অসংখ্য় গানে দার্শনিক কবি রবিন্দ্রনাথ আমাদের বারে বারে স্মরণ করিয়েছেন, দঃখের বরষাতেই বন্ধুর রথ থামে, ঝড়ের রাতেই ওনার আভিসার, আকুতি করেছেন এমনি করেই আমায় আরও মারো, আবার আক্ষেপও, সুখে আমায় রাখলে কেন। ওনারই লেখা এই ভাবেরই রূপান্তর, ইংরাজীতে , উদ্ধৃত করলাম। এবারে ভাষান্তর, কিন্তু অনেক দৃঢ় কন্ঠ, কষাঘাত।
To be powerful we have to submit to the law of the universal forces, and to realize in practice that they are our own. So, in order to be happy, we have to submit our individual will to the sovereignty of the universal will. When we reach that state wherein the adjustment of the finite in us to the infinite is made perfect, the pain itself becomes a valuable asset. It becomes a measuring rod with which to gauge the true value of our joy.
The most important lesson that man can learn from his life is not that there is pain in this world, but that it depends upon him to turn it into good account, that it is possible for him to transmute it into joy. The lesson has not been lost together to us, and there is no man living who would willingly be deprived of his right to suffer pain, for that is his right to be a man.
Man's freedom is never in being saved troubles, but it is the freedom to take trouble for his own good, to make the trouble an element of joy. It can be made so only when we realize that our individual self is not the highest meaning of our being, that in us we have the world-man who is immortal, who is not afraid of death or sufferings, and who looks upon pain as only the other side of joy.
He who has realized this knows that it is pain which is our true wealth as imperfect beings, and has made us great and worthy to take our seat with the perfect. He knows that we are not beggars: that it is the hard coin which must be paid for everything valuable in this life, for our power, our wisdom, our love; that in pain is symbolized the infinite possibility of perfection, the eternal unfolding of joy; and the man who loses all pleasure in accepting pain sinks down and down to the lowest depth of penury and degradation.
It is only when we invoke the aid of pain for our self gratification that she becomes evil and takes her vengeance for the insult done to her by hurling us to misery. For she is the vestal virgin consecrated to the service of the immortal perfection, and when she takes her true place before the altar of the infinite she casts off her dark veil and bares her face to the beholder as a revelation of supreme joy.
To be powerful we have to submit to the law of the universal forces, and to realize in practice that they are our own. So, in order to be happy, we have to submit our individual will to the sovereignty of the universal will. When we reach that state wherein the adjustment of the finite in us to the infinite is made perfect, the pain itself becomes a valuable asset. It becomes a measuring rod with which to gauge the true value of our joy.
The most important lesson that man can learn from his life is not that there is pain in this world, but that it depends upon him to turn it into good account, that it is possible for him to transmute it into joy. The lesson has not been lost together to us, and there is no man living who would willingly be deprived of his right to suffer pain, for that is his right to be a man.
Man's freedom is never in being saved troubles, but it is the freedom to take trouble for his own good, to make the trouble an element of joy. It can be made so only when we realize that our individual self is not the highest meaning of our being, that in us we have the world-man who is immortal, who is not afraid of death or sufferings, and who looks upon pain as only the other side of joy.
He who has realized this knows that it is pain which is our true wealth as imperfect beings, and has made us great and worthy to take our seat with the perfect. He knows that we are not beggars: that it is the hard coin which must be paid for everything valuable in this life, for our power, our wisdom, our love; that in pain is symbolized the infinite possibility of perfection, the eternal unfolding of joy; and the man who loses all pleasure in accepting pain sinks down and down to the lowest depth of penury and degradation.
It is only when we invoke the aid of pain for our self gratification that she becomes evil and takes her vengeance for the insult done to her by hurling us to misery. For she is the vestal virgin consecrated to the service of the immortal perfection, and when she takes her true place before the altar of the infinite she casts off her dark veil and bares her face to the beholder as a revelation of supreme joy.
Christine Kupfer wrote that Rabindranath Tagore was not a systematic Philosopher, but the world view behind his works and his ideas are complex as well as original.
উত্তরমুছুনTegore developed spiritual humanism that connected ancient Indian philosophical ideas with western ideas and gave them his original twists.
The article is well articulated in Tagores understanding and explanation of teachings from Uponishad.