Bishwa-Kobi-Raj-Goru Tagore - A Case of Hinduized Antels
Satya Sandhani
Hardly people tried or dared to criticize him of his shortcomings.
Those who tried to do so failed to propound sufficient supportive
arguments. I have taken the trouble of crudely translating some
excerpts I collected over the last few years. I wanted to share these
with the readers. I am yet to read about Prof Humayun Azad's book
'Nari' where he exposed Rabindranath's anti-feminist views.
After I read a nice article written by one Muhammad Alamgir, I though
about elaborating certain points with quotes from Hindu writers.
Following is basically a compilation of excerpts taken from books and
essays mostly written by Calcatian hindu writers who are basically
Rabindra researchers. I hope some readers would be benefitted by this
although this will most probably serve no purpose to the blind
Rabindra followers mostly comprising of Awamis.
Tagore's Religious Belief:
-------------------------
"Rabindranath discussed about this Hindu-Muslim issue during the
census of 1819. He said, 'I was born in a Hindu family, but accepted
Brahmo religion. ... The religion we accepted is universal in nature;
however, it is basically the religion of the Hindus. We accepted this
universal religion with the heart of Hindus." [Probhatkumar Mukharjee,
Rabindrajiboni O Rabindrashahityo Probeyshok, vol 3, 3rd ed.,
published by Biswa Bharati Publishing Division in Poush 1395,
pp.364-365].
"Tapobon Bidyala (school), a ashram established to instill ancient
hindu ideology, took the shade of hindutva. Tagore started to turn
himself into a very devout hindu. Gradually, casteism-based aparthied,
injunctions of Manu Sanghita, and Brahminic glorification crept into
their way into the school environ. Tagore decreed that a non-Brahmin
teacher did not deserve salutation (pronam) from his Brahmin students.
In a letter written to Manoranjan Banerjee in Agrahayan 19, 1309
Tagore clarified his position on the issue of salutation in these
words, 'No non-hindu customs would be allowed into this school; It is
imperative that students express their respect to Brahmin professors
by touching their feet (pronum) and utter namasker to non-Brahmin
teachers as per the rules set aside by Manu Sanghita.' "
[Satyendranath Roy, 'Rabindra Manoney Hindu Dharma', The Desh, Autumn
issue, 1905, p.305]
Tagore established Biswa Bharati to re-vitalize ancient hindu customs
and ideology. In this effort, Hindi Bhavan (Building) was established
in Shantiniketan on January 16 (sunday), 1938 (Magh 2, 1344). It is of
no surprise that Tagore had very close friendship with Pundit
Madonmohan Malabya -- a prominent leader of Kashi Hindu University and
Hindu Mohashava.
When asked about the usefulness of Hindu Mohashava, Tagore said that
he considered this movement more important than a mere political
undertaking. 'Hindus would have to unite if they want to remain alive
and not remain downtrodden for ever in the human society.' [From an
interview with Tagore by journalist Mrinalkanti Bose in response to a
statement by Modanmohan Malabya, Rabindra-Proshongo/Anandabazar
Patrika, 1993, edited by Chittaranjan Banerjee, vol 1, pp. 259-260].
Tagore's Benevolence:
--------------------
"Not only Zamindar Rabindranath or the entire Tagore dynasty did not
have any record of donating anything, he did not have any reputation
of making any donation towards primary schools, orphanage or dam
constructions in Shahzadpur, Shilaidoh or Patishor. On the contrary,
conniving threat from Tagore dynasty, Kangal Harinath Majumdar
published narrative of Tagore dynasty's oppression and setting of
arson to the entire villages." [Prof Ahmed Sharif, Rabindruttor Trityo
Projonmey Rabindra Mullayan, Quaterly Uttaradhikar, published by
Bangla Academy, Baisakh-Ashar issue, 1393].
Narayan Choudhury had this to say about Tagore, "Tagore had always
been supporter of Zamindari system. It would be very hard to present
any proof that he was saddened on seeing repression on the subjects.
He even opposed the transfer of lands to the subjects on the argument
that that measure would pave the way to misappropriation of lands."
[Promoth Choudhury, Ryot'er Katha (introduction section) and
Bataynik'er Patra].
in 1894 he raised the tax levied on his subjects. He even purchased
new Zamindari from the Martin Company. There had been incidents of
rebellion by the subjects due to raising of tax and collection of tax
by force. Tagore suppressed that rebellion with great success! One
Ismail Mollah led the rebellion against Tagore in Shilaidoh.
