruction, and between these two there is no middle path. And because we have studied under these Christians we have become ashamed of the variety that is there in Hinduism. We fail to see that through this diversity Hinduism is coming to realise the oneness of all. Unless we can free ourselves from this whirlpool of Christian teaching we shall not become fit for the glorious truths of Hindu religion.”
    • Rabindranath Tagore, Gora, translated into English, Calcutta, 1961. Quoted from Goel, S. R. (2016). History of Hindu-Christian encounters, AD 304 to 1996. Chapter 13 ISBN 9788185990354 [5]
  • Dr. Munje said in another part of his report that, eight hundred years ago, the Hindu king of Malabar (now Kerala) on the advice of his Brahmin ministers, made big favor to the Arab Muslim to settle in his kingdom. Even he appeased the Arab Muslims by converting the Hindus to Islam to an extent to making law for compulsory conversion of a member of each Hindu fisherman family in to Islam. Those, whose nature is to practice idiocy rather than common sense, never can enjoy freedom even if they are in the throne. They turn the hour of action in to a night of merriment. That’s why they are always struck by the ghost at the middle of the day.”.... “The king of Malabar once gave away his throne to idiocy. That idiocy is still ruling Malabar from a Hindu throne. That’s why the Hindus are still being beaten and saying that God is there, turning the faces towards the sky. Throughout India we allowed idiocy to rule and surrender ourselves to it. That kingdom of idiocy – the fatal lack of commonsense – was continuously invaded by the Pathans, sometimes by the Mughols and sometimes by the British. From outside we can only see the torture done by them, but they are only the tools of torture, not really the cause. The real reason of the torture is our lack of common sense and our idiocy, which is responsible for our sufferings. So we have to fight this idiocy that divided the Hindus and imposed slavery on us……..If we only think about the torture we will not find any solution. But if we can get rid of our idiocy, the tyrants will surrender to us.”
    • R. Tagore, ’Samasya,’ (The Problem), Agrahayan, 1330 Bangabda, in “Kalantar”.
  • India chose her places of pilgrimages on the top of hills and mountains, by the side of the holy rivers, in the heart of forests and by the shores of the ocean, which along with the sky, is our nearest visible symbol of the vast, the boundless, the infinite and the sublime.

Gitanjali (1912)Edit

Gitangali at Wikisource
In this playhouse of infinite forms I have had my play, and here have I caught sight of him that is formless.
  • I thought that my invincible power would hold the world captive, leaving me in a freedom undisturbed. Thus night and day I worked at the chain with huge fires and cruel hard strokes. When at last the work was done and the links were complete and unbreakable, I found that it held me in its grip.
    • 31
  • When old words die out on the tongue, new melodies break forth from the heart; and where the old tracks are lost, new country is revealed with its wonders.
    • 37
  • The smile that flickers on baby's lips when he sleeps — does anybody know where it was born? Yes, there is a rumor that a young pale beam of a crescent moon touched the edge of a vanishing autumn cloud, and there the smile was first born in the dream of a dew-washed morning.
    • 61
  • In this playhouse of infinite forms I have had my play, and here have I caught sight of him that is formless.
    • 96
  • Where the mind is without fear and the head is held high
    Where knowledge is free

    Where the world has not been broken up into fragments
    By narrow domestic walls
    Where words come out from the depth of truth
    Where tireless striving stretches its arms towards perfection
    Where the clear stream of reason has not lost its way
    Into the dreary desert sand of dead habit
    Where the mind is led forward by thee
    Into ever-widening thought and action
    Into that heaven of freedom, my Father, let my country awake.

