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CONCLUSION

The study of the major themes of Harindranath‟s poetry in the

preceding chapters reveals the thematic range and poetic craftsmanship of

Harindranath. It also establishes him as a born poet with transcendental

vision. The large body of his poetry invariably reflects the poet‟s

remarkable contribution to the field of Indian-English Poetry. He

displays his distinction in his choice and treatment of themes, exuberant

imagery and verbal felicity. Unlike modern Indian English Poets who are

mostly pre-occupied with transitory events, issues and subjects of the

contemporary world, Harinadranath telescopes his vision to the beyond,

and captures the world invisible to mortal eyes. His poetry embodies the

illuminations, revelations, self-discoveries and eternities envisioned by

him. Like Sri Aurobindo and Rabindranath Tagore, he lends a new

meaning and assigns a unique purpose and a profound mission to the

Muse. His poetry, deeply rooted in Indian Culture and heritage, soars

into the high Indian sky, focusing its torch on eternal truths and ever

blooming beauties such as God, the highest self, the child, life and death,

nature, poetry and poet‟s personality and contemporary world.

Harindranath is a true Indian Poet reflecting in his English

Poetry, the true and essential India while most Indian English poets

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choose to depict in their poetry only pseudo-India that is completely

westernized and far alienated from its own culture and heritage. The

real India cannot be found in its politics or in its economy and in its

vast scientific and technological advancement. India is a land of

spirituality and mysticism. It is spirituality that defines true Indian

culture. Spirituality is the essential feature of Hindu religion.

Spirituality enables an Indian to exceed himself, to move beyond his

senses and to embark on a spiritual quest to search for the eternal

spirit pervading the whole universe, to come into contact with the

divine and to be conscious of the unity of life in diverse forms of

existence and the divine possibilities of man through self –

discovery. Sri Aurobindo correctly grasps the essential trait of the

Indian mind when he writes:

Spirituality is indeed the master-key of the Indian mind; the sense

of the infinite is native to it, the invisible always surrounds the

visible, the supersensible, the sensible, even as infinity always

surrounds1.

Born into this vast world, making a journey of life in this

complex world and being conscious of the end of life, an Indian

Questions, “where do I come from? Where do I go back ? What does

life signify? Who‟s that ONE standing behind the veil of the

universe? What‟s that mysterious, eternal spirit that keeps the whole

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world going?” These questions torture him, challenge his intellect

and urge him to search for answers that can satisfy his spiritual thirst

–This is the true essence of Indian culture. To envision these eternal

truths and to make revelations of these spiritual illuminations in

poetry, the poet must be a seer. The ancient poets like Valmiki and

Vyasa in their eternal epics, the Ramayana and the Mahabharata,

captured the eternal, the infinite, the transcendental, the true and the

beautiful and revealed to the whole world, the glories of eternal

India. In our age, poets like Sri Aurobindo and Rabidnranath Tagore

carried the eternal torch of Indian culture and heritage and revealed

true India to the world through their works. Harindranath too

followed the foot-steps of these seer-poets. He also reveals in his

poetry, the infinite, the eternal, the true and the beautiful, reflecting

the true face of India with the glories of Indian culture and heritage

reverberating through his Muse. It is the voice of true and eternal

India that is heard in the themes Harindranath dwells on, in the rich

imagery he weaves and in the mystic vision he displays in his poetry.

The poetry of Harindranath reveals his fascination for God and

his obsession with the subject of God. To Harindranath, God is the

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highest in the hierarchy of realities, God is an omnipresent,