Intolerant Tagore:
-----------------
"Tagore was not accustomed to tolerate any unfavourable criticism of
him. Had there been nobody to protest in his favour, he used to defend
himself by writing under pen names. Tagore-lover and Tagore-blessed
Annadashankar Roy sadi, 'Tagore used to remove or destroy any evidence
of his mistakes, criticisms or misdeeds with utmost care.' " [Prof
Ahmed Sharif, Rabindruttor Trityo Projonmey Rabindra Mullayan,
Quaterly Uttaradhikar, published by Bangla Academy, Baisakh-Ashar
issue, 1393].
"Muslims could have trusted Hindus had the Hindus did not raise the
issue of reservation at every step starting from 1909 till 1937.
Bengalee Hindus opposed all regional divisions from 1932 to 1937, and
Tagore extended his support in his speeches in those days. Didn't the
main anxiety emanate from the fact that higher caste Hindus would
loose their majority due to the numerical superiority of the Muslims
and the Sudras (lower caste peope)? What this meant was that (putting
aside the issue of Sudras), we did not believe the Muslims. Hindu
interests wouldn't be looked after under Muslim majority rule --
wasn't this the reason? Were Syed Ahmed of Aligarh, Nawab of Dacca or
Jinnah the only believers of Two Nation Theory? Weren't the suspicious
Hindus also believers of Two Nation Theory?"
"In the Jaistha, 1343 issue of the Mohammadi magazine, a writer
protested about the inclusion of some objectionable items in the
Matriculation Bengali text book. One of them was a poem called
'Bicharok' (Judge) by Raghunath Rao. It contained lines like,
Cholechhi Koritey Jobon Nipat,
Jogatey Jom'er Khadya.
[Here I go to kill Muslims,
To collect fodder for Yama(Hindu God of Death).]
Angry Tagore chided the letter writer in his rebuttal." [[Nityapryo
Ghose, 'Swatantro Botey, Kintu Birudhho Ki?', The Desh, May 1, 1999]
Communal Tagore:
--------------
"Lot of similarity can be observed between the thoughts of
Rabindranath and those of Ramendrasundar Trivedi and Brahmobandhob
Upadya with respect to national issues and religion. Brahmobandhab
wanted to view Hindu nationalism and Hindu society as the
manifestation of Indian culture; By the term 'Hindutva' he meant both
Hindu nationality and Hindu culture. The first essay appearing in the
maiden issue of Bangodarshan magazine was 'Devotion of Hindu Society'
written by Brahmobandhab." [Probhatkumar Mukharjee, Rabindrajiboni O
Rabindrashahityo Probeyshok, vol 2, published by Biswa Bharati
Publishing Division, p.23].
"In another letter addressed to Maharaja Kumar of Tripura, Tagore
wrote from Shantiniketan (Baisakh 7, 1309), 'There exists acute
shortage of Brahman and Khatrya people in the Indian subcontinent --
all of us have become sudras after being attacked with distress. With
firm determination in mind, I have gotten myself deeply devoted, with
utmost abilities, to the cause of re-establishing Brahmanic idelogy. I
advise you to spread the ideology of Khatrya after being imbibed with
Khatrya ideology in your heart.' " [ibid, p.41]
Tagore was not only a devout hindu but a highly anti-Muslim character.
Even Prof Ahmed Sharif passed the following comments about him, "It
does not bear any shred of liberal non-communalism on his part when
almost all of his subjects in his Zamindari were Muslims, slaughtering
of cows was banned, increased amount of taxes were collected by force
or new hindu settlements were established to repress the protesting
voices." [Prof Ahmed Sharif, Rabindruttor Trityo Projonmey Rabindra
Mullayan, Quaterly Uttaradhikar, published by Bangla Academy,
Baisakh-Ashar issue, 1393]
A communal poet like Tagore used to be glorified with full vigour in
the electronic media during the second Awami regime that left behind
the darkest chapter in the history of Bangladesh in every walk of
life. Hindus don't suffer from inferiority complex. As such, they
don't glorify any Muslim poet during their puja festivals. Durga puja
programmes are shown with much more pomp and grandeur in BTV than Eid
festivals in a Muslim majority country like Bangladesh. At this, Awami
pigheaded intellectuals exclaim, "Aha! How beautiful is the hindu
religion?" But when Muslims utter any islamic word in their religious
programmes, this cabal term it as fundamentalism and communalism.
Tagore was deeply anti-Muslim/Islam:
-----------------------------------
"At the age of 39, he composed 'Katha Kahini' poetry based on the
ancient Brahmo mythological legends and chronological narratives of
Buddha, Rajput, Maratha and Sikhs. But the 750 year-old indigeneous
events or dervishes arriving from foreign lands or the magnanimity of
Muslim rulers did not seem worthy of his consideration -- not even
those of Emperor Akbar, Moinuddin Chisti, Razia, Anarkoli, Nurjahan.