Sādhanā : The Realisation of Life (1916)Edit

Love is the ultimate meaning of everything around us. It is not a mere sentiment; it is truth; it is the joy that is at the root of all creation.
When we define a man by the market value of the service we can expect of him, we know him imperfectly.
Civilisation must be judged and prized, not by the amount of power it has developed, but by how much it has evolved and given expression to, by its laws and institutions, the love of humanity.
The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual.
Joy is the realisation of the truth of oneness, the oneness of our soul with the world and of the world-soul with the supreme lover.
The infinite being has assumed unto himself the mystery of finitude. And in him who is love the finite and the infinite are made one.
  • All the great utterances of man have to be judged not by the letter but by the spirit — the spirit which unfolds itself with the growth of life in history.
    • Preface
  • The meaning of the living words that come out of the experiences of great hearts can never be exhausted by any one system of logical interpretation. They have to be endlessly explained by the commentaries of individual lives, and they gain an added mystery in each new revelation. To me the verses of the Upanishads and the teachings of Buddha have ever been things of the spirit, and therefore endowed with boundless vital growth; and I have used them, both in my own life and in my preaching, as being instinct with individual meaning for me, as for others, and awaiting for their confirmation, my own special testimony, which must have its value because of its individuality.
    • Preface
  • The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual. Buddha preached the discipline of self-restraint and moral life; it is a complete acceptance of law. But this bondage of law cannot be an end by itself; by mastering it thoroughly we acquire the means of getting beyond it. It is going back to Brahma, to the infinite love, which is manifesting itself through the finite forms of law.
  • Want of love is a degree of callousness; for love is the perfection of consciousness. We do not love because we do not comprehend, or rather we do not comprehend because we do not love. For love is the ultimate meaning of everything around us. It is not a mere sentiment; it is truth; it is the joy that is at the root of all creation. It is the white light of pure consciousness that emanates from Brahma. So, to be one with this sarvānubhūh, this all-feeling being who is in the external sky, as well as in our inner soul, we must attain to that summit of consciousness, which is love: Who could have breathed or moved if the sky were not filled with joy, with love?
  • Of course man is useful to man, because his body is a marvellous machine and his mind an organ of wonderful efficiency. But he is a spirit as well, and this spirit is truly known only by love. When we define a man by the market value of the service we can expect of him, we know him imperfectly. With this limited knowledge of him it becomes easy for us to be unjust to him and to entertain feelings of triumphant self-congratulation when, on account of some cruel advantage on our side, we can get out of him much more than we have paid for. But when we know him as a spirit we know him as our own. We at once feel that cruelty to him is cruelty to ourselves, to make him small is stealing from our own humanity...
  • Man is not entirely an animal. He aspires to a spiritual vision, which is the vision of the whole truth. This gives him the highest delight, because it reveals to him the deepest harmony that exists between him and his surroundings. It is our desires that limit the scope of our self-realisation, hinder our extension of consciousness, and give rise to sin, which is the innermost barrier that keeps us apart from our God, setting up disunion and the arrogance of exclusiveness. For sin is not one mere action, but it is an attitude of life which takes for granted that our goal is finite, that our self is the ultimate truth, and that we are not all essentially one but exist each for his own separate individual existence.
  • We never can have a true view of man unless we have a love for him. Civilisation must be judged and prized, not by the amount of power it has developed, but by how much it has evolved and given expression to, by its laws and institutions, the love of humanity. The first question and the last which it has to answer is, Whether and how far it recognises man more as a spirit than a machine? Whenever some ancient civilisation fell into decay and died, it was owing to causes which produced callousness of heart and led to the cheapening of man's worth; when either the state or some powerful group of men began to look upon the people as a mere instrument of their power; when, by compelling weaker races to slavery and trying to keep them down by every means, man struck at the foundation of his greatness, his own love of freedom and fair-play. Civilisation can never sustain itself upon cannibalism of any form. For that by which alone man is true can only be nourished by love and justice.
  • In love all the contradictions of existence merge themselves and are lost. Only in love are unity and duality not at variance. Love must be one and two at the same time.
    Only love is motion and rest in one. Our heart ever changes its place till it finds love, and then it has its rest. But this rest itself is an intense form of activity where utter quiescence and unceasing energy meet at the same point in love.