omniscient, omnipotent, supreme personality. God is immanent as

well as transcendent. God is the cosmic-Self and Spirit in and behind

all things and beings. God is the Spirit and Master of our own being

within us- Man‟s ultimate spiritual goal is to reach God and to merge

with Him. These are not merely the profound spiritual reflections of

the poet that are embodied in his poetry. These are in fact all the

spiritual experiences that the poet treasured in the deep of his

spiritually-thirsty soul. These spiritual encounters with the Cosmic-

Self are celebrated in his poetry. He experienced the conception of

God as a concrete and absolute reality evolved through varied phases

in his spiritual quest for the knowledge of the divine. God as an

incomprehensible, ancient, eternal mystery, God as an abstract and

vague feeling, God as a concrete reality, God as an invisible,

supreme power pervading and radiating the whole universe, God as

an eternal spirit dwelling in all humans and ultimately, God as a

concrete, absolute reality, accessible to man and within the orbit of

human experience are the varied phases in evolutionary spiritual

experience and encounters of the poet with the infinite. The poet

views God as a supreme creator and destroyer of the universe, the

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bright side and the darkside of God. Both roles played by God in the

Cosmos are equally significant and it is all the sport (Leela) of the

divine which only seers can comprehend and grasp. Harindranath

hails God as the creator and God as the destroyer and in his poetry,

these twin-faces of God are celebrated. The poet is not content with

singing and celebration of God‟s sport (Leela) in his contradictory

roles of the Master- creator and the destroyer of creation. The poet

with spiritual unrest and thirst launches a spiritual pilgrimage to

reach God and to merge with God which is his ultimate spiritual

goal. Harindranath depicts God and his intimate relationship with

God, employing rich, soul-stirring imagery. To realize his spiritual

goal, the poet enters into a soul-to-soul communion with God and

the intimate relationship he establishes with God is the relationship

between lovers, friends, brothers between mother and child, between

master and beggar and between musician and lyre. Harindranath

sings of God‟s nature, and God‟s leela, his intimate relationship with

god, his spiritual quest for God and his spiritual realization of union

of his self with God, guided and illumined by his mystic vision in his

poetry.

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The theme of the Highest -Self that runs through the collection

of poems entitled “Foot-falls” invariably reveals the other facet of

Harindranath‟s spiritual life. To seek the Highest-Self dwelling

within the poet with the sole objective of attaining spiritual

realization is the Upanishadic truth embodied beautifully in the

poetry of Harindanath. The poet in his endeavour to quench his

spiritual thirst aspires to know, to befriend and to live in the

Highest-Self. He is not alienated from his Highest- Self. But to

realize the Highest-Self and attain greater life, the poet embarks on a

spiritual voyage. An untiring traveller, way-farer and sailor, the poet

makes his journey towards the Highest-Self. He sets before him a

spiritual goal. He envisions his spiritual destination - merging his

individual self (Atma) with the Highest - Self (paramatma). Towards

this spiritual goal and spiritual destination, the poet journeys

untiringly and resolutely. To Harindranath, the Highest-Self is a sea,

an ocean, a harp, a chariot and a bird. The imagery woven into these

poems is quite natural and highly-evocative. It aptly conveys the

poet‟s spiritual experience. While treating the theme of the Highest-

Self with amazing poetic craftsmanship, Harindranath lives up to the

tradition of our great Indian seers and saints. All the poems in

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“Foot-Falls” are blessed with the illuminations of the poet‟s

telescoping mystic vision.

The theme of the child that is traceable in the collection of

poems entitled “The coloured Garden” unveils the world of the

child. Harindranath delineates the child in its varied moods and

fancies and the childhood in myriad, rich colours, reliving his own

happy childhood. To the poet, childhood is a colourful garden full of

lovely things and the child lives in the world of innocence, beauty

and happiness. The child derives pure, innocent and unadulterated

joy from beauties of nature like clouds, rainbow, sun-rise, sun-set,

butterflies, singing birds, blossoms and flowing streams.

Harindranath portrays the child as the marvellous creation of God

and the child as God descended from heavens on to the earth. The

poems in “The Coloured garden” present the child‟s world of

dreams, fancies, wonders, beauties and joys. In these poems,

Harindranath is found singing of the child and the child‟s beautiful

world, some poems are addressed to the child and quite surprisingly,

the poet himself becomes the child, enjoying all the sweet things of

the child‟s world. He depicts the child as an ardent lover of nature,

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observing and enjoying beauties of nature, the child as a teacher in

the art of happy living, the child as a celestial messenger with the

message of love from heavens, the child as a blessed companion of

God, the child as a prophet with the knowledge of mysteries of the

universe, the child as a busy poet penning poems with no ambition

for fame or wealth, and the child as a compassionate soul, crying for

the suffering humanity, sympathizing with the poor and aspiring to

sacrifice its own life for the blind, crippled and dumb poor children.

