EXPLORERS OF ETERNITY - Raghav Dwivedi

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Digital Proofer

Explorers of EternityAuthored by Mr R P Dwivedi

60 x 90 (1524 x 2286 cm)Black amp White on White paper154 pages

ISBN-13 9781497470637ISBN-10 1497470633

EXPLORERS OF ETERNITY

RP DWIVEDI Page 1


RP DWIVEDI Page 2

EXPLORERS OF ETERNITY (An Indian Interpretation of Eight Western Poets)

RP DWIVEDI


RP DWIVEDI Page 3


RP DWIVEDI Page 4

ldquoIndia is the cradle of the human race the birthplace of

human speech the mother of history the grandmother

of legend and the great grandmother of tradition Our

most valuable and most instructive materials in the

history of man are treasured up in India onlyrdquo

Mark Twain


RP DWIVEDI Page 5


RP DWIVEDI Page 6

ISBN 9781497470637

First Edition 2007

Reprint 2014

copy RP Dwivedi

Rs 50000

All rights reserved No part of this publication may be

reproduced stored in a retrieval system or transmitted

in any form or by any means electronic mechanical

photocopying recording or otherwise without the

prior written permission of the copyright owner


RP DWIVEDI Page 7

DEDICATED TO

My Father

Late Pt Devi Sahay Dwivedi


RP DWIVEDI Page 8

ACKNOWLEDGEMENT

I wish to express my indebtedness to all my near and

dear ones and tender grateful acknowledgements to my

wife Mrs Rajeshwari Dwivedi for her implied and

inspiring encouragement and particularly to my

nephew Raghav Dwivedi without whose willing co-

operation unfailing assistance and untiring labour the

publication of this compact volume would not have

been possible

My grateful thanks are also due to Bhartiya Vidya Bhavan Mumbai and Gita Press Gorakhpur for their

kind permission to include in this volume as many as

seven articles published in their esteemed periodicals

viz lsquoBhavanrsquos Journalrsquo and lsquoKalyana-Kalpatarursquo

respectively


RP DWIVEDI Page 9

CONTENTS

Introduction 10

1 Indian Spiritualism in Blakersquos Poetry 27

2 Vedanta in Wordsworthrsquos Poetry 47

3 Coleridgersquos Spiritual Quest and Indian Thought 62 4 Byron A Blend of Clay and Spark 79

5 Shelley A Pilgrim of Eternity 95

6 John Keats A Minstrel of Beauty and Truth 119 7 Emersonrsquos Spiritual Quest and Indian Thought 131

8 Thoreaursquos Tryst with Indian Culture 143


RP DWIVEDI Page 10

INTRODUCTION

Quest for Truth has always been manrsquos eternal passion

and pursuit Since the very dawn of human civilization

he has been at pains to unravel the mystery that

shrouds life and the world around him And yet the

enigmatic phenomenon of the universe is to quote

Tennyson ldquoan arch wherethrorsquo gleams that untraveled world whose margin fades forever and foreverrdquo as man

moves to reach it but it is never too late ldquoto seek a newer worldrdquo

Manrsquos basic faith and his dauntless persistence in

attaining truth both in the physical world and spiritual

sphere sustains his endeavour and impels him to move

into lsquofresh woods and pastures newrsquo In this sense both

Science and Religion have the identical aim of

discovering Truth and thus helping man to grow

materially and spiritually to achieve fulfillment The

yearning of the poets (selected here) for exploring and

expressing Ultimate Truth or Eternity has been

highlighted

This little volume of articles written at leisure from time

to time as a creative pastime reflects a modest attempt

at tracing out the main thought-currents of the major

English Romantic Poets and two prominent American

Transcendentalists ndash RW Emerson and HD Thoreau

and co-relating them with our own philosophical

thought and rich religio-spiritual heritage


RP DWIVEDI Page 11

Since these articles represent my stray and occasional

thoughts they have no claim to a thorough or

comparative study or a comprehensive coverage of all

aspects of the poets The perspective chosen is confined

to some of the distinct echoes of the Vedantic thought in

the poems of selected poets but their publication in the

journals of international repute is indicative of their

acceptance and appeal and their role in blazing the

trails for a further study of their subject for research

scholars and others

The poets in this selection have taken life in its fullness

encompassing both matter and spirit ndash the visible world

and the invisible universe beyond it They have

conceived of the shadow (world) not without substance

and movement not without a moving spirit behind it

Like our own Vedic poetry the poetry of these poets is

intensely religious in the sense of their having felt the

living presence of the Divine in the beauty and glory of

the universe Again like our ancient Vedic poets their

poetry was born out of a joyous and radiant spirit

overflowing with love of life energy for action and a

vision of divinity which needed serene faith for

inspiration They were all transported into another

world by a rare spiritual exaltation for they aspired for

revelation of the inner truth of Reality in their souls

Moreover like our Vedic hymns their poems flowed like

fresh and clear streams gushing out of rocky mountains

as our ancient sages had described long ago lsquoLike joyous streams bursting from the mountain our songs have sounded to Brihaspati (preceptor of Gods)rsquo

What Emerson said of Thoreaursquos greatness could also be

applied to a great extent to most of the poets selected

here Emerson remarked ldquoHis soul was made for the


RP DWIVEDI Page 12

noblest society he had in short life exhausted the capabilities of this world Wherever there is knowledge wherever there is virtue wherever there is beauty he will find a homerdquo

These articles amply prove the fundamental fallacy of

Rudyard Kiplingrsquos assertion that ldquothe East is east and the West is west and the twain shall never meetrdquo but

contrary to his view the East and the West represent

complementary views of the world While the West

gives us the perfection and joy of eternal beauty in the

outer world as expressed by Keats the East gives us lsquothe

splendor and joy of the Infinite in the inner world of

Soulrsquos visionrsquo

That the physicist and the mystic reach the truth of

essential unity of all things and events by following

different paths has been beautifully described by

modern scientist Dr Frijof Capra ldquoThus the mystic and the physicist arrive at the same conclusion one starting from the inner realm the other from the outer world The harmony between their views confirms the ancient Indian wisdom that Brahman the ultimate reality without is identical to Atman the reality withinrdquo

Clear and identical traces of our Vedic thought and

scriptural ideas are found scattered all over the corpus

of their poetic works If we take up the outstanding

ideas of each poet for our consideration we find their

striking resemblance with what abounds in our spiritual

heritage Let us consider their predominant thoughts

which find a distinct echo in our Vedic and holy texts

William Blake who was the most prophetic of all

major English poets seems to have attained the rare

super-sensory or transcendental state of consciousness


RP DWIVEDI Page 13

which enabled him to perceive reflective communion

with God Such a transcendental perception of Divinity

in all creation and all creation in Divinity gave him a

subtle insight into the lsquovisions of eternityrsquo In other

words this contemplative vision of Infinity in the Finite

and the Finite in Infinity has been regarded as the

distinguishing mark of pure wisdom by Lord Krishna in

the Gita ndash ldquoWhen one sees Eternity in things that pass away and Infinity in finite things then one has pure (सािवक) wisdomrdquo [XVIII20] It was this intimation of

eternity that made Blake declare

ldquoTo see the world in a grain of sand

And a Heaven in a wild flower

Hold Infinity in the palm of your hand

And Eternity in an hourrdquo

Auguries of Innocence

Moreover he strongly condemned man-made divisions

of humanity into numerous castes and creeds and

preached universal brotherhood based on love

understanding and sacrifice

ldquofor man is love

And God is love Every kindness to another is a little death

In the divine image nor can man exist but by brotherhoodrdquo

Jerusalem


RP DWIVEDI Page 14

And again he says

ldquoWhere mercy love and pity dwell

There God is dwelling toordquo

The Divine Image

William Wordsworth was essentially a seer-poet He

was perhaps the first English poet to appreciate the

innate kinship of man with Nature and find in her a

calm and invisible spiritual presence in perfect

communion with the Cosmic Soul He recognized the

essential spiritual unity of all things and the

interpenetration of human life with that of the universe

His poetic faith was based on an indwelling spirit in

nature which interpenetrated all life and transformed

and transfigured with its radiance rocks fields trees

and the people who lived close to them He found

something that permeates and transfigures everything

He perceived this indwelling spirit and the vision of the

Infinite (God) in his poetry He concluded that Nature

being the manifestation of God is our best moral guide

and teacher

ldquoOne impulse from a vernal wood

May teach you more of man

Of moral evil and of good

Than all the sages canrdquo

In his Ode to the Intimations of Immortality which is

his spiritual autobiography he expresses his belief in

pre-existence which is also an article of faith in our

scriptural texts


RP DWIVEDI Page 15

ldquoOur birth is but a sleep and a forgetting

The soul that rises with us our lifersquos star

Hath had elsewhere its setting

And cometh from afarrdquo

His mystical experience of lsquothat serene and blessed moodrsquo in which we lsquoare laid asleep in body and become a living soulrsquo and his perception of lsquoa sense sublime of something more deeply interfuseda motion and a spirit that impels all thinking things all objects of all thought and rolls through all thingsrsquo reflect not only

his profound pantheism but also find close parallels in

our own religio-spiritual literature

Samuel Taylor Coleridge who was one of the seminal

minds of his generation possessed the most fertile

imagination According to William Hazlitt he lsquohad angelic wings and fed on mannarsquo for his writings are

ethereal mystical and magical Endowed with a rare

lsquomystic idealismrsquo he was besides being a great poet a

speculative philosopher also who considered life as lsquoa vision shadowy of Truthrsquo He justified the phrase ndash

lsquoRenaissance of wonderrsquo for he revived the supernatural

and invested it with indefiniteness and suggestion

which characterize his imagination He drew his

conceptions from lsquomythrsquo and embodied them with

symbols His images express his emotion spiritual state

and metaphysical experience Unlike other poets his

poetry grew from his inner organic law and made

supernatural and romantic subjects credible to human

nature by creating lsquothat willing suspension of disbeliefrsquo that constitutes his poetic faith He was the first great

British idealist of his age who preferred the intellectual


RP DWIVEDI Page 16

intuition to the conceptual dialectic The image and

vision of God lsquoimago deirsquo as an intellectual

contemplation (speculari) of the transcendent Absolute

(the prius) of all beings is an aspect of his speculative

mysticism

Byron however stands apart from all other poets

included herein for although his philosophy of life was

altogether different from that of his contemporaries he

was a force a portent and historical phenomenon in his

age He was endowed with a rare fire for liberty

indomitable courage sacrificing spirit and prophetic

zeal which are undoubtedly great human values His

inevitable attitude was revolt both social and personal

As an influence and portent he was the most powerful

poet in his age for he created that Byronic legend which

became a historic phenomenon of lasting fascination of

his personality Endowed with fiery energy his self-

portrait of careless arrogance or even daemonic figure

was a persona of romantic panache He was a portrait

and a symbol whom it was possible to worship or

condemn but never to neglect

PB Shelley who was lsquoone frail form ndash a phantom among men companionlessrsquo (Adonais) occupies a

unique position among Romantic poets Essentially he

was a visionary whose philosophy of enlightenment

made his poetry fanciful and ethereal He was a born

revolutionary who launched a crusade against the

organized religion and society Disgusted by the gloomy

state of the world he dreamed a world of beauty

freedom and virtue and made his poetry a trumpet of

narcissistic fantasy A solitary intellectual lsquowandering companionlessrsquo (Alastor) his poetry is the projection of

his sense of isolation He was fired by rationalist


RP DWIVEDI Page 17

revolutionary thought which reflects his visions of the

future Endowed with rationalist speculative intuition

his poetry symbolizes the spirit of human welfare

ldquoI wish no living thing to suffer painrdquo

Prometheus I303

The desire of Shelley reminds us of our scriptural

prayer ndash ldquoसव भवत स13खनः सव सत नरामयाःrdquo His

imagination is idealistic and vision synoptic He deals

with the heavens and light and aspired for the

regeneration of the world through love To him there is

no dualism between the material and spiritual life for

they are the aspects of same reality To him only

Eternity is real while the phenomenal world is but an

illusion or माया ndash a veil that hides true light He echoes a

Vedic truth when he says

ldquoThe One remains the many change and pass

Heavenrsquos light forever shines Earthrsquos shadows fly

Life like a dome of many-coloured glass

Stains the white radiance of Eternityrdquo

Adonais L11

He treats natural objects and forces as symbols for his

own emotional patterns In his lsquoOde to the West Windrsquo

he uses the West Wind as a spirit of destruction and

regeneration or death and rebirth He considers death

as only a prelude to renewed life and this shows his

faith in the transmigration of human soul or the cycle of

death and rebirth He declares


RP DWIVEDI Page 18

ldquoIf winter comes can spring be far behindrdquo

Ode to the West Wind

His entire poetry is a vivid and symbolic expression of

the wretched actuality and the radiant idea He wants to

herald a perfect world order based on love and

freedom He treats poetry as a potent instrument of

redemption and it was his deep romantic sensibility and

fanciful ecstatic Platonic love that earned him this

description of lsquopinnacled dim in the intense inanersquo He

was one of the greatest lyricists and an

lsquounacknowledged legislator of the worldrsquo of thought and

imagination

John Keats who in his own words was lsquoa fair creature of an hourrsquo was perhaps the first conscious artist whose

artistic intuition was far ahead of his time By declaring

that ldquoan artist must serve Mammonrdquo he wished to confer

on arts a special status and thus laid the foundation of

the doctrine of lsquoArt for Artrsquos sakersquo His minute delicate

and sensuous observation of the visible world of Nature

inspired his poetry which he wanted to lsquoloadrsquo with a

special excellence His delightful communion with

Nature and the sensuous ecstasies of its sight sound

smell touch and taste formed some of his best poetry

His delicacy and keenness of perception and love for

passive contemplation made him exclaim ndash ldquoO for a life of sensations rather than thoughtrdquo But in fact most of

his sensations were his thoughts for they were

embodied in sensuous pictorial form and rich symbolic

imagery

As a liberal enthusiast he felt that sharing the distress of

humanity or participation in ldquothe agony and strife of human heartsrdquo was essential not only for human growth


RP DWIVEDI Page 19

but also for poetic maturity This philanthropic attitude

of Keats brings him very close to our ardent Indian

prayer - ldquoसव भवत स13खनः सव सत नरामयाःrdquo ndash May all be happy may none struck with disease To find an

escape from the fret and fever of life he sought refuge in

an infinite yearning for beauty and turned to the realm

lsquoof Flora and old Panrsquo but soon realized the transience of

the world and started exploring permanence He could

find it in the spirit of beauty which is but a reflection of

eternal truth His passionate pursuit of ideal beauty

which he identified with truth has been beautifully

expressed in the following oft-quoted lines

ldquoBeauty is truth truth beauty that is all

Ye know on earth and all ye need to knowrdquo

Ode on a Grecian Urn

This fundamental unity or oneness of beauty and truth

and their interplay in the visible world are the

mainsprings of his poetic creed

The conflict between transience and permanence forms

the theme of his famous Odes and he longs for a

solution and lasting happiness in the form of Art or lsquoon the viewless wings of Poesyrsquo At the height of his

impassioned contemplation when the life of the spirit is

fused with the objects of immediate sensuous

experience he has glimpses of the permanence of

beauty which reflects Eternal Truth In one of his letters

(281) he declares ldquoI can never feel certain of any truth but from a clean perception of its beautyrdquo And at another

place when he finds mortality and immortality poles

apart he asserts the everlasting value of truth ldquoTruthrdquo

he says ldquomeans that which has lasting valuerdquo This firm


RP DWIVEDI Page 20

conviction of Keats seems to be a distinct echo of our

Vedantic dictum

सयमव जयत नानतम सयन पथा वततो दवयानः

यनामतय तत सयय परम नधान ldquoTruth alone triumphs not untruth By truth is laid out the Path Divine along which the seers who are free from desires and cravings ascend the supreme abode of Truthrdquo

Mundak Upanishad III16

Again the Vedic seer says that the Atman (self) is to be

realized only through truth

सयन लampसतपसा यष आमा

मडकोपनषद III15

Thus truth is the foundation of Dharma (righteousness)

for it is an essential and abiding value of human life The

eternal oneness of beauty and truth and vice versa and

their transcendental reality was Keatsrsquo poetic creed and

the realization of this basic spiritual truth raised him to

a level of sublime consciousness which is the mark of a

true seeker of truth or seer

In sum we may say that though lsquoa lily of a dayrsquo Keats

proved that a crowded hour of glory is far better than

an age without a name as has been stressed in our epic

Mahabharat where Queen Vidula exhorts her son

Sanjaya ldquoमहतम 0व1लत 2यो न त धमतम 4चरrdquo ndash ldquoIt is better to flame forth for an instant than to smoke away for agesrdquo


RP DWIVEDI Page 21

Though Keats died at the young age of 26 years he left

an indelible imprint on the history of English poetry for

his deep and pervasive influence could be easily seen on

Tennysonrsquos early work Moreover he was indisputably

the precursor of the Pre-Raphaelite movement In fact

he had reached near perfection in poetic craftsmanship

which will ever remain worthy of emulation for the

succeeding generations of poets

Ralph Waldo Emerson known as the lsquoSage of Concordrsquo

acted as a bridge between the East and the West His

abiding interest in the Indian scriptures and

particularly the Gita was a source of the Concord

Movement in America According to Swami

Vivekananda all the broad movements in America are

indebted to the Concord Party Mahatma Gandhi

remarked after reading Emersonrsquos Essays ldquoThe Essays to my mind contain the teaching of Indian wisdom in a Western lsquoGurursquo it is interesting to see our own sometimes differently fashionedrdquo Emerson drew freely on the

Upanishads Manusmriti Vishnu Puran and above all

the Gita and his writings reflect his indebtedness to our

holy texts

Pt Jawaharlal Nehru admired Emersonrsquos gospel of self-

reliance and righteousness in particular and regarded

him as one of the builders of America A

transcendentalist and thinker par excellence Emersonrsquos

ideas shaped not only his countrymenrsquos thinking but

had a deep and pervasive influence over many other

nations His main thoughts coloured as they are by our

own Indian religio-philosophical strands are universal

in appeal and are as relevant today as they were in his

own lifetime


RP DWIVEDI Page 22

In formulating his concept of Over-Soul Emerson

stressed the fundamental identity of Individual Soul

with Over-Soul He asserted ldquoWithin man is the soul of the whole ndash the wise silence the universal beauty to which every part and particle is equally related the Eternal Oneonly by the vision of that wisdom can the horoscope of ages be readrdquo He firmly believed in the

immortality of soul and the ephemerality of the world

and strongly condemned the futility of manrsquos vanity and

ego-centric attachment to the perishable objects of the

world His writings leave us lsquocalm of mind all passions spentrsquo In fact lsquohe gives men to mankind and mankind to the laws of Godrsquo

Henry David Thoreau was a great empirical

transcendentalist about whom Emerson once remarked

ldquowherever there is knowledge wherever there is virtue wherever there is beauty he will find a homerdquo His essay

on lsquoCivil Disobediencersquo which Gandhiji read twice in a

South African jail impressed him so much so that he

regarded him as his political lsquoGurursquo and his concept of

Satyagraha owes its origin to Thoreaursquos writings

Endowed with a rare meditative mind he loved lsquosweet solitudersquo and retired to the woods for discovering the

lsquohigher lawrsquo and realize his oneness with the Cosmic

Spirit He believed in the supremacy of moral laws and

his doctrine of Civil Disobedience is based on his dictate

of conscience for he considered individual conscience

more important than arbitrary state laws

Thoroughly immersed in the Indian scriptures his

thought-process and philosophy of life was

considerably moulded by our ancient religio-spiritual

heritage His deep love for our scriptural texts is evident

from his declaration of the Gita as lsquoUniversal Gospelrsquo He


RP DWIVEDI Page 23

wrote ldquoIn the morning I bathe my intellect in the stupendous cosmogonal philosophy of the Bhagvad GitaIt is unquestionably one of the noblest and most sacred scriptures which have come down to usthe oriental philosophy assigns their due rank respectively to action and contemplationrdquo

About the Vedas he remarked ldquoExtracts from the Vedas fall on me like the light of a higher and purer luminaryrdquo

According to him Over-Soul could be brought down to

earth not by words but by ldquoan inquisitive and contemplative accessrdquo He further states ldquoIn us are the elements of Divinity We see God around us because He dwells within usrdquo

He was a true ascetic (सयासी) for he preached and

practiced non-attachment (अनासि8त) in his life He was

an explorer of the inner world of Spirit In the seclusion

of woods he lsquocultivated the garden of his soul as a true Yogirsquo and he wanted to lsquoshoot his selfrsquo as our Mundaka Upanishad says

ldquoThe Pranava is the bow Atma the arrow the Brahman its mark It should be hit by a self-collected onerdquo

