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The Poet and the Mahatma (2007) (A Documentary by DebabrataRay)
Plot Outline: Rabindranath Tagore and Mohandas Karamchand Gandhi were the two greatest Indians in the 20th Century. While Gandhi was the foremost political figure of his day and the undisputed leader of the masses, Rabindranath with his poetry, his songs and his writings had a decisive influence on India's struggle for freedom.
Their worlds were different, yet they had astonishingly similar views. They spoke with one voice on the need to eradicate untouchability and the caste divisions. They were united in their opposition to communal forces and Tagore, even though he wrote in Bengali, was unequivocal in his support for Hindi as the national language. Above all it was their mutual understanding that the path of violence was not the path for India that stood out. Their mutual respect was legendary. Tagore called Gandhi Mahatmaji and Gandhi always referred to Tagore as Gurudev.
And yet they had their strong differences. They aired their differences publicly, in learned discourse and in their meetings. But it was all done in an atmosphere of mutual respect and tolerance of differences. Together they laid a standard of political and intellectual discourse that became a fundamental aspect of Indian polity for decades to come.
The documentary is based on the letters and telegrams the two exchanged with each other and has some film footage and photographs rarely seen before. The print quality is excellent.
Watch this extraordinary documentary on the two intellectual giants and their interactions with each other. Its set in the background of the freedom struggle and gives us a deeper understanding of the philosophical underpinnings of the freedom struggle as a whole.
Technical Specs:
Name of Film: The Poet and the Mahatma Year: 2007 Language: English Subtitles: English (Hardcoded)
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The Following 10 Users Say Thank You to Debpk77 For This Useful Post:
Thanks for the release. Despite me being a huge fan, I personally feel that it is a travesty to compare Gandhi and Tagore in spirit. One sacrificed immensely for humanity, other was a brutal feudal lord in trade. In reality, these two people couldn't be further away from each other in practice. It is very easy to confuse 'person' Tagore with 'poet' Tagore, especially by overzealous fans. The two personas of Tagore are completely isolated from each other in Tagore's life. One had no influence over the other. Here are some facts you may want to look at.
"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].
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]
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.
"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 said, '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].
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]
"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].
"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].
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]
"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].
Provocative no doubt, but quite incorrect in many an interpretation I'm afraid. Lets take this up point by point.
First, this documentary is not an eulogy. I'd suggest you see the documentary first. It is not about Tagore or Gandhi but about the interactions of the two giants. - If it is your case that Tagore and Gandhi were not the intellectual icons of 20th Century India - I would in all humility beg to disagree with you.
Second, any famous person, particularly one of the stature of Rabindranath, will have to face a barrage of criticism, and an analysis of every word he wrote or spoke, often out of context. This set of quotes appear just that. Most of the articles themselves are not as critical as you post appears to have made them out to be.
Third, to say that Tagore was not a philanthropist is a travesty of truth. He may not have founded schools in the villages but he used all his own funds as well as income from his zamindari to found Vishwa Bharati. I'd say that is a far bigger act of philanthrophy and vision than a few small schools - even though schools are admittedly important.
Fourth, Tagore can be judged on his poetry and public statements, but when you discuss his personal affairs, you can't fully isolate him from the milieu he lived in. You seem to be judging the man from late 20th century ethical perspective quite forgetting that he was really a man of the late 19th and early 20th century.
Fifth, The implication that Tagore was communal is ridiculous. See Tagore's role in the partition of Bengal 1905. Every bit of his activity was inclusive and not separatist. His poetry may be full of Hindu imagery, but I have never found an overt criticism of Islam in it. Nor did he covertly or overtly support anti-islamist groups. He hated Hindu extremism as well. So what if he was a devout Hindu? Does secularism imply atheism? I don't think so.Also on this topic, anyone who claims that Tagore did not manifest the ideals of the non-iconic Brahmo Samaj probably has not read or heard his beautiful Brahmo Sangeet or is hell bent on proving something that simply did not exist.
Sixth, That Tagore was more influenced by Indian History than History of Bengal is something inevitable. This was the time when the History of India was being written. The time of Vincent Smith etc. How much of the past history of Bengal was known then? How much of history of Bengal do you find in the history books of 19th century when Tagore ws a student? Please be fair in your criticism.