    In love, loss and gain are harmonised. In its balance-sheet, credit and debit accounts are in the same column, and gifts are added to gains. In this wonderful festival of creation, this great ceremony of self-sacrifice of God, the lover constantly gives himself up to gain himself in love. Indeed, love is what brings together and inseparably connects both the act of abandoning and that of receiving.
  • In love, at one of its poles you find the personal, and at the other the impersonal. At one you have the positive assertion — Here I am; at the other the equally strong denial — I am not. Without this ego what is love? And again, with only this ego how can love be possible?
    Bondage and liberation are not antagonistic in love. For love is most free and at the same time most bound. If God were absolutely free there would be no creation. The infinite being has assumed unto himself the mystery of finitude. And in him who is love the finite and the infinite are made one.
  • Compulsion is not indeed the final appeal to man, but joy is. And joy is everywhere; it is in the earth's green covering of grass; in the blue serenity of the sky; in the reckless exuberance of spring; in the severe abstinence of grey winter; in the living flesh that animates our bodily frame; in the perfect poise of the human figure, noble and upright; in living; in the exercise of all our powers; in the acquisition of knowledge; in fighting evils; in dying for gains we never can share. Joy is there everywhere; it is superfluous, unnecessary; nay, it very often contradicts the most peremptory behests of necessity. It exists to show that the bonds of law can only be explained by love; they are like body and soul. Joy is the realisation of the truth of oneness, the oneness of our soul with the world and of the world-soul with the supreme lover.
  • That side of our existence whose direction is towards the infinite seeks not wealth, but freedom and joy. There the reign of necessity ceases, and there our function is not to get but to be. To be what? To be one with Brahma. For the region of the infinite is the region of unity. Therefore the Upanishads say: If man apprehends God he becomes true. Here it is becoming, it is not having more. Words do no gather bulk when you know their meaning; they become true by being one with the idea.
  • Though the West has accepted as its teacher him who boldly proclaimed his oneness with his Father, and who exhorted his followers to be perfect as God, it has never been reconciled to this idea of our unity with the infinite being. It condemns, as a piece of blasphemy, any implication of man's becoming God. This is certainly not the idea that Christ preached, nor perhaps the idea of the Christian mystics, but this seems to be the idea that has become popular in the Christian west.
    But the highest wisdom in the East holds that it is not the function of our soul to gain God, to utilise him for any special material purpose. All that we can ever aspire to is to become more and more one with God. In the region of nature, which is the region of diversity, we grow by acquisition; in the spiritual world, which is the region of unity, we grow by losing ourselves, by uniting. Gaining a thing, as we have said, is by its nature partial, it is limited only to a particular want; but being is complete, it belongs to our wholeness, it springs not from any necessity but from our affinity with the infinite, which is the principle of perfection that we have in our soul.
  • Knowledge is partial, because our intellect is an instrument, it is only a part of us, it can give us information about things which can be divided and analysed, and whose properties can be classified part by part. But Brahma is perfect, and knowledge which is partial can never be a knowledge of him.
  • Indeed, the realisation of the paramātman, the supreme soul, within our antarātman, our inner individual soul, is in a state of absolute completion. We cannot think of it as non-existent and depending on our limited powers for its gradual construction. If our relation with the divine were all a thing of our own making, how should we rely on it as true, and how should it lend us support?
    Yes, we must know that within us we have that where space and time cease to rule and where the links of evolution are merged in unity.
    In that everlasting abode of the ātaman, the soul, the revelation of the paramātman, the supreme soul, is already complete. Therefore the Upanishads say: He who knows Brahman, the true, the all-conscious, and the infinite as hidden in the depths of the soul, which is the supreme sky (the inner sky of consciousness), enjoys all objects of desire in union with the all-knowing Brahman.
  • This "I" of mine toils hard, day and night, for a home which it knows as its own. Alas, there will be no end of its sufferings so long as it is not able to call this home thine. Till then it will struggle on, and its heart will ever cry, "Ferryman, lead me across." When this home of mine is made thine, that very moment is it taken across, even while its old walls enclose it. This "I" is restless. It is working for a gain which can never be assimilated with its spirit, which it never can hold and retain. In its efforts to clasp in its own arms that which is for all, it hurts others and is hurt in its turn, and cries, "Lead me across". But as soon as it is able to say, "All my work is thine," everything remains the same, only it is taken across.
    Where can I meet thee unless in this mine home made thine? Where can I join thee unless in this my work transformed into thy work? If I leave my home I shall not reach thy home; if I cease my work I can never join thee in thy work. For thou dwellest in me and I in thee. Thou without me or I without thee are nothing.

