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• Famous Poems about India

"Where the Mind is Without Fear" by Rabindranath Tagore

"the ballad of east and west" by rudyard kipling, "the lotus" by toru dutt, india's poetic tapestry, exploring the enchanting essence of india through poetry.

India, a land bursting with vibrant colors, diverse cultures, and rich traditions, has captured the imaginations of poets for centuries. Through their verses, renowned poets have sought to encapsulate the myriad facets of this enchanting country – its history, spirituality, natural beauty, and social complexities. In this article, we delve into a few famous poems that beautifully capture the essence of India.

One of India's most celebrated poets, Rabindranath Tagore, bestowed upon us the timeless poem "Where the Mind is Without Fear." In this iconic piece, Tagore appeals to the nation, envisioning an India free from the chains of oppression and filled with an unyielding spirit of fearlessness. The poem reflects Tagore's desire for a society that embraces knowledge, truth, and dignity. Here is an excerpt from this powerful poem:

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; ...

Rudyard Kipling, renowned for his evocative portrayal of India in his works, crafted the mesmerizing poem "The Ballad of East and West." This composition explores the theme of unity amidst diversity, emphasizing the shared humanity that transcends geographical boundaries. Kipling's poem reflects the harmonious coexistence of different cultures and the potential for understanding between seemingly disparate worlds. Here are a few lines that exemplify the beauty of this poem:

Oh, East is East, and West is West, and never the twain shall meet, Till Earth and Sky stand presently at God's great Judgment Seat; But there is neither East nor West, Border, nor Breed, nor Birth, When two strong men stand face to face, though they come from the ends of the earth! ...

Toru Dutt, one of India's first female poets, painted a vivid picture of her homeland in her poem "The Lotus." The lotus, a revered symbol in Indian culture, serves as a metaphor for the resilience and beauty that emerge from the muddy waters of life. Through her eloquent verses, Dutt celebrates the spiritual significance of the lotus and its embodiment of purity amidst life's struggles. Here is a glimpse of her captivating poem:

Deep in the heart of the blossom The eternal beauty sleeps, Awake her not with words! She may open her eyes to the light; She may part her lips — but no more. ...

These poems, among many others, demonstrate the power of poetry to capture the essence of India's diverse and captivating tapestry. From the words of Tagore, Kipling, and Dutt, we gain insights into India's struggles, aspirations, and timeless beauty. Through their verses, these poets have immortalized the spirit of India, allowing readers to embark on a poetic journey that transcends time and space. So, let these poems be your guide as you uncover the mystical allure of India through the lens of poetry.

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Poems on India

Here is a brief collection of translated poems on India by some of the renowned Indian Poets...

The following is Tagore's English rendering from the "Geetanjali":

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 lead forward by thee into ever-widening thought and action- Into that heaven of freedom, my Father, let my country awake. " Geetanjali " - Rabindranath Tagore

The following is Swami Yogananda Paramhansa's English rendering from the "My India":

Better than Heaven or Arcadia I love thee, O my India! And thy love I shall give To every brother nation that lives. God made the Earth; Man made confining countries And their fancy-frozen boundaries. But with unfound boundless love I behold the borderland of my India Expanding into the World. Hail, mother of religions, lotus, scenic beauty,and sages! Thy wide doors are open, Welcoming God's true sons through all ages. Where Ganges, woods, Himalayan caves, and men dream God - I am hallowed; my body touched that sod. - Swami Yogananda Paramhansa

The following is Naidu's English rendering from the "The Gift of India":

Is there ought you need that my hands withhold, Rich gifts of raiment or grain or gold? Lo ! I have flung to the East and the West Priceless treasures torn from my breast, And yielded the sons of my stricken womb To the drum-beats of the duty, the sabers of doom. Gathered like pearls in their alien graves Silent they sleep by the Persian waves, Scattered like shells on Egyptian sands, They lie with pale brows and brave, broken hands, they are strewn like blossoms mown down by chance On the blood-brown meadows of Flanders and France. Can ye measure the grief of the tears I weep Or compass the woe of the watch I keep? Or the pride that thrills thro' my heart's despair And the hope that comforts the anguish of prayer? And the far sad glorious vision I see Of the torn red banners of victory? when the terror and the tumult of hate shall cease And life be refashioned on anvils of peace, And your love shall offer memorial thanks To the comrades who fought on the dauntless ranks, And you honour the deeds of the dauntless ones, Remember the blood of my martyred sons! The Gift of India - Sarojini Naidu

About India

India is one of the oldest civilizations in the world with a kaleidoscopic variety and rich cultural heritage. It has achieved all-round socio-economic progress since Independence. As the 7th largest country in the world, India stands apart from the rest of Asia, marked off as it is by mountains and the sea, which give the country a distinct geographical entity. Bounded by the Great Himalayas in the north, it stretches southwards and at the Tropic of Cancer, tapers off into the Indian Ocean between the Bay of Bengal on the east and the Arabian Sea on the west.

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• The Harp of India

Read our complete notes on the poem “The Harp of India” by Henry Derozio. Our notes cover The Harp of India summary, themes, and critical analysis.

Introduction

Henry Derozio is the first English Indian poet who also headed the Young Bengal Movement. Despite having little Indian blood in his veins, he loved India. He was a child of Indo-Portuguese father and a British mother.

The Poem The Harp of India is a nostalgic poem by Henry Derozio. It celebrates the magnificent Indian past and laments over the loss that is caused by the British Rule. The poem ends with a hope that one day India will regain its glory. The word Harp is used by the poet for the famous Indian poets who under the British Rule are now suffering.

The poem is an unconventional sonnet having a rhyming scheme ababbabcdcdcbb. The poem is divided into two main parts. In the first part, the poet laments on the magnificent past while in the second part, he hopes for the glory to be regained.

The Harp of India by Henry Derozio Summary

The speaker begins with the question of “Why hang’st thou lonely on yon withered bough?” The word “Thou” speaks of the “harp” and more specifically the people of India. The poet is wondering over the lonely hanging harp on the dry and dead bough and asks for the reason.

Hence, the poem begins with melancholy and a sad tone. The speaker, in the next line, suggests that it (the harp) will forever remain with a dead bough without strings. Just like the dead branch, the harp is also dead.

Furthermore, the speaker is nostalgic and refers to the past when the music of harp was quite meaningful and sweet. When it was not unstrung, it would have sweet melodies. Now the strings are removed, it cannot have any music and no one listens to it anymore. The harp is too old to be played now.

Moreover, the harp cannot wake up by the breeze or air that passes by it. Simply, in other words, the words are useless to play it. It is now dead by the silence or unmusicality. As a very old cenotaph in the desert, it is subdued, abandoned and ruined.

The second part of the poem begins with a morning tone, yet end with hope. The speaker shifts his interest from the harp (musical instrument) to the one who used the harp to sung melodies (poets). The speaker points out the past poets before him whose poems were more worthy and melodious than his. He says that those poets produced outstanding poetry that would make the listeners enjoyable.

Though these poets are now dead, yet their works have kept them, alive and immortal. Because of their work, they are always honored and will be honored in the coming ages. Hence, even after their death, they are still alive just as the flowers still blossoms on their graves.

At the end of the poem, the poets refer to past poets and called the Cold Hands. However, the speaker desires to revive the past literary works of those poets and hopes that by reviving that work, the India glory will also be revived.

Colonization

The only reoccurring theme of the poem is colonization. The poem is written in the nineteenth century. During that Era, the world, particularly India was going through the period of colonization. The British Raj or Rule has drastic impacts on the people and literary developments. The poet in the poem refers to the instruments as withered (dead). He says that they are untouched for years resulting in its rusting.

Before the arrival of the British Empire, the poetry produced in India has an idealistic tone, making the music beautiful. Yet after they are empowered by “others”, the beauty is lost and the poets have stopped practicing due to the restrictions imposed on them. The poet highlights the importance of a culture that was lost because of colonization. With the loss of culture, the beauty and worth of those poets also diminished.

The development and modernization by the colonizers made the colonized to adopt their way of living and assimilate in their foreign culture. The natives have lost their identities and are oppressed.

The Harp of India Literary Analysis

Harp in the port  The Harp of India  refers to that past, dead India poets who once sung the melodious and sweet poetry and then lost their magnificence in the tiring British Rule in India. Hence, they are unstrung poets and nobody wants to listen to their worthy and meaningful poems. This all is caused by the new developments and modernity by the British. According to pet, the past poets are so dead and silent that the little breeze (referring to the struggle) is not enough to put life in them.

The poet uses the word “Silence” that refers to the metaphorical death of the poetry of these poets. The British restricted them from writing that made them like the old, neglected, silenced and ruined monument in the desert.

The word “hands” in the second part of the poem refers to the poets before the poet. Those poets wrote amazing poetry. Though these poets are now dead, yet their works have kept them, alive and immortal. Because of their work, they are always honored and will be honored in the coming ages. Hence, even after their death, they are still alive just as the flowers still blossoms on their graves. The poet desires to revive the past literary works of those poets and hopes that by reviving that work, the India glory will also be revived.