Nothing (except Tajmahal) of a nation or society that ruled India with
might, knowledge, wealth and achievements for previous 600 years
appealed to his good sense. This shows how deep hatred or permanent
disrespect he harboured deep down his heart for this ruling class
coming from foreign lands. [Prof Ahmed Sharif, Rabindruttor Trityo
Projonmey Rabindra Mullayan, Quaterly Uttaradhikar, published by
Bangla Academy, Baisakh-Ashar issue, 1393].
Following is a relevant poem by a leftist writer:
Thakur'er Beta
by Farhad Mazhar
Amad'er Rabibabu mostoo boro kobi, shahebra
Nobel Prize dieye hoq tar shahityo keertir
Korech'he kodor. Ingrez'er gethu hoyey taar baap dada
Malpani kameychhe, Boneychhe Swagoshey Zamidar
Kintoo bongsh'er doshey jol pora pata nora probhu
Kobhu bondho hoy nai -- shey hoyechhey bish'er shayer.
Taharey salam kori, taharey marhaba kohi praney
Parwardigar tobu dil mor bohut nkhosh
Taar proti. Chhilo dosh Rabindr'er. Tenar kolomey
Bahu poigambar shadhak o monishir naam
Hoeyechhey swaron kintoo ghunakhkhorey nabi Muhammad
Aakarey Ingitey bhabey diley kimba nib'er dogai
Ekbaro aashey nai, takey tai maaf kori nai
Thakur betatarey tumi kintoo Rahman korey dyo maaf.
In the novel Gora, Rabindranath Tagore subtly expressed his hatred
toward Muslims through a statement of his hero Gora who addressed his
oppressed Muslims subjects in these words -- "Your Mohammad did not
preach the religion in a good manner."
Litteratuer Motahar Hossain Choudhury once asked Rabindranath on the
premises of Shanti Niketon, "How come there is no mention of Islam or
the prophet in your writings?" Replied the poet, "I started to read
Quran but could not advance much. Besides, I did not like the
character of rasul." [Culled from an essay 'Islami Shangskritir
Ruprekha' (Outlines of Islamic Culture) by Dr. Mustafizur Rahman].
Tagore as an oppressor:
----------------------
"Honourable Prime Minister [Sheikh Hasina] urged to take the
philosophy of Tagore to every door. But what was this philosophy? It
is a fact that Tagore was Nobel Prize winning world famous and great
poet, but did he leave behind any great philosophy as a great man? It
is also a fact that being enchanted by the appeal of his songs and
poems, some people regard him almost like a deity, but was he really
worthy of regarded to as such? The life of Tagore bears testimony to
the opposite. Tagore portrayed many Upens with heart-rending
narratives, but like his father & grandfather he was basically greedy
and cruel oppressor of poor subjects. Although universal love was the
main theme of his poetry, he himself was guided by pride and
discrimination. Although he used to wear, like the ancient priests,
Upanishadic outfit and his physical stature resembled to those of
priests, he was, in heart and mind, an obedient worshipper of the
Royal British rulers. How can a person of this self-serving and
self-contradicting and cunning double-dealing nature be our role
model?
Very few people know the true colour of Tagore. And one of them who
knew him very well as his widowed sister. Their father Debendranath
Tagore allocated a portion of the income from Zamindari to pay for the
monthly allowance for his widowed daughter. But Tagore stopped this
allowance after the death of their father by destroying the legal
documents. Believe it or not, Tagore also burnt all Will papers
(compiled and signed by their grandfather) with the noble motive of
depriving all shareholders mentioned in the Will." [Prof Abu Zafar,
'Rabindra Bibh'bram', Daily Inqilab, July 7, 2000].
Tagore was more Hindu than Bengalee:
-----------------------------------
"Nirod C. Choudhuri commented about Tagore, "Never before in the
history of Bengal, a famous Bengali, pure Bengali Hindu better than
Tagore was ever born." Tagore handed down his verdict like this way,
"British rule is all about God's rule. To rebel against it is sin." He
said, "Although Muslims are followers of Islam, they are Hindu in
race; They are basically 'Hindu-Muslim'." [Dr Badiuzzaman, Bidrohi
Rabindranath Paschim'er Shimantey, 2000].
Patriotic songs like 'Amar Sonar Bangla', 'Banglar Maati Banglar Jol/
Banglar Baiyu Banglar Ful' etc remind us the name of Tagore right
away. However, these songs might give wrong notion about Tagore's love
for Bengal, Bengali or Bengalee.
