Rabindranath vs Our Thought

There is a fine line between the State and the Society, which is not of separation, but of unity by maintaining the distinctiveness, as the case between the real couple. Rabindranath believed in maintaining this State and Society. Because he knew deeply that one day the State had emerged through Society. And it’s something people need, but not all people need. That’s why Society is on top, the State must be behind. It is this Society that has nurtured people for thousands of years for civilization. The State has only been supportive of him. But that’s not as much in the whole world. As much as the dominance of socialism has been seen in the ancient civilizations of India and China. According to Rabindranath, these two societies have stood as protectors of the people in all circumstances. In his words, “In the swadeshi king, the king of the country went hand in hand with the kingdom, the foreign kings came and began to scuttle the throne – the looting and torture did not diminish – but the country was self-defense because he had done his own thing. Food and clothing are all in your hands. In this way, the country was of the people of the country, and the king was only in one part of it. As there is a crown on the head. ’ Society is much older than the State. His glands are also very intact. So, Society led people to grow up as human beings where the king has gone to dominate, that is, in the west, the people have lost their own identity and the blood of Rabindranath has become 47 d of Karbi. He was no longer a man. The State has swallowed him up. poet Just as the difference between State and Society is on a very fine line, so is the difference between politics and social policy. Since this sub-continent (better known as India) grew up in the shadow of the affection of society, it was necessary to build a state here by maintaining the power and difference between the society and the state. Politics didn’t have to be all-encompassing either. Then, the society could have come out of its own strength, throwing itself on the railway line of purity – on the straight path. On the other hand, if politics and social policy had maintained their subtle differences, politics would not have been so all-consuming. Breaking up the society, he did not put an end to all the existence of man and bring it under the feet of the state. In reality, the differences between the State and Society, and the difference between politics and social policy were not discussed or written in that way by anyone except Kazi Abdul Odood in the post-Rabindra period. Therefore, by keeping Rabindranath’s society alive, this stream of politics separates the State from the social policy – whether it was propagated in Rabindranath’s Bengal, in his greater India in this way.

On the contrary, the great multitude was much more impressed and went to Gandhi. They saw Gandhi moving forward by uniting politics and social reform. They saw the liberation of the state and society in Gandhi’s charka cutting. Rabindranath, who was identified at that time, said, “Today, in our country, I have flown the charkalanchhana flag. This is the flag of total material energy – there is no contribution of the power of the mind in it. An invitation to all nations on the path to liberation cannot be an invitation to a blind repetition of an external process. It is necessary for him to open up full humanity – Is he driving this charka. Have we not, for so long, kept the mind in the confines of materiality, confined to action, considering the thoughtless stupid external event as a way of achieving the divine spiritual perfection? ’ In reality, when the development of intelligence in a society decreases, then inertia reigns. That is, everything in behavior then becomes big in that society. And since society has been swallowed up by the state and politics, the behavior, and the actions of the material intellect of the state and politics are then allocated to that group of people. They then slowly move away from the life of the intellect.

It cannot be said that the western politics that began in India or in this sub-continent through the Congress, in which the highest importance was given to the life of the intellect and to liberate it. Because it was on the top of society. There was only the movement of English like ‘the jackal of the Brahmin’. Rabindranath used Bengali instead of English at the Congress conferences in Rajshahi and Dhaka to break it down. So that Congress has an alliance with the larger section of the society. But he got condemnation instead of praise for him. The biggest slang for Bengalis in his language were ‘don’t know English’. In this gull, however, it was not possible to suppress Rabindranath or to remove him so much. Because, in the house in which he grew up, Sahebi Qaeda was all there, but the Bengali language and the culture of Bengali were of great importance. If his father, Maharshi Debendranath, had known, someone had written a letter in English instead of Bengali in that house. He wouldn’t be happy. Moreover, his house, i.e., this Thakur house, has given the modernity that the Bengali society has been given by three men, by maintaining everything in the society, only by reforming superstition and adding modernity in harmony with the society, but it has not been given any politics or state.

Sitting in the house of the society, as the greatest thinker of a thousand years of Bengalis, the change that Rabindranath brought about in the minds of Bengalis, in the culture of Bengalis, in the language of Bengalis, no state or politics could make. On the contrary, the state today is hindering the propagation of this culture and mind in society. Because, the politics of voting, the politics of power, the politics of the royal servant, and above all, the politics of corruption is an ally of the state today. Therefore, instead of the modern culture of The Bengalis created by the hand of Rabindranath, all those state associates are providing all the resources so that the backward religious culture spreads in the society. As a result, society has now come to a standstill. According to Rabindranath, a state or society does not have to be busy in the production of goods just like a merchant. He has to be engaged or engaged in ‘learning, in the discussion of the intellect, in the public interest, in the creation of art literature, in the full development of humanity.’ ’ When politics completely eliminate social policy, when the state completely breaks down society and brings it under its own employees, what is the situation of that community in reality? In reality, the state then grabs its piece and creates a bullocktaught bird. Who has to chant the superiority of the state and the king all the time? There, no one can become better in society than the king. There, the king’s intellect is considered to be the best intelligence. The king there is the wise man. And knowledge is exiled from society. On the other hand, all the purifications of the society fall under the stick of the royal servant i.e., the king’s kotwal. And then it is not love, it is Pratap that grows up in society. Pratap can only give grief; he does not have the power or the nature to give happiness like love. Therefore, in modern states, instead of love, it is Pratap who always shouts and cries for sorrow. And people are afraid of that sorrow.

After the birth of Rabindranath, we have built the state twice. We recognize Rabindranath in the state. The whole of India does the subcontinent. Yet, across this sub-continent, only the totalitarian form of the state is increasing day by day. Politics has also become an unintelligent element of guiding people like group organisms. It was the society that protected the people. The king was only crowned on his head. It would have increased its appearance among the people a lot. That society has been broken down not by the religion formed out of the forces within society, but by the religion of the hereafter, the chains of the state, and the royal servants and political party affiliations. So now there’s a win of inertia everywhere. The victory of the merchant’s production. Humanity, education, learning, the discussion of the intellect, from folklore to the creation of art literature, everything seems to be slowly folding up.