All these poems in “the coloured garden” with the child as the

central metaphor celebrate the childhood which the poet, now the

grown-up man, has long lost. The poet, reliving childhood in these

poems, attempts to regain it through dreams, fancies, wonders,

desires, loves and joys of the child.

Nature is one of the major themes in the poetry of

Harindranath Chattopadhyaya. Nature captures the imagination of

the poet and enraptures his heart with its myriad beauties. Fascinated

by nature, Harindranath sings of marvels, splendours and glories of

nature, exploring and unfolding its new vistas. An ardent lover of

nature since childhood, Harindranath developed an intimate

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relationship with nature and in objects of nature the poet beheld

“living beings” such as plants, trees, blossoms, clouds, butterflies,

sunrise, sunset, the moon, the sky and mountains throbbing with life.

In this I thou relationship with beauties of nature, the poet savoured

immense joy. To him no object in nature is inanimate and everything

in nature throbs with life, beckoning the poet to partake of the feast

of beauty offered by nature. While depicting the beauties of spring

and autumn, the poet is quite conscious of the Master-creator of the

universe at the marvellous work of painting blossoms so colourful in

spring. Nothing in nature is ugly and insignificant. With his

penetrating vision, the poet can find beauty even in a worm and a

toad. Even stripes in squirrels, apples, rainbow, snakes, shells moon-

light, carpets and racing horses offer the poet immense joy. The poet

admires the generosity of mother nature in gifting an amazing

variety of beauties to man and expresses his deep gratitude to nature

for being so kind and generous to man. To live a life in nature is to

be in communion with the divine. So Harindranath aspires to live a

rich and blessed life in nature so that he can lead spiritual life in

constant contact with the divine. The distinctive feature of nature

poetry of Harindranath is that the poet‟s celebration of myriad,

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marvellous beauties of nature is laden with the illumination of the

poet‟s mystic vision and the mystic bliss the poet experiences.

Life and death is the another theme that recurs in many poems

of Harindranath and the poet, fascinated by the twin cosmic

mysteries of life and death, attempts to explore them with the

objective of grasping cosmic, eternal truths of life and death. A true

Indian -English Poet who belongs to the school of Sri Aurobindo

Ghose and Rabindranath Tagore, Harindranath‟s outlook of life and

death is spiritual as opposed to the vision of western poets and most

Indian English poets whose perception of life and death is physical,

hedonistic and epicurean. Harindranath‟s approach and treatment of

life and death in his poetry reflect Indian culture and heritage. The

views of the poet as articulated in his poems, imbued with mysticism

and spirituality resonate with the echoes of the Gita. While dwelling

on the theme of life and death, Harindranath lends novel meanings,

amazing definitions and rich significance to life and death.

Through the apt image of a kaleidoscope, Harindranath views

life as a magical illusion with its shifting, altering, colourful patterns

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and life as a series of masks worn for brief carnivals by the great

masquerader, sleep, and life as an illusion‟s performance on a make-

believe stage. Life in a Shakespearean sense, assumes an enchanting

panorama and an unending drama with humans playing the roles

assigned to them on the stage of the world. Man gets reduced to a

zero from the status of a hero when the drama ends. Life is a

journey that continues forever. Death never ends the journey of life.

In fact, death helps the soul to start a new journey. To Harindranath,

life is an interim between birth and death and life is a painted

pastime between birth and death. “Life and death” is an eternal

process of shutting and opening the door. Life looks like a light and

shadow show and a dance behind the painted veil in the long night,

an ephemeral phenomenon. Realizing that life is a strife with its

own self, a mirrored nothingness and a mingled web of joys and

sorrows, the poet believes that the soul is indestructible,

imperishable and eternal and the ultimate goal of human life is the

realization of the divine – the truth emphasized in the Gita.