Literary Devices in “ The Harp of India”

Why hang’st  thou  lonely on yon withered bough?  (Personification)

Unstrung forever, must  thou  there remain;  (personification)

Thy music once was sweet – who hears it now?

Why doth the breeze  sigh  over thee in vain?  (Personification)

Silence hath bound thee with  her  fatal chain;  (personification)

Neglected, mute, and desolate art thou,

Like  ruined monument on the desert plain:  ( Simile)

O! many a  hand  more worthy far than mine ( synecdoche )

Once thy harmonious chords to sweetness gave,

And many a wreath for them did Fame entwine

Of flowers still blooming on the minstrel’s grave:

Those  hands  are cold – but if thy notes divine ( synecdoche)

Maybe by mortal wakened once again,

Harp of my country, let me strike the strain!

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Henry Louis Vivian Derozio

“to india – my native land” - the poem & summary,  “to india – my native land”.

- Henry Louis Vivian Derozio

My country! In thy days of glory past A beauteous halo circled round thy brow and worshipped as a deity thou wast— Where is thy glory, where the reverence now? Thy eagle pinion is chained down at last, And grovelling in the lowly dust art thou, Thy minstrel hath no wreath to weave for thee Save the sad story of thy misery!

Well—let me dive into the depths of time And bring from out the ages, that have rolled A few small fragments of these wrecks sublime Which human eye may never more behold And let the guerdon of my labour be, My fallen country! One kind wish for thee!

“To India - My Native Land” is a patriotic poem by Indian poet Henry Louis Vivian Derozio, published in 1828 as part of his book The Fakeer of Jungheera: A Metrical Tale and Other Poems . It is one of the most notable works by Derozio, written during the period of Bengal Renaissance. The poem has been identified by historians as containing some of the first written examples of Indian nationalism, with the poem extolling "patriotism and a love of freedom".

In this poem, Derozio personifies India and talks to her in a monologue. Derozio talks about the glorious past of India. He tells her that in her days of glory, she used to be regarded highly, worshipped and was considered sacrosanct (“worshipped as a deity”). The poet is evidently unhappy with the British rule in India and refers to the same in the line “The eagle pinion is chained down at last”, where eagle refers to India. However, the British rule and internal weaknesses has brought the country slavery and demolished its pride and identity. She is “groveling in the lowly dust”. There was an acute sense of hopelessness due to lack of freedom and stagnation in the standards of living. Derozio says that there is nothing more to write apart for the then current situation of the country (“no wreath to weave for thee, Save the sad story of thy misery“).

Therefore Derozio wishes to bring back / write about the past of India (“ages that have rolled”) by “diving into the depths of time” and bringing back its glory (“small fragments of those wrecks sublime”). This glorious past may be forgotten with time and people may never get to see or read about again (“Which human eyes may never more behold“).

As a reward for his labour, Derozio prays to his country to grant his wish i.e. return of the past glory and pride.

The poet expresses a sense of personal loss in the downfall of his country, India. Addressing India, the poet says that in the old days, India was worshipped like a deity. Poet wonders where that glory and splendour have disappeared and regrets the fact that his motherland has now been reduced to the position of a slave of the British Empire. The author also mentions that the country has been humiliated and ashamed of herself grovelling in the dust. There was time when the country soared like an eagle in the skies but now the wings of that great bird have been clipped and it is chained. The poet has no wreath of flowers to offer the country but instead, he will dig into the past and will try to sing of some parts of that great history which is no longer available to the younger generation. The only reward author wants for his effort is that the country should have a kind wish for the author and the countrymen should love him. The author says that his last wish to all the Indians is to dive deep into the past and bring back the lost glory of India.

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To India – My Native Land: Summary and Analysis

Henry Louis Vivian Derozio (18 April 1809 – 26 December 1831), poet, radical thinker, educator, social reformist, founder of the Young Bengal group, was born in India, Kolkata, to Portuguese parents. Known to write brilliant sonnets, he was a renowned scholar in many disciplines, including languages. He regarded himself as an Indian, and this poem is proof of that. Hounded both by the British and the Indian orthodox society, the young radical died young at the age of 22 due to cholera. It is interesting to note that Derozio, in spite of being a European sang for India, and this poem, in its lamentation, gives us proof enough of his sincerity towards the country.

To India – My Native Land: Summary

Lamenting the loss of the glorious past of India, which was full of riches, both spiritual and material, the poet narrates how the country has come to be tied down by the foreign powers. The poet determines to fetch such long-lost memorable moments of Indian glory which have hitherto been hidden from the world’s eyes only to reinstate once more the glory of India. ‘In thy days of glory past’ refers to the bygone age of Indian supremacy as a civilization rich in all resources. This could refer to the period starting from the Harrapan age down to the great Mughal period. ‘Halo’ refers to the mythical ring of light that surrounds angels’ heads. It refers to the angelic quality of India. In ‘eagle pinion,’ India has been compared with an eagle that the British power has chained. ‘Lowly dust’ refers to the pitiful condition of the country post its domination by Britain. ‘Minstrel’ refers to a singer. Here it could mean the national poets/ historians who write poem histories of a country, often glorifying it. ‘Guerdon’ signifies the reward of labor. Here the poet wants to receive the reward of ‘one kind wish’ of his beloved country for his labor to salvage some ‘wrecks sublime,’ which means the patches of Indian glory stuck in time and forgotten history, which is itself signified by the phrase ‘depths of time.’

To India – My Native Land: Theme

The theme of the poem is pretty simple and straightforward. It deals with the frustration at the contemporary condition of the country, which has been rendered weak and insulted at the hands of the foreign onslaught. It is a poignant lament. It is a true cry from the heart. The poem also suggests the poet’s desire to bring out some long-lost glorified past of the country.

To India – My Native Land: Tone

The patriotic tone of the poem is but obvious. It’s sad but with a desire to do something in order to improve the condition. It is indeed a very simple sonnet with clear-cut divisions between the octet and sestet. The octet deals with the fallen condition of the native land as opposed to its erstwhile greatness. Contrast has been instituted between Derozio’s India and India of the bygone age. In the sestet, which concludes with a couplet, a resurgence in emotion happens, which spurs the poet to try to salvage a portion of the lost glory by digging into the past of the nation and bring back some glorious memento to show the world and its own people so that some amount of the past self-respect is restored. As it happens with great poems or any piece of great literature that the best of styles lies in the stylelessness, the same comes true for this poem. The best of art conceals art. The poem does not yield anything too sophisticated stylistic analysis. In its simplicity, it makes one of the most potent style statements, i.e. – ‘look into thy heart and write’ (the poetic creed of Sir Philip Sydney as expressed in his poem, Loving in Truth.) The style is commensurate with the theme and execution of the poem. As mentioned already, the sonnet is a heartfelt cry at the pitiable condition of India and thus allows no room for pretensions. In fact, the poem being a sonnet aptly conveys the sharp and shrill response of pain in the poet’s heart.

To India – My Native Land: Analysis

Now, we can look a little deeper into the text to find something that the casual chauvinistic attitude might hold back from our view. If we expose the lines of the poem, especially the sestet, to a deconstructive reading, then we will find that the meaning of the text takes a very regressive view. This regressive view of the poem can form a parallel with the kind of dependence on the glorification of the history of India, which was taken up by the Hindu nationalists like Bal Gangadhar Tilak, Lala Lajpat Rai, etc. These nationalists relied on the so-called glory of India’s past to generate the much-needed morale boost for the Indians who had lost their self-respect under the humiliating rule of the English. In order to break free from the hegemony of the English, the Indian nationalists turned to a ‘brave old world’ as a counter-discourse to the hegemonic discourse of the English that portrayed us as effeminate and weak. Now, if we take up the lines – “Well let me dive into the depths of time, /And bring from out the ages that have rolled/A few small fragments of those wrecks sublime.” we find that Derozio is also indulging in the rhetoric of regression to counter the hegemonic propaganda of the English. This, while bringing back the confidence of the native people in their own culture and history, has its own danger of making our stay in our glorified past and neglect both our present and future. Thus instead of looking ahead (the poet doesn’t do that in any line of the poem), he constantly harps back continuously to the lost past. Again more disturbing is the fact that Derozio claims that the ‘wrecks sublime’ which he will bring back from the past will no more be seen by the world. This signifies that India will never reach glory once more. The poet seems to fix India in a stereotype of fallenness. Thus is in his eulogy, he actually presents a stagnating picture of the country he loves. The English have forever called us a country bound in its past. In fact, many pro-colonial writers and travelers have described India as a land of timelessness.