Much of what is stated in this compact volume may be

found scattered over various other critical works but

my earnest endeavour has been to bring together such

material as is of sufficient spiritual value which belongs

to all times This small comparative survey of the realm

of main ideas of some great poets confirms the splendor

of their rich romantic imagination and the unity of all

spiritual vision that makes them not only the creators of

beauty love and light but also brothers in spirit


RP DWIVEDI Page 24

I would feel amply rewarded if through this modest

attempt I am able to arouse keen interest in my readers

for further critical study of the subject Any suggestions

for amplification or improvement on the text are most

welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE

(28 November 1757 ndash 12 August 1827)


RP DWIVEDI Page 26

WILLIAM BLAKE

English Poet Painter Engraver and Visionary

He was trained as an engraver by James Basire and

afterward attended classes at the Royal Academy Blake

married in 1782 and in 1784 he opened a print shop in

London He developed an innovative technique for

producing coloured engravings and began producing

his own illustrated books of poetrymdashincluding Songs of Innocence (1789) The Marriage of Heaven and Hell (1790) and Songs of Experience (1794)mdashwith his new

method of ldquoIlluminated Printingrdquo Jerusalem (1804[ndash

20]) an epic treating the fall and redemption of

humanity is his most richly decorated book His other

major works include Vala or The Four Zoas

(manuscript 1796ndash1807) and Milton (1804[ndash11]) A

late series of 22 watercolours inspired by the Book of

Job includes some of his best-known pictures He was

called mad because he was single-minded and

unworldly he lived on the edge of poverty and died in

neglect His books form one of the most strikingly

original and independent bodies of work in the Western

cultural tradition Ignored by the public of his day he is

now regarded as one of the earliest and greatest figures

of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE

INDIAN SPIRITUALISM IN BLAKErsquoS VISIONS OF ETERNITY

INTRODUCTION

William Blake was by far the most prophetic of all major

English poets In a preface to his famous poem on

Milton he exclaimed lsquoWould to God that all the Lordrsquos people were Prophetsrsquo Elsewhere Blake declared lsquoA Prophet is a seer not an arbitrary dictatorrsquo According to

PH Butter an acclaimed authority on Blake ldquoa prophet sees behind the marks of woe behind the wars and other evils of his time and the attitudes that cause such things But Blake was not the kind of prophet who just present evils but one who saw the Visions of Eternity one whose senses discovered the infinite in everythingrdquo The prophet

is also a spokesman one who speaks or believes he

speaks for God or some other higher power Blake

himself claimed in one of his letters in 1803 ldquoI dare not pretend to be any other than the Secretary the Authors are in Eternityrdquo

His belief in lsquoinspirationrsquo contributed to that lsquoterrifying honestyrsquo which TS Eliot saw in him to keep him

uncompromisingly true to his vision He perceived a

close relationship of the conscious ndash lsquoIrsquo with the deeper


RP DWIVEDI Page 28

self through which all inspiration flows He knew that

the prophet must also be a lsquomakerrsquo lsquoa blacksmith laboring at his furnaces to shape the stubborn structure of the languagersquo He further realized that a prophet

should also be a teacher a preacher and a beacon light

to humanity

Explaining the function of the bard or poet (and his own

mission) Blake in his introduction to Songs of Experience declares

ldquoHear the voice of the bard

Who present past and future sees

Whose ears have heard

The Holy word

That walked among the ancient trees

Calling the lapsed soul

And weeping in the evening dew

That might control

The starry pole

And fallen fallen light renewrsquo

Or again elucidating the aim of writing poetry or his

lsquogreat taskrsquo Blake declares

ldquo I rest not from my great task


RP DWIVEDI Page 29

To open the Eternal worlds to open the immortal eyes

Of man inwards into the worlds of Thought into Eternity

Ever expanding in the bosom of God the human imaginationrsquo

Like Milton who wanted lsquoto justify the ways of God to Manrsquo or Shelley who held that lsquopoetry is the revelation of the eternal ideas which lie behind the many-coloured ever-shifting veil that we call reality in lifersquo Blake in his

exceptional prophetic zeal set out to open the Eternal

worlds to open the immortal eyes of man inwards into

the worlds of thought into Eternity He was always at

pains to renew the fallen fallen light The poetrsquos divine

task of lsquoever expanding in the bosom of Godrsquo reminds us

of the moving verse of our Rig Veda in which God as

creator of beautiful forms has been conceived of as the

greatest poet whose divine creative energy s his poetic

power which manifests itself in the manifold forms of

beauty and splendor like the Heaven the Sun the Moon

the Sky etc

यो धता भवानानामगया स कवः काया प पपltयत

ऋवद VIII415

lsquoHe who is the supporter of the world of life

Who knows the secret mysterious names of the morning beams


RP DWIVEDI Page 30

He poet cherishes manifold forms by His poetic power even as heavenrsquo

Rig Veda VIII415

As a divinely inspired poet Blake seems to have had

experiences of various psychic and even mystic visions

which awakened him to subtle spiritual life It seems

that he must have transcended normal sensory

perceptions and would have attained to super-sensory

status of consciousness when he declares

lsquoI see the savior over me

Spreading his beams of love and dictating the words of mild song

Awake O sleeper of the land of shadows wake

I am in you and you in me mutual in love divinersquo

Jerusalem L4-7

He seems to have attained to that rare transcendental

consciousness when he perceived perfect communion

with God who assured him

lsquoI am not a God afar off I am a brother and friend

Within your bosoms I reside and you reside in me

We are one forgiving all evil not seeking recompensersquo

Jerusalem L18-20


RP DWIVEDI Page 31

Here Blake on perceiving a synoptic vision of complete

identity or oneness of God with individual self seems to

have echoed the eternal ancient Holy Scriptures Here

are a few striking parallels

In our Vedas also Go is regarded and adored as our

most-trusted friend Says the Rig Veda

lsquoमा=कर न ऐना सयाच ऋषः

वBमा Cह Dमतमसया 1शवानrsquo

ऋवद X237

lsquoNever may this friendship be severed

Of thee O Deity and the sage Vimada

We know O God Thy brother-like love

With us be Thy auspicious friendshiprsquo

Rig Veda X237

The key-note of this type of worship is the

contemplation of friendly love (described in later

religious literature as - सय ndash friendliness between the

Deity and the worshipper) The following prayer is in

the same spirit

lsquoभवा नः सFन अतमः सखा वधrsquo


RP DWIVEDI Page 32

ऋवद X133

lsquoBe Thou most dear to us for bliss O friend to aidrsquo

Rig Veda X133

Similarly assuring Arjuna of His perennial benediction

Lord Krishna declares in the Gita

ईHवरः सवभतानामतltठत

Kामयसवभतानमायया

ldquoArjuna God abides in the heart of all creatures

Causing them to revolve according to their Karma

By His illusive power seated as those beings are

In the vehicle of the bodyrdquo

Bhagvad Gita XVIII61

And again describing Himself as the truest friend of all

living beings Lord Krishna pronounces

ldquoI am the (disinterested) friend of all living beings and my devotee attains supreme peacerdquo

Bhagvad Gita V29

To turn to William Blake again he has an essential

belief in the closest intimacy of all living beings with

God who is the fountain-head of all life love and


RP DWIVEDI Page 33

friendship This belief makes him affirm his faith in the

holiness of all life on earth Says he in his Annotations to Lavater

lsquoAll Life is Holyrsquo

Again he says ldquoIt is God in all that is our companion and friend for our God himself says lsquoyou are my brother my sister and my motherrsquo and Saint John said lsquowho so dwelleth in love dwelleth in God and God in himrsquo and such a one cannot judge of any but in loveGod is in lowest effects as well as in the highest causes for he is become a worm that he may nourish the weak For let it be remembered that creation is God descending according to the weakness of man for our Lord is the word of God and everything on earth is the word of God and in its essence is Godrdquo

In our own scriptures the all-pervasiveness of God (the

One) has been conceived not only in the cosmic world

but also in the world of men The very opening verse of

the Ishopanishad stresses the immanence of God in the

universe

ईशावाय इद सवM यािकNय जगया जगत

ईशोपनष I

lsquoUnderstand all this (universe) as inhabited by the Lord

Each moving thing in this moving worldrsquo

Or again says the Atharva Veda


RP DWIVEDI Page 34

य समायोऽवPणोयो वदHयः

यो दवोऽवPणोमानषः

lsquoGod is that in which things converge

He is that from which things diverge

He is our own land he is of foreign land

He is divine he is humanrsquo

Atharva Veda IV168

The immanence of God is the entire universe is also

underscored by Lord Krishna when he tells Arjuna

ldquoThere is nothing besides me Arjuna Like clusters of yarn-beads formed by knots all this (universe) is threaded on merdquo

Bhagvad Gita VII7

SYNOPTIC VISION

A firm belief in the all-pervasiveness of God in the

whole universe led him to perceive every object of

Nature as a window through which we may look with a

sense of awe and wonder into the beauty truth and all-

enveloping eternity which is but a reflection of God

Blake must have had palpable intimations of Eternity

when he wrote


RP DWIVEDI Page 35

lsquoTo see a world in a grain of sand



And Eternity in an hourrsquo


Such a super-sensuous or transcendental perception of

Divinity in all creation and all creation in Divinity gave

Blake a subtle insight into the lsquoVisions of Eternityrsquo and

made him not only a seer but also lsquoan inhabitant of

other planes another domain of beingrsquo Commenting on

Blakersquos singular other-worldliness our own seer and

prophet Sri Aurobindo says ldquoThere is no other singer of the beyond who is like him or equal him in the strangeness supernatural lucidity power and directness of vision of the beyond and the rhythmic clarity and beauty of his singingrdquo

It is this contemplative knowledge of infinity in finite

and finite in infinity that has been regarded as the

distinguishing mark of the pure wisdom which finally

leads one to transcendental revelation which has been

so beautifully expressed in our own scriptures

सवभतषभावमययमीRत

अवभ8तसािवक


RP DWIVEDI Page 36

lsquoWhen one sees Eternity in things that pass away and Infinity in finite things then one has pure knowledgersquo


The same truth has been emphasized again and again in

the Upanishads When man comes to know the real

truth about God nay when he succeeds in realizing the

truth about God how can he ever revile or adversely

criticize any form or aspect of God The Isha Upanishad

says

यत सवा13ण भतान आमयवानपHयत

सवभतष चामना ततो न वजगSसत

ईशोपनष VI

ldquoWhoever beholds all beings in God alone and God in all beings ie who regards all beings as his own self he no more looks down upon any creature for regarding all as his self whom will he hate and howrdquo

Lord Krishna stresses the same equanimity of vision

when he declares

ldquoThe Yogi who is united in identity with the all-pervading infinite consciousness and sees unity everywhere beholds the self present in all beings and all beings as assumed in the selfrdquo

Bhagvad Gita VI29


RP DWIVEDI Page 37

Again Lord Krishna declares

यो मा पHयत सव सवM च मय पHयत

तयाह न DणHया1म स च म न DणHयत

भगवगीता VI30

ldquoHe who sees me (the universal self) present in all beings and all beings existing within me never loses sight of me and I never lose sight of himrdquo

Bhagvad Gita VI30

FAITH IN THE LAW OF ETERNITY

Since God is infinite immanent and omnipresent soul

which is an integral and inalienable part of God is also

immortal The forms or objects of the world may change

but in reality they exist forever and are eternal Like

God soul is everlasting unborn undecaying and

undying Blake says

ldquoWhatever can be created can be annihilated

Forms can not

The oak is cut down by the axe the lamb falls by the knife

But their Form Eternal exists for everrdquo


RP DWIVEDI Page 38

The poet also believes that all sufferings of man if borne

meekly for a noble cause have their rich recompense

sooner or later for God being all-merciful would

certainly reward his suffering children He believes that

lsquoFor a tear is an intellectual thing

And a sigh is a sword of an angel king

And the bitter groan of a martyrrsquos woe

Is an arrow from the Almightyrsquos bowrsquo

Jerusalem

He believes that God Almighty holds out a solemn

promise of reward to sufferers for a lofty cause God

declares

lsquofear not Lo I am with thee always

Only believe in me that I have power to raise from deathrsquo

Jerusalem

MEANS OF LIBERATION

As the greatest and most inventive of Romantic

mythmakers Blake at first explores the contrary states

of human innocence and experience and then speaks of

lsquothe five gatesrsquo our mortal senses which bind us down to

the earth Not so much interested in the art of the

possible as in the visions of the beyond Blake


RP DWIVEDI Page 39

constructed a cosmic myth to show manrsquos infinite

potential and how he might attain to final liberation

from this sinful ephemeral world characterized by a

wheel of births and deaths He weaves his myths round

the fall and salvation of man the universal man and his

ultimate waking to eternal life In his poems lsquoMiltonrsquo and

lsquoJerusalemrsquo he regards Satan as the embodiment of

error selfhood and boundless pride and points out that

the means of liberation or freedom from the worldly

bondages lie in the annihilation of selfhood or ego and

the forgiveness of sins He exclaims lsquoI in my selfhood am that Satan I am that evil onersquo and resolves that he would

go down to self-annihilation In lsquoMiltonrsquo he puts the

following words into the mouth of Milton

lsquobut laws of Eternity

Are not such Know thou I come to self-annihilation

Such are the laws of Eternity that each shall mutually

Annihilate himself for others goodrsquo

Reiterating and stressing his poetic purpose or mission

of life Blake resolves

lsquoMine is to teach men to despise death and to go on

In fearless majesty of annihilating self

I come to discover before Heaven and Hell

the self righteousness in all its hypocritical turpitude


RP DWIVEDI Page 40

put off

In self-annihilation all that is not God alone

To put off self and all I have ever and everrsquo

Again in a sincere invocation to God Blake prays

lsquoO saviour pour upon me thy spirit of meekness and love

Annihilate the selfhood in me be thou all my life

Guide thou my hand which trembles exceedingly

Upon the rocks of agesrsquo

SPIRITUAL HUMANISM

Inspired by his implicit faith in Godrsquos fatherhood and

menrsquos brotherhood Blake preached the concept of

universal fraternity Considering the whole world as

one large family he maintained that all divisions and

fragmentations of humanity stemmed from manrsquos

ignorance of the eternal truth of one and only one

universal family The world being the home of mankind

all human beings are inextricably interwoven together

in the same warp and woof of life How beautifully has

this cosmopolitan philosophy of manrsquos eternal identity

with his fellow beings been enunciated in the following

memorable words

lsquoWe live as one man for contracting our infinite senses


RP DWIVEDI Page 41

We behold multitude or expanding

We behold as one Man all the universal family

and he is in us and we in him

Live in perfect harmony in Eden the land of life

Giving receiving and forgiving each otherrsquos trespassesrsquo

Elsewhere the poet says

lsquoThere is no other God than God

Who is the intellectual fountain of Humanity

I never made friends but by spiritual gifts

By severe contentions of friendship and the burning fire of thought

He who would see the divinity must see him in his children

So he who wishes to see a vision perfect whole

Must see it in its minute particulars organizedrsquo

Preaching universal brotherhood based on love

understanding and sacrifice he again exclaims (in the

words of Jesus)

lsquoWouldst thou live one who never died


RP DWIVEDI Page 42

For thee or ever die for one

Who had not died for thee

And if God died not for man and giveth not himself

Eternally for man

Man could not exist for man is love and God is love

Every kindness to another is a little death in the divine image

Nor can man exist but by brotherhoodrsquo

Jerusalem

Condemning man-made divisions of mankind into

various castes and creeds he says

lsquoAnd all must love the human form

In heathen Turk or Jew

Where mercy love and pity dwell

There God is dwelling toorsquo

The Divine Image

How truly are the poetrsquos ideas relevant even today when

the hot wind of doubt and distrust is blowing all over

the world (which has been broken up into fragments by

caste and creed clime and country) can be viewed in

the context of our age-old belief in the worship of God in

the universal form (Vishwaroop) and our religious and


RP DWIVEDI Page 43

spiritual aspirations for ensuring the maximum good of

the world To serve humanity in a spirit of humility

impelled our people to look upon the world as one

great undivided family or nest (वHवनीड़म) and all men

as our brethren ndash (वसधव कटFबकम)

The ideal of universal brotherhood and selfless service

to humanity found spontaneous utterance in the

following moving words which embody the sublime

aim of a devout manrsquos life

न वह कामय रा0य न वगम ना पनभव

कामय दःख तSतानाम Dा13ण नामातनाशन

lsquoI do not desire earthly kingdom nor heaven nor do I want rebirth I want to reduce the sorrow of people who are sunk in sufferingrsquo

Today when the horizon of humanity is darkened by

national prejudices the need for spiritual humanism

synoptic vision and universal brotherhood is being

increasingly felt by one and all Here it is worthwhile to

turn our attention to great men whose thoughts

transcend myriad artificial barriers and teach us the

ideal of dedication to the common weal

Since truth transcends all religious dogmas and

disinterested service to mankind is a form of true

worship to God our great men have always prayed


RP DWIVEDI Page 44

सव भवत स13खनः सव सत नरामयाः

सव भWा13ण पHयत मा किHचX दःख भाYभवत

lsquoMay all be happy may all living beings be free from diseases may we perceive goodness in all and may none be struck with misfortunersquo


RP DWIVEDI Page 45

WILLIAM WORDSWORTH

(7 April 1770 ndash 23 April 1850)


RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet

Orphaned at age 13 Wordsworth attended Cambridge

University but he remained rootless and virtually

penniless until 1795 when a legacy made possible a

reunion with his sister Dorothy Wordsworth He

became friends with Samuel Taylor Coleridge with

whom he wrote Lyrical Ballads (1798) the collection

often considered to have launched the English Romantic

movement Wordsworths contributions include

Tintern Abbey and many lyrics controversial for their

common everyday language About 1798 he began

writing The Prelude (1850) the epic autobiographical

poem that would absorb him intermittently for the next

40 years His second verse collection Poems in Two Volumes (1807) includes many of the rest of his finest

works including Ode Intimations of Immortality His

poetry is perhaps most original in its vision of the

organic relation between man and the natural world a

vision that culminated in the sweeping metaphor of

nature as emblematic of the mind of God The most

memorable poems of his middle and late years were

often cast in elegaic mode few match the best of his

earlier works By the time he became widely

appreciated by the critics and the public his poetry had

lost much of its force and his radical politics had yielded

to conservatism In 1843 he became Englands poet

laureate He is regarded as the central figure in the

initiation of English Romanticism


RP DWIVEDI Page 47

CHAPTER TWO

VEDANTA IN WORDSWORTHrsquoS POETRY

In many of his famous poems among which Ode on Intimations of immortality and Lines composed a few miles above Tintern Abbey occupy pride of place

William Wordsworth one of the greatest seer-poets of

English literature presents ideas which bear striking

similarity to the rich philosophical thought that found

unimpeded flow in our Vedantic literature

In fact there are so many echoes of Vedanta in the

poetry of Wordsworth that one is apt to conclude that

the poetrsquos lsquophilosophic mindrsquo must have led him to drink

deep at the unfailing springs of Upanishadic Helicon

A poet of nature Wordsworth was essentially lsquoa seer of spiritual realities a seer of the calm spirit in naturersquo and

his poetry at its best is a fine harmony of his spiritual

insight ethical sense and profundity of thought He is a

curious amalgam of the seer the poet and the reflective

moralist who dwells philosophically and even

prophetically on Nature Man and Cosmic Soul

The epithets lsquobest philosopherrsquo lsquomighty prophetrsquo and

lsquoseer blestrsquo which Wordsworth uses for the new-born

innocent child in his famous Ode may be well applied to


RP DWIVEDI Page 48

the poet himself for ldquovoyaging in strange seas of

thought alonerdquo Wordsworth had found lsquofull many a gem

of purest ray serenersquo which still shed undiminished

luster on the entire fabric of English poetry

A careful study of the Ode on Intimations of immortality Lines composed a few miles above Tintern Abbey Ruth Laodamia To Cuckoo and other poems reveals that Wordsworthrsquos sustained

loftiness of thought had taken him to such heights that

on him (to quote his own words)

lsquo those truths do rest which we are toiling all our lives to findrsquo

What indeed are those truths Those are the elemental

truths of life which were keenly perceived realized and

expressed by the seers and savants of the East and

particularly of our Vedantic times A careful study of

Vedanta which is the aphoristic summary of the co-

ordinated Upanishads the Brahmasutras and the

Bhagvad Gita and is in fact the culmination of Indian

religion and Philosophical thought reveals that serious

scholars of the West drew freely upon it Wordsworthrsquos

poetry bears ample testimony to this fact because

numerous echoes of Vedanta can be easily heard in his

poetry

To cite a few comparative examples the Upanishads

assert in unambiguous terms that the whole universe of

names and forms the world of being and becoming

springs from Brahman (Supreme Godhead or Absolute


RP DWIVEDI Page 49

Cosmic Soul) ndash the eternal existence consciousness and

bliss Since the universe is the creation and

manifestation of Brahman it is also pervaded by Him

Naturally therefore only Brahman exists all else is non-

existent or illusory The Chhandogya Upanishad

declares lsquoBrahman is verily the Allrsquo God is the subtle

essence underlying phenomenal existence the whole

nature which is Godrsquos handiwork as well as Godrsquos

garment and is filled and inspired by God who is its

inner controller and soul

The immanence of God has been corroborated by

Brihadaranyak Upanishad in two passages the first

being in the form of an answer given by Yagnavalyak to

Uddalak Aruni

lsquoHe is immanent in fire in the intermundia in air in the heavens in the Sun in the quarters in the Moon in the stars in space in darkness in light in all beings in Prana in all things and within all things whom these things do not know whose body these things are who controls all these things from within He is thy soul the inner controller the immortal He is the unseen seer the unheard hearer the unthought thinker the ununderstood understander other than Him there is no seer other than Him there is no hearer other than Him there is no thinker other than Him there is no understander everything besides Him is naughtrsquo

