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د.سلمان العودة – مندوبية دعوة الجاليات بحي الجامعة (جدة)

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MAKERS OF BENGALI LITERATURE : RAMPRASAD SEN

ACADEMIC PAPER

“O my heart, you know not cultivation.

This human soil is lying fallow

and it would have produced gold if cultivated”

The Indian concept of culture (Kristi, samaskriti) is defined in the above three lines. “The sharpening of human sensitivities, feelings, emotions, and sensibilities through art is one of various ways by which man can ‘cultivate’ the soil of life to make it yield golden harvest in return”. Thus the poet Ramprasad Sen wrote about the main concept of Indian Culture as stated by Niharranjan Roy.

“No flattery could touch a nature so unapproachable in its simplicity. For in these writings we have perhaps alone in literature, the spectacle of a great poet, whose genius is spent in realizing the emotions of a child.Willam Blake, in our own poetry, strikes the note that is nearest his, and Blake is by no means his peer.

“Robert Burns in his splendid indifference to rank, and Whitman in his glorification of common things, have points of kinship with him. But to such radiant white heart of child-likeness, it would be impossible to find a perfect counterpart.”

– Sister Nivedita (Margaret Noble:1867-1911) on Ramprasad Sen

en.wikipedia.org/wiki/Sister_Nivedita

belurmath.org/kids_section/24-visit-to-niveditas-school

cwsv.belurmath.org/volume_5/questions_and_answers/in_answer_to_nivedita.htm

Ramprasad created a new form of poetry known as ‘Sakta Padabali’ in Bengali, and a new style of singing called ‘Prasadi’. After Ramprasad  there was a remarkable outburst of Sakta poetry in Bengal.

His view of life was liberal. He was against racism, castism and untouchability, and generally opposed the Hindu orthodoxies of the conservative society.

Ramprasad believed that there should not  be any religious conflict between various sects and cults, since God is  one. He wrote, “One in five, five in one mind, should not go into conflicts.” ( ore eke panc, pance ea, non korna sweshasweshi)

Just as the message of Chatanyadeva was spread through his kirtan-singing and dance in the fifteenth century, Ramprasad’s message spread through his songs in the eighteenth century.

The Family

Ramprasad was born in a Baidya (caste of Ayurvedic doctors) familyof West Bengal. Ramprasad’s ancestor Raja Seiharsha Sen, the court physician of Sultan Fakurddin in the fourteenth century, had received the title of Raja from the Sultan.

The family tree:

Sriharsha – Bimal – binayak-Rosh – Narayan – Sangu or Sang – Sarani – Krittibas – Ratnakar – Nityananda – Jaggannath – Jadunandan – Ranjan – Rajiblochon – Jayakrishna – Rameswar – Ramram – Ramprasad.

Ramprasad made reference to his forefathers, especially Krittibas Sen and his father Ramram Sen. The family initially was staying in Dhalahandi in the district of Birbhum, then shifted to Kumarhatta-Halisahar (then in the district of Nadia). His father was a Sanskrit scholar, an Ayurvedician and a poet.

“Tadangaj Ramram mahakobi gunodham

Sada jara sadaya Abhaiya “

Ramprasad also mentioned the scholarly forefathers, who supported many charities.

The family lost their wealth; Ramprasad’s father did not fare well, and died early.

RAMPRASAD’S LIFE AND TIME:

(mehr …)

A dangerous process is taking place in the UN system that threatens the universality of human rights by seeking to make them contingent on subjective ‘traditional values’ such as ‘responsible behaviour’.

Sidestepping the concept of equality in a debate about traditional values, and doing so without explanation or rationale demonstrates the dangerous path down which the Russian Federation and its supporters are determined to push the concept. And without equality at the core of human rights discussions, the very universality of human rights is threatened.

“All international human rights agreements, whether universal or regional, must be based on, and not contradict, the traditional values of humankind. If this is not the case, they cannot be considered valid”.

The debates scheduled to take place in Geneva, March 12-13 will inevitably see renewed vigour by some states to reinstate traditional values principles from the discredited first draft above the cautioning approach of the second. What remains to be seen is whether this movement can gather force in the newly shaped Human Rights Council following elections at the General Assembly late last year.

In a world in which gender and minorities know no national boundary or regional bloc, it is an indictment of outdated power structures and diplomatic politicking that concepts threatening equality on all levels of society remain at the heart of UN politics in 2013.

http://www.opendemocracy.net/5050/maggie-murphy/traditional-values-vs-human-rights-at-un

More Info: facebook.com/zfakhteh

minorityrights.org/minority-rights-activists/fakhteh-zamani.html

amnesty.org/en/economic-social-and-cultural-rights

ohchr.org/EN/Issues/FreedomReligion/Pages/FreedomReligionIndex.aspx

en.wikipedia.org/wiki/Freedom_of_religion

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Concern over religious minorities in Iran –UN rights experts  More: http://bit.ly/R2u6Ph

UN human rights experts called on the authorities to “ease the current climate of fear in which many churches operate, especially protestant evangelical houses of worship” and expressed deep concern over the arrest and detention of hundreds of Christians over the past few years. 

facebook.com/rightsinrussia.info

facebook.com/russia.india.report

http://www.saudiuw.com

محاضرة للشيخ سلمان العودة بالنادي السعودي بجامعة واشنطن – سياتل عبر الاسكايب | صحيفة سفراء

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سلمان العودة .. الكثير يتكلمون عن التغيير ويقصدون به تغيير الآخرين!! التغيير الأعظم هو أن نتغير من داخلنا..

en.wikipedia.org/wiki/Indian_philosophy

en.wikipedia.org/wiki/Atman

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Hamza Alzahrani ‏@Mr_HaMZaa

الإسلام اليوم » أخبار ومتابعات » د. سلمان العودة: الذكاء العاطفي ولغة الابتسامة هي بوابة الدخول للقلوب http://islamtoday.net/salman/artshow-78-180792.htm … via @IslamToday

en.wikipedia.org/wiki/Atheism

en.wikipedia.org/wiki/Emotional_intelligence

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د. سلمان العودة – يومان لسوريا:

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