Glimpses of Bengal (1921)Edit

Every person is worthy of an infinite wealth of love — the beauty of his soul knows no limit.
  • The light of the stars travels millions of miles to reach the earth, but it cannot reach our hearts — so many millions of miles further off are we!
  • When sorrow is deepest...then the surface crust is pierced, and consolation wells up, and all the forces of patience and courage are banded together to do their duty. Thus great suffering brings with it the power of great endurance. So while we are cowards before petty troubles, great sorrows make us brave by rousing our truer manhood.
  • The world is ever new to me; like an old friend loved through this and former lives, the acquaintance between us is both long and deep.
  • One of the many suppressed longings of creation which cry after fulfilment is for neglected joys within reach; while we are busy pursuing chimerical impossibilities we famish our lives...The emptiness left by easy joys, untasted, is ever growing in my life. And the day may come when I shall feel that, could I but have the past back, I would strive no more after the unattainable, but drain to the full these little, unsought, everyday joys which life offers.
  • It sometimes strikes me how immensely fortunate I am that each day should take its place in my life, either reddened with the rising and setting sun, or refreshingly cool with deep, dark clouds, or blooming like a white flower in the moonlight. What untold wealth!
  • Reason tells us that creation never can be perfectly happy. So long as it is incomplete it must put up with imperfection and sorrow. It can only be perfect when it ceases to be creation, and is God. Do our prayers dare go so far?
  • I saw, all of a sudden, an odd-looking bird making its way through the water to the opposite bank, followed by a great commotion. I found it was a domestic fowl which had managed to escape impending doom in the galley by jumping overboard and was now trying frantically to swim across. It had almost gained the bank when the clutches of its relentless pursuers closed on it, and it was brought back in triumph, gripped by the neck. I told the cook I would not have any meat for dinner. I really must give up animal food. We manage to swallow flesh only because we do not think of the cruel and sinful thing we do. There are many crimes which are the creation of man himself, the wrongfulness of which is put down to their divergence from habit, custom, or tradition. But cruelty is not of these. It is a fundamental sin, and admits of no argument or nice distinctions. If only we do not allow our heart to grow callous, its protest against cruelty is always clearly heard; and yet we go on perpetrating cruelties easily, merrily, all of us ⎯ in fact, any one who does not join in is dubbed a crank. … if, after our pity is aroused, we persist in throttling our feelings simply in order to join others in their preying upon life, we insult all that is good in us. I have decided to try a vegetarian diet.
  • To Indians the idea of the transmigration of the soul from animal to man, and man to animal, does not seem strange, and so from our scriptures pity for all sentient creatures has not been banished as a sentimental exaggeration. When I am in close touch with Nature in the country, the Indian in me asserts itself and I cannot remain coldly indifferent to the abounding joy of life throbbing within the soft down-covered breast of a single tiny bird.