Harindranath realizes that in life, the invisible becomes visible and

in death, the visible merges with the invisible as life is the

manifestation of the divine and life is an immortal moving pyramid

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towards the divine with his mystical vision focusing on “the twin

mysteries of life and death,” Harindranath sings of varied facets and

perspectives of life and death.

Articulations about the poetic process and poet‟s personality is

yet another relevant theme in the poetry of Harindranath. In many

poems of Harindranath, the poet pours out his ideas, views and

reflections about what poems and singing means to him and lays

bare his poetic personality. He never attempts to camouflage his

personality beneath words, nor does he distance his creative

personality from the creative process he is involved in. He feels

proud of being an artist with his mind filled with wonderous

thoughts floating like boats on wings of his poetic imagination. A

born and true poet, Harindranath never labours to indite poems and

just as blossoms spring upon trees and rain descends over the earth,

poems incessantly flow from his poetic mind. Singing is not a

pastime, but a need of the poet. The poet is an untiring and ceaseless

singer till the last breath of his life. He is a tiny light radiating the

darkness of the world. He is a fire-fly, carrying the divine spark,

flying all over. Composing poems for the ordinary as well the

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extraordinary, the poet aspires to sing of joys, sorrows, hardships

and tragedies of all kinds of people. Committed to the masses, the

poet longs to share the sufferings, woes and tribulations of the

underprivileged, the down trodden and the miserable. However, a

lonely soul unseen and unnoticed by the world and lost in solitude,

the poet keeps penning poems ceaselessly without caring for

bouquets and brickbats from the world and he remains dedicated to

the Muse. Even the Master-creator of the universe seeks the poet‟s

blood to create the sun-rise.

To Harindranath, every poem that oozes out of his pen is a

baby born out of the womb of the poet‟s creative mind and the whole

poetic process is the process of the labour pains the mother

undergoes to deliver a child. The poet, beyond the touch of the God

of death, is blessed with the boon of immortality. Armed with

poetry, a flashing sword, the poet can overcome all the evils of the

world and he can win the whole world. That‟s the wonderful power

of the poet in Harindranath‟s view. As the true artist, the poet needs

to identity himself with the objects on which he compose poems and

the poet, with his vision penetrating into the objects, captures the

spirit of the objects. Each poem penned by the poet is the revelation

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of the divine and through his poetry, the poet thirsts to reach the

divine. A high spiritual mission is assigned to poetry and

Harindranath directs his Muse towards the realization of this

profound spiritual goal. Ever in the state of unbroken inspiration and

with his poetic mind dancing like a peacock to the melodies of

singing birds, Harindranath remains a blessed soul and true poet,

penning poems untiringly and ceaselessly with no lust and greed for

fame and money, but for a higher, unearthly, profound and

meaningful purpose.

The theme of poetry and poet‟s personality reveal how poems

are born in the poet‟s mind and what boons and power the Muse

bestows over the poet and how the rainbow tinted personality of the

poet gets manifested in the poems penned by the poet.

Though primarily a mystic poet dwelling on the subjects of

God, the highest self, nature, the child, life and death, Harindranath

does not turn a blind eye to the goings-on of the contemporary world

and readily responds to socio-political issues of the modern life.

Shocked by the holocaust caused by the world war, the poet vividly

paints a gloomy picture of war-wrecked, horrible scenario in his

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poetry. He castigates the scientific advancement and the cruel

masters responsible for the huge havoc wrought by war. Moved

deeply by the gruesome assassination of Mrs. Indira Gandhi,

Harindranath depicts this dark historical event of India. In the

assassination of Mrs. Gandhi, he visualized the death of human

values and the emergence of the cult of violence in the modern

world. The poet is agonized, gazing at his country which was once

the land of greatmen, philosophers and saints and which is now

infested with terrorists and is bleeding. He unmasks and exposes the

hypocrisy and colossal frauds of the criminal geniuses like charles

Sobharaj behind the façade of education and culture. He pricks the

colourful bubble of modern man‟s life and reveals the hollowness

and futility of chimerical and fatal pleasures of modern man. He

shows how the whole of humanity is drifting towards the gloomy

shores with the ignorance of the spiritual and emphasizes the

spiritual path and the power of the soul. Pained deeply at the

disrespect shown to the older generation, the poet wishes the young

to respect the old and to be guided by the wisdom of the grey-haired.