Seventh, Sure the Tagores were as oppressive a zamindar as most others. True the Tagores indulged in arson and excessive taxation (although evidence suggests that Rabindranath himself was never as oppressive as his peers and that he did invest in his estates). What has his role as a Zamindar got to do with his creative genius anyway?
Eighth, Tagore never did set himself up as a national political leader. In fact he shunned active politics at all times except the Bengal partition of 1905. He was much more the poet philosopher. So when you become critical of his role in national politics, keep that perspective in mind as well..
Ninth, Tagore married a woman much younger than himself. And if tradition is to be believed, he loved the company of intelligent and pretty women. So what? Why do we raise a mortal to God-like levels? BTW in Tagore's time 15 was a very old age for women to be married. Also if it were not for the Brahmo Samaj, female literacy and freedom to work would still be in its infancy in Bengal. Finally, Tagore wrote one of the most devastatingly critical short stories on marriages (incl. child marriages) in his contemporary Bengal. Re-read Stree'r Patra and you will understand.
Tenth, Of course Tagore was ego-centric. So was Picasso, Gandhi, Alexander and every genius in history. If that is a besetting sin, then condemn every great figure of history to the dustbin. Each one of them, even Jesus and Chaitanya Mahaprabhu, had ego-centric moments.
Finally about 'Jana Gana Mana'. Don't forget it came after a bitter (and successful) struggle to get the partition of Bengal annulled. Don't forget also that this was one of the earliest instances of non-violent struggle against authority and came much before the Gandhi led movement. Don't forget that this was not a time when India demanded freedom. (It wasn't a formal demand till the Lahore Convention!) Don't forget that Gandhi too declared himself a loyal British citizen at one stage. Don't forget that even in 1935 the Congress and the League were just looking for Dominion Status not full independence. And finally, don't forget that Tagore didn't ask anyone to make Jana Gana Mana the national anthem of India. He died much before that decision was taken.
Its fashionable to criticise. Critical appreciation is also welcome because it sometimes brings out facets which would not be clear otherwise. But to criticise without taking into account "Sthan Kaal Patro" as we say in Bengali would be equally incorrect.
Provocative no doubt, but quite incorrect in many an interpretation I'm afraid. Lets take this up point by point. --my intension was to add a dimension to Tagore's legacy that often gets lost due to dogmatic fan base and their effort to suppress any and all criticism of Tagore.
First, this documentary is not an eulogy. I'd suggest you see the documentary first. It is not about Tagore or Gandhi but about the interactions of the two giants. - If it is your case that Tagore and Gandhi were not the intellectual icons of 20th Century India - I would in all humility beg to disagree with you. --You are right. I have not seen the documentary yet. I will as soon as I have some free time. My response was primarily based on your preamble to the release comparing Gandhi with Tagore.
Second, any famous person, particularly one of the stature of Rabindranath, will have to face a barrage of criticism, and an analysis of every word he wrote or spoke, often out of context. This set of quotes appear just that. Most of the articles themselves are not as critical as you post appears to have made them out to be. --somewhat true, but that does not contradict the point they collectively make.
Third, to say that Tagore was not a philanthropist is a travesty of truth. He may not have founded schools in the villages but he used all his own funds as well as income from his zamindari to found Vishwa Bharati. I'd say that is a far bigger act of philanthropy and vision than a few small schools - even though schools are admittedly important. --Tagore's rare act of philanthropy is once again selectively practiced in line with his communal zeal. Tagore established Biswa Bharati to re-vitalize ancient hindu customs and ideology. He vehemently opposed creation of Dhaka University.
Fourth, Tagore can be judged on his poetry and public statements, but when you discuss his personal affairs, you can't fully isolate him from the milieu he lived in. You seem to be judging the man from late 20th century ethical perspective quite forgetting that he was really a man of the late 19th and early 20th century. --couldn't disagree with you more. This sounds more like an apologist escape from reality. Tagore was educated in the West and lived at a time when world witnessed many revolutions and great minds who stood up against injustices and made great sacrifices to move the world forward. 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?