"Though a Brahmin, Tagore married 11-year old Mrinalini Devi at his
age of 22 years. He married off his three daughters at the ages of
15.5, 12 and 14 years, respectively. Since his blossoming youth, his
life revolved around Brahmo society, worshipping in temple, and
Tatyabodhini magazine. Although Tagore, throughout his entire life,
was devoted to the welfare of Brahmo society, and religious duties,
there exists no clear proof about the emergence of shapeless Brahmo or
Vedic Brahmo ideology in his mindset. Gods and Goddesses of Hindu
mythology enveloped his thought process in his emotive world." [Prof
Ahmed Sharif, Rabindruttor Trityo Projonmey Rabindra Mullayan,
Quaterly Uttaradhikar, published by Bangla Academy, Baisakh-Ashar
issue, 1393].
In his works, Tagore glorified (or at least mentioned their names)
ancient Bharat, the era of Upanishad, nature of Tapobon, era of
Kalidas ('Aami jodi jonmo nitam Kalidas'er kaley' i.e. I wish I were
born in the era of Kalidas), Sikh, Maratha, Rajputs, Shivajee, Guru
Govinda, religious leaders like Ramananda, Kabir, Nanak, Ramdas,
Tulsidas et al, even less-known figures like Tara Singh, Ratan Rao,
Harabongshi, Birkumbha, Durgesh Dumraj et al, Laksmibai (Queen of
Janshi), Talukdar Kumar Singh (Ayodhya) et al. He wrote,
'Durey bohu durey
Swapnolokey Ujjoinipurey
Khujitey Gechhinu Jobey Shipranodir parey
Mor Purba jonom'er prothoma priyarey.'
It is surprising to note that Tagore could hardly find any character
(even non-Muslim) from ancient or modern Bengal to glorify in his
works! However, ignorant Muslim Bengalees are enamoured with the
Bengaleeism of Tagore! What was so Bengalee about Tagore other than
the fact that he wrote and speak in Bengali. Comments of Probodh Sen
are worth-mentioning here, "The erstwhile British govt split Bengal
into two parts on October 16, 1905 (Aswin 30, 1312). At that time,
Bengal patriotism found its best expression thru' the songs of Tagore;
Songs like 'Ebar Tor Mora Gangey Baan Esheychhey', 'Jodi Tor Daak
Shuney Keu Naa Aashey', 'Amar Sonar Bangla Aami Tomay Bhalobashi', etc
were composed around that time. Previously composed song 'O Amar
Desh'er Maati Tomar Porey Thetai Maatha' was published in the Aswin
issue of Bangodarshan magazine. We need to keep in mind that it was
the month of Aswin -- the month of matribondana. This song was the
lucid and natural expression of Bankim's Bandematram song. As such
considered from various angles, this song can be considered Rabindric
version of Bankim's Bandeymatram song." [Probodhchandra Sen,
Bankim-Rabindra Dristitey Banglar Otit, p.219]
A devout Rabindra researcher Probodhchandra Sen had this to say about
Tagore, "... Like Bankimchandra, Rabindranath was not solely devoted
to the cause of Bengal rather to that of Mother India. Actually, he
never showed distinct respect towards Bengali culture and tradition.
For Bangladesh, he left behind the proposition of assimilation with
India. ... There is hardly any influence of the history of Bengal in
the works of Tagore." [Probodhchandra Sen, Bhor'er Paakhi O Ananya
Proshongo, 1998, p.281]
Annadashankar Roy commented about Tagore, "He is like a river since
his talent did not flourish fully in the arena of ancient Sangskrit
literature, Antolok literature or Bengali literature. Justice would be
meted out to him only if we give him a place beside Indian poets like
Balmiki or Kalidas rather than considering him a Bengalee poet. ... He
lost his direction after being awarded Nobel Prize, and became a
burden to the world by neglecting the flourishment of his full poetic
potential." [From a letter written to poet Vishnu Dey by Annadashankar
Roy on July 13, 1947 appearing in the essay 'Chithi Shototoi Soondor',
The Sananda, November 22, 1996].
Tagore's Love for Bengali language:
----------------------------------
"Himself being written in Bengali language, Tagore favoured hindi as
the state language of India. He wrote in a letter, 'Mahatma Gandhi
spread the Hindu language all over India in various ways.' In response
to the question posed by Gandhi regarding the future of hindi
language, Tagore replied on January 28, 1918, 'Hindi is the only
possible national language for inter-provincial intercourse in India.
But about its introduction at the Congress, I think, we can not
enforce it for a long time to come ... Hindi will have to remain
optional in our national proceedings until a new generation of
politicians, fully alive to its importance, pave the way toward its
general use by constant practice as voluntary acceptance of a national
obligation.' " [Probhatkumar Mukharjee, Rabindrajiboni O
Rabindrashahityo Probeyshok, vol 3, 3rd ed., published by Biswa
Bharati Publishing Division, pp.151-152].