Brihadaranyak Upanishad II7


RP DWIVEDI Page 50

In another passage Brihadaranyak Upanishad tells us

that God is the All ndash ldquoboth the formed and the formless the mortal and the immortal the stationary and the moving the this and thatHe is the verity of verities the soul of souls and He is the supreme verityrdquo

Brihadaranyak Upanishad IIV15

Wordsworth like these unique revelatory utterances of

the Upanishads codifies this truth in mystical manner in

Lines Composed a few miles above Tintern Abbey when he regards the Cosmic Soul as supreme power or

all-pervading presence

lsquoWhose dwelling is the light of setting Suns

And the round ocean and the living air

And the blue sky and in the mind of man

A motion and a spirit that impels

All thinking things all objects o all thought

And rolls through all thingsrsquo

Since God is All and everything else is Naught the world

is not real it is an appearance It is not the permanent

all-abiding Absolute Reality but a fleeting show and

ephemeral entity having seemingly phenomenal reality

In other words the world is lsquoshadow not substancersquo ndash it

is just a net-work of Maya


RP DWIVEDI Page 51

This Vedantic doctrine finds utterance not only in

Wordsworthrsquos poems like To the Cuckoo in which he

calls the earth ldquoan unsubstantial fairy placerdquo but he

seems to have actually experienced this illusory nature

of the world in states of mystic trance that often visited

him since his boyhood

In the introduction to his Ode on Intimations of Immortality he records such an experience in clear

terms

ldquoI was unable to think of external things as having external existence and I communed with all that I saw as something not apart from but inherent in my own immaterial nature Many a times while going to school have I grasped at a wall or tree to recall myself from the abyss of idealism to the realityrdquo

Such an ecstatic state of realizing eternal truths is

referred to in Lines composed a few miles above Tintern Abbey as

lsquoThat blessed mod

In which the burden of the mystery

Of all this unintelligible world

Is lightenedrsquo

And finally to quote from the same poem

lsquoWe are laid asleep


RP DWIVEDI Page 52

In body and become a living soul

While with an eye made quiet by the power

Of harmony and the deep power of joy

We see into the life of thingsrsquo

One of the basic postulates of our Upanishadic

philosophy has been the idea of transmigration of soul

or faith in the cycle of births deaths and rebirths The

doctrine of transmigration has been explicitly advanced

in the Upanishads and particularly in the

Kathopanishad and Brihadaranyak Upanishad

In the Kathopanishad when the father of Nachiketas

told him that he had made him over to the god of Death

Nachiketas replied that it was no uncommon fate that

was befalling him

ldquoI indeed go at the head of many to the other world but I also go in the midst of many What is the god of Death going to do to me Look at our predecessors (who have already gone) look also at those who have succeeded them Man ripens like corn and like corn he is born againrdquo

Kathopanishad IV6

The Brihadaranyak Upanishad states the same truth

ldquoAnd as a caterpillar after reaching the end of a blade of grass finds another place of support and then draws itself towards it and as a goldsmith after taking a piece


RP DWIVEDI Page 53

of gold gives it another newer and more beautiful shape similarly does this Self after having thrown off this body and dispelled ignorance take on another newer and more beautiful form whether it be of one of the man or demi-god or god or of Prajapati or Brahman or of any other beingsrdquo

Brihadaranyak Upanishad IVIII5

The same truth appears in the Bhagvad Gita when Lord

Krishna says to the mentally agitated Arjuna

ldquoAs a man discarding worn-out clothes takes other new ones likewise the embodied soul casting off worn-out bodies enters into others which are newrdquo

Bhagvad Gita II22

And further Lord Krishna says to Arjuna

ldquoFor in that case the death of him who is born is certain and the rebirth of him who is dead is inevitablerdquo

Bhagvad Gita II27

Wordsworth in his famous Ode on Intimations of Immortality confirms his faith in the transmigration of

soul by saying in unmistakable terms

lsquoOur birth is but a sleep and a forgetting




RP DWIVEDI Page 54

And cometh from afar

Not in entire forgetfulness

And not in utter nakedness

But trailing clouds of glory do we come

From God who is our homersquo

Again when Wordsworth laments the loss of pure

innocence immeasurable bliss and ecstatic vision of

early childhood in the great Ode and exclaims in

memorable words

lsquoWhither is fled the visionary gleam

Where is it now the glory and the dreamrsquo

He attributes the loss to the worldly intellectuality and

attachments as they grow upon man As childhood

grows into youth and youth into manhood the lsquovision splendidrsquo fades the first clear intimations of immortality

are dimmed leaving behind an unillumined waste of

mere thought and moralizing

lsquoAt length the Man perceives it die away

And fade into the light of common dayrsquo

Ode on intimations of Immortality

The world of materialism or attachment tames him so

much so that man lsquothe little actorrsquo thinks


RP DWIVEDI Page 55

lsquoAs if his whole vocation

Were endless imitationrsquo


Whatever may be the crux of his philosophy of

childhood this belief of the poet can be safely traced

back to the comprehensive doctrine of the Maya in the

Upanishads and the Bhagvad Gita The Upanishads

tell us that the world is a delusion an appearance not

reality The Taittiriya Upanishad says ldquoAll beings spring from the Supreme Being are sustained by Him and return to the same Absolute at the time of dissolution Our life on earth is therefore a sojournrdquo The Isha Upanishad tells us that ldquothe truth is veiled in this universe by a vessel of gold and it invokes the grace of God to lift up the golden lid and allow the truth to be seenrdquo

It follows that our senses cloud our vision and lead us

farther and farther away from our spiritual moorings as

we come of age Senses dupe us and turn us into

worldlings Lord Krishna says to Arjuna in the Bhagvad Gita ldquoAs the wind carries away the barge upon the waters even so of the wandering senses the one to which the mind is joined takes away his discriminationrdquo

Thus the eternal and boundless Supreme Soul is as it

were limited by the sense organs and the body The

Universal Soul shackled by the body becomes the

individual soul (Paramatma becomes Jivatma) Because


RP DWIVEDI Page 56

of the presence of the Soul the spark of the Divine the

senses or sense-objects or worldly attractions fail to

dupe man fully from his divine mission This

metaphysical conviction finds expression in

Wordsworthrsquos Ode He says that though

lsquoShades of the prison-house begin to close

Upon the growing boy

But he beholds the light and whence it flows

He sees it in his joyrsquo

However farther man may go away from Nature ndash the manifestation of God and the indwelling Supreme Soul which resides in his own individual soul he can not

lsquoForget the glories he hath known

And that imperial palace whence he camersquo


Since bliss (Anand) is an inevitable attribute of God and

manrsquos soul being a fragment of Supreme Soul it

experiences the presence of God in moments of

Supreme Joy

Of the innumerable expressions in the Vedantic

literature of the joy of life of joy as the all entwining

principle of life and of creative principle of life and life

too the following passage from the Taittiriya Upanishad is very pertinent here


RP DWIVEDI Page 57

ldquoJoy is the Brahman from joy are born all living things by joy they are nourished towards joy they move and in joy they are absorbedrdquo Joy as the foundation of life

emanates from the Upanishad philosophy

Wordsworth seems to hold identical belief when he

craves for joy and laments its loss

lsquoO Joy that in our embers

Is something that doth live

That nature yet remembers

What was so fugitiversquo


The same idea finds expression in Lines composed a few miles above Tintern Abbey where Wordsworth

declares it as Naturersquos privilege lsquoto lead (us) from joy to joyrsquo

And lastly the classicus locus of the Upanishadic

philosophy is to be found in the idea of immortality of

soul In the Chhandogya and Mundak Upanishads and

above all in the Kathopanishad we find numerous

references to the immortality of the soul We are told in

a passage of Kathopanishad lsquothat while we are dwelling in this body on earth we can visualize that Atman (Soul) as in a mirror that is contrariwise left being to the right and right being to the leftrsquo In the Bhagvad Gita also

Lord Krishna tells Arjuna about the immortality of Soul


RP DWIVEDI Page 58

ldquoThis soul is never born nor dies it exists on coming into being for it is unborn eternal everlasting and primeval even though the body is slain the soul is notrdquo

Bhagvad Gita II20

He further says

ldquoFor this soul is incapable of being cut it is proof against fire impervious to water and undriable as well This soul is eternal omnipresent immovable constant and everlastingrdquo

Bhagvad Gita II24

Wordsworth seems to have been fully convinced of this

philosophia perennis of the Vedanta when he eulogizes

immortality by addressing the child in his Ode in the

following words

lsquoThou over whom thy immortality

Broods like the day

A Master over a slave

A presence which is not to be put byrsquo

The poet in speaking of the lsquotruths that wake to perish neverrsquo seems to be reminiscent of the Upanishadic

concept that freed from the trammels of the body the

individual soul loses itself in the All-Soul when he

declares in the rapture

lsquoOur souls have sight of that immortal sea


RP DWIVEDI Page 59

Which brought us hither

Can in a moment travel thitherrsquo


Tracing the expression and confirmation of many other

tenets of Vedanta in the poetry of William Wordsworth

forms an interesting literary venture and instances of

close affinity between the Vedantic doctrines and

Wordsworthrsquos ideas may be multiplied Such a

comparative study proves that eternal truths transcend

the barriers of clime or country time or space and shine

through all ages and in all lands We should draw moral

sustenance from them and live a fuller freer life

Even today the wise all over the world maintain a

remarkable identity of views and their thoughts foster

international understanding

ldquoFrom hand to hand the greeting flows

From eye to eye the signals run

From heart to heart the bright hope glows

The seekers of light are onerdquo


RP DWIVEDI Page 60

ST COLERIDGE

(21 October 1772 ndash 25 July 1834)


RP DWIVEDI Page 61

ST COLERIDGE

English Poet Critic and Philosopher

Coleridge studied at the University of Cambridge where

he became closely associated with Robert Southey In

his poetry he perfected a sensuous lyricism that was

echoed by many later poets Lyrical Ballads (1798 with

William Wordsworth) containing the famous Rime of

the Ancient Mariner and Frost at Midnight heralded

the beginning of English Romanticism Other poems in

the ldquofantasticalrdquo style of the Mariner include the

unfinished Christabel and the celebrated Pleasure

Dome of Kubla Khan While in a bad marriage and

addicted to opium he produced Dejection An Ode

(1802) in which he laments the loss of his power to

produce poetry Later partly restored by his revived

Anglican faith he wrote Biographia Literaria 2 vol

(1817) the most significant work of general literary

criticism of the Romantic period Imaginative and

complex with a unique intellect Coleridge led a restless

life full of turmoil and unfulfilled possibilities


RP DWIVEDI Page 62

CHAPTER THREE

COLERIDGErsquoS SPIRITUAL QUEST AND INDIAN THOUGHT

INTRODUCTION

Coleridge was by all accounts a genius par excellence

whose versatility flowed albeit impeded in diverse

channels of creativity such as metaphysics poetry

theology and literary criticism Of all the Romantic poets

he possessed the most fertile and powerful imagination

which earned for him a special place in English poetry

and philosophical thought In the words of William

Hazlitt lsquohe had angelic wings and fed on mannarsquo He had

a lsquoseminal mindrsquo which said William Wordsworth

lsquothrew out a series of grand central truthsrsquo We find in

him the poet the philosopher and the theologian rolled

in one Charles Lamb called him lsquoLogician Metaphysician Bardrsquo whose poetry and writings are

tinged with a magical and ethereal quality His thought

made a permanent landmark on the succeeding

generations of English men of letters for he explored the

mysterious working of human mind

His life presents a saga of sharp contrast between

reality and dream blissful confidence and broken

hopes the warmth of human ties and the solitude of

haunted soul He probed human thought and dilemma

with a rare prophetic insight A prodigious thinker and

sincere seeker of truth he once remarked ldquoI would compare the Human Soul to a shiprsquos crew cast on an


RP DWIVEDI Page 63

Unknown Islandrdquo His particular fascination for the

unknown drew him instinctively to the German

transcendental or idealistic school of philosophy

represented by Berkeley Kant Schelling and Fichte

Fired by a peculiar mystic idealism he tried to interpret

the lsquoInterruptionrsquo of the spiritual world and beheld the

unseen with an uncommon eye which looked into the

void and found it peopled with lsquopresencesrsquo To him the

universe was lsquoebullient with creative deityrsquo and was

pervaded by lsquoan organizing surgersquo of vital energies

which emanate directly from God He was indeed an

inspired idealist who laid mystical insistence upon the

immanence and transcendence of God

Endowed with a rare penetrating mind Coleridge

ransacked works of comparative religions and

mythology and arrived at the conclusion that all

religious faiths and mythical traditions agree on the

unity of God and immortality of Soul His constant

intellectual search for truth led him to visionary

interests and universal life consciousness expressed

through the phenomena of human agencies Throughout

his intellectual career he remained a visionary and

philosophical mystic who valued a discreet and proper

exercise of the intellect Since his most serious concern

had been philosophy as a continuous trial for self-

education he wrote ldquodoubts rushed in broke upon me from the fountains of the great deep and fell from the windows of heavenrdquo For him lsquoreligionrsquo as both the

cornerstone and keystone of morality must have a

moral origin and a great poet should be lsquoa profound Metaphysician seeking for truth beauty and salvationrsquo In

one of those radiant moments when the poet the


RP DWIVEDI Page 64

metaphysician and the theologian of hope are one he

throws light on the process how truth works out in life

ldquoTruth considered in itself and in the effects natural to it may be conceived as a gentle spring or water source warm from the genial earth and breathing up into the snow drift that is piled over and around its outlet It turns the obstacle into its own form and character and as it makes its way increases its streamand arrested in its courseit suffers delay not loss and waits only to awaken and again roll onwardsrdquo

His description of a mystic as one who wanders into an

oasis or garden lsquoat leisure in its maze of Beauty and Sweetness and thirds (sic) his way through the odorous and flowering Thickets into open Spots of Greeneryrsquo (Aids to Reflection) is reminiscent of his own mysticism and

refers to the lsquoenfolding sunny spots of greeneryrsquo in his

famous poem Kubla Khan

Profoundly impressed by the German Idealist Schelling

whose idealistic school of thought dwelt on speculation

concerning the lsquoAbsolutersquo Coleridge viewed lsquomythrsquo as

primordial expression of elemental truths including the

Divine transcendence Inspired by his Biblical studies he

regarded self-consciousness as lying at the centre of his

philosophical and theological thought In Lay Sermons

he says ldquoSelf which then only is when for itself it hath ceased to be Even so doth Religion finitely expresses the unity of the Infinite Spirit by being a total act of the Soulrdquo

For him the lsquoinner lightrsquo is identical with the indwelling

glorious God and life is but lsquoa vision shadowy of Truthrsquo Attributing the pageant of life and the beauty and

splendor of the world to the immanence of Cosmic Soul

(God) he exclaims


RP DWIVEDI Page 65

ldquoAh From the soul itself must issue forth

A light a glory a fair luminous cloud

Enveloping the earthrdquo

Dejection An Ode

And again he says ldquoNature is the art of GodThe true system of natural philosophy places the sole reality of things in an Absolute which is at once causa sui effectus in the absolute identity of subject and object which it calls NatureIn this sense lsquowe see all things in Godrsquo is a strict philosophical truthrdquo

Coleridge firmly believed in the essential unity of God as

Absolute which is the creative foundation of the finite

universe and which distinguishes God from creation

He in the spirit of Vedanta stresses the immanence of

God in all and all in God in his famous poem Frost at Midnight Addressing his son he says

ldquoso shalt thou see and hear

The lovely shapes and sound intelligible

Of that eternal language which thy God

Utters who from eternity doth teach

Himself in all and all things in Himselfrdquo

In order to learn this lsquolanguagersquo Coleridge himself

became a lsquovisionaryrsquo lsquoprophetrsquo or lsquoseerrsquo The idea of

Himself (God) in all and all (creation) in Himself or the

concept that there is God in all things and all things are

things are closely interlinked with God bears a striking

resemblance to our age-old Vedic thought In


RP DWIVEDI Page 66

consonance with Indian thought Coleridge underscores

the identity of God (Brahman) with the individual soul

(Jivatma) and regards the universe as the reflection or

manifestation of God The seer he says is one who sees

God the creator in all creation and all creation as the

embodiment of God This according to him is the lesson

that God in His eternal language lsquouttersrsquo and doth teach

from eternity

The inherent oneness and sole identity of Brahman

(God) with the universe is a basic postulate of our

Vedanta and as such Coleridgersquos emphasis on the lsquoUnity of infinite Spiritrsquo bears a close identity with the Indian

philosophy The Oneness of God and the universe has

time and again been stressed in our Vedas and other

scriptures It would be pertinent to cite a few instances

here While the Chhandogya Upanishad describes

Brahman as lsquoOne only without a secondrsquo other

Upanishadic texts contain identical statements such as

lsquoHe is Onersquo and lsquoOne Lordrsquo The opening line of

Ishopanishad declares Godrsquos oneness and His universal

presence in unequivocal terms

ldquoUnderstand all this universe as inhabited by Lord

Each moving thing in this moving worldrdquo

Ishopanishad I

And again the same Upanishad says

ldquoThe wise man who perceives all beings as not distinct from his own self at all and his own Self as the self of every being ndash he does not by virtue of that perception hate any onerdquo

Ishopanishad VI


RP DWIVEDI Page 67

The same truth has been expressed in the Bhagvad Gita wherein Lord Krishna tells Arjuna

ldquoHe who sees Me (the Universal Self) present in all beings and all beings existing within Me never loses sight of Me and I never lose sight of himrdquo

Bhagvad Gita VI30

Or again

ldquoHe alone truly sees who sees the Supreme Lord as imperishable and abiding equally in all perishable beings both animate and inanimaterdquo

Bhagvad Gita XIII26

And Lord Krishna says again

ldquoThere is nothing else besides Me O Arjuna

Like clusters of yarn-beads formed by knots on a thread

All this (Universe) threaded on Me (God)

As are pearls on stringsrdquo

Bhagvad Gita VII7

THE DOCTRINE OF KARMA (CAUSE amp EFFECT)

Coleridge seems to subscribe sincerely to the Indian

doctrine of Karma which is based on the law of


RP DWIVEDI Page 68

Causation or cause and effect In other words Karmavad

stresses poetic justice or law of life ie virtue is

rewarded and vice is punished Since one must reap the

fruits of his good and bad deeds in life it is axiomatic

truth that lsquoas one sows so shall he reaprsquo In Sanskrit

there is a verse which says ldquoOne must bear the consequences of his good and bad deedsrdquo The echoes of

this doctrine could be distinctly heard in his poetry and

particularly in his greatest poem Rime of Ancient Mariner as also Dejection An Ode where he affirms

ldquoO Lady We receive but what we give

And in our life alone doth Nature liverdquo

So strong was his belief in the doctrine of Karma that in

a letter dated 14th October 1797 to his friend Thirlwell

he tells him how fatalistic his philosophy of life is

ldquoand at other times I adopt the Brahman

creed and say ndash lsquoit is better to sit than to stand it is better to lie than to sit it is better to sleep than wake but death is the best of allrsquordquo