However, Harindranath sings in praise of the true heroism displayed

by the martyrs and inspiration offered by them to future generations.

319

Acutely aware of economic inequality and social evils prevailing in

the Indian society, Harindranath longs for the emergence of the

egalitarian and idealistic society, free from the ills of caste, creed

and colour where the rich and the poor would live in perfect

harmony. A freedom fighter and a patriot to the core of his heart,

Harindranath likes India to be free from colonial rule, and be

independent and self-respecting. Though the poet is horrified at the

gloom enveloping the world, he is not disheartened. He envisions

amidst the gloom, the radiant hope for the emergence of the future

man, the redeemer of all ills and evils and the dispeller of the gloom

of the world.

A true Indian poet rooted in Indian culture and heritage,

soaring to mystical heights and singing of profound subjects of

eternal significance, Harindranath hardly alienates himself from

socio-political scenario of the contemporary world and the suffering

humanity. Mysticism and Marxism often go hand in hand,

celebrating both worldliness and otherworldliness in his poetry. His

is the voice of ancient India and modern India – India that is

complete and true. So to read Harindranath‟s poetry is to understand

320

and experience true and complete India. Harindranath lives up to

what Rabindranath Tagore voices of the poet‟s mission:

I say that a poet‟s mission is to attract the voice which is yet

inaudible in the air, to inspire faith in the dream which is unfulfilled;

to bring the earliest tidings of the unborn flower to a sceptic world2.

Certainly, the voice of the inaudible of the Invisible Worlds is

heard, the faith in the dream of the idealistic society is experienced

and the joyous tidings of the beauties and glories to be born are

heralded in Harindranath‟s poetry.

However, to conclude that Harindranath is concerned only

with the themes of God, the Highest- Self, the child, nature, life

and death, poetry and poet‟s personality and issues of the

contemporary world is to wrongly assess his poetic genius and it is

akin to holding a candle to the blazing sun and to dishonour the

Himalayan creativity of Harindranath Chattopadhyaya. Such a

conclusion is always incomplete, erroneous and unjustified as there

are many more themes to be explored and more and more visions of

the poet to be unveiled and truths of profound significance to be

captured in his poetry and to be revealed to the world that is yet to

know completely about the muse and poetic genius of Harindranath

Chattopadhyaya. More and more researchers and critics must come

321

forward to embark on digging out the poetic mines of Harindranath

and exploring his poetry and coming out with handfuls of pearls of

beauties embedded and hidden in his poetry. To facilitate more

research scholars and critics to dive into the explorations of

Harindranath‟s poetry, universities, publishing houses and literary

organizations must leave no stone unturned in preserving and

publishing all Harindranath‟s works and making them available to

the scholars and critics. When more and more explorations are

embarked on by researchers and critics in the years to come, more

light will be shed on Harindranath‟s works, the world will know

about the true poetic genius of this poet who has long been ignored

and the votaries of the Muse will realize the truth that Harindranath

Chattopadhyaya, one of the most glorious sons of Mother India,

carries the mantle of the Nobel Laureate, Rabindranath Tagore and

the literary world would realize the truth in the glowing tributes of

Sri Aurobindo Ghose and hail Harindranath as one of the most

glorious Indian Poets.

322

References:

1. Ghosh Sri Aurobindo, The Renaissance in India

(Pondicherry: Sri Aurobindo Ashram Trust, All India Press,

1973), P.6

2. Tagore Rabindranath, Talks in China (New Delhi: Rupa

& Co, 2002), P.41

323

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