Stray Birds (1916)Edit

Your idol is shattered in the dust to prove that God's dust is greater than your idol.
Stray Birds online as translated from Bengali to English by the author
  • If you shed tears when you miss the sun, you also miss the stars.
    • 6
  • That I exist is a perpetual surprise which is life.
    • 22
  • The fish in the water is silent, the animal on the earth is noisy, the bird in the air is singing, But Man has in him the silence of the sea, the noise of the earth and the music of the air.
    • 43
  • God finds himself by creating.
    • 46
  • Your idol is shattered in the dust to prove that God's dust is greater than your idol.
    • 51
  • Life is given to us, we earn it by giving it.
    • 56
  • We come nearest to the great when we are great in humility.
    • 57
  • Never be afraid of the moments—thus sings the voice of the everlasting.
    • 59
  • We read the world wrong and say that it deceives us.
    • 75
  • Every child comes with the message that God is not yet discouraged of man.
    • 77
  • He who wants to do good knocks at the gate; he who loves finds the gate open.
    • 88
  • Man goes into the noisy crowd to drown his own clamour of silence.
    • 110
  • To be outspoken is easy when you do not wait to speak the complete truth.
    • 128
  • Asks the Possible to the Impossible, "Where is your dwelling place?" "In the dreams of the impotent," comes the answer.
    • 129
  • If you shut your door to all errors truth will be shut out.
    • 130
  • The roots below the earth claim no rewards for making the branches fruitful.
    • 134
  • Time is the wealth of change, but the clock in its parody makes it mere change and no wealth.
    • 139
  • When we rejoice in our fulness, then we can part with our fruits with joy.
    • 159
  • The water in a vessel is sparkling; the water in the sea is dark. The small truth has words that are clear; the great truth has great silence.
    • 176
  • He who is too busy doing good finds no time to be good.
    • 184
  • A mind all logic is like a knife all blade. It makes the hand bleed that uses it.
    • 193
  • Praise shames me, for I secretly beg for it.
    • 207
  • Night's darkness is a bag that bursts with the gold of the dawn.
    • 213
  • Men are cruel, but Man is kind.
    • 219
  • The fountain of death makes the still water of life play.
    • 225
  • Those who have everything but thee, my God, laugh at those who have nothing but thyself.
    • 226
  • Do not say, "It is morning," and dismiss it with a name of yesterday. See it for the first time as a new-born child that has no name.
    • 235
  • Death belongs to life as birth does. The walk is in the raising of the foot as in the laying of it down.
    • 268
  • WE live in this world when we love it.
    • 279
  • Let the dead have the immortality of fame, but the living the immortality of love.
    • 280
  • When I stand before thee at the day's end thou shalt see my scars and know that I had my wounds and also my healing.
    • 290
  • Clouds come floating into my life from other days no longer to shed rain or usher storm but to give colour to my sunset sky.
    • 292
  • Let this be my last word, that I trust in thy love.
    • 326

The Gardener (1915)Edit

The wise man warns me that life is but a dewdrop on the lotus leaf.
In the world's audience hall, the simple blade of grass sits on the same carpet with the sunbeams, and the stars of midnight.
  • Ah me, why did they build my house by the road to the market town?
    • 4
  • I am restless. I am athirst for faraway things. My soul goes out in a longing to touch the skirt of the dim distance. O Great Beyond, O the keen call of thy flute! I forget, I ever forget, that I have no wings to fly, that I am bound in this spot evermore.
    • 5
  • We do not stray out of all words into the ever silent;
    We do not raise our hands to the void for things beyond hope.
    • 16
  • Please is frail like a dewdrop, while it laughs it dies. But sorrow is strong and abiding. Let sorrowful love wake in your eyes.
    • 27
  • My heart, the bird of the wilderness, has found its sky in your eyes.
    • 31
  • Let your life lightly dance on the edges of Time like dew on the tip of a leaf.
    • 45
  • To the guests that must go, bid God's speed and brush away all traces of their steps.
    • 45
  • The wise man warns me that life is but a dewdrop on the lotus leaf.
    • 46
  • O Woman, you are not merely the handiwork of God, but also of men; these are ever endowing you with beauty from their own hearts … You are one-half woman and one-half dream.
    • 59
  • In the world's audience hall, the simple blade of grass sits on the same carpet with the sunbeams, and the stars of midnight.
    • 74
  • Who are you, reader, reading my poems an hundred years hence?
    I cannot send you one single flower from this wealth of the spring, one single streak of gold from yonder clouds.
    Open your doors and look abroad.
    From your blossoming garden gather fragrant memories of the vanished flowers of an hundred years before.
    In the joy of your heart may you feel the living joy that sang one spring morning, sending its glad voice across a hundred years.
    • 85

Fireflies (1928)Edit

Wishing to hearten a timid lamp
great night lights all her stars.
God seeks comrades and claims love,
the Devil seeks slaves and claims obedience.
Life's errors cry for the merciful beauty
that can modulate their isolation
into a harmony with the whole.
  • Bigotry tries to keep truth safe in its hand
    With a grip that kills it.

    Wishing to hearten a timid lamp
    great night lights all her stars.