His Ancient Mariner serves as an exhaustive

exposition of the law of Nemesis which works surely

but rather imperceptively in human life The poem is a

myth about a dark and troubling crisis in the human

soul It is actually a tale of crime which is due to

perversity of human will Crime is against Nature

Humanity and God He touches equally on guilt and

remorse suffering and relief hate and forgiveness and

grief and joy The marinerrsquos action shows the essential

frivolity of crimes against humanity and the ordered

system of the world and he deserves punishment for his

guilt Spirits are transformed into the powers who


RP DWIVEDI Page 69

watch over the good and evil actions of men and requite

them with appropriate rewards and punishments Since

the mariner has committed a hideous act of wantonly

and recklessly killing the albatross which was hailed in

Godrsquos name as if it had been a Christian soul he must

bear the punishment of life-in-death The killing of the

bird marks the breaking of bond between Man and

Nature and consequently the mariner becomes

spiritually dead When he blesses the water-snakes

even unawares it is a psychic rebirth ndash a rebirth that

must happen to all men

The mariner will never be the man that he once was He

has his special past and his special doom His sense of

guilt will end only with his death The Ancient Mariner

is a myth of a guilty soul and marks the passage from

crime through punishment and possible redemption in

the world So the poem is an allegory of redemption and

regeneration It is indeed a vivid representation or

living symbolization of universal psychic experience

The abiding fascination of the poem is that it is a

fragment of a psychic life It does not state a result it

symbolizes a process

Coleridge adds a moral ndash that the mariner is ndash to teach

by his example love and reverence to all things that God

made and loveth He advocates a sound moral

philosophy of life which extends human sympathy and

love to the animal world He affirms

ldquoHe prayeth well who loveth well

Both man and bird and beast

He prayeth best who loveth best


RP DWIVEDI Page 70

All things both great and small

For the dear God who loveth us

He made and loveth allrdquo

Rime of Ancient Mariner

PHILOSOPHICAL MYSTICISM AND lsquoTHE VISION OF GODrsquo

Coleridgersquos longing for the lsquounnamable somethingrsquo and

his abiding interest in conveying something of the

enigmatic perception of Godhead as a religious

experience carved for him a special place in the history

of ideas as a Christian poet and philosopher In a

predominantly mythological age he took serious

interest in the Biblical studies and drew upon the

central Christian image of Paradise as a walled garden

and the vision of God as a symbolizing that

transcendent numinous reality which the soul

inchoately and consciously seeks and strives for The

medieval image of the walled garden (paradise) as the

heavenly city (locus of God) is a symbol of divine

transcendence of that which is lsquobeyond beingrsquo This rich

image (of the walled garden) as an eminently

appropriate image of Godrsquos transcendence was used as

such by Church Fathers and also by the 15th century

Christian Platonist Nicholas of Cusa whose book The Vision of God is a paradigm of speculative mysticism

which informs Coleridgersquos metaphysics and much of his

poetry Taking inspiration from Nicholas of Cusarsquos book

The Vision of God Coleridge found it in close affinity to

his own genuinely philosophical mysticism


RP DWIVEDI Page 71

Coleridgersquos interest in the Vision of God is in a purely

visionary mystical tradition and his most visionary

poem Kubla Khan bears ample testimony to his

insistence upon life as lsquoa vision shadowy of Truthrsquo His

conviction in the lsquoImago Deirsquo (vision of God) is an

obvious link with the hoary mystical tradition which lay

at the heart of his philosophical and mystical thought

He maintains that the mind of man is a bridge to the

vision of God but by no means its fulfillment He says

ldquoThe vision and faculty divine is the participation of humanity in the Divinerdquo He however further maintains

throughout his intellectual career the conviction in the

reflection or bending back of the soul from the sensual

to the intelligible realm For him Christianity is an lsquoawful recalling of the drowsed soul from dreams and phantom world of sensuality to actual Realityrsquo

On the idea of reawakening he says

ldquoThe moment when the Soul begins to be sufficiently self-conscious to ask concerning itself and its relations is the first moment of its intellectual arrival into the world Its being ndash enigmatic as it must seem ndash is posterior to its existencerdquo

Collected Notes

In a recent study of Coleridge Prof Douglas Headley of

Cambridge University declares ldquoHe is best described as an essentially speculative and mystical philosopher-theologian His was a theology inspired by those Church Fathers who emphasize the vision of God as an intellectual contemplation (speculari) of the transcendent Absolute the prius of all beingrdquo Since the

mystic tradition follows a supersensuous perception

the vision of God is fundamentally lsquoVisio-intuitivarsquo ndash


RP DWIVEDI Page 72

intuitive or intellectual vision Coleridge expresses such

a state of mind when he says

ldquoMy mind feels as if it ached to behold and know something great something One and Indivisible and it is only in the faith of this that rocks or waterfalls mountains or caverns give me the sense of sublimity or majesty But in this faith all things counterfeit Infinityrdquo

Since the sublime enlarges and inspires the Soul to

aspire for the Divine it impresses him with the

fundamental Oneness of God and a universal vision

which he hints at in his Religious Musings as under

ldquoThere is One mind One omnipresent mind

His most holy name is Love

Truth of subliming import

lsquoTis sublime in man

Our noontide majesty to know ourselves

Parts and portions of one wondrous wholerdquo

These passages recall to our mind the famous mantra

(verse) of the Yajurveda where the mystic realization

or the direct experience of the Supreme by a Vedic sage

has been beautifully described in terms of his personal

knowledge of the Divine He says

ldquoI have known this sun-coloured Mighty Being

Refulgent as the sun beyond darkness

By knowing Him alone one transcends death

There is no other way to gordquo


RP DWIVEDI Page 73

Yajurveda XXXI18

ldquoI have realized it I have known itrdquo not that I just

believe in it and all else can also realize it This is not the

expression of an opinion but the statement of an

experience Commenting on this verse Sri Aurobindo

says

ldquoThis is one of the grandest utterances in the worldrsquos spiritual literature for it marks the emanation of this Being from across the darkness into our world so that something of the sun colour may come into our dull heads and dim heartsrdquo

Coleridge seems to be in complete agreement with our

own Indian mysticism which owes its origin to the

Vedas wherein the knowledge of the Divine or the

Ultimate Reality (Brahman) has been regarded not as a

process of philosophical thought but as a direct

experience in the depth of the human soul For him the

divine vision is possible in that spiritual meditation

transformation of intellectual rapture in which all

discursive thought is fully sublimated According to him

the lsquovisio intuitivarsquo is the culmination of all knowledge ndash

sensus-ratio-intellectus and is in conjunction with the

concept of Imago Dei In order to see that which not an

object is ie God the human mind must put aside its own

discursive differentiating reflection ndash spiritus altissimus rationis ndash which guards the walls of the garden of

paradise lsquobeyondrsquo which dwells God The highest

transformation or sublimation of conscience can ensure

an intuitive vision of God and in accordance with the

maxim ndash Simile Simili ndash the mind then becomes like its

object by divesting itself of difference in order to

experience the Absolute Reality Says Coleridge


RP DWIVEDI Page 74

ldquoAn Immense Being does strongly fill the soul and Omnipotency Omnisciency and Infinite Goodness do enlarge and dilate the Spirit while it fixtly looks upon them They raise strong passions of Love and Admiration which melt our Nature and transform it into the mould and imagery that which we can contemplaterdquo

Notebooks

Mysticism is thus the subtle path of spiritual realization

of That Reality or Divine Presence which has been

described in our Vedic texts as (lying hidden in a cave shrouded in secrecy) God is one One beyond all

diversities In Him all contradictions and conflicts meet

and dissolve through the spiritual transformation of the

lsquoseerrsquo or lsquomysticrsquo whose soul rises above the bewildering

trammels and distortions of life and seeks unity with all

in the unity with One To such an enlightened seer life

becomes an unceasing adventure from unreality to

reality from ephemerality to eternity from the human

to the Divine One who realizes the Divine as the One

(without parallel) loving Lord finds the whole universe

united in Him Such a significantly mystical experience

finds a memorable expression in the following verse of

the Yajurveda where the sage named Vena beholds

such a divine vision

ldquoThe loving sage (Vena) beholds that Mysterious Existence

Wherein the universe comes to have One home (nest)

Therein unites and therefore issues the whole

The Lord is the warp and woof in the Created beingsrdquo

Yajurveda XXXII8


RP DWIVEDI Page 75

A careful analysis of the above-quoted passage reveals

all the main elements of mysticism viz

(i) Divinity is a subject of personal spiritual

experience

(ii) The ultimate conception of Divinity is a

mystery symbolically expressed as

गहानCहतम

(iii) The abstract conception of the Divine as an

Essence or Existence is symbolized by a

neuter singular तत and

(iv) The whole universe is united in love as birds

in a nest एकनीड़ or men in a home वसधव कटFबक

To sum up wise men the world over hold almost

identical views on vital matters of human life such as

the mystery of existence soul and oversoul (God) Truth

is verily One as God is one but the pathways to reach it

are very many The ancient Rig Veda proclaims एक सद वDा बहधा वदित ndash ldquoTruth is one sages call it by various namesrdquo In our own times Swami Ram Krishna

Paramhansa said यतोमत तथोपथ ndash as many religions

so many pathways And what the Spanish litteacuterateur

and thinker states as lsquouniversal truthrsquo is equally

applicable to the philosophy and poetry of Coleridge

ldquoA deep faith in life cannot but be spiritual even if only partially spiritualThe path of Truth may not be a path of parallel lines but a path that follows one circle by going to the right and climbing the circle or by going to the left and climbing the circle we are bound to meet at the top although we started in apparently


RP DWIVEDI Page 76

contrary directions This is bound to be in the end because Truth is onerdquo

In Charles Lambrsquos words Coleridge lsquohad been on the confines of the next world he had a hunger for Eternityrsquo The truth of this statement is abundantly

borne out by Coleridgersquos sincere effort for the

reconciliation of the ration with transcendental belief

He closes his Biographia Literaria which symbolizes

his spiritual voyage with the following words

ldquoIt is night sacred night The upraised eyes views suns of other worlds only to preserve the soul steady and collected in its pure act of inward adoration to the great I Am and to the filial word that re-affirmeth from eternity to eternity whose choral is the universerdquo

As a true metaphysician Coleridgersquos whole being

pulsated with a passionate and unceasing search for

truth Here indeed was a spiritual aspirant and seeker

who in his own words had lsquotraced the fount whence streams of nectar flowrsquo


RP DWIVEDI Page 77

LORD BYRON

(22 January 1788 ndash 19 April 1824)


RP DWIVEDI Page 78

LORD BYRON

British Romantic Poet and Satirist

Born with a clubfoot and extremely sensitive about it

he was 10 when he unexpectedly inherited his title and

estates Educated at Cambridge he gained recognition

with English Bards and Scotch Reviewers (1809) a satire

responding to a critical review of his first published

volume Hours of Idleness (1807) At 21 he embarked on

a European grand tour Childe Harolds Pilgrimage

(1812ndash18) a poetic travelogue expressing melancholy

and disillusionment brought him fame while his

complex personality dashing good looks and many

scandalous love affairs with women and with boys

captured the imagination of Europe Settling near

Geneva he wrote the verse tale The Prisoner of Chillon

(1816) a hymn to liberty and an indictment of tyranny

and Manfred (1817) a poetic drama whose hero

reflected Byrons own guilt and frustration His greatest

poem Don Juan (1819ndash24) is an unfinished epic

picaresque satire in ottava rima Among his numerous

other works are verse tales and poetic dramas He died

of fever in Greece while aiding the struggle for

independence making him a Greek national hero


RP DWIVEDI Page 79

CHAPTER FOUR

BYRON A BLEND OF CLAY AND SPARK

INTRODUCTION

Byron whom Goethe regarded as lsquothe greatest genius of the centuryrsquo and whom Carlyle considered as the noblest

spirit in Europe was one of the most remarkable men

during the 19th Century which was characterized by

liberal optimism He was unquestionably a potent and

force and cause of change in the intellectual outlook and

socio-political structure of his time His colourful figure

his charismatic personality and satiric poetry captured

the imagination of the whole continent As the most

influential English poet he stands out as an important

figure in the history of ideas Representative of a new

age he was the supreme voice which the European

poets recognized for ldquohe put into poetry something that belonged to many men in his time and he was the pioneer of a new outlook and a new art He set his mark on a whole generation and his fame rang from one end of Europe to anotherrdquo

Renowned as the ldquogloomy egoistrdquo he was a sinister yet

great influence in the Romantic Movement His deepest

romantic melancholy his satiric realism and his

aspiration for political realism earned for him such a

wide acclaim that his name became a symbol for all the

great events of his day Commenting on his pervasive

influence Calvert says ndash ldquoIt is impossible not to take Byron seriously and it is disastrous to take him literallyrdquo


RP DWIVEDI Page 80

A REBEL EXTRAORDINAIRE

Byron was a born rebel Essentially a child of

Revolution his poetry breathes a unique spirit of

revolutionary idealism ldquoI was born for oppositionrdquo he

once remarked and added ldquobeing of no party I shall offend all partiesrdquo Describing him as an aristocratic

rebel Bertrand Russell said

ldquoThe aristocratic rebel of whom Byron was in his day the exemplar is a very different typesuch rebels have philosophy which requires some greater change than their own personal success In their conscious thought there is criticism of the government of the world which takes the form of Titanic Cosmic self-assertion or those who retain some superstition of Satanism Both are to be found in Byron The aristocratic philosophy of rebellionhas inspired a long series of revolutionary movements from the fall of Napoleon to Hitlerrsquos coup in 1933it has inspired a corresponding manner of thought and feeling among intellectuals and artistsrdquo

Byron felt the wild storm of nations akin to the storm

within his own heart and the ruin but the picture of his

own life In his unqualified individualism he takes up an

attitude of hostility towards society Even God appears

to him mirrored in the stormy face of the angry ocean

ldquoThou glorious mirror

Of the Image of Eternityrdquo

He wished to stir the oppressed to revolt and get rid of

tyrants

ldquoFor I will teach if possible the stones


RP DWIVEDI Page 81

To rise against earthrsquos tyranny Never let it

Be said that we will truckle into thrones

By ye ndash our childrenrsquos children I think how we

Showed that things were before the world was freerdquo

Don Juan VIIICXXXV4-8

ldquoI have simplified my policiesrdquo wrote he ldquointo a detestation of all existing governmentsrdquo His was the

most dreaded voice of all the revolutionary poets of the

world His voice was the peal of revolutionary thunder

his poetry was the message of the revolutionary forces

He stood as the greatest symbol of a violent and

dreadful revolution

CHAMPION OF LIBERTY

He was essentially a poet of liberty His greatest ideal in

life was how to fight against the forces of tyranny

restriction aggression and enslaving of workers by

puissant exploiters Liberty was an essential part of the

Byronic creed In fact his entire poetic work is

interspersed with some of the finest poetry in praise of

freedom for mankind He composed much splendid

verse for love of freedom His passion for personal

freedom covers national freedom also and the political

freedom in the form of national self-determination

particularly for Italy and Greece He remarks in his

diary of 1821 ldquoDifficulties are the hotbeds of high spirits and Freedom the mother of the new virtues incident to human naturerdquo

Identifying himself completely with the cause of Italy

and Greece he wrote ldquoI shall not fall backbut


RP DWIVEDI Page 82

onward It is now the time to act and what signifies ldquoSelfrdquo if a single spark of that which would be worthy of the past can be bequeathed unquenchably to the future It is not one man nor a million but the spirit of liberty which must be spreadrdquo In his Ode to Chillon Castle he characteristically exclaimed

ldquoEternal spirit of the chainless Mind

Brightest in dungeons Liberty thou art

For there thy habitation is the heart

The heart which love of Thee alone bind

And when thy sons to fetters are consignrsquod

To fetters and damp vaultsrsquo dayless gloom

And Freedomrsquos fame finds winds on every windrdquo

Love of liberty lay at the centre of his being and

determined what was best in him ndash belief in individual

liberty and his hatred of tyranny and constraints

whether exercised by individuals or societies Liberty

was an ideal a driving power a summons to make the

best of certain possibilities in him He insisted to be free

and maintained that other men must be free too

Opposition was an integral element in his basic attitude

revolt both personal and social was his forte Love of

freedom is built into the capricious structure of Childe Harold and Don Juan

HIS POLITICAL AND COSMOPOLITAN LIBERALISM

He grew in an atmosphere in which political reaction

against revolutionary ideals was victorious all over

Europe Byron was essentially a liberal by conviction


RP DWIVEDI Page 83

and could hardly bear the perception of liberals Though

he loved his native country yet he had a large vision for

the freedom and welfare of all nations The excitement

of political liberalism stirred on behalf of the Greeks

against the oppression of their Turkish overlords made

him a symbol of disinterested patriotism and a Greek

national hero The first two cantos of Child Harold are

tinctured with historical and typographical material as

also the appearance of the Byronic hero with his

exhortations to the degenerate Greeks and Spaniards to

remember their glorious past and arise They contain

Byronrsquos passionate feelings for Greece which was to see

the beginning as it was to see the end of his active life

His Faustian daemonic figure and his defiant

resentment of authority found an appropriate object in

the political sphere

His last journey and his death at Missolonghi in the

cause of Greek independence proves in him the moving

combination of nobility futility and romantic or heroic

panache In the words of Graham Hough lsquoBut for once Byron was on the winning side he died but his cause triumphed and he remains one of its heroes For the whole of the 19th Century he remained a portent and a symbol whom it was possible to worship or to condemn but never to neglectrsquo

A MAN OF ACTION

Action remains at the centre of his life and at last he

gladly seized the opportunity when it presented itself in

Greece Leaving poetry behind himself he took a heroic

resolution in favour of action rather than

contemplation He presents a rare example of fusion

between the active and the reflective lsquofor his was the romanticism of actionrsquo The moralist in the garb of the


RP DWIVEDI Page 84

pre-romantic rebel hero of the Childe Harold is cast

aside in Don Juan and the moralist in the somber garb

turns dandy in which moral judgment seems to be

ineffective Quite logically he finally abandons literature

for the field of moral action At last Byron flung himself

off into the world of action The dandy finds at last that

such a death even if it is on the sickbed and not the

battlefield is the only gesture untouched by futility ldquoIt is not enough that art perpetrates life life also must complete artrdquo WB Yeats rightly says ldquoone feels that he (Byron) is a man of action made writer by accidentrdquo

Byron did not regard writing as an end in itself on the

contrary he was several times on the point of giving up

writing He had always before him the hope of some

more active life and felt a certain mistrust for the purely

literary life He asserted ldquowho would write who had anything better to do Action- action I say and not writing Least of all rhymerdquo In a letter to Murray

he wrote ldquoYou will see that I shall do something or otherthat like the cosmogony or creation of the world will puzzle the philosophers of all agesrdquo He was

fully alive to the persistent sense both of human

aspirations and the ceaseless flux of eternity and also

knew that he would not fade into oblivion Said he

ldquoBut at the last I have shunned the common shore

And leaving land far out of sight would skim

The ocean of Eternityrdquo

And again he said

ldquoFor the sword outwears its sheath

And the soul wears out the breastrdquo


RP DWIVEDI Page 85

HIS ROMANTIC SELF-PORTRAITURE

Byron presents manrsquos mixed and imperfect nature His

personality is a queer blend of flesh and spirit

meanness and nobility clay and spark cause and effect

The lasting fascination of his personality despite his bad

temper careless arrogance the excesses the satiety

melancholy and restlessness owes much to Splendour Primier of Miltonrsquos Satan who is ldquomajestic though in ruinrdquo and the gloom and brutality of the heroes of the

novel of terror His exotic sensibility ranging passions

and sensual perversity take refuge in a sort of ldquoCosmic Satanismrdquo He draws of himself a sketch which

reproduces in a dim outline the somber portrait of his

idealized self in the famous stanzas of Lara

ldquoIn him inexplicably mixed appeared

Much to be loved and hated sought and feared

X X X X X X

A hater of his kind

X X X X X X

There was in him a vital scorn of all

As if the worst had fallen which could befall

An erring spirit

X X X X X X

And fiery passions that had poured their wrath

In hurried desolation over his path

And left the better feeling all at strife


RP DWIVEDI Page 86

In wild reflection over his stormy liferdquo

And the Giaour (hiding his sinister path beneath a

monkrsquos gown) also portrays Byron

ldquoA noble soul and lineage high

Alas though bestowed in vain

Which Grief could change and Guilt could stainrdquo

HIS CREDO

Despite all his self-mockery and arrogant egoism he had

a star (vision) and he followed it sincerely He was not

without guiding principles and his heroic death in the

cause of Greek independence shows that he was not an

actor but a soldier a man of affairs and a master of men

Keenly aware of something special in him he wished to

realize his powers and translate them into facts He

wished to be true to himself He had a keen appreciation

of the dignity and personal liberty of man

HIS FATAL TRUTH

Even though he disagreed with the moral code of his

age he had his own values He thought that truthfulness

is a permanent virtue and duty and so did not want to

compromise with conventions nor hide behind cant

Despite many ordeals and his own corroding skepticism

he speaks seriously and directly about his convictions

and presents them with irony satire and mockery Don Juan is a racy commentary on life and manners and is a

record of a remarkable personality ndash a poet and a man

of action a dreamer and a wit a great lover and a great


RP DWIVEDI Page 87

hater a Whig noble and a revolutionary democrat The

paradoxes of his nature are fully reflected in Don Juan which itself is a romantic epic and a realistic satire He

was full of many romantic longings but tested them by

truth and reality He remained faithful only to those

which meant so much to him that he could not live

without them

Praising Byron Nietzsche says ldquoMan may bleed to death through the truth that he recognizesrdquo Byron expressed

this in his immortal lines

ldquoSorrow is knowledge they who know the most

Must mourn the deepest over the fatal truth

The tree of knowledge is not that of linerdquo

A BELIEVER IN GOD AND IMMORTALITY OF SOUL

Full of snobbery and rebellion as he was Byron was not

altogether without lofty ideals and religious beliefs He

firmly believed in the immanence and transcendence of

God and the transience of human glory His implicit faith

in the immortality of human soul the ephemerality of

physical body and his unwavering trust in God ndash the

eternal Light of Lights is evident from his following

memorable lines

ldquobut this clay will sink

Its spark immortal envying it the light

To which it mounts as if to break the link

That keeps us from yon heaven which woos us to its brinkrdquo


RP DWIVEDI Page 88

Childe Harold III13-14

His Childe Haroldrsquos pilgrimage is a lament for lost

empire decay of love and triumph of love over human

mortality His lsquovoyage pittoresquersquo is full of historic and

didactic meditations and his oceanic image illustrates

the truism that nothing is constant but the rhythmic

pattern of its flux In the end all things float and toss on

that Great Ocean of which man is the foam and the

historic events are billows

ldquoBetween two worlds life hovers like a starrdquo

X X X X X X

ldquothe eternal surge

Of time and tide rolls on and bears afar our bubbles

while the graves

Of Empires heave but like some passing wavesrdquo

Don Juan XVI99

He maintains throughout his major poetic works a

sense of the presence of God or the gods and often

employs supernatural machinery to substantiate his

concept

IMMORTALITY OF SOUL

He had complete faith in the immortality of soul Said

he ldquoof the immortality of the soul it appears to me that there can be little doubtit acts also so very independent of bodyHuman passions have probably disfigured the divine doctrines Man is born passionate of body but an innate thought secret