Tagore was a Razakar of British Colonialists:
----------------------------------------------
"However, he did not harbour the same feeling towards the British.
Rather he nurtured profound love, confidence and respect for them. The
reason behind his indifference towards politics of self-governance in
the country, non-chalance about the establishement of independence
movement was this love for the British. Novels like 'Ghorey-Bairey',
'Char Odday' and some essays are worth recalling in this respect. He
did not have propensity to establish self-governance for India. He was
expectant of good governance by the British. Essays like 'Rajkutumbo',
'Ghushoghushi', 'Swadeshi Samaj' etc are to be recalled here. It is to
be kept in mind that brutal killing at Jaliwanwalabagh did not move
him an inch to renounce his Knighthood; it took 46 days for him to
come to that decision due to some internal pressure. The 40-year old
poet composed 'Matrishokashchash' to mourn the death of Queen
Victoria; Knighthood delighted him to his heart's content, and in 1911
the grateful poet composed, on behalf of the Hindus, the hymn 'Jonogon
Mon Odhinayok' to extol King George V for repealing the Bengal
Partition Act." [Prof Ahmed Sharif, Rabindruttor Trityo Projonmey
Rabindra Mullayan, Quaterly Uttaradhikar, published by Bangla Academy,
Baisakh-Ashar issue, 1393].
As the rebels found Tagore to be against the independence movement,
they wanted to physically eliminate Tagore. This threat was extended
even when he was touring America. Here is a news clip from those days,
"Word of a plot to assassinate Rabindranath Tagore, Hindu poet and
Nobel Prize winner, reached the police yesterday and led to
extraordinary precautions to guard him in the apartment at the Palace
Hotel and at the Columbia Theatre where he lectured in the afternoon."
[San Francisco Examiner, October 6, 1916]. Note that Tagore was
identified as a Hindu poet.
During the second Awami regime, electronic media (BTV, ATN, Channel I,
EkusheyTV) was abused to promote Tagore as a soldier of independence
movement from the clutches of British mercenary cabal.
Writing for money & Resorting to Plagiarism:
-------------------------------------------
Pratap Narayan Biswas, a Calcatian author-resembler, wrote several
essays accusing Tagore of plagiarism. One of them 'Jogajog:
Goldsworthy & Rabindranath' was published in the first issue of
'Onustap' [now in its 23rd year of publication] magazine. Here is one
comment about Tagore, "Sir Rabindranath Tagore is not a poet who
brings news from the East, but one who returns to us what we have
already lent." [Edward Shanks, 'Sir Rabindranath Tagore', The Queen
(London), 1921].
Before starting to write his Jogajog novel, Tagore, in Chaitra 12,
1333 (Chithipatra 5) said, 'An attempt is underway to bring out a new
magazine by the name of 'Bichitra' by some enterprising and rich
quarter. I have fallen prey to their trap owing to both my want of
money and greed. You won't be able to figure out how destitute I have
become.' [See also Probhatkumar Mukharjee, Rabindra Jiboni, vol 3,
1359, p.249].
To give some background behind his writing of Gora novel, Prabhatkumar
said, 'The urge to write stories was external. Tagore's youngest
daughter was to be married off in Jaistha, 1314. There was acute want
of money. Ramananda Chatterjee requested Tagore to write a short story
for The Probashi magazine and sent some money in advance. The poet
wrote and sent two short stories. 'Master Moshoy' and 'Galpo' which
were published in two installments of The Probashi (Asar & Sravan).
But the poet thought that he was not adequately paid. As such he
started to write Gora novel. During the writing of Gora, Tagore was
not only inflicted with financial hardship, he succumbed to various
physical and psychological hardship arising from illness of his horse
and daughter Meera, and deaths of friend Srishchandra Majumdar,
son-in-law Satyendranath and son Shomindranath. Despite this hardship,
he managed to send installments of Gora to the office of The Probashi
spanning a period of 32 months. The only reason behind this was that
he was able to borrow the main theme, characters, incidents, narrative
details and dialogue from less known novel 'Felix Holt The Radical'.
Two other books that were consulted to complete the Gora novel were
The Vicar of Wakefield by Oliver Goldsmith and Father & Sons by
Tugerniev (sp?). Some of his famous short stories (such as Sampat'ti,
Swamorpon, Nishithey, Khudhitoo Pashan, Guptodhon) were written
borrowing themes, plots, characters, background, descriptions from
foreign short stories.