    • 24
  • The child ever dwells in the mystery of ageless time,
    unobscured by the dust of history.
    • 26
  • Jewel-Like the immortal
    does not boast of its length of years
    but of the scintillating point of the moment.
    • 29
  • While God waits for his temple to be built of love, men bring stones.
    • 41
  • I touch God in my song
    as the hill touched the far-away sea
    with its waterfall.
    • 42
  • Light finds her treasure of colours
    through the antagonism of clouds.
    • 43
  • The one without second is emptiness,
    the other one makes it true.
    • 46

Interview with Einstein (1930)Edit

Color may, by combination with lines, create great pictures, so long as it does not smother and destroy their value.
Interview with Albert Einstein (14 April 1930), published in The Religion of Man (1930), p. 222 - 225, and in The Tagore Reader (1971) edited by Amiya Chakravarty
  • Our passions and desires are unruly, but our character subdues these elements into a harmonious whole. Does something similar to this happen in the physical world? Are the elements rebellious, dynamic with individual impulse? And is there a principle in the physical world which dominates them and puts them into an orderly organization? … It is the constant harmony of chance and determination which makes it eternally new and living.
  • In India, the measure of a singer's freedom is in his own creative personality. He can sing the composer's song as his own, if he has the power creatively to assert himself in his interpretation of the general law of the melody which he is given to interpret.
  • Melody and harmony are like lines and colors in pictures. A simple linear picture may be completely beautiful; the introduction of color may make it vague and insignificant. Yet color may, by combination with lines, create great pictures, so long as it does not smother and destroy their value.


  • I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service is joy.
    • Quoted often without citation [6] [7]
    • Compare this verse verse written by Ellen Sturgis Hooper:
"I slept, and dreamed that life was Beauty;
I woke, and found that life was Duty."

Quotes about Jana Gana ManaEdit

  • A certain high official in His Majesty’s service, who was also my friend, had requested that I write a song of felicitation towards the Emperor. The request simply amazed me. It caused a great stir in my heart. In response to that great mental turmoil, I pronounced the victory in Jana Gana Mana of that Bhagya Bidhata [Bengali pronunciation; “dispenser of destiny”] of India who has from age after age held steadfast the reins of India’s chariot through rise and fall, through the straight path and the curved. That Lord of Destiny, that Reader of the Collective Mind of India, that Perennial Guide, could never be George V, George VI, or any other George. Even my official friend understood this about the song. After all, even if his admiration for the crown was excessive, he was not lacking in simple common sense.
    • Rabindranath Tagore, in a letter dated 10 November 1937. (Quoted in Is India’s national anthem secular? (2017) Is India’s national anthem secular? and in Elst, Koenraad. Hindu dharma and the culture wars. (2019). New Delhi : Rupa.)
  • Jana Gana Mana’s “dispenser of India’s destiny”, while not its past or present ruler, unambiguously signifies the divine Guide, the eternal Guru, Krishna... [Tagore] leaves no one in doubt that he means the Eternal Charioteer leading the pilgrims on their journey through countless ages of the timeless history of mankind. This clearly refers to the Krishna of the Bhagavad Gita, who is there as Arjuna’s charioteer. He is worshipped as an incarnation of Vishnu, who takes birth from age to age, whenever Dharma has weakened and needs to be strengthened... The iconography of Vishnu and Krishna (chariot, conch, the expression yuge yuge, “age after age”) is exuberantly sung there, and the singers describe themselves as yatri, “pilgrims”. King George, Prime Minister Nehru or any otherworldly ruler is absent, the entire focus is on Krishna, the guide and charioteer. He is said to “deliver from sorrow and pain”, which would be too much honour for a mere state leader; and to be “the people’s guide on the path”.... According to Rabindranath Tagore, and according to all Indian citizens who intone or honour his anthem, India is not complete without a heaven-oriented, sacred dimension.