In the light of the preceding argument, we find the images highly ambivalent. The halo talked about in the second line signifies the angelic appearance of the motherland. From a patriarchal chauvinistic approach, we find the image quite in line with the then description of the motherland as an angel, which is in contrast even with the fighter image of the country which the freedom fighters like Rani Lakshmibai portrayed and which the radical freedom fighters like Bhagat Singh, Chandrashekhar Azad wanted to uphold. The image of the deity with the halo is again a mythical image that reminds us of the discussion made above. Today we Indians would like to portray our country as a superpower not with a halo on her head but with the weapons of economic, social, and political change and up-gradation. The image of the eagle being chained is also significant on two levels; first, that India has been compared with a bird of prey that has lost its strength, and secondly, that the ‘better’ civilization has tamed the wild bird. In fact, Rudyard Kipling had mentioned that it was the burden of the white men to ‘civilize’ the third world countries (erstwhile colonies). As Benita Perry finds out that Edward Said has not mentioned the resistance that the colonies offered to the colonial onslaught in his book Orientalism, the poet forgets to mention the constant struggle in the image of the groveling eagle of the eagle to break free from the bounds. Derozio perhaps doesn’t appreciate the numerous poems, pamphlets, and other literature that tries to awake the revolutionary consciousness of the Indian mass and thus the image of the minstrel, who has nothing to sing of India but only the laments of misery. The images of India as nothing but sublime wrecks and land lost in the depths of time and a place where ages have rolled by are significant of the stereotypical image of India.

As pointed out earlier, the simplicity of the poem doesn’t allow for too much rhetorical ornamentation yet the personification of India, the apostrophe at the beginning of the poem, the vision of India as a deity, the interrogation in the fourth line, the alliteration in the 7th, the metaphors of history, time and glory have their own unique place in the poem. They embellish the content as well as adding to the formal shine of the lyric.

Thus we find that the poem though short in length, just like the life of the poet, is full of significance which still holds good in our contemporary world where India is still pinioned if not by foreign forces but with our internal squabbles of petty politics, religion, casteism, and poverty.

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This summary was realy very helpful to me.i can write all the answers based on the summary.

This summary was realy very helpful to me.i can write all the answers based on the summary.thank you…:):D;)

Thank u sir….V feel honoured to have teachers like u in our country.The summary written is very nice and is very helpful …Thank u

indeed a very good analysis of the poem… even as a postcolonial reading of the poem..

Thank u sir ….very helpful in understanding the poem.

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The Harp of India | Critical Analysis | As a Patriotic Poem

The Harp of India by Derozio

“ The Harp of India ” is a well-known patriotic poem by Derozio who is known as the first Indian poet in English . It is in the form of a Shakespearean sonnet which has three quatrains and a couplet at the end of the poem. It deals with the pathetic plight of the people of India who were under the clutches of the cruel and callous administration of the British rule.

It is a poem written at the time when the poets never expressed their patriotic views in a direct way. Perhaps this is why the poem, right from the beginning, up to the end, tacitly airs the views of patriotism through the medium of some beautiful metaphors and connotations.

The poem begins with the metaphor of a withered flower on a withered bough. The poet imagines the wretched and miserable condition of India to a withered bough. The reason is obvious. Our country has a rich past. In the Vedic period and onwards, India was an evergreen flower blooming and blossoming on an ever-green bough. But during the British rule, people had to lead a life of slavery even worse than beast. So, here the metaphor is very apt and suggestive.

It has a very fine correspondence between the major and the minor terms. But one thing in this metaphor is very remarkable. The poet mentions only one bough of the tree which is withered. By this connotation he seems to say that the people of India are slave to the British rule only physically, not spiritually, only the bough is withered, not the root and stem. The soil beneath the root (the age-old culture and civilization) is still fertile and nourishing.

The first two lines also contain a very beautiful use of personification . The nation has been personified as a withered bough. The poet says:

“Why hang’st thou lonely on yon withered bough? Unstrung for ever, must thou there remain;”

The other powerful and suggestive image of this poem is the image of music. The poet says that the music of India was once very sweet and melodious. But due to slavery nobody dares to hear this awakening music. Silence has bound the whole country with her fatal chain. And so the people of the country are neglected, mute and desolate:

“Silence hath bound the with her fatal chain; Neglected, mute and desolate art thou. Like ruined monument on a desert plain.”

Here in these lines silence has been personified as a lady who is chained. The words, ‘neglected’, ‘mute’ and ‘desolate’ very well show the exact picture of the miserable condition of the then society where men have to keep mum for the fear of the British rule. The symbol of ‘ruined monument’ and ‘desert plain’ is also very interesting and worth noticing. ‘The ruined monument’ symbolizes the lost glory and grandeur of the nation. Our past was very grand and golden like a great monument. But unfortunately by the blows of the British rule it became ruined.

The phrase ‘desert plain’ is the imagistic variation upon the word ‘ruined monument’. The sound of these phrases is also cacophonic which very aptly suggests the sense. It reminds us of Tagore’s “dreary desert sand of dead habits” . It is interesting to note that the poet in his other similar poem , “ My Native Land “, develops the same idea through some other suggestive images:

“The eagle’s pinion is chained down at last. And grovelling in the lowly dust art thou The ministrel hath no wreath to weave for thee.”

Well, in the third quatrain of this sonnet, Derozio says that several men before him have played the music of the harp and in return the harmonious chords of the harp have produced sweetness.

He further observes that fame has also garlanded many a wreath for the nation. The flowers on the grave of the minstrels of the nation are still blooming. Here the term ‘minstrel’ suggests the men of honour and fame who kept on playing the harp of India in order to produce harmonious music of eternal value. They are now no more.

The word ‘grave’ is an example of the figure metonymy which suggests here the death of such great personalities. Though they are no longer in existence but the flowers of their concerted efforts for improving the wretched condition of India are still blooming on their grave. So through these beautiful uses of connotation the poet is successful in infusing both feeling and form together. Here the use of the extended metaphors of both the harp and the flower are very appreciating and interesting.

The poet in this poem has tried his best to make a fine relation between the past and the present, between the tradition and the modernity. He wants to describe the present with the help of the past. It reminds us of the famous observation of T.S. Eliot who says that past is altered by the present as much as the present is directed by the past

At the end of the poem, the poet is of the opinion that the music of the harp is eternal. It can never be destroyed. He asks the permission of the harp so that he may strike the strain of the harp for creating a revolutionary music to arouse the people in general. He observes:

“May be by mortal wakened once again Harp of my country, let me strike the strain.”

Here this image of Derozio reminds us of P B Shelley’s well known poem, “Ode to the West Wind” in which the poet prays the West wind to make him his lyre so that the music produced by the lyre may be able to awake the revolutionary attitude of the people.

“Make me thy lyre even as the forest is What is my leaves are falling like its own The tumult of thy mighty harmonies Like withered leaves to quicken a new birth.”

To sum up, the poem has been masterly rendered through the medium of symbols and images . We know that the heart of the poem lies in its apt use of symbolism . Aristotle also thinks that only that poet may be called a great poet who has a balanced command over metaphor. About Shakespeare it is said that to him metaphor is not the dress of thought but the thought itself. It can also be well applied to the poems of Derozio who was really a great champion of life and beauty, art and truth.

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3 thoughts on “The Harp of India | Critical Analysis | As a Patriotic Poem”

I have read about the criticism of " the Harp of India" by Derozio which have wriitten.i thing you the finest flower of a cricket to love the poet and love to India.I am enthralled and salute you ,sir.

Thank you Manojit…

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The Harp of India

Henry louis vivian derozio.

Why hang'st thou lonely on yon withered bough? Unstrung for ever, must thou there remain; Thy music once was sweet - who hears it now? Why doth the breeze sigh over thee in vain? Silence hath bound thee with her fatal chain; Neglected, mute, and desolate art thou, Like ruined monument on desert plain: O! many a hand more worthy far than mine Once thy harmonious chords to sweetness gave, And many a wreath for them did Fame entwine Of flowers still blooming on the minstrel's grave: Those hands are cold - but if thy notes divine May be by mortal wakened once again, Harp of my country, let me strike the strain!

Henry Derozio was a fervent nationalist and supporter of Indian independence from British rule.

Rabindranath Tagore’s “I Travelled the Old Road” Relates Travel to Innocence & Freedom

William Blake , a noted English poet, says in “Songs of Experience” that experience is the death of innocence. The more we are experienced, the more we lose innocence. Though an experience itself, travel is an exception to Blake’s view. Travel is the only learning experience that makes people as innocent, free and thoughtful as a child. Rabindranath Tagore has glorified travel as a breath of fresh air in a world beyond our known boundaries and as a relief from the killing monotony of daily life . In the poem “I Travelled the Old Road”, he presents travel as a way back to childhood when we are imaginative, innocent and free.

In the first stanza of the poem, the poet pictures the known world where daily life is bound to duties and cares. Man goes round in a circle from dawn to dusk every day. There seems no escape from the cares and worries of day-to-day life:

I travelled the old road every day, I took my fruits to the market, my cattle to the meadows, I ferried my boat across the stream and all the ways were well known to me.

Only the call of nature can set man free from the clutches of monotony and show the way to an unknown world where the air is eloquent with the buzz of bees and the chirp of birds, where the sky seems to be within reach, and where the mind feels as fresh as the morning. Travel is the only vehicle to transport you to this world beyond the common frontiers.

When the call of nature or an unknown world, symbolized by the longing for a fight from overwhelming monotony and the burden of toil & moil, is heard, a new avenue off the track opens up to welcome you. It feels like a fairyland where everything looks amazing. The path back to the toiling life and the care-ridden world seems to be lost. The way ahead travels to innocence, freedom and carefreeness – the natural traits of a child.

My everyday wisdom was ashamed. I went astray in the fairyland of things. It was the best luck of my life that I lost my path that morning, and found my eternal childhood.