RP DWIVEDI Page 89

tendency to the love of God is his mainspring of mind But God helps us allMan is eternal always changing but reproducedEternity Eternalrdquo

Again on his belief in God he says ldquoI sometimes think that man may be relic of some higher materialcreation must have had an origin and a creator for a creator is a more natural imagination than a fortuitous concourse of atoms All things remount to a fountain though they may flow to an oceanrdquo He knew

the limitations and ephemerality of phenomenal

existence He exclaims

ldquoFor I wish to know

What after all are all thingsbut a showrdquo

Unable to explore the stars with scientific aid he takes

up poesy to embark across the ocean of Eternity

ldquoI wish to do much by Poesyrdquo

X X X X X X

ldquoBut at least I have shunned the common


The Ocean of Eternityrdquo

According to him man accepts the eternal voyage but

since man is not himself unlimited the boat capsizes in

the deep

ldquoAnd swimming long in the abyss of thought

Is apt to tire


RP DWIVEDI Page 90

For the fall entails not only ignorance and weakness but Human mortalityrdquo

Disconcerted with mankind he turns to the placid

spectacle of Nature and feels his spirit merge into its

objects

ldquoI live not in myself but I become

Portion of that around me and to me

High mountains are a feeling

When the soul can flee

And with the sky ndash the peak ndash the heaving plain

Of Ocean or the stars mingle ndash and not in vainrdquo

Childe Harold III72

This pantheistic ecstasy gives him a sense of quasi-

immortality

ldquoSpinning the clay clod bonds which round our being clingrdquo

The picturesque is translated into a kind of mystical

union with the spirit of the place even with the

universe itself

ldquoAre not the mountains waves and skies a part

Of me and my soul as I of them

(Is not) the universe a breathing part

The spirit is clogged with clayrdquo


RP DWIVEDI Page 91

HIS PESSIMISM

The myth of Cuvierrsquos undulations of Cosmic history

reflects Byronrsquos consistent and mature pessimism His

pessimism is traceable to his own view of society

Through a metaphor he considers his age as

ldquocatastrophicrdquo ndash an ice age of the human spirit and a

declining moral grandeur His myth of Fall and

recurrence of the Ocean and ice is both comic and

historic social and literary and personal as well The

consequences of the Fall and of manrsquos imperfect nature

are seen in all major human activities Generally fallen

mankind is hounded by its lower appetites spirit

encumbered by flesh The image of Fall is linked in

Byronrsquos imagination with the rhetorical image of the

poetrsquos lsquoflightrsquo which incurs the risk of consequent

lsquosinkingrsquo or bathos And over it all hangs the perplexity

of manrsquos ignorance about his aims his nature his true

identity

ldquoFew mortals know what end they would be at

But whether glory power or love or treasure

The path is through perplexing ways and when

The goal is gained we die you know ndash and thenrdquo

HIS PROPHETIC VISION

Endowed with strong imaginative power he had

experimented in Vulcanian visions of the earth plunged

into darkness by the final extinction or the sun or lsquoa ruined starrsquo plunging on in flames through the wastes of

space This prophetic faculty is amply evident from his


RP DWIVEDI Page 92

poem Darkness in which his imagination prefigures the

devastating effects of nuclear weapons

ldquoThe Hour arrived ndash and it became

A wandering mass of shapeless flame

A pathless Comet and a curse

The menace of the Universe

Still rolling on with innate force

Without a sphere without a course

A bright deformity on high

The monster of the upper skyrdquo

X X X X X X

ldquoI had a dream which was not at all a dream

The bright sun was extinguished and the stars

Did wander darkling in the eternal space

The habitations of all things which dwell

Were burnt for beacons cities were consumedrdquo

Darkness IV42-45

In sum and in essence Byron exemplifies Shelleyrsquos

pronouncement that poets are the unacknowledged

legislators of the world More than any other Romantic

poet Byron embodies the dictum ndash lsquowhat is to give light must endure burningrsquo


RP DWIVEDI Page 93

PB SHELLEY

(4 August 1792 ndash 8 July 1822)


RP DWIVEDI Page 94

PB SHELLEY

English Romantic Poet

The heir to rich estates Shelley was a rebellious youth

who was expelled from Oxford in 1811 for refusing to

admit authorship of The Necessity of Atheism Later that

year he eloped with Harriet Westbrook the daughter of

a tavern owner He gradually channeled his passionate

pursuit of personal love and social justice into poetry

His first major poem Queen Mab (1813) is a utopian

political epic revealing his progressive social ideals In

1814 he eloped to France with Mary Wollstonecraft

Godwin in 1816 after Harriet drowned herself they

were married In 1818 the Shelleys moved to Italy

Away from British politics he became less intent on

social reform and more devoted to expressing his ideals

in poetry He composed the verse tragedy The Cenci (1819) and his masterpiece the lyric drama Prometheus Unbound (1820) which was published with some of his

finest shorter poems including Ode to the West Wind

and To a Skylark Epipsychidion (1821) is a Dantean

fable about the relationship of sexual desire to spiritual

love and artistic creation Adonais (1821)

commemorates the death of John Keats Shelley

drowned at age 29 while sailing in a storm off the Italian

coast leaving unfinished his last and possibly greatest

visionary poem The Triumph of Life


RP DWIVEDI Page 95

CHAPTER FIVE

SHELLEY A PILGRIM OF ETERNITY

INTRODUCTION

Shelley who in his Adonais eulogized Keats as lsquothe Pilgrim of Eternityrsquo is himself justly entitled to this

appellation He was essentially a poet of the skies and

heavens of light and love of eternity and immortality

Since he loved to pierce through things to their spiritual

essence the material world was less important for him

than that which lies within it and beyond it Says he ldquoI seek in what I see the manifestation of something beyond the present and tangible objectsrsquo He set out to uncover

the absolute real from its visible manifestations and

interpret it through his own poetic vision In a

passionate search for reality he pursued its essence

behind the veil of naked loveliness of Nature and the

mundane human existence Defining poetry he says

lsquoPoetry is the revelation of the eternal ideas which lie behind the many-coloured ever-shifting veil that we call reality in lifersquo For him the poet is also a seer gifted with

a peculiar insight into the nature of reality for it is

through the inspired poetic imagination that he

breathes immortality into the objects of Nature Says he

lsquoBut from these create he can

Forms more real than living man

Nurslings of immortalityrsquo


RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA

Shelley was an ardent admirer of India In a letter to his

friend employed in the East India Company he

expressed keenness to visit India and settle down here

He was drawn to India for its varied and picturesque

scenic beauty vast literary heritage and age-old cultural

traditions In order to have a closer acquaintance with

our great country he set his heart and mind on serious

studies in the Indian life and letters traditions and

culture

Since he was a visionary par excellence and was

endowed with a highly contemplative mind and a

remarkable prophetic zeal he evinced a deep and

abiding interest in the philosophical and spiritual

thoughts that lie enshrined in our holy texts such as the

Vedas the Upanishads the Brahmasutras and the

Bhagvad Gita It is interesting to trace the influence of

Indian spiritual thought on Shelleyrsquos poetry

VEDANTA IN SHELLEYrsquoS POETRY

The riddle of the origin of life and Nature and the

enigmatic questions such as lsquoWhat is the cause of life

and death What is the source of universe and what will

be its ultimate destinyrsquo have always engaged the

serious attention of all wise men Man has always stood

in awe and wonder at the mysteries of human existence

and the vast world around him Our seers and savants

have not only posed such questions but have also

answered them

In the opening verse of the Kena Upanishad the

disciple asks


RP DWIVEDI Page 97

ldquoAt whose behest does the mind think or wander after towards its objects Commanded by whom does the life-force or the breath of life go forth on its journey At whose will do we utter speech Who is that effulgent Being whose power directs the eye and the earrdquo

Similarly in the Svetasvatara Upanishad the disciples

inquire ldquoWhat is the cause of this universe What is Brahman Whence do we come By what power do we live and on what are we established Where shall we at last find rest What rules over our joys and sorrows O Seers of Brahmanrdquo

Identical ideas impelled Shelley to exclaim in his famous

elegy Adonais

ldquoWhence are we and why are we Of what scene

The actors or spectatorsrdquo

Or again he asks in The Triumph of Life

ldquoWhence comest thou And wither goest thou

How did thy course begin I said and whyrdquo

Shelley asks

ldquoHas some unknown omnipotence unfurled

The veil of life and deathrdquo

X X X X X X

ldquoAnd what were thou and earth and stars and sea

If to the human mindrsquos imaginings

Silence and solitude were vacancyrdquo


RP DWIVEDI Page 98

Mont Blanc

Shelley in his famous poem Hymn to Intellectual Beauty answers that there is an unseen (all-pervading) omnipotence (power) behind this phenomenal world of

which all objects are but shadows

ldquoThe awful shadow of some unseen Power

Floats though unseen among us ndash visiting

This various world with as inconstant wing

As summer winds that creep from flower to flowerrdquo

X X X X X X

ldquoIt visits with inconstant glance

Each human heart and countenance

Like aught that for its grace may be

Dear and yet dearer for its mysteryrdquo

Again he affirms his faith in such a mysterious

Omnipotent power when he says

ldquoThe works and ways of men their death and birth

And that of him and all that his may be

All things that move and breathe with toil and sound

Are born and die revolve subside and swell

Power dwells apart in its tranquility

Remote serene and inaccessiblerdquo


RP DWIVEDI Page 99

X X X X X X

ldquoThe secret strength of things

Which governs thought and to the infinite dome

Of Heaven is as a law inhabits theerdquo

Mont Blanc

Vedanta which is the aphoristic summary of the

Upanishads the Brahmasutras and the Bhagvad Gita

is in fact the culmination of Indian religious and

philosophical thought Since Shelley sincerely desired to

unravel the essential reality which is unchanging

timeless and eternal and of which the world of sense

perceptions is but a broken reflection he turned his

attention to the ancient scriptures of India

ONENESS OF BRAHMAN (GOD)

One of the basic postulates of Vedanta is the inherent

oneness or the sole identity of Brahman in the universe

The Chhandogya Upanishad describes Brahman as

एकमव अXवतीय ndash lsquoone only without a secondrsquo and the

other Upanishadic texts also contain parallel statements

such as स एकः ndash lsquoHe is Onersquo and एकोदवः ndash lsquoOne Lordrsquo

Similarly the Rig Veda declares एक सद वDा बहदा वदित ndash lsquoTruth (God)is one but the wise one call it

differentlyrsquo Obviously Brahman the Supreme is one

and only one He is verily one and the same whether we

call Him Brahman Ishwara Paramatma God Allah or

the supreme Cosmic Soul He only exists all other

objects of the world are subject to decay and death


RP DWIVEDI Page 100

How beautifully have similar thoughts been expressed

by Shelley when he exclaims

ldquoThe one remains the many change and pass


Life like a dome of many coloured glass

Stains the white radiance of Eternity

Until Death tramples it to fragmentsrdquo

Adonais L2

The concluding lines of Epipsychidion show that in a

moment of inspiration Shelley seemed to lay hold on the

ineffable spirituality and fundamental unity of

existence

ldquoOne hope within two wils one will beneath

Two overshadowing minds one life one death

One Heaven one hell one immortality

And one annihilationrdquo

Shelley etherealized Nature and believed in a single

power or one spirit permeating the whole universe He

effected a fusion of the Platonic philosophy of love with

the Wordsworthian doctrine of Pantheism

ldquoThe one spiritrsquos plastic stress

Sweeps through the dull dense worldrsquo

Compelling there all new successions


RP DWIVEDI Page 101

To the forms they wearrdquo

Holding that one universal spirit is the basis and

sustainer of Nature Shelley declares

ldquoThat Power

Which wields the world with never-wearied love

Sustains it from beneath and kindles it aboverdquo

In his pantheistic conception of Nature Shelley

conceived of it as being permeated vitalized and made

real by a universal spirit of love He clearly perceives

the presence of ldquothe awful shadow of the unseen power visiting the various worldrdquo

ldquoSpirit of Nature here

In this interminable wilderness

Of worlds at whose involved immensity

Even soaring fancy staggers

Here is thy fitting templerdquo

Demon of the World

TRANSMIGRATION OF SOUL

The doctrine of transmigration of soul or the cycle of

births and rebirths has been explicitly advanced in the

Upanishadic philosophy In the Kathopanishad

Brihadaranyak Upanishad and the Bhagvad Gita there are moving passages such as these

ldquoMan ripens like corn and like corn he is born againrdquo


RP DWIVEDI Page 102

Kathopanishad IV6

The Brihadaranyak Upanishad states

ldquoAnd as a caterpillar after reaching the end of a blade of grass finds another place of support and then draws itself towards it and as a goldsmith after taking a piece of gold gives it another newer and more beautiful shape similarly does the self after having thrown off this body and dispelled ignorance take on another newer and more beautiful formrdquo

Brihadaranyak Upanishad IV3-5

Similarly Lord Krishna tells Arjuna

ldquoAs a man discarding worn out clothes takes other new ones likewise the embodied soul casting off worn-out bodies enters into others which are newrdquo

Bhagvad Gita II22


ldquofor in that case the death of him who is born is certain and the rebirth for him who is dead is inevitablerdquo

Bhagvad Gita II27

Shelley entertained similar ideas when he says

ldquoThe works and ways of man their death and birth



Are borm and die revolve subside and swellrdquo


RP DWIVEDI Page 103

Mont Blanc 92-95

Or again

ldquoThe splendours of the firmament of time

May be eclipsed but are extinguished not

Like stars to their appointed height they climb

And death is a low mist which cannot blot

The brightness it may veilrdquo

Adonais XLIV

Stressing the ephemerality of worldly objects Shelley

exclaims

ldquoSpirit of Beauty that does consecrate

With thine own hues all thou doth shine upon

Of human thought or formwhere art thou gonerdquo

X X X X X X

ldquoWhy aught should fail and fade that once is shown

Why fear and dream and death and birth

Cast on the daylight of this earth

Such gloomrdquo

Hymn to Intellectual Beauty 11

Lamenting the death of his friend Keats he says

ldquohe went uninterrupted


RP DWIVEDI Page 104

Into the gulf of death but his clear spirit

Yet reigns over earthrdquo

X X X X X X

ldquoTo that high Capital where Kingly Death

Keeps his pale court in beauty and decay

He came and bought with price of purest breath

A grave among the eternalrdquo

Adonais VII

Again dwelling on the immortality of soul he declares

ldquoNaught we know dies Shall that alone which knows

Be as a sword consumed before the sheath

By sightless lightening The intense atom glows

A moment then is quenched in a most cold reposerdquo

Adonais XX

X X X X X X

ldquoGreat and mean

Meet massed in death who lends what life must borrowrdquo

Adonais XXI

X X X X X X

ldquoDust to dust but the pure spirit shall flow

Black to the burning fountain whence it came


RP DWIVEDI Page 105

A portion of the Eternal which must glow

Through time and change unquenchably the same

Whilst thy cold embers choke the sordid hearth shamerdquo

Adonais XXXVIII

THE DOCTRINE OF MAYA (DELUSION)

Our scriptures regard the phenomenal world as Maya

(delusion) They explain that the universe is neither

absolutely real nor absolutely non-existent and that its

phenomenal or apparent surface conceals and

safeguards the external presence of the Absolute

Shelley seems to have pondered over similar ideas

about the world of appearances

ldquoWorlds on worlds are rolling ever

From creation to decay

Like the bubbles on a river

Sparkling bursting borne away

But they are still immortal

Who through birthrsquos oriental portal

And deathrsquos dark chasm hurrying to and fro

Clothe their unceasing flight

In the brief dust and light

Gathered around their chariots as they gordquo

Three Choruses from Hallas


RP DWIVEDI Page 106

In his poem Invocation to Misery Shelley says

ldquoAll the wide world beside us

Show like multitudinous

Puppets passing from a scenerdquo

Again describing human life as a veil he says

ldquoLife not the painted veil which thou who live

Call life though unreal shapes be pictured there

And it but mimic all we would believe

With colours idly spreadrdquo

Prometheus Unbound

In the myth of Aurora he gives his own account of the

creation and interpretation of works of art

ldquoAnd lovely apparitions dim at first then radiant in the mind arising bright

From the embrace of beauty whence the forms

Of which these are phantoms casts on them

The gathered rays which are realityrdquo

Shelley seems to hint at the theory of Superimposition

(Vivartavada) which maintains that the universe is a

superimposition upon Brahman It states that the world

of thought and matter has a phenomenon or relative

existence and is superimposed upon Brahman the

unique Absolute Reality


RP DWIVEDI Page 107

Since the world is a network of delusion and

appearance not reality our life on earth is a sojourn

and its paramount aim is to have a glimpse of and

realize the eternal Truth or the Absolute Brahman

which is concealed by ignorance and delusion The

Ishopanishad tells us

ldquoThe face of Truth is hidden by a golden orb (disk) O Pushan (the Nourisher the Effulgent Being) uncover (the Face) that I the seeker or worshipper of Truth may hold Theerdquo

Ishopanishad XV

Like a sincere aspirant for the realization of eternal

Truth or the Absolute concealed under the illusory garb

of Maya (Delusion) Shelley in the words of Fairy in his

Queen Mab declares

ldquoAnd it is yet permitted me to rend

The veil of mortal frailty that the spirit

Clothed in its changeless purity may know

How soonest to accomplish the great end

For which it hath its being and may taste

That peace which in the end all life will sharerdquo

Queen Mab

In certain other passages Shelley speaks of the veil

identified with Time which obscured Eternity from the

sight of man The symbol of veil demonstrates that

which conceals truth goodness or happiness When the

veil was torn or rent asunder


RP DWIVEDI Page 108

ldquoHope was seen beaming through the mists of fear

Earth was no longer Hell

Love freedom health had given

Their ripeness to the manhood of its prime

And all its pulses beat

Symphonious to the planetary spheresrdquo

Again he uses the same symbol of veil when Cythna

says

ldquoFor with strong speech I tore the veil that hid

Nature and Truth and Liberty and Loverdquo

Shelley uses the same idea of superimposition coupled

with his own robust idealism

ldquoLife may change but it may fly not

Hope may vanish but can die not

Truth be veiled but it burneth

Love repulsed ndash but it returnethrdquo

STATES OF CONSCIOUSNESS

Our Upanishads identify three states of consciousness

crowned by the fourth which transcends all the other

three states They are

(i) The Waking State

(ii) The Dreaming State

(iii) The State of Deep Sleep and


RP DWIVEDI Page 109

(iv) The State of Pure Consciousness (Turiya)

The fourth state of ecstatic consciousness which

transcends the preceding three has no connection with

the finite mind it is reached when in meditation the

ordinary self is left behind and the Atman or the true

self is fully realized The Mandukya Upanishad describes it thus

ldquoBeyond the senses beyond the understanding beyond all expression is the Fourth It is pure unitary consciousness wherein (all) awareness of the world and of multiplicity is completely obliterated It is effable peace It is the supreme good It is one without a second It is the Self Know it alonerdquo