Quotes about TagoreEdit

Arranged alphabetically by author
  • He is a great poet, I can see that now. It's not only a matter of individual lines which have real genius, or individual poems . . . but that mighty flow of poetry which takes its strength from Hinduism as from the Ganges, and is called Rabindranath Tagore.
    • Anna Akhmatova, quoted in K. Dutta and A. Robinson, Rabindranath Tagore: The Myriad-Minded Man, Saint Martin's Press, 1995, (p.1).
  • One aspect of this behaviour pattern had been noticed by the great poet, Rabindranath, who was reported as follows in an interview to The Times of India published on April 18, 1924: "Another very important fact which according to the poet was making it almost impossible for Hindu-Mohammedan unity to become an accomplished fact was that the Mohammedans could not confine their patriotism to any one country. The poet said that he had very frankly asked many Mohammedans whether, in the event of any Mohammedan power invading India, they would stand side by side with their Hindu neighbours to defend their common land. He could not be satisfied with the reply he got from them. He said that he could definitely state that even men like Mr. Mohammed Ali had declared that under no circumstances was it permissible for any Mohammedan, whatever his country might be, to stand against any other Mohammedan."
    • Quoted by A. Ghosh in, "Making of the Muslim Psyche" in Devendra Swamp (ed.), Politics of Conversion, New Delhi, 1986, p. 148. Quoted from S.R. Goel, Muslim Separatism – Causes and Consequences (1987). Also in B.R. Ambedkar, Pakistan or The Partition of India (1946)
    • Original quote from Interview of Rabindranath in ‘Times of India’, 18-4-1924 in the column, ‘Through Indian Eyes on the Post Khilafat Hindu Muslim Riots.
  • After these conversations with Tagore some of the ideas that had seemed so crazy suddenly made much more sense. That was a great help for me.
    • Werner Heisenberg, on conversations with Rabindranath Tagore, as quoted in Uncommon Wisdom: Conversations With Remarkable People (1988) by Fritjof Capra, who states of Heisenberg, that after these "He began to see that the recognition of relativity, interconnectedness, and impermanence as fundamental aspects of physical reality, which had been so difficult for himself and his fellow physicists, was the very basis of the Indian spiritual traditions."
    • Variant: After the conversations about Indian philosophy, some of the ideas of Quantum Physics that had seemed so crazy suddenly made much more sense.
  • Rabindranath is the greatest man I have had the privilege to know. There has been no one like him anywhere on our globe for many centuries.
    • Hermann Keyserling quoted in Indian critiques of Gandhi, Coward, Harold G. SUNY series in religious studies
  • In the nineteenth century Bengali replaced Sanskrit as the literary language of Bengal; the novelist Chatterjee was its Boccaccio, the poet Tagore was its Petrarch.
  • Rabindranath was brought up in an atmosphere of comfort and refinement, in which music, poetry and high discourse were the very air that he breathed. He was a gentle spirit from birth, a Shelley who refused to die young or to grow old; so affectionate that squirrels climbed upon his knees, and birds perched upon his hands. He was observant and receptive, and felt the eddying overtones of experience with a mystic sensitivity. Sometimes he would stand for hours on a balcony, noting with literary instinct the figure and features, the mannerisms and gait of each passer-by in the street; sometimes, on a sofa in an inner room, he would spend half a day silent with his memories and his dreams. He began to compose verses on a slate, happy in the thought that errors could be so easily wiped away. Soon he was writing songs full of tenderness for India—for the beauty of her scenery, the loveliness of her women, and the sufferings of her people; and he composed the music for these songs himself. All India sang them, and the young poet thrilled to hear them on the lips of rough peasants as he traveled, unknown, through distant villages.25 Here is one of them, translated from the Bengali by the author himself; who else has ever expressed with such sympathetic scepticism the divine nonsense of romantic love?
  • There are many virtues in these poems—an intense and yet sober patriotism; a femininely subtle understanding of love and woman, nature and man; a passionate penetration into the insight of India’s philosophers; and a Tennysonian delicacy of sentiment and phrase. If there is any fault in them it is that they are too consistently beautiful, too monotonously idealistic and tender. Every woman in them is lovely, and every man in them is infatuated with woman, or death, or God; nature, though sometimes terrible, is always sublime, never bleak, or barren, or hideous. Perhaps the story of Chitra is Tagore’s story: her lover Arjuna tires of her in a year because she is completely and uninterruptedly beautiful; only when she loses her beauty and, becoming strong, takes up the natural labors of life, does the god love her again—a profound symbol of the contented marriage.