We at Indian Eagle offer our earnest regards to Rabindranath Tagore, the greatest poet of India. We would like to conclude with a quote by him: “You can’t cross the sea merely by standing and staring at the water.”

READ MORE   Rabindranath Tagore’s Best Quotes about Life

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TO INDIA MY NATIVE LAND - HENRY LOUIS VIVIAN DEROZIO - BCA - SEMESTER I - SUMMARY / QUESTIONS AND ANSWERS

TO INDIA MY NATIVE LAND

HENRY LOUIS VIVIAN DEROZIO

The Poet was describing his motherland, his country as a god. He expresses that during ancient time, his nation was brilliant and wealthy in each field. It was a period when India was renowned for advanced civilizations and rich social customs. People from everywhere the world used to visit India and gain proficiency with its ancient knowledge, culture, and abilities. India was worshiped like a goddess, who had a brilliant halo close to its forehead. Yet, time has changed thus has the writer's motherland. India no longer supports its magnificence and greatness. It is subject to the authority of the British who have utilized and destroyed it. The British government scoured India for their nation's benefits causing its condition to deteriorate step by step.

In the following lines, the poet portrays India as an eagle, a bird of huge power however this bird is secured in chains. Its wings have been cut and it can't fly. The Britishers have bound our country by making it their slave. It aches for its freedom and its previous glory yet it is rejected that. For that reason the writer says it is “groveling in the lowly dust". The poet further says that he has no flowers to weave a "wreath" or garland for his motherland. His country which has been corrupted and depleted has lost every one of its assets. There are not even any flowers left with which he could worship his nation or make a wreathe for her.

In the following lines, the poet promises to bring his nation back from this corrupting state to its previous condition of glory. He promises to dive into the profound depths of glorious Indian history and bring the materials for future improvement. These materials are tiny and superb that they may not be noticeable to the natural eyes. Indeed, the Britishers have attempted to hide away these by expressing them as useless and old fashioned. In any case, the poet stands against that. He will work hard to save his nation and to return it to its previous glory. This is his one final wish for his country, India.

The poem is a renowned patriotic poem by Derozo. He communicates pity at the condition of his country and desires to make a superior future for it. Through this poem, he communicates his plan to spread historical awareness among Indians. He turns to his country to wish him karma. If he succeeds, he doesn't need anything consequently from his country. This poem may have been composed to alert the Indians of the need of great importance.

1)   What does the man feel as he comes home from his travels in foreign countries?

Ans:  The poet visualizes a man who doesn't feel a sense of having a place with his own country. At the point when the man gets back from his travels in foreign nations, he feels no pride or energy. His cash and influence baits him and he endeavors to get back to the unfamiliar land for his influence and wealth.

2) Which line from the poem tells us that the man is selfish? Why is he considered so?

Ans:  The line, "The wretch, concentred all in self" lets us know that the poet believes the man to be self centered. He is considered because that he can't love his own country. He is so put resources into himself that he doesn't feel a feeling of having a place with his own nation when he gets back from an unfamiliar land.

3) What is the man’s fate after death? How do we know?

Ans:  At the point when he passes on, he will go to the useless dust from where he was conceived. After his death, nobody will sing for him, or honor him. The lines, "And, doubly dying, shall go down/To the vile dust, from whence he sprung," let us know this.

4) Do you think this is a just punishment? Why or why not?

Ans:  Yes, the punishment is legitimized in light of the fact that when an individual doesn't cherish his own country, the place where there is his ancestors he is certainly a selfish and self centered man and is now dead of soul he doesn't merit being regarded even after his death.

5) Critical appreciation of to India- my native land.

Ans: In this poem, To India: My Native Land each expression of Derozio communicates out his enthusiasm in his heart for his country. The poet conceives his native land for example India which in the past had a supreme situation on the country however presently the nation has been shamed to the most extent. The poet in this poem communicates his distress over the lost glory of India which has lost its glory. India was being worshiped by other, her prominence was past correlation. The poet says that India is a country which had a wonderful past and had the abilities of giving spiritual leadership to different countries yet presently India was oppressed. She has been overwhelmed by an unfamiliar power. Subsequent to being overpowered by the unfamiliar power the condition of the nation is pitiful and such run down condition harms the poet. She has lost her honor and glory. The display of the nation seems dull to the poet as the past wonder of the nation has disappeared totally. The poet says the India is presently experiencing very much like an eagle suffers when it is chained. He wants to plunge into the past so he could bring the parts of India's glorious past and greatness them inspire current generation and countrymen to battle against the unfamiliar power for their country's lost glory honor and renown. He needs people to recall the golden time of our country.

6) What is theme of poem and central idea of it?

Ans: The theme of the poem is patriotism. The author talks about the past glory of India and how the country that was called the ‘Golden Eagle’ has been enslaved. All the countries looked up to her for her spiritual leadership. It is too sad that such glory and reverence is not found in her any more. The reason is, she is now bound by the chains of slavery. His purpose is to sing the glory of that heritage of the distant past which is lost and longs for the return as well as hopes for a kind wish from the country and its people. The poet recalls India’s glorious past civilization. Her fame and spiritual message had spread throughout the world. She was worshipped like a goddess. A country that used to soar high like an eagle is now grovelling in the infamous dust. Instead, it leads him to tell a sad tale of her miserable state. The miserable condition of the country does not inspire the poet to sing a song in her praise.

7) Justify the title of the poem to India my native land?

Ans: The poem 'To India My Native Land' has been composed by Henry Louis Vivian Derozio. The poet talks about the greatness, glory and the beauty of his country. The poet needs to tell about the wonderful and wealthy past India had. The poet needs to tell about the past in which the country was considered as a 'golden bird'.

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12 Famous Poets of India

From the ancient echoes of the Vedic era to the contemporary hum of modern cities, India’s poetic tradition has been a vibrant tapestry of languages and emotions. This journey began with the sacred verses in Vedic and Classical Sanskrit, meandering through the lyrical lanes of Hindi, Odia, Maithili, Tamil, Telugu, Kannada, Bengali, and Urdu.

But the story doesn’t end with native tongues. The influence of foreign languages, notably Persian and English, has been undeniable, weaving a rich pattern into the fabric of modern Indian poetry . These influences have allowed famous poets of India to craft verses that resonate with global audiences.

India’s spiritual diversity has been a muse for many famous writers of India . Their mystical experiences have birthed poetry that stands as a testament to the nation’s profound spiritual depth. Among these luminaries, the national poet of India , Rabindranath Tagore, penned poems in English on freedom that have touched souls worldwide.

The legacy of Indian poets in English , along with their counterparts in regional languages, has positioned India as a land of poetic giants. From the famous poet who crafts verses in the quiet corners of a village to the Indian English poets whose words resonate in international forums, India’s poetic tradition is as vast as it is profound.

Table of Contents – Famous Poets Of India

Top 12 famous writers of india, 1. kalidasa.

Kalidasa was a legendary poet and playwright from ancient India, often hailed as the “Shakespeare of India.” While not much is definitively known about his life, his works have stood the test of time, leaving an indelible mark on Indian literature and culture.

Popular Works: While we often associate the term ‘novels’ with modern literature, in Kalidasa’s time, he was best known for his plays, epic poems, and lyrical poetry. Some of his most celebrated works include:

• “Abhijnana Shakuntalam” (The Recognition of Shakuntala) : A beautiful play about the love story of King Dushyanta and Shakuntala, a forest maiden.
• “Meghaduta” (The Cloud Messenger) : An elegiac poem where a yaksha (a mythical being) sends a message to his beloved through a cloud.
• “Ritusamhara” (The Cycle of Seasons) : A lyrical work that beautifully captures the changing seasons and the emotions they evoke.
• “Kumarasambhava” (The Birth of the War God) : An epic poem detailing the love story of Lord Shiva and Parvati, leading to the birth of their son, Kartikeya.

Recognition and Awards: Although the concept of awards as we know them today did not exist in ancient India, Kalidasa’s fame was widespread. He was recognized and celebrated:

• By Royalty : It is believed that Kalidasa flourished during the Gupta dynasty and was one of the “nine gems” at the court of a Gupta emperor, signifying the highest regard for his talents.
• Influence on Literature : Kalidasa’s works have inspired countless authors, poets, and playwrights over the centuries. His literary techniques, metaphors, and deep understanding of human nature are studied even today.
• Translations : His works have been translated into various languages, both within India and internationally, testifying to their universal appeal.

In simple terms, Kalidasa was a genius who painted with words, capturing the essence of love, nature, and human emotions in a way few others could. His works remain a testament to the rich literary heritage of India.

Kabir, a prominent name in Indian history, was a 15th-century poet, saint, and mystic. Born in Varanasi, he played a significant role in India’s Bhakti Movement, emphasizing personal devotion to the divine rather than ritualistic practices.

Popular Works: Kabir is best known for his verses, which often take the form of short poems or ‘dohas’. Some of his notable compositions are:

• Dohas : Short couplets full of wisdom, these are the most famous works of Kabir. Through these, he conveyed profound truths in simple language.
• Songs of Kabir : These are a collection of his verses which resonate with spiritual insights, addressing the complexities of human life and the relationship with the divine.
• Kabir Granthavali : A compilation of his verses, this book serves as a treasure trove for those seeking spiritual guidance.

