'Lakshman' by Toru Dutt and 'Deeno Daan' by Rabindranath Tagore | Poems

Welcome! This blog is written in response to the thinking activity assigned by Megha Ma'am. In this post, I will answer couple of answers related to poem, 'Deeno Daan' by Rabindranath Tagore and 'Lakshman' by Toru Dutt.

Do you think the character of Sita portrayed by Toru Dutt in her poem Lakshman differs from the ideal image of Sita presented in The Ramayana?

Toru Dutt

Toru Dutt is one of the earliest poetess from pre-independence India. Despite of being an Indian she was well versed in French and English language. She has mainly written poetry and also done some translation. Toru Dutt's family also was also connected with literature and writing so we can say that literature was in her blood. Toru is most famous for her translation of French poem, and published them under the title of " A Sheaf Gleamed in The French Field". This anthology contains her creative poems and French translation both. She has also written one unfinished novel 'Bianca: Or the Young Spanish Maiden'. 

Moreover, Toru was also inclined to Indian myths and legends and stories. She had published her book under the title of 'Ancient Ballads and Legends of Hindustan'. The poem Lakshman is part of this anthology. 

Lakshman: Overview  

The narrative poem "Lakshman" is inspired by the ancient Indian epic, the "Ramayana". It focuses on the conversation between Sita and her brother-in-law, Lakshman. In this poem, Sita is depicted as a human being with emotions and vulnerabilities, rather than the divine figure she is often portrayed as in the "Ramayana". The poem focuses on 

The poem provides a clear example of gender hierarchy through the interaction between Sita and Lakshman. In the poem, Sita often questions and accuses Lakshman. Toru Dutt also focuses on Lakshman as the main character, showing the relationship and power dynamics between them.

The poem consists of twenty-two stanzas, each with eight lines and alternating rhymes. Although it follows a ballad form, it deviates from the traditional ballad structure, which typically consists of four-line stanzas.

Summary of The Poem

Sita has the deceptive cry of Maricha rushi, who has taken the form of a golden deer, Sita urges Lakshman to leave their shelter and go rescue Ram. However, Lakshman is torn because Ram had ordered him to stay and protect Sita, as they are in a dangerous forest full of evil forces. Recognizing the seriousness of the situation, Lakshman refuses to follow Sita’s request. In her anger, Sita accuses Lakshman of disloyalty to both her and Ram. Lakshman feels helpless, caught between his brother’s command and Sita's harsh accusations.

Character of Sita

The poem begins with the following lines, 

Hark! Lakshman! Hark, again that cry!

It is, −it is my husband’s voice!

Oh hasten, to his succor fly,

No more hast thou, dear friend, a choice.

These words from Sita reflect her intense anxiety as a woman fearful for the safety of her husband and protector, believing he is in danger. Sita after hearing cries of help by his husband lord Rama, she becomes agitated and restless. She is telling Lakshman that she is hearing cries for help and he should be going to to aid Rama without any delay. Sita says that it is not the time to stand here and protect her but it is time to take action to help Rama. 

These lines also sets the tone of whole poem, and also tells much about Sita's character. Sita is also envisaging her self if anything happens to her husband. Being a women in ancient time she is also concerned about subsequent calamities that might fall on her in his absence. Mythology focuses on Sita’s speech, and the way she is portrayed as a delicate and fragile woman is also clear in the 'Ramayana'. Her birth story places her directly in a mystical world. She is said to have been born from the earth and raised by sages.

Sita's character is often seen as both mystical and ambiguous. Initially interpreted as a divine figure, she is later portrayed as a loyal, dutiful wife. Her mysterious birth, found by King Janak on the lap of the earth, led to her being declared the daughter of Mother Earth. She 

“…one brother takes

His kingdom,-one would take his wife!

A fair partition!”

Sita is so much sacred that she starts accusing Lakshman about the things that normal women might tell to her brother-in-law. She says that Lakshman wants his brother's kingdom that is why he is not going for help. Sita also puts grave accusations like by doing nothing, Lakshman can have kingdom and the wife of her brother as well. Such thing can be found in contemporary society as well, in which if any women's husband is dead then she has to marry with her brother-in-law with or without her consent. 

Instead of making Lakshman angry, Sita's accusations deeply hurt him. He feels helpless because he cannot ignore his brother’s orders, yet he is torn between following them and wanting to help Sita.

He said, and straight his weapons took

His bow and arrows pointed keen,

Kind, — nay, indulgent, — was his look,

At last, Lakshman is resolved to help his brother and went into forest. Lakshman decides to leave their shelter to help Sita, while still needing to protect her from danger. Before he goes, he draws a protective line around their space, called the Lakshman Rekha, and asks Sita to stay inside it for her safety. Despite the situation, Lakshman remains noble and dignified. This quality may be why Toru Dutt chose to title the poem 'Lakshman', and portrayed Sita as just normal women with all Earthly worries. 

What type of social mentality does Rabindranath Tagore present in the poem Deeno Daan?