Mandukya Upanishad VII

Turiya (तर[य) the fourth state is the supreme mystic

experience Shelley seems to have partly attained such a

state of pure ecstatic consciousness when he states

ldquoI seem as in a trance sublime and strange

To muse on my own separate fantasy

My own my human mind which passively

Now renders and receives fast influencing

Holding an unremitting interchange

With the clear universe of things aroundrdquo

X X X X X X

ldquoSome say that gleams of a remoter world


RP DWIVEDI Page 110

Visit the soul in sleep that death is slumber

And that its shapes the busy thoughts outnumber

Of those who wake and live ndash I look on high

Has some unknown omnipotence unfurled


Mont Blanc

Another instance of such a mystic experience appears in

his famous poem Triumph of Life on which Shelley was

working at the time of this death in 1822

ldquobefore me fled

The night behind me rose the day the deep

Was at my feet and Heaven above my head

When a strange trance over my fancy grew

Which was not slumber for the shade it spread

Was so transparent that the scene came through

As clear as when a veil of light is drawn

Over evening hill they glimmer and I knew

That I had felt the freshness of that dawnrdquo

X X X X X X

ldquoAnd in that trance of wondrous thought I lay

This was the tenor of my waking dreamrdquo


RP DWIVEDI Page 111

The Triumph of Life

SHELLEY AS AN ASPIRANT FOR SELF-REALIZATION

Shelley who described himself as

ldquoA splendour among shadows a bright blot

Upon the gloomy scene a spirit that strove

For Truthrdquo

seems to have reached at last that stability or

equanimity of mind which has been described in the

Upanishads and the Bhagvad Gita In a reply to Arjunrsquos

question about the definition of one who is stable of

mind or is finally established in perfect tranquility of

mind Lord Krishna says

ldquoArjun when one thoroughly dismisses all cravings of the mind controls it and is satisfied in the self (through the joy of the self) then he is called stable of mind One whose mind remains unperturbed amid sorrows whose thirst for pleasures has altogether disappeared and who is free from passion fear and anger is called stable of mindrdquo

Bhagvad Gita V56

The Katha Upanishad stresses similar ideas when it

says

ldquoBut he who possesses right discrimination whose mind is under control and is always pure he reaches that goal from which he is not born againrdquo

X X X X X X


RP DWIVEDI Page 112

ldquoThe man who has a discriminative intellect for the driver and a controlled mind for the reins reaches the end of the journey the highest place of Vishnu (the all-pervading and unchangeable one)rdquo

Katha Upanishad

Shelley echoes identical thoughts when he says

ldquoMan who man would be

Must rule the empire of himself in it

Must be supreme establishing his throne

On vanquished will quelling the anarchy

Of hopes and fears being himself alonerdquo

Sonnet on Political Greatness

It was in such rare moments of inner consciousness or

lsquoBlessed moodrsquo that Shelley felt lsquoOne with Naturersquo or

lsquoThe Power which wields the world with never-wearied love

Sustains it from beneath and kindles it aboversquo

As a myth-maker or a mythopoeic poet he conjured

visions of a golden age by turning to the grand aspects

of Nature ndash the ether the sky the wind the Sun the

Moon the light and the clouds and employing them as

befitting agencies and vehicles of his evolutionary ideas

ldquoPoetryrdquo he wrote ldquois indeed something divine It is at once the centre and circumference of all knowledgerdquo He

conceived of the universe as alive with a living spirit

behind it He moralizes natural myths and perceives the


RP DWIVEDI Page 113

Absolute behind the ephemeral In an exquisite image

he exclaims

ldquoThe sanguine sunrise with his meteor eyes

And his burning plumes outspread

Leaps on the back of my sailing rack

When the morning star shines deadrdquo

As his thoughts reached the zenith of their growth

Shelley identified his individual self with the all-

pervading Cosmic Self or the Brahman of the Vedanta

and felt himself one with the indwelling spirit of the

universe Unity filled his imagination he perceived

eternal harmony in the phenomenal existence and

rejoiced his own being in the vast million-coloured

pageants of the world And finally not only Nature but

all human existence is taken up as an inalienable aspect

of the eternal Cosmic Spirit He reaches the core the

centre of all palpable universe when he declares

ldquoI am the eye with which the Universe

Behold itself and knows itself divine

All harmony of instrument and verse

All prophecy all medicine is mine

All light of art or nature to my song

Victory and praise in its own right belongrdquo

Shelley perceived the transcendental or mystic

consciousness in which one realizes the complete

identity of self with the Supreme Self and which is called


RP DWIVEDI Page 114

तर[य अवथा ndash where one sees nothing but One

(Brahman) hears nothing but the One knows nothing

but the One ndash there is the Infinite The same truth is

vividly explained in the Bhagvad Gita when Lord

Krishna tells Arjuna

ldquoWhen one sees Eternity in things that pass away and Infinity in finite things then one has pure knowledgerdquo


Our own great seer-poet and philosopher Sri Aurobindo

Ghose described Shelley as a sovereign voice of the new

spiritual force and a native of the heights with its

luminous ethereality where he managed to dwell

prophetically in a future heaven and earth with

brilliances of a communion with a higher law another

order of existence another meaning behind Nature and

terrestrial things

Sri Aurobindo further praises him as lsquoa seer of spiritual realities who has a poetic grasp of metaphysical truths and can see the forms and hear the voices of higher elements spirits and natural godheads and has a constant feeling of a high spiritual and intellectual beauty He is at once seer poet thinker prophet and artist Light love liberty are the three godheads in whose presence his pure and radiant spirit lived but a celestial light a celestial love a celestial liberty To bring them down to earth without their losing their celestial lustre and here is his passionate endeavour but his wings constantly buoy him upward and cannot beat strongly in an earthlier atmosphere There is an air of luminous mist surrounding his intellectual presentation of his meaning which shows the truths he sees as things to which the mortal eye cannot easily pierce or the life and


RP DWIVEDI Page 115

temperament of earth rise to realize and live yet to bring about the union of the mortal and immortal terrestrial and the celestial is always his passion Shelley is the bright archangel of this dawn and becomes greater to us as the light he foresaw and lived and he sings half-concealed in the too dense halo of his own ethereal beautyrsquo

And what Juan Mascaro states as universal truth is

equally pertinent to Shelleyrsquos poetry

ldquoA deep faith in life cannot but be spiritual The path of Truth may not be a path of parallel lines but a path that follows one circle because Truth is onerdquo

Infinite is God infinite are His aspects and infinite are

the ways to reach Him In the Atharva Veda we read

ldquoThe one light appears in diverse formsrdquo This ideal of

harmony is carried to its logical conclusion in blending

synthesizing and reconciling conflicting metaphysical

theories and opposed conceptions of spiritual

discipline We read in the pages of Bhagvad Gita

ldquoWhatever wish men bring in worship

That wish I grant them

Whatever path men travel

Is my path

No matter where they walk

It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116

To sum up Shelleyrsquos poetry will always hold irresistible

fascination to the lovers of light and beauty for to

quote Juan Mascaro again

ldquoThe finite in man longs for the Infinite The love that moves the stars moves also the heart of man and a law of spiritual gravitation leads his soul to the soul of the universe Man sees the sun by the light of the sun and he sees the spirit by the light of his own inner spirit The radiance of eternal beauty shines over this vast universe and in moments of contemplation we can see the Eternal in things that pass away This is the message of the great spiritual seers and all poetry and art and beauty is only an infinite variation of this message The spiritual visions of man confirm and illumine each other Great poems in different languages have different values but they all are poetry and the spiritual visions of man come all from one Light In them we have Lamps of Fire that burn to the glory of Godrdquo


RP DWIVEDI Page 117

JOHN KEATS

(31 October 1795 ndash 23 February 1821)


RP DWIVEDI Page 118

JOHN KEATS


The son of a livery-stable manager he had a limited

formal education He worked as a surgeons apprentice

and assistant for several years before devoting himself

entirely to poetry at age 21 His first mature work was

the sonnet On First Looking into Chapmans Homer

(1816) His long Endymion appeared in the same year

(1818) as the first symptoms of the tuberculosis that

would kill him at age 25 During a few intense months of

1819 he produced many of his greatest works several

great odes (including Ode on a Grecian Urn Ode to a

Nightingale and To Autumnrdquo) two unfinished

versions of the story of the titan Hyperion and La Belle

Dame Sans Merci Most were published in the

landmark collection Lamia Isabella The Eve of St Agnes and Other Poems (1820) Marked by vivid imagery great

sensuous appeal and a yearning for the lost glories of

the Classical world his finest works are among the

greatest of the English tradition His letters are among

the best by any English poet


RP DWIVEDI Page 119

CHAPTER SIX

JOHN KEATS A MINSTREL OF BEAUTY AND TRUTH

INTRODUCTION

John Keats who in his own words was lsquoa fair creature of an hourrsquo lived a brief and turbulent life Pre-eminently a

sensuous poet in whom the Romantic sensibility to

outward impressions of sight sound touch and smell

reached its climax the life of Keats was a series of

sensations felt with febrile acuteness

His ideal was passive contemplation rather than active

mental exertion ldquoO for a life of sensations rather than of thoughtrdquo he exclaimed in one of his letters and in

another ldquoit is more noble to sit like Jove than to fly like Mercuryrdquo In fact his was a life of intense sensations

acute poignancy and an infinite yearning for beauty

which he identified with truth

Richness of sensuousness characterizes all his poetry

and his power of expression is marked by a spectacular

vividness which is interspersed with beautiful epithets

heavily charged with subtle messages for the senses His

works are so full of luxuriance of sensations and acute

passions that ordinary readers do not pause to perceive

the unimpeded flow of spiritual thoughts underneath

The pursuit of the spirit of beauty dominates all his

works which have one enduring message ndash the


RP DWIVEDI Page 120

lastingness of beauty and its identity with supreme

truth (or God) This message ndash the oneness of beauty

with truth and the eternal existence of truth ndash has been

beautifully enshrined in his famous and oft-quoted lines

(with which he concludes his Ode on a Grecian Urn)

ldquoBeauty is truth truth beauty ndash that is all


Keats died at the age of 26 but even from his early age

he had visions of rare spiritual significance Dwelling on

the value of visions in human life and poetry he says

ldquoSince every man whose soul is not a clod

Hath vision

For poesy alone can tell her dreams

With the fine spell of words alone can save

Imagination from the sable chain

And dumb enchantmentrdquo

Since common readers tend to ignore the underlying

spiritual import of his visions and images this article

aims at bringing into play some of the poetrsquos thoughts

which bear a remarkable resemblance to the age-old

hoary spirituality of our ancient land

Stressing the fundamental truths of our Indian thought

and tracing their distinct reflection in the works of great

Western poets seems a worth-while academic pursuit

FUNDAMENTAL UNITY


RP DWIVEDI Page 121

From the very beginning Keats could realize the

fundamental unity of Truth and Beauty and could dwell

at length on it to show how diverse paths illumined by

the glory of spirit in man ultimately lead him to the

realization of this abiding lesson of life The supreme

oneness of Truth has been beautifully enunciated by Sri

Krishna in the Bhagvad Gita

ldquoIn any way that men love Me in that same way they find My love for many are the paths of men but they all in the end come to Merdquo

Similar thoughts have found expression in the

introduction to the Upanishads by Juan Mascaro

ldquoThe path of Truth may not be a path of parallel lines but a path that follows one circle by going to the right and climbing the circle or by going to the left and climbing the circle we are bound to meet at the top although we started in apparently contrary directions This is bound to be in the end because Truth is onerdquo

And when Keats was only 22 he could give expression

to deep thoughts that have a curious similarity to the

ideas expressed in the Mundak Upanishad and the

Bhagvad Gita

ldquoNow it appears to me that almost any man may like the spider spin from his own inwards his own airy citadel the points of leaves and twigs on which the spider begins her work are few and she fills the air with a beautiful circuiting Man should be content with as few points to tip with the fine Web of his Soul and weave a tapestry empyrean-full of symbols for his spiritual eye of softness for his spiritual touch of space for his wanderings of distinctness for his luxuryrdquo


RP DWIVEDI Page 122

ldquoBut the minds of mortals are so different and bent on such diverse journeys that it may at first appear impossible for any common taste and fellowship to exist between two or three under these suppositions It is however quite the contrary Minds would leave each other in contrary directions traverse each other in numberless points and at last greet each other at the journeyrsquos end An old man and a child would talk together and the old man be led on his path and the child left thinkingrdquo

ldquoMan should not dispute or assert but whisper results to his neighbor and thus by every germ of spirit sucking the sap from mould ethereal every human might become great and humanity instead of being a wide heath of furze and briars with here and there a remote oak or pine would become a great democracy of forest treesrdquo

WISDOM

All men of good will are bound to meet if they follow the

wisdom of the words Shakespeare in Hamlet where if

we write SELF or self we find the doctrine of the

Upanishad

ldquoThis above all to thine own self be true

And it must follow as the night the day

Thou canst not then be false to any manrdquo

Now coming back to the theme of beauty and truth and

their ultimate identity in the universe we have to dwell

at large on the concept of beauty as enunciated by Keats

in his poetry From the very beginning Keats realized

that beauty in its true sense illumines manrsquos thoughts

and thus leads him to understand the glory of truth and


RP DWIVEDI Page 123

the pervading spirit of their identity in whatever he

sees hears and perceives

The eternal identity or oneness of beauty with truth and

their interplay in the world are in fact unfailing

fountains of joy The permanence of beauty as a source

of joy has been beautifully elucidated by the poet in the

opening lines of his famous poem Endymion

ldquoA thing of beauty is a joy forever

Its loveliness increases it will never

Pass into nothingnessrdquo

He goes on to say

ldquoSome shape of beauty moves away the pall

From our dark spirits

An endless fountain of immortal drink

Pouring unto us from the heavenrsquos brink

Nor do we merely feel these essences

For one short hour

glories infinite

Haunt us till they become a cheering light

Unto our souls and bound to us so fast

That whether there be shine or gloom overcast

They always must be with us or we dierdquo


RP DWIVEDI Page 124

When he ascribes permanence to joy born of beauty

Keats has in mind the immanence and effulgence of

beauty as a reflection of its creator God Beauty whose

lsquoloveliness increasesrsquo and which lsquowill never pass into nothingnessrsquo is an inalienable attribute of Divinity for it

is lsquoan endless fountain of immortal drinkrsquo

BEAUTY

God (as the poet seems to presuppose) is all Beautiful or

the embodiment of all Beauty and the entire world of

sights and sounds is nothing else but a glorious garment

of God So beauty does not consist only in apparent

physical appearances but is an offspring of inherent

divinity in man and nature which is dimly reflected in

their attractive exterior Such an eternal beauty in his

view presents lsquoglories infinite that haunt us till they become a cheering light unto our souls It is this beauty the glory of spirit which must be with us or we dierdquo

The poetrsquos concept of beauty with its glories infinite

bears a striking resemblance with the path of splendour

of our Vedic and epic scriptures in which our sages

perceived the Divine presence in all that is splendid and

beautiful in the universe

Our Vedic texts are full of the expressions of the sage-

poetrsquos exquisite astonishment before the visions of

glory and wonder The attitude of our Vedic seer-poets

towards beauty as a transcendental reality beyond our

sense-perceptions has been beautifully expressed in

images of beauty and glory as an abstract idea Says Rig Veda

ldquoSinless for noble power under the influence of Savita God


RP DWIVEDI Page 125

May we obtain all things that are beautifulrdquo

GOODNESS

Here the power of goodness is contemplated to lead to

the power of beauty Beauty in its myriad forms leads

us to spiritual consciousness of Divinity inherent in

Nature and all living beings Identical thoughts have

been expressed by Sri Krishna in Chapter X of the

Bhagvad Gita where all splendour and glory is said to

be the reflection of God whose manifestation this

universe is Says Sri Krishna to Arjuna

ldquoKnow thou that whatever is beautiful and good whatever has glory and power is only a portion of My own radiancerdquo

Bhagvad Gita X41

Seeing the effulgence of a thousand suns bursting forth

and yet it could hardly match the splendour of the

supreme Lord Arjuna exclaimed in wonder

ldquoI see the splendour of an infinite beauty which illumines the whole universe It is thee With thy crown and scepter and circle How difficult thou art to see But I see thee as fire as the Sun blinding incomprehensiblerdquo

Bhagvad Gita XI17

Besides this concept of ultimate elemental beauty

Keats goes on to underscore its fundamental and

inseparable unity with Truth which is yet another

inalienable facet of Divinity on earth

Truth being an essential attribute of God lies at the

core of all existence and it sustains the entire universe


RP DWIVEDI Page 126

with its manifold forms of beauty reflected in countless

objects around us When Keats declares that lsquoBeauty is truth truth beautyrsquo he seems to remind us of the age-old

spiritual consciousness that found sublime utterance in

our Vedas which are the oldest treatises on lsquophilosophia perennisrsquo the eternal philosophy In the Vedas truth has

been described as the essence of Divinity

ldquoThe deity has truth as the law of His beingrdquo

Atharva Veda VIIXXIV1

The Rig Veda calls the deities as various manifestations

of Truth Elsewhere in the Rig Veda the Deity has been

described as true and the path of religious progress is

the ingredient of Dharma Declares the Rig Veda

ldquoBy truth is the earth upheldrdquo

Rig Veda X85

An Upanishadic sage says

ldquoTruth alone triumphs not untruth By Truth the spiritual path is widened that path by which the seers who are free from all cravings and declares travel and reach the supreme abode of Truthrdquo

Mundak Upanishad IIII6

So Truth is a basic postulate of Dharma and an abiding

and ultimate value of life It is the eternal oneness of

beauty and truth and truth and beauty that inspired

Keats to stress their underlying unity and their

transcendental reality When Keats says ldquoThat is all ye know on earth and all ye need to knowrdquo he points to that


RP DWIVEDI Page 127

ecstatic wonder which the spiritual realization of this

eternal truth brings to a seeker or seer or a poet

SUBLIMITY

Keats seems to have reached such a sublime plane of

poetic consciousness that is so aptly suggested by our

Vedic seers who have extolled God as a poet (कव) and

His divine creative energy is indicated as the poetic

power (काय) which has assumed manifold forms of

beauty and splendour So God as the supreme creator of

beauty has been described in the Rig Veda as

ldquoHe who is supporter of the world of life

Who knows the secret mysterious names

Of the morning beams

He poet cherishes manifold forms

By His poetic powerrdquo

Rig Veda VIIIXL5

So let me hasten to the conclusion by affirming that as

lsquoa lily for a dayrsquo Keats proved that a crowded hour of

glory is far better than an age without a name he seems

to have lived up to the lofty advice of Queen Vidula to

her son King Sanjaya in the Mahabharat

महतम 0व1लत 2यो न त धमऽतम 4चर

ldquoIt is better to flame forth for an instant than smoke away for agesrdquo


RP DWIVEDI Page 128

Eternal truths transcend the barriers of time and space

country and clime caste and creed and shine through all

lands and in all ages Even today the enlightened souls

all over the world have a significant identity of ideas

irrespective of the countries to which they belong and

the religious faith to which they are affiliated

Such wise men awaken others from a state of

intellectual and spiritual slumber enkindle in them a

sense of understanding and fraternity It has been

rightly said by HW Longfellow

ldquoLives of great men all remind us

We can make our lives sublime

And departing leave behind us

Footprints on the sand of Timerdquo


RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON

US Poet Essayist and Lecturer

Emerson graduated from Harvard University and was

ordained a Unitarian minister in 1829 His questioning

of traditional doctrine led him to resign the ministry

three years later He formulated his philosophy in

Nature (1836) the book helped initiate New England

Transcendentalism a movement of which he soon

became the leading exponent In 1834 he moved to

Concord Mass the home of his friend Henry David

Thoreau His lectures on the proper role of the scholar

and the waning of the Christian tradition caused

considerable controversy In 1840 with Margaret

Fuller he helped launch The Dial a journal that

provided an outlet for Transcendentalist ideas He

became internationally famous with his Essays (1841

1844) including Self-Reliance Representative Men

(1850) consists of biographies of historical figures The Conduct of Life (1860) his most mature work reveals a

developed humanism and a full awareness of human

limitations His Poems (1847) and May-Day (1867)

established his reputation as a major poet


RP DWIVEDI Page 131

CHAPTER SEVEN

EMERSONrsquoS SPIRITUAL QUEST AND INDIAN THOUGHT

INTRODUCTION

Ralph Waldo Emerson the lsquoSage of Concordrsquo as he is

rightly called was an American seer who came into the

world at a time when East and the West were gradually

coming closer to each other in spheres more than one

trade and commerce between the two was gaining

momentum and above all the era of inter-

communication of ideas intellect and spirit was being

ushered in by exchange of books

Emerson was one of the first great Americans who

absorbed himself sufficiently in this phenomenon

ventured into the sacred literature of India and

assimilated its thought to such a remarkable degree that

he became its eminent interpreter to his countrymen in

particular and to the entire West in general

EMERSON AND THE GITA

Let us see what Swami Vivekananda said about the

source of Emersonrsquos inspiration Swamiji said

ldquoThe greatest incident of the (Mahabharata) war was the marvelous and immortal poem of the Gita the Song Celestial It is the popular scripture of India and the loftiest of all teachings I would advise those of you who have not read that book to read it If you only knew how