Recognition and Awards: While modern awards did not exist in Kabir’s time, his impact and recognition can be gauged by:

• Widespread Influence : Kabir’s teachings and poems influenced many other saints, poets, and common people alike.
• Integration in Holy Scriptures : His verses found their way into the Guru Granth Sahib, the primary scripture of Sikhism, showcasing the respect and reverence he commanded across religious lines.
• Legacy : Today, various organizations and institutions study and promote Kabir’s teachings, ensuring that they continue to guide people on spiritual paths.

3. Rabindranath Tagore

Rabindranath Tagore, often simply called “Tagore”, was not just a poet but also a philosopher, painter, and musician. Hailing from India, his works are treasured not only in his homeland but also around the world. His words have the power to touch souls, express profound emotions, and bridge the gaps between cultures. He is also called National Poet of India.

Popular Novels:

• The Home and the World (Ghare-Baire) : A tale that discusses nationalism, freedom, and love. It’s set during the times of the Swadeshi movement in India.
• Gora : It is not just a novel but a journey exploring the complexities of religion, society, and identity.
• Four Chapters (Char Adhyay) : A story that delves deep into the themes of love, and politics set against the backdrop of the Indian independence movement.

Awards & Recognition:

• Nobel Prize in Literature (1913) : Tagore was the first non-European to win this esteemed prize. He received it for his collection of poems, “Gitanjali” (Song Offerings).
• Knighted by King George V (1915) : However, he renounced his knighthood in 1919 as a protest against the Jallianwala Bagh massacre in Amritsar.
• His songs and poems are still sung and recited, with India’s national anthem “ Jana Gana Mana ” and Bangladesh’s “ Amar Shonar Bangla ” both being penned by him.

In conclusion, Rabindranath Tagore was not just one of the greatest Indian writers but also hailed as one of the best poets in the world. His stature as a beacon of light transcends boundaries, and his teachings, ideas, and creative works continue to inspire generations. As the author of the national poem of India, and being recognized among the great writers of India, Tagore’s legacy is eternal. His poems, novels, and songs are testaments to his position as the greatest Indian writer, reminding us of the beauty and depth of human emotion and the intricate tapestry of the world around us.

4. Sri Aurobindo Ghosh

Sri Aurobindo Ghosh, commonly referred to as Sri Aurobindo, was an iconic figure from India who wore multiple hats – a philosopher, yogi, guru, poet, and nationalist. His profound teachings and works have left an indelible mark on India’s spiritual, cultural, and political landscape.

Key Writings:

• The Life Divine : A philosophical treatise where Sri Aurobindo explores the nature of human existence and the possibility of evolving consciousness.
• Savitri: A Legend and a Symbol : An epic poem, expressing his spiritual vision, and considered his most important poetic work.
• The Synthesis of Yoga : In this work, he lays out the path to integral yoga, synthesizing different yogic traditions.

Recognition and Influence:

• Leader of Indian Nationalism : Before his spiritual endeavors, Sri Aurobindo was a prominent leader in the early movement for India’s independence from British rule.
• A Visionary of Human Evolution : He proposed that humanity is evolving in consciousness and will move towards a ‘supramental’ state.
• Founder of an Ashram and a Visionary City : The Sri Aurobindo Ashram in Pondicherry is a spiritual community that draws seekers from all over the world. Moreover, inspired by his vision, the international community of Auroville was founded, aiming to be a city where people from all over the world could live in harmony.

In conclusion, Sri Aurobindo Ghosh was a man who bridged the realms of the material and the spiritual. While he began his journey fighting for India’s freedom, his ultimate quest was for the liberation of the soul. Through his writings, teachings, and the institutions he inspired, Sri Aurobindo’s legacy continues to enlighten and guide countless souls on their spiritual journeys.

5. Amir Khusrow

Amir Khusrow, often dubbed as the “parrot of India” (Tuti-e-Hind), was a multifaceted gem of the Indian subcontinent during the medieval period. Born in 1253 in Patiali, present-day Uttar Pradesh, India, he flourished during the Delhi Sultanate era and is remembered for his magnificent contributions to poetry, music, and the cultural milieu of his time.

Significant Works:

• Ghazals and Poems : Khusrow’s Persian and Hindavi (an early form of Hindi-Urdu) verses resonate with themes of love, beauty, and mysticism. His poetic style is passionate and replete with allegories.
• Khamsa-e-Nizami : Modeled after Nizami’s work, it comprises five classical romances, including the popular tales of “Laila Majnu” and “Shirin Farhad”.
• Qawwalis : Widely regarded as the father of Qawwali, a form of Sufi devotional music, Amir Khusrow’s compositions continue to be performed and celebrated today.

Legacy and Influence:

• Inventor of Instruments : Khusrow is often credited with the invention of two major classical music instruments – the sitar and the tabla.
• Bridging Cultures : A symbol of Indo-Persian culture, his work beautifully amalgamated Persian eloquence with Indian expressiveness. He’s considered a pioneer in writing poetry in Hindavi, thus laying foundational stones for the development of the modern languages of Hindi and Urdu.
• Devotion to his Peer : Amir Khusrow’s unwavering devotion to his spiritual guide, Nizamuddin Auliya, a revered Sufi saint of Delhi, is legendary. Their bond is immortalized in numerous stories and poems.

6. Mirza Ghalib

Mirza Asadullah Baig Khan, universally known as Mirza Ghalib, stands as one of the towering figures in the realm of Urdu poetry. Born in 1797 in Agra, India, Ghalib’s verses are a profound exploration of love, pain, and the human experience. His poignant and often melancholic lines resonate deeply with all who read them, making him an enduring symbol of the Urdu literary tradition.

Seminal Works:

• Ghazals : Ghalib’s ghazals are his most treasured contributions. Delving into themes of love, loss, and philosophy, they possess a timeless appeal.
• Letters (Urdu: Insha’ya) : His eloquent letters offer a deep insight into his life, the socio-political milieu of his times, and his unparalleled wit and humor.
• Rubaiyat : These are his collection of quatrains that encapsulate profound thoughts in just four lines.
• Language Virtuoso : Apart from his contributions to Urdu, Ghalib also wrote in Persian. His Persian divans bear testimony to his mastery over the language.
• Royal Recognition : Although Ghalib struggled with finances and recognition in his earlier life, he later received a royal title and pension from the Mughal Emperor Bahadur Shah Zafar II.
• Posthumous Acclaim : While during his lifetime Ghalib lamented that his genius was not fully appreciated, today, he’s celebrated as one of the most important poets in the Urdu language. His verses have been translated worldwide and adapted into countless songs and movies.

Mirabai, often simply referred to as Mira or Meera, graces the annals of Indian history as one of its most celebrated female saints and poets. Born in the late 15th century in Rajasthan, her life was an epitome of unwavering devotion to Lord Krishna. Her soulful bhajans (devotional songs) sung in passionate praise of Krishna are a testament to her profound spiritual immersion and are sung even today.

Key Compositions:

• Bhajans : Mira’s bhajans resonate with deep devotion, love, and a yearning for union with Lord Krishna. Her simple yet profound lyrics speak of her spiritual journey and her undying love for her divine beloved.
• Poems : Apart from bhajans, her poetic verses in Rajasthani and Braj dialects narrate her spiritual experiences and the trials she faced due to her unconventional path of devotion.
• Symbol of Devotion : Mirabai stands as a beacon of pure love and devotion. She challenged societal norms and conventional paths to spirituality, choosing instead an unwavering love for Krishna even in the face of adversity.
• Inspirational Figure for Women : In a time when women’s voices were often suppressed, Mira became an embodiment of spiritual freedom and strength, inspiring countless women to follow their spiritual paths.
• Enduring Music and Dance : Her bhajans have been passed down generations, often being performed in musical renditions and dances, especially in the Kathak tradition.

8. Sarojini Naidu

Sarojini Naidu, with her mellifluous verses and fervent patriotism, holds a distinctive place in the cultural and political landscape of India. Born in 1879 in Hyderabad, she was not only a gifted poetess but also an indefatigable freedom fighter. Her myriad contributions earned her the epithet, “The Nightingale of India.”

• “The Golden Threshold” : This is one of her earliest collections of poetry. It encapsulates her lyrical style and offers a unique blend of Indian ethos with English verse.
• “The Bird of Time” and “The Broken Wing” : These collections further established her as a poet of great caliber, with themes ranging from nature, love, to patriotism.
• Prose Writings : Apart from her poetic endeavors, Sarojini’s speeches and writings on India’s freedom struggle and her vision for an independent India are notable.
• Political Prowess : Sarojini Naidu was the first woman to be the president of the Indian National Congress and later became the first woman to be a governor in independent India (Governor of Uttar Pradesh).
• Champion for Women’s Rights : A staunch advocate for women’s rights, she championed their causes and played a pivotal role in bringing women to the forefront of the national movement.
• Inspiring Orator : With her eloquence and charisma, she inspired countless individuals during the freedom struggle and represented India on several international platforms.