On 20 May 2002 09:47:54 -0700, tare...@mailandnews.com (Tarek Ali)
wrote:
>The coin has two sides: two hands make clapping!
>Mohammad Abdullah
>USA
>E Mail : mabdu...@hotmail.com
>
>Is there any single-sided coin? Can clapping be made with one hand?
>Yes indeed, if one can see using one eye then having a single-sided
>coin or the clapping is possible. Exactly this is what the Rabindra
>lovers are doing. These lovers just love Rabindranath rather than
>comprehending the content of his creation.
>
>The fact is that the Rabindra lovers are suffering severely from the
>blisters that are formed from the thunder-like criticism,
>particularly, on the personal nature of the blindly pumped world poet
>Bishwa-Kobi-Raj-Guru.
>
>To some extent his writings are not beyond this criticism. Exactly
>this is what Mohit Lal Majumdar did in his Sonar Tori. This is
>invariably an unprecedented instance for those lovers as they talk
>about the literary guild and the value of the literature. What quality
>has been produced by this Bishwa-Kobi-Raj-Guru?
>
>Nobel Prize Award does not mean that one has absolute product that is
>above criticism. Leo Tolostoy, Maxim Gorky, Kazi Nazrul Islam, etc.
>individuals did not get Nobel Prize although their creation is
>globally recognized as giant product.
>
>Most certainly their works have solid impact on the human society. Can
>any one deny that these individuals did not deserve Nobel Prize? In
>the same way Satyen Bose did not get Nobel Prize. His name still sits
>in front of Albert Einstein to constitute Bose-Einstein Statistics. It
>was a recognition extended by Einstein around 1924. Can any one deny
>that Bose's work was not up to the level of other Nobel
>Laureates in the same scientific domain?
>
>One may note that Einstein never got Nobel Prize on which Bose made
>the corrections. Yet Bose-Einstein Statistics is a known fact. Just by
>the same token the name like Walter Schottky or Clarence Zener or
>Robert N. Hall may arise as the non-recipient of the Nobel Prize. Were
>their discoveries any less than other Nobel Laureates in the
>scientific arena? Is always Nobel Award a dignitary unit to fathom the
>quality of the work?
>
>The big if is that if William Rothenstein or William Butler Yeats was
>not there to pull Bishwa-Kobi-Raj-Guru then visualizing this
>ELEPHANT-like poet as a Nobel Laureate would have been a dream. Apart
>from this fact, Rabindranath made several trips to London to gather
>support in favor of the Nobel dream.
>
>It is not my research but made by the HINDUS of India and published in
>DESH during 1991-1992 periods. Indeed I am a rat in front of an
>elephant. Indeed Rabindranath was an elephant. Elephant is the largest
>land animal in the world. Of course no human has ever seen
>pre-historic animals. An elephant, whether from Thailand or Myanmar or
>Bangladesh or India or some of the African countries is presumed to be
>a moderately intelligent animal as modern research findings support
>this fact.
>
>A rat is on the other hand a tiny animal, basically coward and afraid
>of other living beings around. There are many fables associated with
>both the elephant and rat when assessed individually as a living
>being. On many occasions tiny animals are found to be useful such as
>Aesop mentioned that a rat saved the life of a lion from the trap.
>Again, a dead elephant costs thousands of dollars (mora haati laakh
>taka) too just because of the demand of ivory. Young elephants are
>killed to get the ivory fast to supply them to the rich people.
>
>If the elephant would knew that it is the largest and the most massive
>as well as strong land animal of the world then the tile "Lion King"
>would not go for the lion. The elephant would have been the king of
>the jungle. Often elephant acts as stupid too. Sometime its level of
>intelligence is as thick as its legs. This is similar to the
>thick-headed lovers of Rabindranath. Even a small rat can climb up to
>the top of the peak of the elephant and hide inside the ear of the
>elephant.
>
>This is enough to disturb an elephant for all times until the rat
>comes out. The rat can even be a dangerous animal for the giant
>elephant and can cause its death too. Thus, size does not make a prime
>factor to become a winner or a champion. Many times quality becomes a
>factor. Furthermore, if the elephant is drowned in the mud then it is
>a horrible situation. It does not know how to save its own life.
>
>Within the past three years I had noticed one incident many times with
>an African elephant in several channels (PBS, National Geographic,
>Discovery and Animal Planet) that was rescued from the tank of the
>mud. It got drowned as it was looking for cold mud in the hot summer
>day. Ultimately this poor elephant was saved by the villagers and
>nearby Western social workers. Indeed an elephant is not a dummy
>animal but becomes bewakoof (stupid) on many occasions. Hardly a rat
>becomes bewakoof unless it gets trapped with foods from the humans or
>sometimes being caught as food by the reptiles from a considerable
>distance.