Fifth, The implication that Tagore was communal is ridiculous. See Tagore's role in the partition of Bengal 1905. Every bit of his activity was inclusive and not separatist. His poetry may be full of Hindu imagery, but I have never found an overt criticism of Islam in it. Nor did he covertly or overtly support anti-islamist groups. He hated Hindu extremism as well. So what if he was a devout Hindu? Does secularism imply atheism? I don't think so.Also on this topic, anyone who claims that Tagore did not manifest the ideals of the non-iconic Brahmo Samaj probably has not read or heard his beautiful Brahmo Sangeet or is hell bent on proving something that simply did not exist. --Tagore never came out of his religious shell. There is nothing significant or profound about being a devout Hindu (or a muslim for that matter). This shouldn't make one worthy of a role model. Tagore was a non-inclusive bigot in practice, though he preached universal love in his work. His version of nationalism was no more than an extension of Hindu nationalism non-inclusive of others.
Sixth, That Tagore was more influenced by Indian History than History of Bengal is something inevitable. This was the time when the History of India was being written. The time of Vincent Smith etc. How much of the past history of Bengal was known then? How much of history of Bengal do you find in the history books of 19th century when Tagore ws a student? Please be fair in your criticism. --. "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].
Seventh, Sure the Tagores were as oppressive a zamindar as most others. True the Tagores indulged in arson and excessive taxation (although evidence suggests that Rabindranath himself was never as oppressive as his peers and that he did invest in his estates). What has his role as a Zamindar got to do with his creative genius anyway? - It is relevant because he is being compared with Gandhi.
Eighth, Tagore never did set himself up as a national political leader. In fact he shunned active politics at all times except the Bengal partition of 1905. He was much more the poet philosopher. So when you become critical of his role in national politics, keep that perspective in mind as well. --How does this contradict the main point? He was an active supporter of British Raj, who fed his big mouth with generosity. In fact, 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.
Ninth, Tagore married a woman much younger than himself. And if tradition is to be believed, he loved the company of intelligent and pretty women. So what? Why do we raise a mortal to God-like levels? BTW in Tagore's time 15 was a very old age for women to be married. Also if it were not for the Brahmo Samaj, female literacy and freedom to work would still be in its infancy in Bengal. Finally, Tagore wrote one of the most devastatingly critical short stories on marriages (incl. child marriages) in his contemporary Bengal. Re-read Stree'r Patra and you will understand. --Once again a west educated philosopher humbly obeys ancient tradition without having any recourse in his own life. Great! One more reason to put him up on the pedestal.
Tenth, Of course Tagore was ego-centric. So was Picasso, Gandhi, Alexander and every genius in history. If that is a besetting sin, then condemn every great figure of history to the dustbin. Each one of them, even Jesus and Chaitanya Mahaprabhu, had ego-centric moments. -irrelevant
Finally about 'Jana Gana Mana'. Don't forget it came after a bitter (and successful) struggle to get the partition of Bengal annulled. Don't forget also that this was one of the earliest instances of non-violent struggle against authority and came much before the Gandhi led movement. Don't forget that this was not a time when India demanded freedom. (It wasn't a formal demand till the Lahore Convention!) Don't forget that Gandhi too declared himself a loyal British citizen at one stage. Don't forget that even in 1935 the Congress and the League were just looking for Dominion Status not full independence. And finally, don't forget that Tagore didn't ask anyone to make Jana Gana Mana the national anthem of India. He died much before that decision was taken.
Its fashionable to criticise. Critical appreciation is also welcome because it sometimes brings out facets which would not be clear otherwise. But to criticise without taking into account "Sthan Kaal Patro" as we say in Bengali would be equally incorrect. --I think it is more fashionable to join the charade that ignores the inconvenient facts to perpetuate false adulation.
PS: Ovezealousness can work both ways :-) --Agree. Though to castigate someone as an anti-Tagore zealot would be an oxymoron.
My assertions here is not to undermine Tagore in any way, but it to express a sense of disappointment that ascends from Tagore's shortcomings as a human being despite being a larger than life creative genius.
Finally, let's agree to disagree. This should in no way hinder our passion to enjoy and share great stuff.
Finally, let's agree to disagree. This should in no way hinder our passion to enjoy and share great stuff.
Oh dear! just when I was gearing up for a long battle... I agree... (and disagree of course.. ) I do enjoy a spirited and stimulating argument though and there was nothing personal in this one.
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