9. Mir Taqi Mir

Mir Muhammad Taqi, fondly known as Mir Taqi Mir, occupies an exalted place in the pantheon of Urdu poets. Born in 1723 in Agra, Mir’s verses are renowned for their depth, simplicity, and emotional intensity. Often hailed as one of the pioneers of the Urdu ghazal, his poetry resonates with the soulful essence of love, pain, and the ephemeral nature of life.

• Ghazals : Mir’s ghazals are at the heart of his literary contributions. With a language that is simple yet profound, his verses touch upon love, loss, and the myriad hues of the human heart.
• “Zikr-e-Mir” : An autobiographical work, it offers glimpses into Mir’s life, his experiences, and the socio-political landscape of his time.
• Masnavis : These are narrative poems that often delve into philosophical and ethical themes.
• Pioneer of the Urdu Ghazal : Mir is often regarded as one of the foremost practitioners of the ghazal form in Urdu, laying the foundation for future poets.
• Depiction of Delhi : Having witnessed the decline of the Mughal Empire and the ravages of invasions, Mir’s portrayal of Delhi in his poetry is poignant and evocative.
• Master of Rekhta : Mir was a master of Rekhta, the linguistic precursor to modern Urdu. His diction and use of metaphors have been subjects of study and admiration.

10. Kamala Surayya

Kamala Surayya, formerly known as Kamala Das, stands as an iconic figure in Indian literature, weaving her distinctive mark through her daring and forthright writings. Born in 1934 in Punnayurkulam, Kerala, Kamala navigated the complex terrains of love, body, and societal norms through her verses and prose, often courting controversies and sparking debates.

• “My Story” : An autobiographical account, this book is a candid exploration of her life, delving into her personal traumas, marriage, love affairs, and the constraining societal norms she confronted.
• Poetry Collections : Through volumes like “Summer in Calcutta,” “The Descendants,” and “The Old Playhouse and Other Poems,” Kamala articulated themes of love, desire, and the female experience in a deeply patriarchal society.
• Short Stories : Her short stories, often set in the traditional milieu of Kerala, examine the intricate fabric of Indian society, especially the trials faced by its women.
• Voice for Women : Kamala emerged as a pioneering feminist voice in Indian literature. Her candid treatment of female sexuality, love, and the challenges faced by women was groundbreaking.
• Bilingual Brilliance : Remarkably, Kamala wrote prolifically in both English and Malayalam, showcasing her versatility and her deep connection to her roots while simultaneously reaching a global audience.
• Spiritual Journey : Later in life, Kamala converted to Islam, adopting the name Kamala Surayya. This spiritual transition added another layer to her rich tapestry of writings and experiences.

11. Sumitranandan Pant

Sumitranandan Pant, a name synonymous with the Chhayavaadi (Neo-Romantic) movement in Hindi poetry, carved a unique niche for himself with his nature-infused verses and philosophical musings. Born in 1900 in Kausani, Uttarakhand, Pant’s writings are an intricate tapestry of human emotions, nature’s splendor, and profound introspection.

• “Chidambara” : A magnificent collection, this work is a deep dive into the mysteries of nature, soul, and the universe.
• “Pallav” : This was Pant’s first poetry collection, reflecting the rawness and beauty of youth and its many emotions.
• “Kala Aur Budhdha Chand” : A testament to his evolving style, this collection encapsulates his transition from romanticism to a more philosophical introspection.
• Pioneer of Chhayavaadi Movement : Along with poets like Jaishankar Prasad, Mahadevi Verma, and Suryakant Tripathi ‘Nirala’, Pant was instrumental in shaping the Chhayavaadi movement in Hindi literature.
• Nature and Mysticism : One of Pant’s defining characteristics was his deep reverence for nature. His verses are replete with imagery of the Himalayas, rivers, and the verdant landscapes of his homeland.
• Awards and Honors : Recognizing his immense contribution, Pant was honored with the Sahitya Akademi Award, the Padma Bhushan, and the Jnanpith Award, one of India’s highest literary accolades.

12. Tulsidas

Tulsidas, an eminent name in Indian literature, stands tall as a spiritual luminary and a master poet. Born in the early 16th century in Rajapur, Uttar Pradesh, his profound devotion to Lord Rama found expression in verses that have resonated through the ages.

• “Ramcharitmanas” : Often referred to as the “Bible of North India”, this epic retells the Ramayana in Awadhi dialect. Rich in devotional fervor, it narrates the life of Lord Rama and serves as a spiritual and moral guide for millions.
• “Dohavali” , “Kavitavali” , “Gitavali” : Collections of songs and verses praising Lord Rama and exploring the themes of devotion, life, and spiritual wisdom.
• “Hanuman Chalisa” : A hymn dedicated to Lord Hanuman, it extols his strength, devotion, and virtues. Widely recited, it’s an embodiment of Tulsidas’s deep veneration for Hanuman.
• Reviving Rama Bhakti : Tulsidas played a pivotal role in reviving and strengthening the devotion to Lord Rama, reshaping the spiritual landscape of India.
• Linguistic Virtuosity : By choosing to write in Awadhi, a vernacular language, over classical Sanskrit, Tulsidas made his works accessible to the common people, paving the way for a broader appreciation of spiritual literature.
• Cultural Impact : His works, especially the “Ramcharitmanas”, are deeply interwoven into the cultural and religious fabric of India, influencing rituals, festivals, and performing arts.

In conclusion, the famous poets of India, including luminaries like Rabindranath Tagore, Kalidasa, Mahadevi Verma, Mirza Ghalib, and Sarojini Naidu, embody the nation’s rich literary tapestry, echoing its timeless poetic brilliance.

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Tourism In India Essay

One of the most significant and fastest-growing industries in the world is tourism. It generates extensive foreign exchange without materially depleting domestic resources. It provides both income and employment. There are certain nations whose primary source of income is tourism. Here are a few sample essays on “Tourism In India”.

100 Words Essay On Tourism In India

One of the most well-liked tourist destinations in Asia is India. India's secularism and culture have captivated people from all over the world. India, therefore, has a lot of potential for tourism. India offers a variety of sights to see and things to do. The Himalayan ranges border it in the north and the Arabian Sea, Bay of Bengal, and the Indian Ocean on three sides. India is beautiful because of its picturesque backwaters, hill towns, and landscapes. Thus it has a lot to offer to the tourist. Both skilled and unskilled workers are employed in the tourism sector. It encourages global fraternity and national integration.

200 Words Essay On Tourism In India

India's vast natural and cultural diversity has given it a special place on the global tourism map. The third-largest industry in India is tourism, which directly or indirectly employs about 10 million people.

What Draws Tourists To India

Tourists are drawn to India because of its welcoming customs, diverse way of life, cultural legacy, and vibrant fairs and festivals. From the beginning, the kings of various regions of India constructed opulent palaces, magnificent temples, evergreen gardens, lofty forts, and graves. Tourism-friendly natural and cultural settings abound in India. Some of India's tourist attractions include its stunning beaches, animals, national parks, sanctuaries, snow-covered mountains, rivers, and mountain peaks, as well as its technical parks and places of worship. Tourists are drawn to historical trains, yoga, meditation, Ayurveda, Siddha, and natural health resorts.

My Trip To Kashmir

I had Kashmir on the itinerary for my Navarathri holidays. I took a flight to Srinagar from Delhi. I was thrilled to see the snow-capped mountains and lovely valleys outside my window. I visited Shalimar Bagh and Nishant Bagh that evening before taking a shikara ride on the Dal Lake. There were floating markets on the Dal Lake. In the following days, I went to Gulmarg, Pahalgam and Sonmarg. After visiting all those places, this trip was one of the best trips of my life. I met a lot of new people who were international tourists coming here for the first time.

500 Words Essay On Tourism In India

India offers a tremendous deal of variety and tourist attractions. Goa is one of many places in India that attracts a lot of foreign visitors.

Benefits Of Tourism

What are the benefits of being an attractive tourist destination for India?

Revenue | People travel to various nations worldwide, which generates revenue for the tourism industry. As we've already seen, tourism is a sizable business with numerous social and economic advantages. It generates employment in the hospitality, dining, and other travel-related sectors. Additionally, it supports operations so visitors can get the most out of their trips.

Creates Jobs | Tourism generate more jobs, which can also be a substantial source of cash for nearby towns. Many new jobs are created businesses in the hotel and agricultural sectors. The housing market is also helped by tourism, which promotes economic growth and job prospects in other sectors.

Economic Growth | For many countries, tourism has been a critical driver of growth. It supports economic expansion and is advantageous for the environment. However, there are numerous strategies to promote tourism. Many nations provide tax rebates or low corporation tax rates as investment incentives. These incentives enable businesses to spend money on building the country's infrastructure for transportation, real estate, and other sectors.

Global Connect | Tourism does just that, it fosters a global connect. New friendships are formed through tourism. Travelling allows tourists to comprehend their destination more thoroughly. Additionally, they get to take in their location's sights, sounds, and flavours.

Global Value | The nation's economy is stimulated by tourism. It offers a wide range of advantages, including new technology, the development of jobs, the sharing ideas, and cultural enrichment. Many nations have begun to invest in the tourism industry to make it simpler for people to travel internationally for personal or professional reasons.