RP DWIVEDI Page 132

much it has influenced your own country (America) even If you want to know the source of Emersonrsquos inspiration it is this book the Gita He went to see Carlyle and Carlyle made him a present of the Gita and that little book is responsible for the Concord Movement All the broad movements in America in one way or other are indebted to the Concord partyrdquo

His interest in the sacred writings of India was probably

aroused at Harvard and he kept it aglow throughout his

life With his motto ldquoTomorrow to fresh fields and pastures newrdquo he set out in search of the True (Satyam)

the Good (Shivam) and the Beautiful (Sundaram)

In busy and bustling New England there came forward

to quote Theodore Parker ldquothis young David a shepherd but to be a king with his garlands and singing robes about him one note upon his new and fresh-string lyre was worth a thousand menrdquo

With unflinching faith in Truth Righteousness and

Beauty and absolute confidence in all the attributes of

infinity he drank deep at the unfailing source of Indian

philosophy and religion and gave his thoughts such a

lucid inimitable expression that his writings have

become a veritable treasure of world literature Revered

the world over held in high esteem by great Indians like

Rabindranath Tagore and Pt Jawaharlal Nehru and

admired by Gandhiji his writings abound in the beauty

of his speech the majesty of his ideas and the loftiness

of his moral sentiments

Perhaps the most fitting commentary on the relevance

of his thoughts to our country was made by Mahatma

Gandhi after reading his Essays Said Mahatma Gandhi


RP DWIVEDI Page 133

ldquoThe Essays to my mind contain the teaching of Indian wisdom in a Western Guru It is interesting to see our own sometimes differently fashionedrdquo

There are indeed innumerable points of similarity in

thought and experience between Emerson and the

mainstream of Indian philosophy The philosophy of

Vedanta which was one of the thought currents that

reached America in the first half of the 19th century

influenced Emerson deeply and contributed largely to

his concept of lsquoselfhoodrsquo Emerson found the Vedic

doctrines of soul congenial to his own ideas about manrsquos

relationship to the universe He therefore drew freely

upon the Hindu scriptures which contain a vivid and

well-elaborated doctrine of lsquoSelfrsquo Numerous references

in his essays and journals to the lsquoLaws of Manursquo

(Manusmriti) Vishnu Puran Bhagvad Gita and Katha Upanishad bear ample testimony to this fact

Let us examine some of the striking identities between

Emerson and the Vedanta The Upanishads tell us that

the central core of onersquos self is clearly identifiable with

the Cosmic Reality ldquoThe self within you the resplendent immortal person is the internal self of all things and is the Universal Brahmanrdquo The Chhandogya Upanishad tells

us that ldquothe self which inhabits the body is verily the Brahman and that as soon as the mortal coil is thrown over it will finally merge in Brahmanrdquo

How close was Emersonrsquos spiritual kinship with the

Vedantic doctrines is clear from the following lines

taken from his essay Plato or the Philosopher

ldquoIn all nations there are minds which incline to dwell in the conception of the Fundamental Unity the ecstasy of losing all being in one Being This tendency


RP DWIVEDI Page 134

finds its highest expression chiefly in the Indian scriptures in the Vedas the Bhagvad Gita and the Vishnu Puranrdquo

He further quotes Lord Krishna speaking to a sage ldquoYou are fit to apprehend that you are not distinct from meThat which I am thou art and that also in this world with its gods and heroes and mankind Men contemplate distinctions because they are stupefied with ignorance What is the great end of all you shall now learn from me It is soul-one in all bodies pervading uniform perfect pre-eminent over nature exempt from birth growth and decay Omnipresent made up of true knowledge independent unconnected with unrealities with name species and the rest in time past present and to come The knowledge that this spirit which is essentially one is in onersquos own and all other bodies is the wisdom of one who knows the unity of thingsrdquo

In formulating his own concept of the Over-soul

Emerson quotes Lord Krishna once again

ldquoWe live in succession in division in parts in particles Meantime within man is the soul of the whole the wise silence the universal beauty to which every part and particle is equally related the eternal One And this deep power in which we exist and whose beatitude is all accessible to us is not only self-sufficing and perfect in every hour but in the act of seeing and the thing seen the seer and the spectacle the subject and the object are one We see the world piece by piece as the sun the moon the animal the tree but the whole of which these are shining parts is the Soul Only by the vision of that wisdom can the horoscope of ages be readrdquo

The Over-Soul


RP DWIVEDI Page 135

A transcendentalist par excellence Emerson who was

influenced by German philosophers like Kant Hegel

Fichte and Schelling and their English interpreters

Coleridge and Carlyle affirmed that man could

apprehend reality by direct spiritual insight To him

intuition knew truths which ldquotranscendedrdquo those

accessible to intellect logical argument and scientific

inquiry Such a transcendentalism or attitude which

provided a metaphysical justification for the ideal of

individual freedom was found writ large in the holy

books of India

Steeped as he was in the oriental lore echoes of

Vedantic philosophy can be distinctly heard in his

writings which shine like ldquoa good deed in a naughty worldrdquo

Some of his poems resemble Vedantic literature in form

as well as in content His two famous poems Brahma

and Hamatreya are striking examples of such a close

affinity both in content and expression Ideas and

images in Brahma reflect certain passages which

Emerson had copied into his journals from the Vishnu

Puran the Bhagvad Gita and Katha Upanishad The first

stanza of Brahma which reads

ldquoIf the red slayer think he slays

Or if the slain think he is slain

They know not well the subtle ways

I keep and pass and turn againrdquo

is essentially an adaptation of these lines from the

Katha Upanishad


RP DWIVEDI Page 136

ldquoIf the slayer thinks I slay if the slain thinks I am slain then both of them do not know well It (the soul) does not slay nor is it slainrdquo

Katha Upanishad II19

The same lines with a little variation of course appear

in the Bhagvad Gita

ldquoThey are both ignorant he who knows that the soul to be capable of killing and he who takes it as killed for verily the soul neither kills nor is killedrdquo

Bhagvad Gita II19

The image of Brahma as a red slayer has been derived

from the Vishnu Puran where Lord Shiva the destroyer

of Creation has been depicted as Rudra (the red slayer)

but destruction envisages new creation and therefore

symbolizes the decadence of one and necessitates the

advent of the other This is why Lord Shiva is regarded

as the god not only of extermination but also of

regeneration With this concept is connected the cult of

Shaivagam ndash the ushering in of an era of general good

and prosperity when the world is created anew

The second and third stanzas of Brahma echo the

following lines of the Bhagvad Gita

ldquoI am the ritual action I am the sacrifice I am the ancestral oblation I am the sacred hymn I am the melted butter I am the fire and I am the offeringrdquo

Bhagvad Gita IX16

and also from the same source


RP DWIVEDI Page 137

ldquoI am immortality as well as death I am being as well as non-beingrdquo

Bhagvad Gita IX19

In the fourth stanza of Brahma there is a direct

reference to lsquothe Sacred Sevenrsquo ndash the seven highest saints

of our country namely Kashyapa Atri Bharadwaj Vishwamitra Gautam Vashishtha and Jamadagni Thus

we find that Brahma embodies an age-old Vedantic

truth

As regards his next poem Hamatreya its very title is a

variation of a disciplersquos name lsquoMaitreyarsquo to whom the

earth had recited a few verses Before we examine the

poem critically let us read a long passage from the

Vishnu Puran Book IV which Emerson had copied into

his 1845 Journal This passage which sheds ample light

on the background and theme of the poem under

reference reads

ldquoKings who with perishable frames have possessed this ever-enduring world and who blinded with deceptive notions of individual occupation have indulged the feeling that suggests lsquoThis earth is mine it is my sonrsquos it belongs to my dynastyrsquo have all passed awayearth laughs as if smiling with autumnal flowers to behold her kings unable to effect the subjugation of themselvesthese were the verses Maitreya which earth recited and by listening to which ambition fades away like snow before the windrdquo

Journals VII127-130

How futile is human vanity and how ridiculous is the

possessive instinct in man has been thoroughly exposed

by Emerson in the following lines


RP DWIVEDI Page 138

ldquoEarth laughs in flowers to see her boastful boys

Earth-proud proud of the earth which is not theirs

Who steer the plough but cannot steer their feet

Clear of the graverdquo

Hamatreya

Man who awaits lsquothe inevitable hourrsquo forgets that all his

heraldry pomp power wealth and lsquopaths of gloryrsquo lead

him lsquobut to the graversquo and grows so proud of his material

achievements and so deeply attached to the fleeting

things of the world that he loses sight of the supreme

philosophical truth - the ephemerality of the world and

the immortality of soul Death which is lurking in the

shadows can lay his icy hands upon us any day yet due

to false pride and sense of meum and attachment we

allow ourselves to be duped by the passing show of the

world without ever thinking of salvation or final release

from the worldly bondages Says Emerson

ldquoAh the hot owner sees not Death who adds

Him to his land a lump of mould the morerdquo

Hamatreya

Here Emerson seems to have been deeply influences by

Indian scriptures and particularly Ishopanishad and

the Bhagvad Gita in which the philosophy of God-

realization through detached action has been succinctly

elaborated In these two sacred books it has been stated

that total renunciation of the sense of meum egotism

and attachment with regard to the world all worldly

objects body and all actions is a path to real love for


RP DWIVEDI Page 139

God All worldly objects like land wealth house clothes

all relations like parents wife children friends and all

forms of worldly enjoyment like honour fame prestige

being the creations of Maya are wholly deluding

transient and perishable whereas one God alone the

embodiment of Existence (Sat) Knowledge (Chit) and

Bliss (Anand) is all in all omnipotent omniscient and

omnipresent Therefore all sense of meum egotism and

attachment must be totally renounced for spiritual

growth and pure exclusive love for God If the seed of

egoism is sown sorrow is the fruit On the other hand

the more a man cultivates dispassion and

disinterestedness with regard to the world the more

easily he transcends the barriers of Ignorance (Avidya)

Delusion (Maya) and Aversion (Dvesha) and marches

on the path of self-realization and God-realization A

similar thought current runs through the following

memorable lines of Earth-Song which forms an integral

part of the poem

ldquoThe earth says

They called me theirs who so controlled me

Yet every one wished to stay and is gone

How am I theirs if they cannot hold me

But I hold themrdquo

Hamatreya

These lines remind us of those memorable words of

Lord Krishna in the Bhagvad Gita XII16 where a true

devotee is characterized as one who is ldquodelivered from the egorsquos thrall - the sense of I and minerdquo or the feeling of

doership in all undertakings


RP DWIVEDI Page 140

After reading these lines which seem to refer to the

famous Biblical phrase lsquodust thou art to dust returnethrsquo

the readers may feel called upon to cultivate a sense of

detachment and renunciation for their ambition fades

away and their lsquoavarice cooled like dust in the chill of the graversquo

All art it has been said is an attempt to distract man

from his ego Emersonrsquos Hamatreya is certainly an

illustrious example of great art Highly didactic in

content and tone this poem reminds us of that sublime

mood in which Emerson realized the futility of

egocentric attachment to earth and its fleeting objects

which are shadows rather than substances

Emersonrsquos writings leave us to quote John Milton lsquoCalm of mind all passions spentrsquo A fitting comment on the

total impact of Emersonrsquos works on us has been given

by a brilliant American man of letters Theodore Parker

who says

ldquoA good test of the comparative value of books is the state they leave you in Emerson leaves you tranquil resolved on noble manhood fearless of the consequences he gives men to mankind and mankind to the laws of Godrdquo


RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU

US Thinker Essayist and Naturalist

Thoreau graduated from Harvard University and taught

school for several years before leaving his job to

become a poet of nature Back in Concord he came

under the influence of Ralph Waldo Emerson and began

to publish pieces in the Transcendentalist magazine The Dial In the years 1845ndash47 to demonstrate how

satisfying a simple life could be he lived in a hut beside

Concords Walden Pond essays recording his daily life

were assembled for his masterwork Walden (1854) His

A Week on the Concord and Merrimack Rivers (1849)

was the only other book he published in his lifetime He

reflected on a night he spent in jail protesting the

Mexican-American War in the essay Civil

Disobedience (1849) which would later influence such

figures as Mohandas K Gandhi and Martin Luther King

Jr In later years his interest in Transcendentalism

waned and he became a dedicated abolitionist His

many nature writings and records of his wanderings in

Canada Maine and Cape Cod display the mind of a keen

naturalist After his death his collected writings were

published in 20 volumes and further writings have

continued to appear in print


RP DWIVEDI Page 143

CHAPTER EIGHT

THOREAUrsquoS TRYST WITH INDIAN CULTURE

INTRODUCTION

Henry David Thoreau was a great American

transcendentalist thinker His seminal mind and

original thought had an enduring impact on his own

countrymen and also on peoples beyond the bounds of

America His philosophy and life had a deep influence

on all great men of his time Mahatma Gandhi regarded

him as his Guru and his concept of Satyagraha owes its

origin to Thoreaursquos essay on Civil Disobedience which

Gandhiji chanced upon in South Africa On Thoreaursquos

greatness another great American contemporary RW

Emerson once remarked ldquoHis soul was made for the noblest society he had in short life exhausted the capabilities of this world Wherever there is knowledge wherever there is virtue wherever there is beauty he will find a homerdquo

HIS LOVE OF SOLITUDE

Endowed with a rare meditative mind Thoreau loved

lsquosweet solitudersquo for he held that what is truly alone is the

spirit A seeker after perfection he retired to the

solitude of the woods to see with the eyes of the soul ndash

ldquothe higher law in naturerdquo and realize his oneness with

the Cosmic Spirit A lover of the spirit behind the world

of appearance he once said ndash ldquoI love to be alone I never

found the companion that was so companionable as


RP DWIVEDI Page 144

solitude In solitude of the woods I suddenly recover my

spirits my spirituality I can go from the buttercups to

the life everlastingrdquo His love for loneliness resembles

that of our own sages and saints who shunned the din

and clamour of madding crowds and retired to the

sylvan solitude of the woods for meditation on

mysteries of life It was in the secluded and tranquil

atmosphere of the woods that the great teachers of

mankind cultivated their souls observed austerity and

wrote the holiest scriptures Aranyakas and sacred texts

Gurukul (forest academies)- the ideal nurseries of

higher learning and disciplined rigorous life were setup

here for success in life and self-realization which is a

path-way to God-realization

HIS CIVIL DISOBEDIENCE AND GANDHIJIrsquoS

SATYAGRAHA

Bapu read Thoreaursquos essay on Civil Disobedience for

the second time in jail and was so deeply impressed by

it that he called it ldquoa masterly treatise which left a deep impression on merdquo He copied the words ldquoI did not feel for a moment confined and the walls seemed a great waste of stone and mortarrdquo Gandhiji wrote to Roosevelt

in 1942 ldquoI have profited greatly by the writings of Thoreau and Emersonrdquo He told Roger Baldwin that

Thoreaursquos essay ldquocontained the essence of his political philosophy not only as Indiarsquos struggle related to the British but as to his own views of the relation of citizens to Governmentrdquo As Miller observed ldquoGandhiji received back from America what was fundamentally the philosophy of India after it had been distilled and crystallized in the mind of Thoreaurdquo


RP DWIVEDI Page 145

In his Civil Disobedience which as a document of

much ethical and spiritual value is manrsquos most powerful

weapon in dealing with tyranny Thoreau examines the

relation of the individual to the state and offers a candid

exposition when he says ldquoThat Government is best which governs the leastrdquo He believed in the supremacy of

moral laws and his concept of Civil Disobedience is

based on the dictates of conscience Since the nature of

an individual is determined by his conscience there is

always a basic conflict between the laws arbitrarily

made by the Government and the objectives sanctioned

and held sacred by the individualrsquos conscience He

regarded the individual as more important than the

state So in the interests of justice and virtue men with

clean conscience most oppose unjust laws The form of

protest launched by conscientious and holy men against

government is called Civil Disobedience

Thoreau seems to have derived the concept from the

Bhagvad Gita which invests each individual with two

contradictory traits ndash the Divine Attributes and the

Diabolical Propensities Whenever diabolical tendencies

promote arbitrary administration by making unjust

laws and men of clean conscience are forced to obey

them injustice prevails and justice or righteousness is

destroyed In such a situation the Divinity incarnates

itself and sets matters right Declares Lord Krishna

ldquoWhenever righteousness (Virtue) is on the decline and injustice (Vice) is on the ascendant then I body forth myselfrdquo

Bhagvad Gita IV7

To Gandhiji also Satya (Truth) and Ahimsa (Non-

violence) are inter-related and Satyagraha or non-


RP DWIVEDI Page 146

violent resistance is based on the belief in the power of

spirit the power of truth the power of love by which we

can overcome evil through self-suffering and self-

sacrifice

FORMATIVE INDIAN INFLUENCES

Thoreau was thoroughly immersed in the Indian

scriptures In Emersonrsquos library he read and was deeply

influenced by the Manusmriti Bhagvad Gita Vishnu Puran Hitopadesh Rig-Veda and the Upanishads

Which the Manusmriti led him to seek the Self in

solitude the Bhagvad Gita taught him the ideal of

disinterested action non-attachment meditation and

self-realization He was so overwhelmed by the Gita that

he declared it to be the lsquoUniversal Gospelrsquo Praising its

moral grandeur and sustained sublimity of thoughts he

wrote in Walden ndash ldquoIn the morning I bathe my intellect in the stupendous cosmogonal philosophy of the Bhagvad Gita since whose composition years of the gods have elapsed and in comparison with which our modern world and its literature seems puny and trivial the best Hindu scripture (Gita) is remarkable for its pure intellectuality The reader is nowhere raised into and sustained in a higher purer and rarer region of thought than the Bhagvad Gita It is unquestionably one of the noblest and most sacred scriptures which have come down to us The oriental philosophy assigns their due rank respectively to action and contemplation or rather does full Justice to the latterrdquo

A thorough study of the Upanishads made him exclaim

joyfully ldquoWhat extracts from the Vedas I have read fall on me like the light of a higher and purer luminary which describes a loftier course through a purer stratum ndash free from particulars simple universalrdquo


RP DWIVEDI Page 147

At a time when the Western philosophers did not

appreciate the significance of contemplation Thoreau

emphasized that contemplation is as important as

action for the latter has to be charged by the former

otherwise action will lead to chaos disillusionment and

despair

HIS TRANSCENDENTALISM

Thoreau was an empirical transcendentalist To him

transcendentalism was a profound exploration of the

spiritual foundations of life His emphasis on intuition

or inner light for a direct relationship with God which

transcends all the conventional avenues of

communication stemmed from an intuitive capacity for

grasping the ultimate truth He was interested less in

the material world than in spiritual reality He regarded

Nature as a viable garment of the spiritual world and

the universe as the embodiment of a single Cosmic Soul

His transcendentalism relied upon the higher planes of

human circumstances its oneness with something

higher than itself While logical reasoning fails to grasp

the truth intuition transcends understanding and is a

synthesizing power to understand the organic whole

which is called the Over-soul

An individual of exceptional self-ascending and self-

reliance he believed that Over-soul is brought down to

earth by action rather than words He therefore did not

preach transcendentalism but actually lived it To him

transcendentalism is ldquoan inquisitive and contemplative access to Godrdquo He believed in the immanence of God in

nature and in man and also the identity of God with the

soul of the individual He said ldquothe creator is still behind the increate the Divinity is so fleeting that its attributes are never expressedthe idea of God is the idea of


RP DWIVEDI Page 148

our Spiritual nature purified and enlarged to infinity In ourselves are the elements of Divinity We see God around us because He dwells within usrdquo

This statement reminds us of a verse in the Gita

wherein Lord Krishna declares that every living heart is

His abode

ldquoArjuna God abides in the heart of all creatures causing them to revolve according to their deeds by His illusive power seated as those beings are in the vehicle of the bodyrdquo

At one place Thoreau said ldquoThe whole is whole an organic whole which is called Over-soul or Para-Brahman and the highest aim of life is to realize this truth and be one with the whole or Over-soulrdquo Thoreau seems to have

been moved by our Vedic incantation which says

ldquoThat (the invisible Absolute) is whole whole is this (the visible phenomenal universe) from the invisible whole comes forth the visible whole Though the visible whole has come out from that invisible whole yet the whole remains unalteredrdquo Thus the phenomenal and the

Absolute are inseparable All existence is in the

Absolute and whatever exists must exist in it hence all

manifestation is merely a modification of the one

Supreme Whole and neither increases nor diminishes It

Serene and thoughtful as he was he wrote in his

Journal ldquoThe fact is I am a mystic a transcendentalist and a natural philosopher to bootrdquo

HIS ASCETISM (SANNYASA)

He was a true ascetic or Sannyasi for he preached and

practiced the basic human values of Anasakti (non-

attachment) and Aparigraha (non-possession)


