As the Sanskrit literature begins with the Vedas and Upanishads, these later literatures begin with the inspired poetry of saints and devotees: for in India it is always a spiritual movement that is the source or at least imparts the impulse of formation to new ideas and possibilities and initiates the changes of the national life. It is this kind that predominated almost throughout the creative activity of most of these tongues before modern times, because it was always poetry of this type that was nearest to the heart and mind of the people; and even where the work is of a more secular spirit, the religious turn enters into it and provides the framework, a part of the tone or the apparent motive. In abundance, in poetic excellence, in the union of spontaneous beauty of motive and lyrical skill this poetry has no parallel in its own field in any other literature. A sincerity of devotional feeling is not enough to produce work of this high turn of beauty, as is shown by the sterility of Christian Europe in this kind; it needs a rich and profound spiritual culture. Another part of the literature is devoted to the bringing of something of the essence of the old culture into the popular tongues through new poetic versions of the story of the Mahabharata and the Ramayana or in romantic narrative founded on the ancient legends; and here again we have work of the very greatest genius as well as much of a lesser but still high order. A third type presents vividly the religious beliefs and feelings of the people, the life of court and city and village and hamlet, of landholder and trader and artisan and peasant.

The bulk of the work done in the regional tongues falls under one or other of these heads, but there are variations such as the religio-ethical and political poems of Ramdas in Maharashtra or the gnomic poetry, the greatest in plan, conception and force of execution ever written in this kind, of the Tamil saint, Tiruvalluvar. There is too in one or two of these languages a later erotic poetry not without considerable lyrical beauty of an entirely mundane inspiration. The same culture reigns amid many variations of form in all this work of the regional peoples, but each creates on the lines of its own peculiar character and temperament and this gives
a different stamp, the source of a rich variety in the unity, to each of these beautiful and vigorous literatures. 

Thus under the stress of temperamental variation the poetry of the Vaishnavas puts on very different artistic forms in different provinces. There is first the use of the psychical symbol created by the Puranas, and this assumes its most complete and artistic shape in Bengal and becomes there a long continued tradition. The desire of the soul for God is there thrown into symbolic figure in the lyrical love cycle of Radha and Krishna, the Nature soul in man seeking for the Divine Soul through love, seized and mastered by his beauty, attracted by his magical flute, abandoning human cares and duties for this one overpowering passion and in the cadence of its phases passing through first desire to the bliss of union, the pangs of separation, the eternal longing and reunion, the lila of the love of the human spirit for God. There is a settled frame and sequence, a subtly simple lyrical rhythm, a traditional diction of appealing directness and often of intense beauty. This accomplished lyrical form springs at once to perfect birth from the genius of the first two poets who used the Bengali tongue, Vidyapati, a consummate artist of word and line, and the inspired singer Chandidas in whose name stand some of the sweetest and most poignant and exquisite love-lyrics in any tongue. The symbol here is sustained in its most external figure of human passion and so consistently that it is now supposed by many to mean nothing else, but this is quite negatived by the use of the same figures by the devout poets of the religion of Chaitanya. All the spiritual experience that lay behind the symbol was embodied in that inspired prophet and incarnation of the ecstasy of divine love and its spiritual philosophy put into clear form in his teaching. His followers continued the poetic tradition of the earlier singers and though they fall below them in genius, yet left behind a great mass of this kind of poetry always beautiful in form and often deep and moving in substance. Another type is created in the perfect lyrics of the Rajput queen Mirabai, in which the images of the Krishna symbol are more directly turned into a song of the love and pursuit of the divine Lover by the soul of the singer. In the Bengal poetry the expression preferred is the symbolic figure impersonal to the poet: here a personal note gives the peculiar intensity to the emotion. This is given a still more direct turn by a southern poetess in the image of herself as the bride of Krishna. The peculiar power of this kind of Vaishnava religion and poetry is in the turning of all the human emotions Godward, the passion of love being preferred as the intensest and most absorbing of them all, and though the idea recurs wherever there has been a strong development of devotional religion, it has nowhere been used with so much power and sincerity as in the work of the Indian poets.

Other Vaishnava poetry does not use the Krishna symbol, but is rather addressed in language of a more direct devotion to Vishnu or centres sometimes around the Rama Avatar. The songs of Tukaram are the best known of this kind. The Vaishnava poetry of Bengal avoids except very rarely any element of intellectualising thought and relies purely on emotional description, a sensuous figure of passion and intensity of feeling: Maratha poetry on the contrary has from the beginning a strong intellectual strain. The first Marathi poet is at once a devotee, a Yogin and a thinker; the poetry of the saint Ramdas, associated with the birth and awakening of a nation, is almost entirely a stream of religious ethical thinking raised to the lyrical pitch; and it is the penetrating truth and fervour of a thought arising from the heart of devotion that makes the charm and power of Tukaram’s songs. A long strain of devotee poets keeps sounding the note that he struck and their work fills the greater space of Marathi poetry. The same type takes a lighter and more high-pitched turn in the poetry of Kabir. In Bengal again at the end of the Mahomedan period there is the same blending of fervent devotion with many depths and turns of religious thought in the songs of Ramprasad to the divine Mother, combined here with a vivid play of imagination turning all familiar things into apt and pregnant images and an intense spontaneity of feeling. In the South a profounder philosophic utterance is often fused into the devotional note, especially in the Shaiva poets, and, as in the early Sanskrit poetry, vivified by a great power of living phrase and image, and farther north the high Vedantic spirituality renews itself in the Hindi poetry of Surdas and inspires Nanak and the Sikh gurus. The spiritual culture prepared and perfected by two millenniums of the ancient civilisation has flooded the mind of all these peoples and given birth to great new literatures and its voice is heard continually through all their course. 

Sri Aurobindo

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