My Holidays In Goa

Last year, I travelled to Goa. I truly enjoyed the trip, which was one of the best of my life. Goa is a fantastic location for a fun vacation. I was eager for the holiday. As I began to enter Goa, I noticed a wonderland. Goodness, what a scene! One thing I was really impressed by was how many green trees there were along the route. The highway was not at all noisy. People gather and start having fun on the beach as the day transitions into the evening.

I also visited Panjim, where I saw a lot of lovely things. I went to a well-known church in Goa. There were plenty of people on the beaches, in restaurants, pubs, etc., and I realised Goa is a very choosing option for tourists around the globe. And thus, it helps to promote Indian tourism.

The travel and tourism sector has expanded significantly in recent years. Due to India's extensive natural and cultural legacy, the tourism industry has enormous growth potential. The tourism sector has several difficulties. These difficulties must be reduced for the industry to reach its full potential. The policies implemented in the tourism industry today will influence tourism in the future.

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Best Tourism Poems

Below are the all-time best Tourism poems written by Poets on PoetrySoup. These top poems in list format are the best examples of tourism poems written by PoetrySoup members

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Himalayan Literature Festival kicks off in Thamel

K ATHMANDU, May 27 -- The Himalayan Literature Festival has kicked off in Thamel, a major tourist destination in the federal capital, from today. The two-day literature festival has started at Kathmandu Guest House in Thamel. The festival is jointly organized by the New York Writers Workshop and White Lotus BookShop Lalitpur. The festival was jointly inaugurated amidst a function today by Minister for Women, Children and Senior Citizens Bhagwati Chaudhary and British Ambassador to Nepal Rob Fenn.

Addressing the event, Minister Chaudhary said that the festival would play an important role as a bridge to connect Nepali literature with world literature. She noted that discussions on the contribution of poet and dramatist Gopal Prasad Rimal at such a literature festival was a matter of pride for Nepali literature.

Minister Chaudhary urged the writers to highlight the world's environmental protection, climate change, issues of women, children and senior citizens, and promotion of tourism through literature and arts.

Similarly, the British Ambassador Fenn mentioned that such programs play an important role in connecting world literature to Nepali literature.

On the occasion, ambassador Fenn also recited his poetry.

Founder of White Lotus Book Shop, Yuyutsu RD Sharma, said that in the festival, which will be conducted till Tuesday, there will be group discussions, poetry recitations, book releases, and drama performances. The program will be divided into three separate thematic sessions.

On the occasion, 'Chamero: Corona Kavita' (Poems on COVID-19 Pandemic) penned by Shyam Rimal will be released.

Writers and poets from Nepal, Panama, Greece, Britain, America, Hong Kong, India, Philippines, South Africa and other countries will present their works at the festival.

According to the organizer, more than 35 writers from five continents are participating in the festival.

Published by HT Digital Content Services with permission from Republica.

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Xi Jinping’s Recipe for Total Control: An Army of Eyes and Ears

Reviving a Mao-era surveillance campaign, the authorities are tracking residents, schoolchildren and businesses to forestall any potential unrest.

By Vivian Wang

Reporting from Beijing

The wall in the police station was covered in sheets of paper, one for every building in the sprawling Beijing apartment complex. Each sheet was further broken down by unit, with names, phone numbers and other information on the residents.

Perhaps the most important detail, though, was how each unit was color-coded. Green meant trustworthy. Yellow, needing attention. Orange required “strict control.”

A police officer inspected the wall. Then he leaned forward to mark a third-floor apartment in yellow. The residents in that unit changed often, and therefore were “high risk,” his note said. He would follow up on them later.

“I’ve built a system to address hidden dangers in my jurisdiction,” the officer said, in a video by the local government that praised his work as a model of innovative policing.

This is the kind of local governance that China’s top leader, Xi Jinping, wants: more visible, more invasive, always on the lookout for real or perceived threats. Officers patrol apartment buildings listening for feuding neighbors . Officials recruit retirees playing chess outdoors as extra eyes and ears. In the workplace, employers are required to appoint “safety consultants” who report regularly to the police.

The Chinese Communist Party has long wielded perhaps the world’s most sweeping surveillance apparatus against activists and others who might possibly voice discontent. Then, during the coronavirus pandemic, the surveillance reached an unprecedented scale, tracking virtually every urban resident in the name of preventing infections.

Now, it is clear that Mr. Xi wants to make that expanded control permanent, and to push it even further.

The goal is no longer just to address specific threats, such as the virus or dissidents. It is to embed the party so deeply in daily life that no trouble, no matter how seemingly minor or apolitical, can even arise.

Mr. Xi has branded this effort the “Fengqiao experience for a new era.” The Beijing suburb in the propaganda video, Zhangjiawan, was recently recognized in state media as a national exemplar of the approach.

“Fengqiao” refers to a town where, during the Mao era, the party encouraged residents to “re-educate” purported political enemies, through so-called struggle sessions where people were publicly insulted and humiliated until they admitted crimes such as writing anti-communist poetry.

Mr. Xi, who invokes Fengqiao regularly in major speeches, has not called for a revival of struggle sessions, in which supposed offenders were sometimes beaten or tortured. But the idea is the same: harnessing ordinary people alongside the police to suppress any challenges to the party and uphold the party’s legitimacy.

The party casts this as a public service. By having “ zero distance ” from the people, it can more quickly gather suggestions about, say, garbage collection or save residents the trouble of going to court over business disputes. Instead, conflicts are hashed out by party mediators.

Mr. Xi frequently points to the Fengqiao experience as proof that the party is responsive to people’s needs and desires, even as he has smothered free expression and dissent.

It is also an effort to assert his political legacy. Top officials have hailed Fengqiao as an example of Mr. Xi’s visionary leadership, while scholars have described it as “a model for showcasing Chinese governance to the world.”

The campaign strengthens Beijing’s repressive abilities at a time of mounting challenges. With China’s economy slowing, protests about unpaid wages and unfinished homes have increased . Tensions with the West have led Beijing to warn of omnipresent foreign spies. The party has also tightened scrutiny of groups like feminists, students and L.G.B.T. rights activists.

In the name of Fengqiao, the police have visited Tibetans, Uyghurs and other minority groups in their homes, promoting party policies. Companies have been required to register their employees in police databases. Government workers have given “anti-cult” lectures at churches. Police officers and judges have been installed in elementary schools as “ deputy principals of law ,” keeping files on students’ perceived risk levels.

But by blocking even mild or apolitical criticism, the party could also erode the very legitimacy it is trying to project.

A Mao Idea, Repurposed

Mr. Xi’s interest in the Fengqiao experience dates back two decades, to when he was still ascending the ranks of power.

The year was 2003, and Mr. Xi had just been named party secretary of Zhejiang Province in China’s east. China’s economic opening had brought great wealth to the province, but also led to rising crime. Mr. Xi was looking for a solution. According to official media reports, he turned to a small Zhejiang town called Fengqiao.

The town had entered party lore in the 1960s, after Mao exhorted the Chinese people to confront “class enemies,” such as landlords or rich farmers. In the official telling, Fengqiao residents at first clamored for the police to make arrests. But local party leaders instead urged the residents themselves to identify and “re-educate” the enemies.

Ultimately, nearly 1,000 people were labeled reactionaries, according to Fengqiao officials. They and their families had trouble finding work, going to school or even getting married. Mao declared the “Fengqiao experience” a model for the country. Not long after, he launched the Cultural Revolution, another mass movement that led to a decade of bloodshed.

After Mao died, the phrase fell out of favor , as his successors distanced themselves from the chaos of his rule.

Mr. Xi, though, embraced the phrase. His first visit to Fengqiao in 2003 was to the local police station, where he inspected an exhibition about the 1960s. Months later, he visited again and praised the idea of nipping problems in the bud. “Though the situation and responsibilities we face have changed, the Fengqiao experience is not outdated,” he said.

Mr. Xi’s call for more social control was part of a broader shift by the party, amid the rapid change of the 2000s, toward “stability maintenance” — a catchall term for containing social problems and silencing dissent.

After Mr. Xi became top leader in 2012, he redoubled that focus. Mentions of Fengqiao in state media became ubiquitous. Then came the coronavirus pandemic — and the government began tracking individuals’ movements down to the minute.

It did so partly through technology, requiring residents to download mobile health apps . But it also leaned on old-fashioned labor. Using a method called “grid management,” the authorities divided cities into blocks of a few hundred households, assigning workers to each. Those workers went door to door to enforce testing requirements and quarantines, sometimes by sealing people into their homes.

State media hailed China’s early success in containing Covid as proof of the Fengqiao experience’s continued utility. Chinese research papers described Fengqiao-style policing during the pandemic as a model for crisis management around the world.

When people began to chafe at the restrictions — culminating in nationwide protests in 2022 — the granular approach proved its utility in another way, as the police used facial recognition cameras and informants to track down participants .

“The architecture is there,” said Minxin Pei, a professor at Claremont McKenna College who recently published a book about China’s surveillance state. “After three years of lockdowns, seeing how the system works probably gave them a lot of insights.”