>
>The Bishwa-Kobi-Raj-Guru has produced volumes after volumes like a
>production machine. How much is the quality there? For example, he has
>produced 400+ short stories in four volumes. How many of these short
>stories are of quality? Similarly how many of his 102 sonnets are of
>quality? Likewise how many poems are worthy?
>
>Also how many songs are of boichitramoy (variety)? How much surer
>jhonkar (tune) exists in his songs? How many novels are of front
>runner quality? Why his writings do not mark in the mind of the common
>or extraordinary people? Why many critiques noted his poetry or poem
>as the postcard poetry or postcard poem? How come this WORLD
>POET's poetry or novel does not appeal to the people of the
>world? Are his poems truly universal?
>
>One does not need the number or volume to fathom the work. The quality
>indicates the nature of the writer's standing. For short
>stories, Guy Mopassant will stand as a front runner although he had
>fewer short stories to note. A tiny fraction was documented as a
>complete work of Rudyard Kipling. But please his quality.
>
>Name his poems or novels that are not of quality. In terms of volume
>Rudyard stands nowhere nearer to the Bishwa-Kobi-Raj-Guru. In Bengali
>language the master of sonnet was Michael Modhusudan Dutt. His sonnets
>did not follow the customary rule such as ab, ab, ab, ab, cde, cde for
>the 14 lines (8 + 6 = 14) but had a unique matching within the lines
>containing not only 14 lines but again of 14 alphabets. It is like a
>matrix containing an array of 14 x 14. Of course, Michael used
>amitraakshor chhondo.
>
>In Bangladesh there are blind supporters of Sheikh Mujibur Rahman.
>Again, there are blind supporters of Ziaur Rahman. Both of them were
>assassinated and presumed to be single-track stupid. They became total
>single-track individuals due to their enjoyment of the administrative
>power. Both the leaders were extremely popular. They swept the votes.
>Their popularity became more powerful after their demise.
>
>For a while Sheikh's popularity had a pause but revived again
>within two decades. Ziaur Rahman has become another hero that rose to
>the peak after his demise. Since then his legacy is at the supreme
>peak. During the election time the people vote for the Sheikh or Zia.
>Their portraits earn bag full of votes during the election days.
>
>When a person votes any one of them does not question their mistakes
>but drop the voting ballot blindly. None of these voters look around
>the mistakes that these two leaders did for the nation. It is a fact
>that not all the things they have done well for the people or the
>country. Their consistent mistakes, while running the administrative
>machinery, have caused to lose their lives as the people had no choice
>as how to remove them or provide corrective actions other than their
>physical elimination.
>
>The democratic process almost failed to remove them due to the
>consolidation of the power. Abuse and misuse of the power are not
>questioned by these voters. The voters do not even think that the vote
>is going to cause an incapable woman as beneficiary of the high level
>office in the country. Thus, the ghosts of the Sheikh or Zia are
>ruling the country. But Sheikh or Zia has nothing to do with it. It is
>happening because they are simply popular and no other person has
>earned similar popularity level since 1970. Till now there is no
>challenge either to the Sheikh or Zia.
>
>In the case of Rabindranath the empty spot in the Bengali literature
>was fulfilled with the less dense volume of literature. Therefore,
>some blind supporters have been created over the past century.
>Sometimes these supporters are going through the generations. At the
>turn of the last century these supporters were the communal HINDUS of
>Calcutta.
>
>These HINDUS propagated the name so high that as if no one could match
>this Bishwa-Kobi-Raj-Guru's volume. These HINDUS forgot that
>several global poets or writers in other languages were born before
>this Bishwa-Kobi-Raj-Guru and contributed enough to the mankind. These
>supporters did not question the integrity and nature of the
>Bishwa-Kobi-Raj-Guru as a human or the quality of his content from the
>production machine.
>
>A series of Rabindra supporters of the so-called mukto-mona forum have
>appeared at NFB on May 17, 2002 under the compiled umbrella of Mr.
>Avijit Roy. These mukto-mona individuals are so much mukto-mona (free
>minded) that they are unable to tolerate thoroughly researched
>opinion. They are unable to discard the questions that are raised by
>me. Some of them branded me as Islamic hole or rat etc. without
>addressing to the issues that I pointed out. The level of each of
>these mukto-mona individual is so narrow that they are unable to
>digest harsh remarks about this Bishwa-Kobi-Raj-Guru.
>
>Immediately Mr. Avijit Roy jumped with the Islamic color just as his
>father used to jump on the people who had different opinion than him.
>As a teacher of the University of Dacca he used to teach students to
>talk against another teacher in the name of Pakistani minded people.