RP DWIVEDI Page 149

throughout his life He abhorred acquisition of wealth

and regarded worldly possessions as the result of sheer

exploitation of the masses by a few powerful men and

agencies including the State and the Government Since

the universe belongs to God any claim to ownership or

personal possessions is against moral law and is in fact

a sin against divinity Moral laws being superior to

worldly rules his preference for a life of self-abnegation

and renunciation bears a striking similarity to our Vedic

view expressed in the very opening line of the

Ishopanishad

ldquoAll this whatever exists in the universe is inhabited by the Lord Having renounced (the unreal) enjoy (the real) with restraint Do not covet or set your eye on the possession of othersrdquo

To him all worldly attractions and allurements were but

a passing show or fleeting moments (in eternity) which

distract the seekers of truth from cultivating self-culture

and promoting inner spiritual growth

EXPLORER OF THE INNER WORLD OF SPIRIT

Thoreau was an explorer of the inner self He wanted to

pass ldquoan invisible boundaryrdquo establishment within and

around him new universal and more liberal laws and

live with higher order of beings To him every man is

the Lord of the realm beside which the earthly empire

of the Czar is but a petty state a hammock left by the

icethere are continents and seas in the moral

world yet unexplored by him He praised William

Habbingtonrsquos following lines which echoed his own

thoughts

ldquoDirect your eyes right inward and you will find


RP DWIVEDI Page 150

A thousand regions in your mind

Yet undiscovered Travel then and be

Expert in home home cosmographyrdquo

Simple living based on extreme reduction of wants and

self-reliance enabled him to lsquocultivate the garden of his soulrsquo In consonance with the concept of an ideal Yogi in

the Gita he wrote

ldquoThe millions are awake enough for physical labour but only one in a million is awake enough for effective intellectual exertion and only one in a hundred millions do a poetic or divine liferdquo How truly does this view echo

the memorable words of Lord Krishna

ldquoAmong thousands of men one rare soul strives for perfection and among those who strive with success one perchance knows me in truthrdquo

Condemning people who go to Africa to hunt giraffes for

pastime he exhorted them to aim at seeking their own

lsquoSelfrsquo He said ldquoIt would be a noble game to shoot onersquos selfrdquo He seems to recall the famous verse of the

Mundakopanishad which says

ldquoThe Pranava is the bow the Atman is the arrow and the Brahman is said to be its mark It should be hit by one who is self-collected and that which hits becomes like the arrow one with the mark ie Brahmanrdquo

When he ordains lsquoto shoot oneselfrsquo he like our Vedic

seers hints at penetrating the truth centre in us with

our mind propelled by the motive force generated in the

voiceless ecstasy of deepest meditation which touches

the Brahman the Ultimate Reality When the individual


RP DWIVEDI Page 151

soul gets fully detached from its contacts with matter or

its false identification with material envelopment it

realizes its oneness with the Supreme Brahman How

beautifully has he stressed the value of inner search in

the concluding sentence of Walden

ldquoThe light which puts out our eyes is darkness to us Only that day dawns to which we are awake There is more day to dawn The Sun is but a morning starrdquo

IMMORTALITY OF SOUL AND THE DOCTRINE OF

TRANSMIGRATION

Thoreau firmly believed in the immortality of soul and

its transmigration He had fully imbibed the philosophy

of the Gita which enunciates in unequivocal terms the

permanence of the soul and the transience of the body

Says Lord Krishna

ldquoThis soul is never born and never dies nor does it become only after being born For it is unborn eternal everlasting and ancient even though the body is slain the soul is notrdquo

Bhagvad Gita II20

ldquoAs a man shedding worn-out garments takes other new ones likewise the embodied soul casting off worn-out bodies enters into others which are newrdquo

Bhagvad Gita II22

Thoreau considered his life as a series of many more

lives to come On his return from Waldon Pond he said

ldquoI had several more lives to live and could not spare any more for that onerdquo At another place he refers to the

solitary hired manrsquos lsquosecond birth and peculiar religious


RP DWIVEDI Page 152

experiencersquo He evidently recalled the following words of

St John ldquoExcept a man be born again he cannot see the kingdom of Godrdquo In his Waldon he refers to a bug and

declares ldquoWho does not feel his faith in a resurrection and immortality Who knows what beautiful and winged whose egg has been buried for ages under many concentric layers of woodenness in the dead dry life in societyheard perchance of gnawing out now for years by the astonished family of man may unexpectedly come forth from amidst societyrsquos most trivial furniture to enjoy its perfect summer life at lastrdquo

CONCLUSION

Thoreau was a true Yogi or an ascetic modeling on the

Indian tradition of strict moral code of conduct for a

Sannyasi He drew abundant spiritual and moral

sustenance from the Indian scriptures and its rich

lsquoculturersquo and approximated the ideal of a perfect recluse

The concept of an ideal Yogi is similar upto a point to

the postulates of Divinity expressed thus in the Atharva Veda

ldquoThe Yogi is desireless and hence free from the impact of animal nature he is serene in the heroism of the spirit he is satisfied with the essence of things perceived spirituality and hence does not depend on sense-perception for happiness and so he is complete in himself And though the physical body is subject to decay and death he remains unworn and ever youthful in spirit and has no fear of deathrdquo

Atharva Veda XVIII44

Such an enlightenment Yogi or spiritual superman was

Thoreau whose greatness will ever inspire us and


RP DWIVEDI Page 153

illumine our lifersquos path with light and love His life was

lsquoa chronicle of actions just and brightrsquo and his writings

were lsquowrit with beams of heavenly light on which the eyes of God not rarely lookrsquo

Proof

Printed By Createspace

Digital Proofer


RP DWIVEDI Page 2

EXPLORERS OF ETERNITY (An Indian Interpretation of Eight Western Poets)

RP DWIVEDI


RP DWIVEDI Page 3


RP DWIVEDI Page 4






Mark Twain


RP DWIVEDI Page 5


RP DWIVEDI Page 6

ISBN 9781497470637

First Edition 2007

Reprint 2014

copy RP Dwivedi

Rs 50000







RP DWIVEDI Page 7

DEDICATED TO

My Father



RP DWIVEDI Page 8

ACKNOWLEDGEMENT








been possible





respectively


RP DWIVEDI Page 9

CONTENTS

Introduction 10








RP DWIVEDI Page 10

INTRODUCTION

















highlighted









RP DWIVEDI Page 11










scholars and others























RP DWIVEDI Page 12

























RP DWIVEDI Page 13






















Jerusalem


RP DWIVEDI Page 14

And again he says



The Divine Image
















and teacher








scriptural texts


RP DWIVEDI Page 15

























RP DWIVEDI Page 16





mysticism




























RP DWIVEDI Page 17





Prometheus I303















Adonais L11









RP DWIVEDI Page 18












imagination















imagery




RP DWIVEDI Page 19






























RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




RP DWIVEDI Page 30


Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer


RP DWIVEDI Page 4






Mark Twain


RP DWIVEDI Page 5


RP DWIVEDI Page 6

ISBN 9781497470637

First Edition 2007

Reprint 2014

copy RP Dwivedi

Rs 50000







RP DWIVEDI Page 7

DEDICATED TO

My Father



RP DWIVEDI Page 8

ACKNOWLEDGEMENT








been possible





respectively


RP DWIVEDI Page 9

CONTENTS

Introduction 10








RP DWIVEDI Page 10

INTRODUCTION

















highlighted









RP DWIVEDI Page 11










scholars and others























RP DWIVEDI Page 12

























RP DWIVEDI Page 13






















Jerusalem


RP DWIVEDI Page 14

And again he says



The Divine Image
















and teacher








scriptural texts


RP DWIVEDI Page 15

























RP DWIVEDI Page 16





mysticism




























RP DWIVEDI Page 17





Prometheus I303















Adonais L11









RP DWIVEDI Page 18












imagination















imagery




RP DWIVEDI Page 19






























RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




RP DWIVEDI Page 30


Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer


RP DWIVEDI Page 6

ISBN 9781497470637

First Edition 2007

Reprint 2014

copy RP Dwivedi

Rs 50000







RP DWIVEDI Page 7

DEDICATED TO

My Father



RP DWIVEDI Page 8

ACKNOWLEDGEMENT








been possible





respectively


RP DWIVEDI Page 9

CONTENTS

Introduction 10








RP DWIVEDI Page 10

INTRODUCTION

















highlighted









RP DWIVEDI Page 11










scholars and others























RP DWIVEDI Page 12

























RP DWIVEDI Page 13






















Jerusalem


RP DWIVEDI Page 14

And again he says



The Divine Image
















and teacher








scriptural texts


RP DWIVEDI Page 15

























RP DWIVEDI Page 16





mysticism




























RP DWIVEDI Page 17





Prometheus I303















Adonais L11









RP DWIVEDI Page 18












imagination















imagery




RP DWIVEDI Page 19






























RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




RP DWIVEDI Page 30


Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer


RP DWIVEDI Page 8

ACKNOWLEDGEMENT








been possible





respectively


RP DWIVEDI Page 9

CONTENTS

Introduction 10








RP DWIVEDI Page 10

INTRODUCTION

















highlighted









RP DWIVEDI Page 11










scholars and others























RP DWIVEDI Page 12

























RP DWIVEDI Page 13






















Jerusalem


RP DWIVEDI Page 14

And again he says



The Divine Image
















and teacher








scriptural texts


RP DWIVEDI Page 15

























RP DWIVEDI Page 16





mysticism




























RP DWIVEDI Page 17





Prometheus I303















Adonais L11









RP DWIVEDI Page 18












imagination















imagery




RP DWIVEDI Page 19






























RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




RP DWIVEDI Page 30


Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer


RP DWIVEDI Page 10

INTRODUCTION

















highlighted









RP DWIVEDI Page 11










scholars and others























RP DWIVEDI Page 12

























RP DWIVEDI Page 13






















Jerusalem


RP DWIVEDI Page 14

And again he says



The Divine Image
















and teacher








scriptural texts


RP DWIVEDI Page 15

























RP DWIVEDI Page 16





mysticism




























RP DWIVEDI Page 17





Prometheus I303















Adonais L11









RP DWIVEDI Page 18












imagination















imagery




RP DWIVEDI Page 19






























RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




RP DWIVEDI Page 30


Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer


RP DWIVEDI Page 12

























RP DWIVEDI Page 13






















Jerusalem


RP DWIVEDI Page 14

And again he says



The Divine Image
















and teacher








scriptural texts


RP DWIVEDI Page 15

























RP DWIVEDI Page 16





mysticism




























RP DWIVEDI Page 17





Prometheus I303















Adonais L11









RP DWIVEDI Page 18












imagination















imagery




RP DWIVEDI Page 19






























RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




RP DWIVEDI Page 30


Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer


RP DWIVEDI Page 14

And again he says



The Divine Image
















and teacher








scriptural texts


RP DWIVEDI Page 15

























RP DWIVEDI Page 16





mysticism




























RP DWIVEDI Page 17





Prometheus I303















Adonais L11









RP DWIVEDI Page 18












imagination















imagery




RP DWIVEDI Page 19






























RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




RP DWIVEDI Page 30


Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer


RP DWIVEDI Page 16





mysticism




























RP DWIVEDI Page 17





Prometheus I303















Adonais L11









RP DWIVEDI Page 18












imagination















imagery




RP DWIVEDI Page 19






























RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




RP DWIVEDI Page 30


Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer


RP DWIVEDI Page 18












imagination















imagery




RP DWIVEDI Page 19






























RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




RP DWIVEDI Page 30


Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer


RP DWIVEDI Page 20


Vedantic dictum





















RP DWIVEDI Page 21



















holy texts










own lifetime


RP DWIVEDI Page 22



























RP DWIVEDI Page 23




















RP DWIVEDI Page 24





welcome

RP DWIVEDI

LUCKNOW


RP DWIVEDI Page 25

WILLIAM BLAKE



RP DWIVEDI Page 26

WILLIAM BLAKE





















of Romanticism


RP DWIVEDI Page 27

CHAPTER ONE


INTRODUCTION












RP DWIVEDI Page 28




to humanity






The Holy word




That might control

The starry pole






RP DWIVEDI Page 29















the Sky etc


ऋवद VIII415




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Rig Veda VIII415











Jerusalem L4-7







Jerusalem L18-20


RP DWIVEDI Page 31









ऋवद X237





Rig Veda X237





the same spirit



RP DWIVEDI Page 32

ऋवद X133


Rig Veda X133













Bhagvad Gita V29





RP DWIVEDI Page 33









universe







RP DWIVEDI Page 34







Atharva Veda IV168




Bhagvad Gita VII7

SYNOPTIC VISION







when he wrote


RP DWIVEDI Page 35





















RP DWIVEDI Page 36








says






when he declares


Bhagvad Gita VI29


RP DWIVEDI Page 37






Bhagvad Gita VI30







undying Blake says


Forms can not




RP DWIVEDI Page 38









Jerusalem



declares



Jerusalem

MEANS OF LIBERATION








RP DWIVEDI Page 39

























RP DWIVEDI Page 40

put off








SPIRITUAL HUMANISM












memorable words



RP DWIVEDI Page 41
















words of Jesus)



RP DWIVEDI Page 42




Eternally for man




Jerusalem







The Divine Image








RP DWIVEDI Page 43
























RP DWIVEDI Page 44





RP DWIVEDI Page 45

WILLIAM WORDSWORTH



RP DWIVEDI Page 46

WILLIAM WORDSWORTH

English Poet




























RP DWIVEDI Page 47

CHAPTER TWO





















RP DWIVEDI Page 48




















poetry






RP DWIVEDI Page 49














Uddalak Aruni




RP DWIVEDI Page 50





















RP DWIVEDI Page 51








terms







Is lightenedrsquo




RP DWIVEDI Page 52














was befalling him


Kathopanishad IV6




RP DWIVEDI Page 53






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 54









memorable words














RP DWIVEDI Page 55



















RP DWIVEDI Page 56

















Supreme Joy






RP DWIVEDI Page 57




















RP DWIVEDI Page 58


Bhagvad Gita II20

He further says


Bhagvad Gita II24




following words


Broods like the day









RP DWIVEDI Page 59





















RP DWIVEDI Page 60

ST COLERIDGE



RP DWIVEDI Page 61

ST COLERIDGE





















RP DWIVEDI Page 62

CHAPTER THREE


INTRODUCTION
























RP DWIVEDI Page 63































RP DWIVEDI Page 64



















(God) he exclaims


RP DWIVEDI Page 65




Dejection An Ode



















RP DWIVEDI Page 66








from eternity















Ishopanishad I



Ishopanishad VI


RP DWIVEDI Page 67



Bhagvad Gita VI30

Or again


Bhagvad Gita XIII26






Bhagvad Gita VII7





RP DWIVEDI Page 68





























RP DWIVEDI Page 69
































RP DWIVEDI Page 70





























RP DWIVEDI Page 71
















Collected Notes






RP DWIVEDI Page 72
























RP DWIVEDI Page 73

Yajurveda XXXI18





says























RP DWIVEDI Page 74


Notebooks





















Yajurveda XXXII8


RP DWIVEDI Page 75




experience




















RP DWIVEDI Page 76













RP DWIVEDI Page 77

LORD BYRON



RP DWIVEDI Page 78

LORD BYRON
























RP DWIVEDI Page 79

CHAPTER FOUR


INTRODUCTION





















RP DWIVEDI Page 80
















tyrants



RP DWIVEDI Page 81











dreadful revolution

CHAMPION OF LIBERTY
















RP DWIVEDI Page 82
























RP DWIVEDI Page 83





















A MAN OF ACTION








RP DWIVEDI Page 84





















And again he said




RP DWIVEDI Page 85














X X X X X X

A hater of his kind

X X X X X X



An erring spirit

X X X X X X





RP DWIVEDI Page 86







HIS CREDO










HIS FATAL TRUTH











RP DWIVEDI Page 87






without them














memorable lines






RP DWIVEDI Page 88











X X X X X X



while the graves


Don Juan XVI99




concept

IMMORTALITY OF SOUL




RP DWIVEDI Page 89










X X X X X X






the deep


Is apt to tire


RP DWIVEDI Page 90




objects







Childe Harold III72


immortality




universe itself






RP DWIVEDI Page 91

HIS PESSIMISM

















identity











RP DWIVEDI Page 92











X X X X X X






Darkness IV42-45






RP DWIVEDI Page 93

PB SHELLEY



RP DWIVEDI Page 94

PB SHELLEY

























RP DWIVEDI Page 95

CHAPTER FIVE


INTRODUCTION




















RP DWIVEDI Page 96

Prometheus Unbound

HIS LOVE OF INDIA









culture


















answered them


disciple asks


RP DWIVEDI Page 97





elegy Adonais






Shelley asks



X X X X X X





RP DWIVEDI Page 98

Mont Blanc







X X X X X X














RP DWIVEDI Page 99

X X X X X X




Mont Blanc























RP DWIVEDI Page 100








Adonais L2




existence













RP DWIVEDI Page 101




ldquoThat Power












Demon of the World








RP DWIVEDI Page 102

Kathopanishad IV6






Bhagvad Gita II22



Bhagvad Gita II27







RP DWIVEDI Page 103

Mont Blanc 92-95

Or again






Adonais XLIV


exclaims




X X X X X X




Such gloomrdquo





RP DWIVEDI Page 104



X X X X X X





Adonais VII






Adonais XX

X X X X X X

ldquoGreat and mean


Adonais XXI

X X X X X X




RP DWIVEDI Page 105




Adonais XXXVIII





















RP DWIVEDI Page 106










Prometheus Unbound














RP DWIVEDI Page 107








Ishopanishad XV




Queen Mab declares







Queen Mab







RP DWIVEDI Page 108








says

















RP DWIVEDI Page 109


















X X X X X X



RP DWIVEDI Page 110






Mont Blanc




ldquobefore me fled









X X X X X X




RP DWIVEDI Page 111

The Triumph of Life





For Truthrdquo








Bhagvad Gita V56


says


X X X X X X


RP DWIVEDI Page 112


Katha Upanishad





















RP DWIVEDI Page 113


he exclaims


























RP DWIVEDI Page 114















terrestrial things



RP DWIVEDI Page 115















Is my path


It leads to merdquo

Bhagvad Gita IV11


RP DWIVEDI Page 116






RP DWIVEDI Page 117

JOHN KEATS



RP DWIVEDI Page 118

JOHN KEATS





















RP DWIVEDI Page 119

CHAPTER SIX


INTRODUCTION





















RP DWIVEDI Page 120












Hath vision













FUNDAMENTAL UNITY


RP DWIVEDI Page 121















Bhagvad Gita



RP DWIVEDI Page 122



WISDOM




Upanishad











RP DWIVEDI Page 123











He goes on to say






For one short hour

glories infinite






RP DWIVEDI Page 124






BEAUTY






















RP DWIVEDI Page 125


GOODNESS










Bhagvad Gita X41





Bhagvad Gita XI17








RP DWIVEDI Page 126













Rig Veda X85










RP DWIVEDI Page 127



SUBLIMITY













Rig Veda VIIIXL5









RP DWIVEDI Page 128
















RP DWIVEDI Page 129

RW EMERSON

(25 May 1803 ndash 27 April 1882)


RP DWIVEDI Page 130

RW EMERSON






















RP DWIVEDI Page 131

CHAPTER SEVEN


INTRODUCTION




















RP DWIVEDI Page 132























RP DWIVEDI Page 133

























RP DWIVEDI Page 134






The Over-Soul


RP DWIVEDI Page 135











books of India

















Katha Upanishad


RP DWIVEDI Page 136




in the Bhagvad Gita


Bhagvad Gita II19














Bhagvad Gita IX16



RP DWIVEDI Page 137


Bhagvad Gita IX19





truth








reference reads


Journals VII127-130





RP DWIVEDI Page 138





Hamatreya















Hamatreya










RP DWIVEDI Page 139



















part of the poem

ldquoThe earth says





Hamatreya






RP DWIVEDI Page 140
















who says



RP DWIVEDI Page 141

HD THOREAU

(12 July 1817 ndash 6 May 1862)


RP DWIVEDI Page 142

HD THOREAU
























RP DWIVEDI Page 143

CHAPTER EIGHT


INTRODUCTION






















RP DWIVEDI Page 144
















SATYAGRAHA







RP DWIVEDI Page 145



























Bhagvad Gita IV7




RP DWIVEDI Page 146




sacrifice















RP DWIVEDI Page 147






despair


























RP DWIVEDI Page 148




His abode
















RP DWIVEDI Page 149











Ishopanishad
















thoughts



RP DWIVEDI Page 150






the Gita he wrote















RP DWIVEDI Page 151








TRANSMIGRATION





Says Lord Krishna


Bhagvad Gita II20


Bhagvad Gita II22






RP DWIVEDI Page 152




CONCLUSION













RP DWIVEDI Page 153




Proof


Digital Proofer

Documents

EXPLORERS OF ETERNITY - Raghav Dwivedi