A Push to Penetrate Daily Life

The Covid controls are gone. The stepped-up surveillance is not.

It is clear now that the government’s heightened intrusiveness during the pandemic was an acceleration of a longer-term project. Mr. Xi’s goal is to deploy the masses to bolster the party, as Mao had done, but without the turmoil. That is where technology and the police come in, to ensure people never slip out of control.

“This is the next iteration” of the party’s obsession with stifling unrest, said Suzanne Scoggins, a professor at Clark University in Massachusetts who has studied Chinese policing.

And Beijing is pushing to expand it rapidly. It has encouraged local governments to hire many more workers to watch assigned grids. Last month, the party also issued its first-ever top-level guidance on the management of such workers, calling for stronger ideological training and formalized rewards and punishments.

Those new grid monitors will supplement the extensive ranks of China’s surveillance workers, which on top of uniformed police and party workers also include as many as 15 million ordinary people recruited as local government informants, according to Professor Pei’s research.

Beijing also deploys vast numbers of “security volunteers ,” mostly retirees, during important political meetings or holidays. They are tasked with ensuring the streets look orderly: steering homeless people into shelters, scolding those who litter and alerting the police if they see suspected protesters.

On a recent Thursday in central Beijing, two residents stood on the sidewalk wearing red vests and name tags. They would be there for two hours in the morning and two in the afternoon, guarding their assigned grid unit of three apartment buildings, said one of them, Qi Jinyou, 76. Other duos were stationed regularly down the block.

Mr. Qi had joined about a year ago, after neighborhood officials called residents at home to recruit. In return, he received gifts like tissues or toothpaste. But he also felt a sense of duty: “We have to protect, right? Safety first.”

In Zhangjiawan, the Beijing suburb held up as a model of Fengqiao’s successes, some residents praised the increase in patrols. Near a billboard depicting a smiling Mr. Xi, a meat seller named Wang Li said that neighborhood officials often inspected for fire hazards like loose electrical wires, or reminded residents to go for health checkups.

Seeing police cars on patrol when she got off work late, she said, “I feel more at ease.”

‘To Grind You Down’

Others have seen how the approach can be used to try and compel obedience.

On the outskirts of Zhangjiawan, the government is demolishing and redeveloping several villages into a tourist attraction. By January, 98 percent of the roughly 1,700 households had agreed to relocate, thanks to village representatives who had visited homes more than 1,600 times, according to a social media post by the local government touting how the Fengqiao experience had “taken root.”

They “won trust with their professionalism, and intimacy with their sincerity,” the government said.

A villager named Ms. Mu was one of the holdouts. Standing outside the low-slung house that her family had lived in for more than 20 years, she surveyed the fields where neighboring buildings had already been flattened.

Party officials and representatives of the developer had repeatedly called and visited her family, urging them to move out, but she felt the compensation was too low.

“They don’t have a proper conversation with you. They just send people to grind you down,” said Ms. Mu, who asked that only her surname be used.

One night, as negotiations dragged on, men were stationed outside their home to intimidate them, she said. Their water supply was also cut off during the demolition of nearby buildings, but local officials did not seem to care about that, Ms. Mu said: “Not a single village official has come to ask, how can we help with this water problem?”

She and her siblings now drive into town to fill bottles with tap water.

The risks of empowering low-level officials to fulfill sweeping political mandates became especially clear during the pandemic. Under pressure to prevent infections, neighborhood workers at times prevented residents from buying groceries or seeking medical care.

Even high-profile political activists, for whom surveillance has long been routine, have felt the controls intensify. Wang Quanzhang, a human rights lawyer who was released from more than four years in prison in 2020, said that 30 or 40 people were watching his home in Beijing at any given time. He shared photographs of groups of men in black clothing sitting inside his building and following him on the street.

Several landlords had forced him to move out, under official pressure, he said. The authorities had also pressured schools not to let his 11-year-old son enroll, he added.

“We didn’t think that when they couldn’t chase us away from Beijing, they would start targeting our child,” he said. “After the epidemic, it’s gotten worse.”

The Cost of Control

The success of this labor-intensive approach hinges upon the zeal of its enforcers. That has often worked to the advantage of the party, which uses financial incentives, appeals to patriotism and sometimes threats, such as to their jobs, to mobilize officials and ordinary people alike.

But the reliance on an army of paid workers could also be the surveillance apparatus’s central weakness, as the slowing economy forces local governments to tighten budgets.

Already, some community workers and police officers have complained on social media of being overworked.

Even propaganda about Fengqiao has acknowledged the toll of making officials responsible for ever-smaller issues. One state media article lauded a police officer who, to resolve a dispute between neighbors, helped unclog a blocked pipe. “Suddenly, a large amount of sewage and feces sprayed onto his head and body,” the article said. The residents, the article continued, “felt both pity and gratitude.”

The party’s tightening grip could also stifle the dynamism that it needs to revive the economy. A fried chicken vendor in Zhangjiawan, who gave only her surname, Ma, said she had not made enough money to pay her rent for three months, in part because constantly patrolling officers prohibited her from setting up her cart on the sidewalk.

“If the economy suffers, then there will be security problems,” she said. “People need to eat. If they get anxious, things will get messy.”

Siyi Zhao contributed research from Seoul.

Vivian Wang is a China correspondent based in Beijing, where she writes about how the country’s global rise and ambitions are shaping the daily lives of its people. More about Vivian Wang

New Times, New Thinking.

India chooses political instability over Modi

The country will now be governed by a coalition, rather than with an iron fist.

By Shruti Kapila

Narendra Modi may have won a third term as prime minister, but he has lost the country. In a stunning verdict on 4 June, Modi and his ruling Bharatiya Janata Party (BJP) have been denied a simple majority. They have failed to win enough support to form the national government by themselves. Despite a surge of support, the opposition INDIA alliance led by the Congress Party and its leader Rahul Gandhi didn’t win enough votes to stake a claim on the government. At this moment, Delhi is gripped not only by uncertainty but also a new-found excitement at the return to old-style political jockeying. The country will have a coalition government. Overnight, the pall of suffocation created by a decade of Modi’s strongman style, which demanded total obedience to him and his authority, has lifted.

The scale of Modi’s loss may appear meagre – his vote share dropped from 37.4 per cent to 36.6 per cent – but its effect is monumental. Because the prime minister suffered the greatest losses in India’s Hindi heartland that has long been the bastion of his party’s ideology of Hindu nationalism, the result suggests the electorate is far from aligned with making India a Hindu-first polity. Strikingly, the city of Ayodhya which only a few months ago witnessed the consecration of the Ram Temple by Modi himself, has voted in a candidate from the opposition benches. Together, people from lower castes, the unemployed and Muslims have halted Modi’s ambitions to mould India into a one-party state.

It was clear after the first few hours of counting that pollsters had failed to read the public mood. On the eve of the results, they had sent the Indian stock exchange into a bullish frenzy by declaring Modi the absolute victor. As counting closed, the leading pollster Pradeep Gupta of Axis My India – one of the most credible – openly wept on national television for getting it so wrong. He was neither alone nor entirely to blame. The Indian mainstream media has for a decade sung from Modi’s hymn sheet – indeed, it had outdone him in hitting the shrill notes.

If Modi must take the mantle as the biggest loser of the election, then there are multiple winners. For one, the country has vacillated with the revival of the Congress Party. India’s grand old party mounted a direct-contact programme that centred on justice and equity to counter the BJP’s focus on identity politics. It paid off. By making the Indian constitution the symbol of its campaign, the Congress-led opposition succeeded in putting the future of India’s polity at stake in this election. India’s federalism, which had been besieged both by Modi’s authority and centralised policy makeovers from taxation to welfare, has proved resilient. Regional parties will now be kingmakers, as both national parties will be dependent on their support.

For more than a decade, India has been suborned to the rule of one man. For ten years, Modi has been accustomed to prosecuting his agenda with little resistance. Though he is tipped to become the prime minister through a coalition, he has now been forced to compromise. And for the first time in his career, dissent is as likely to come from the sprawling and increasingly factionalised leaders and affiliate bodies within his party as from an empowered opposition. Second-tier leaders in the BJP, who have long been sidelined, will be motivated to end his monopoly of power over the party.

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Chandrababu Naidu, leader in the southern state of Andhra and Modi’s key ally, has become indispensable. Thanks to the strong performance of his regional Telugu Desam Party, Naidu will help make up the BJP’s electoral deficit to form the new coalition government. Naidu is known as a pro-business and secular leader, and his partnership with Modi is indicative of the extent of the compromise that the prime minister will need to make to return to the top office. Prior to Modi’s decade of rule, India had only known coalition governments which made the sharing of power the condition of rule. This return to coalition politics will test Modi’s personality and leadership style, above all.

The Indian electorate has not entirely rejected Hindu nationalism – the BJP remains the single largest party. Instead, it has rejected domination by a single man, favouring the instability of a coalition over the prospect of a one-party state. Crucially, India has affirmed pluralism over populism.

The country was an early innovator in the strongman populism that has dominated global democracy this century. Its 2024 verdict in this mega-year of elections also means India is leading the way in putting an end to it.

[See also: What the West gets wrong about the war in Ukraine ]

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