>This Dinajpuri Brahmin stock has some personal problems to comprehend
>strong criticism either on India or on Rabindranath. Instead of
>writing subsequent texts on Physics or Solid State Chemistry this
>teacher writes communalistic or socially agitating articles in the
>newspapers.
>
>The mukto-mona participants often break tongue to pronounce Bengali
>words used by the Bishwa-Kobi-Raj-Guru. As an example, it is quite
>difficult for them to pronounce B.Sc. or M.Sc. as many of them
>pronounces as bee-ech-chhee or em-ach-chhee. Mr. A. H. Jaffor Ullah or
>Mr. Mohammad Zaman and their cohorts have serious problems in catching
>or comprehending the pronunciation of the Bengali words and then
>reproducing them using the Roman or Latin alphabets.
>
>How these mukto-mona participants understand the underlying meaning of
>the Rabindrik content (content created by Rabindranath) if they are
>unable to pronounce a word perfectly? It is possible to understand to
>some extent for the Ghoti/Lota Babus (Calcutta Babus carrying a
>round-shape container having a pipe-like opening at the top central
>region for all purpose usage starting from urination, latrine job,
>drinking water, and so on. Once upon a time the Calcutta Babus were
>accustomed using this ghoti/lota at the congregation of Sri
>Chaitanya's religious legacy in Nabdwip near Krishnanagar (now
>both in the district of Nadia in West Bengal).
>
>The Bangal (resident of the eastern part of undivided Bengal
>possessing accented pronunciation) Hindus were slightly smarter while
>participating in the Sri Chaitanya's legacy. Because of their
>typical accent in pronouncing BENGALI words they have earned Bangal
>brand legacy.
>
>But many of them are now seasoned with the Calcutta weather after
>1946-1947 eras and have turned to ghoti/lota Babus echoing with the
>Hindutwa of Shivaji or Hindu Mohashova. The MUSLIMS of undivided
>Bengal used to be called as NEREY or JOBON or MLECHCHO by the HINDUS
>of the same soil. Bankim's Anondomoth or several piece meal
>write-ups of Sarat Chatterjee can depict this evidence for the
>modern day's general audience.
>
>Of course, Bibhuti Bhushan Banerji used to utter these words in the
>classrooms toward the MUSLIM boys of the Bongaon School (bongaon
>belonged to the district of Jessore under British rule; now it
>belongs to the district of 24 Parganas) during his life-long days in
>1930s and 1940s but hardly used to write those on a permanent
>document. Numerous students of those days still remember the utterance
>of this scoundrel writer. Such writers are not just HINDUS but are the
>enemies of Bangladesh.
>
>The MUSLIMS from modern Bangladesh had consistent problem of
>pronouncing Bengali words. Although late Abdul Hye (Hai?) died
>on June 03, 1969) was originally from the district of Murshidabad (now
>in West Bengal) yet he was questioned by the HINDU colleagues at the
>Krishnanagar College about his earning a degree in BENGALI in 1942.
>These HINDUS remarked about his clear pronunciation and elevated him
>to his origin as near ghoti/lota induced environment. Finally, he was
>relieved from the communal treatment for the time being.
>
>Several of these mukto-mona members hail from India as they have come
>to the U.S.A. possessing Indian Passport. They are not from Bangladesh
>but have a tremendous headache concerning Bangladesh and Bangladeshi
>contributors to NFB. Constantly these creatures are pinching the
>MUSLIM name holding so-called liberal individuals and elevate
>anti-ISLAMIC sentiment in the name of resisting Rabindra criticism.
>
>These fellows do not hesitate to proclaim themselves as scholars or
>vastly knowledgeable people. They are engaged with their self
>publicity. The Indian made individuals are progressing with their
>detrimental activities against Bangladesh. Whenever they find a
>rat-hole then they keep pounding on that subject and agitate the
>so-called MUSLIM named secular elements.
>
>The nation is vigilant against such anti-state people. The days are
>not far ahead when Bangladeshis will remove the Rabindra signs
>including the so-called anti-Bangladeshi national anthem. This is
>likely to accelerate as the activities of the Shivaji brand HINDUS
>speed up against the MUSLIMS. Unfortunately these HINDUS do not
>consider much that the majority of the Bengali-speaking MUSLIMS are
>the converts of the HINDUS.
Gandu
The point is Rabindranath was Hindu by birth, and as a person from a
British colony achieved unparalled success as THE father of modern
Bengali language. So, Muslims will not like him. Grapes are sour.
The contribution of Muslims to modern art, literature, leave alone
the hard sciences is very small. So naturally Muslims do not like
the successes of a non-Muslim.
[Rest of rigmarole deleted .]