The poem “Deeno Daan” was originally written in Bengali by Rabindranath Tagore around 1900. Tagore is a renowned figure in Indian literature, especially for his anthology of poetry 'Gitanjali', which helped him win the Nobel Prize in Literature in 1913. There are many translated versions available of this particular poem, and all of them are easy to understand.

Said the royal attendant, “Despite entreaties, king,

The finest hermit, best among men, refuses shelter

 In your temple of gold,

This poem primarily focuses on a conversation between a King and a Hermit. The poem begins with the Hermit presenting the idea that there is no God residing in the lavish temple of the King. After hearing this seemingly atheistic view, the King becomes furious. He responds by saying that there is a magnificent temple with an idol of God within it. From the Hermit’s perspective, it can be said that just because one builds a grand temple with a golden, lavish idol, it does not necessarily mean it becomes a true temple of God.

Sparing not a glance for the palace of gold,

Thronging to where a flower in a devout heart

Spreads heaven’s incense. On the bejewelled platform

The god sits alone in the empty temple.”

In the poem 'Deeno Daan',  Rabindranath Tagore criticizes a materialistic mindset. He contrasts the focus on wealth, like golden palaces and rich temples, with true devotion, which is found in a sincere heart. Tagore suggests that people wrongly believe God is found in luxury, but real spirituality lies in simple, heartfelt devotion, not in material riches.

“There is no god in that temple,” said the hermit. Here, we can see that Tagore though in implied manner criticized the people as well for having the blind faith in the such kind of lavish temples and and materiality behind them. Sometimes such temples also used to manipulate the masses, often to gain political advancement. 

The king said, “No god! You speak like a godless man,

Hermit. A bejewelled idol on a bejewelled throne,

You say it’s empty?”

The king in return does not able to understand the gravity of question that why hermit has said that there is no God in king's temple. The King naively asserts that hermit is godless man , someone who has no belief in God. Here, king is unable to see beyond the material construct of things, and he proudly says that God is there on bejewelled throne. In return hermit accused that the king is filled with arrogance, and his royal throne also has filled with pride and not with the spiritual presence of God. Further king says he made this colosol temple with twenty lakh gold coins 

Said the tranquil hermit, “The year when the fires

Raged and rendered twenty thousand subjects

Homeless, destitute; when they came to your door

With futile pleas for help, and sheltered in the woods,

In caves, in the shade of trees, in dilapidated temples,

When you constructed your gold-encrusted building

With twenty lakh gold coins for a deity, god said,

‘My eternal home is lit with countless lamps

In the blue, infinite sky; its everlasting foundations

Are truth, peace, compassion, love. This feeble miser

Who could not give homes to his homeless subjects

Expects to give me one!’ At that moment god left

To join the poor in their shelter beneath the trees.

In these lines, the Hermit reveals the King’s neglect when people came to him for help after a fire in the village. The King ignored their pleas and didn’t help them. The Hermit emphasizes that true worship of God is shown by helping the poor and needy. He argues that a grand temple holds no value if it can’t shelter those in need. According to the Hermit, helping others is the highest form of worship, and by failing to do so, the King is committing a sin against God, not just as a ruler, but as a human being.

Even today, there are many incidents where temples and other non-living things are considered more important than people. Large temples are built, and for that, many people have to give up their land and homes. If they refuse, the government forces them. The same thing happened with the construction of the Ram Mandir in Ayodhya. 

In the poem "Deeno Daan", Rabindranath Tagore talks about the tension between wealth and moral responsibility. The Hermit criticizes the King for spending a lot of money on building a grand temple while ignoring the poor and homeless, especially during difficult times. This is similar to what is happening with the Ram Mandir construction. Many people, like Ram Kishor and the Madhukar family, lost their homes and livelihoods because of the temple project, which led to destruction and displacement. (Scroll.in)

Neglect of the Poor and Displacement: Just as the King ignored the homeless in the poem, the development projects for the Ram Mandir, such as road widening and land acquisition, have led to the displacement of thousands of families in Ayodhya. These residents, often poor, like Ram Kishor and the Yadav families, have lost their homes and livelihood, with little or no compensation, much like the subjects in the poem who were left homeless after the fire.

Lavish Spending vs. Human Welfare: In "Deeno Daan", the King spends lavishly on building a golden temple while ignoring the suffering of his people. Similarly, the Ram Mandir project has been accompanied by massive spending on infrastructure, including roads and luxury businesses, while local residents like farmers and traders suffer from the loss of their homes, livelihoods, and land.

Moral Critique of Leadership: The Hermit criticizes the King for his lack of compassion and responsibility, highlighting the moral failure of leadership that prioritizes grand monuments over the welfare of the people. This is reflected in the discontent of the people of Ayodhya, who blame local officials for ignoring their needs and failing to provide fair compensation while the focus remains on the temple's grandeur and political significance.

While critiquing the temples, we also should acknowledge of good things done by many temples. There are such temple which provides free food and water for many poor people, and many shelters are also being made for such peoples by temple authorities. Moreover, there are certain financial help is also given to poor students as well. And many temples also runs schools and hostels in which they provide everything to the students free or in minimal chargers.

Thank You...