  • Therefore he has sung lyrics to the end, and all the world except the critics has heard him gladly. India was a little surprised when her poet received the Nobel prize (1913); the Bengal reviewers had seen only his faults, and the Calcutta professors had used his poems as examples of bad Bengali.30 The young Nationalists disliked him because his condemnation of the abuses in India’s moral life was stronger than his cry for political freedom; and when he was knighted it seemed to them a betrayal of India. He did not hold the honor long; for when, by a tragic misunderstanding, British soldiers fired into a religious gathering at Amritsar (1919), Tagore returned his decorations to the Viceroy with a stinging letter of renunciation. Today he is a solitary figure, perhaps the most impressive of all men now on the earth: a reformer who has had the courage to denounce the most basic of India’s institutions—the caste system—and the dearest of her beliefs—transmigration; a Nationalist who longs for India’s liberty, but has dared to protest against the chauvinism and self-seeking that play a part in the Nationalist movement; an educator who has tired of oratory and politics, and has retreated to his ashram and hermitage at Shantiniketan, to teach some of the new generation his gospel of moral self-liberation; a poet broken-hearted by the premature death of his wife, and by the humiliation of his country; a philosopher steeped in the Vedanta, a mystic hesitating, like Chandi Das, between woman and God, and yet shorn of the ancestral faith by the extent of his learning; a lover of Nature facing her messengers of death with no other consolation than his unaging gift of song.
    • Will Durant, Our Oriental Heritage : India and Her Neighbors.
  • Gandhi and Tagore. Two types entirely different from each other, and yet both of them typical of India, both in the long line of India's great men ... It is not so much because of any single virtue but because of the tout ensemble, that I felt that among the world's great men today Gandhi and Tagore were supreme as human beings. What good fortune for me to have come into close contact with them.
    • Jawaharlal Nehru, Diary, August 7, 1941. Quoted in Anders Hallengren, Nobel Laureates in Search of Identity and Integrity: Voices of Different Cultures. World Scientific, 2004 (p. 180).
  • In Bangladesh, textbooks created after 1971 narrated events through a lens of Bengali cultural nationalism. Bengali cultural nationalism includes Hindus, such at Rabindranath Tagore and Ram Mohan Roy, who contributed to Bengali literature and society prior to the partition of the subcontinent. Rabindranath Tagore is particularly dear to Bangladeshis. His poetry and songs, "Rabindra Sangit", are sung by Bengali speaking school children, additionally he authored tlie words and music of the national anthem. Sonar Bangla (Golden Bengal). Song is an integral part of Bengali life, and in particular, songs by Rabindranath Tagore are well known. The Muktijuddho soldiers are remembered for their songs of inspiration, many of them authored by Tagore, sung as they trudged along rice paddies.Another reason Tagore is popular is because he was banned in Bangladesh in the late 1960s, when West Pakistan was attempting to put down Bengali cultural nationalism that was gaining ground.
    • Y Rosser, Indoctrinating Minds: Politics of Education in Bangladesh. 2004 page 31
  • In “The Religion of the Forest,” Tagore wrote about the influence that the forest dwellers of ancient India had on classical Indian literature. The forests are sources of water and the storehouses of a biodiversity that can teach us the lessons of democracy—of leaving space for others while drawing sustenance from the common web of life. Tagore saw unity with nature as the highest stage of human evolution.
  • Rabindranath Tagore, like Chaucer's forerunners, writes music for his words, and one understands at every moment that he is so abundant, so spontaneous, so daring in his passion, so full of surprise, because he is doing something which has never seemed strange, unnatural, or in need of defence.
    • William Butler Yeats, "Introduction", to Gitanjali by Rabindranath Tagore., London, 1912. Cited in Sheshalatha Reddy, Mapping the Nation: An Anthology of Indian Poetry in English 1870-1920, Anthem Press, 2013 (p. 448).

External linksEdit

Wikipedia has an article about:
Wikisource has original works by or about:
Wikimedia Commons has media related to: