All language subtitles for Lecture 04- Rabindranath Tagore

Good morning and welcome back to NPTEL
online lectures on Indian poetry in

English being delivered by Vinod Mishra.

My dear friends, in the previous
lecture, that was lecture number three,

discussed Torudat and now we are in the
midst of

the fourth lecture which is on
Rabindranath Tagore.

A name which Indians are very much proud
of and especially a

particular region of our country,
especially Bengal, who consider

Tagore as their poet.

And in this lecture, we'll see how
Rabindranath Tagore, who started as a

Bengali poet, became from a national
poet to an international

poet.

and how he just still remembered and his
contribution in the world of Indian

poetry in English are not to be
forgotten despite

having traveled years and years of

our academic journey.

Now who was this Ramidhanath Tagore and
what were the social conditions

which actually enabled Tagore to carve
his poetic

numbers in such a way that he became a
multi -dimensional genius.

The socio -political conditions during
that time was quite tumultuous, my dear

friend. And India was passing through a
very difficult phase.

As we have seen, there was actually a
sort of national consciousness all

the country.

And then, the tenacious hold of western
imperialism was not liked by many

of the nationalists here we must
understand that even though Tagore was

political figure and he didn't have much
access to politics yet through his

poetic numbers he was actually creating
his songs his lyrics and

through many of other genres because
Tagore combined in himself

so many talons.

He was not only a poet, but he was a
dramatist.

He was not only a dramatist, but a
painter, a musician.

Fine? He actually was a person who had
in him all sorts of

talons which could actually work well
for the development of this nation.

De Gaulle at one place had said, Let our
civilization take its firm stand

upon its basis of social cooperation and
not upon that of economic exploitation

and conflict.

During that time, when India was passing
through a very critical stage and there

was a fight for freedom, Tagore had a
different sort of notion.

Tagore was not a hardcore nationalist
and he was not even opposed to the

education.

Even though he was not that good at
English.

Which you may remember as I have said in
my first lecture.

How Tagore had himself mentioned in one
of his letters to one of his nieces.

When he said that I even did not know
how to respond when somebody asked me

a cup of tea.

But Tagore actually has realized that
the West has not sent out its humanity

to meet the man in the East.

but also but but only its machine now
tagore was such a person who

had a different sort of notion that
humanity was one of the best weapons and

that is what we can find in the works of
tagore because through different

journals that he has worked how he has
created a world so let us first try to

understand who was tagore and how In a
family of 14 brothers, no,

he was actually, Tagore got his birth on
6th May

1861 in Kolkata.

And there were 14 siblings, out of which

7 were the sons, and he was the last of
all.

Tagore was right from the beginning
influenced by Chandidas.

Bediapati and many more because he had
been listening to and he also remembered

and admired the songs which was in a
different sort of tradition that was the

Basnava tradition.

But then he was also not untouched by
the English romantics and great

Victorians. We'll find later how he was
also influenced by the major

romantic poets.

and also by major Victorian poets and
how he could also find in his own world

the element of Browning Skew and then
also of Whitman. So he combined in

a sort of exposure to Western education
even though he was not that good at

English.

Now many of us may wonder that Tagore
who began writing at a very small age

of 17

And you know, as it would have it, being
a Bengali, he started writing in

Bengali. So primarily, Tagore was a
Bengali poet.

But then, how he became an English poet
was also by accident that we

shall discuss.

Tagore's writings and his views.

Because Tagore was a thinker even
besides being a poet.

A painter even besides... being a
playwright, a nationalist, even besides

being a person who was actually thinking
of his own pattern of education,

but he was also a sort of
internationalist.

It is only because of those feelings
that Tagore had composed our national

anthem, Jana Gana Mana, that many of us
are reminiscent of.

And this was for the first time recited
in one of the meetings of Indian

National Congress. And later on, it
became our national anthem.

It was in 1901 that he started a sort of
ashram at Shanti Niketan,

which has become world famous.

And this Shanti Niketan, which later on
developed into a university, had a mix

of all sorts of scholars, not only from
India, but also from abroad.

Such was a great vision of Tagore.

Fine. And Tagore died on 7th August
1941.

A man who had so many qualities.

He had also a long life to lead.

So how Tagore came to be recognized as
an Indian English poet and how

he became an English poet that we must
know my different.

During a time when nationalism was on
the rise, Tagore had been translating

of his own works. Though he was writing
in Bengali, many of his Bengali works

got recognized.

And he had become very popular in
Bengal, as popular as Chandidas and

And Bengalis are still proud of, and
they must be proud of, not only them,

we Indians must be proud of Tagore
being...

a poet who brought to India the first
Nobel Prize in literature.

There was actually a beautiful blend of
Vedic and Rig Vedic affiliations, which

provided Tagore with all sorts of
imageries.

And in the world of Tagore, we will
find, if you go through, because most of

are familiar with Tagore, Gitanjali,
which was translated as

song offering.

Fine, we'll see how it became an English
poetry and how it opened the

minds of the people away from India,
away from the theocentric vision.

Tagore had a scientific vision, my dear
friends.

But how did this happen? How Tagore
composed Gitanjali?

Tagore's knowledge of English, as I have
been telling, that it was not in

English that one can say.

It was actually a flawless or immaculate
English.

But he himself has realized that his
English was not good.

But when he translated Gitanjali, he in
one of his letters again wrote to Indira

his niece, I did not undertake this task
in a spirit of reckless bravado.

I mean, while he was translating his own
works into English.

So he says that I was not.

undertaking this task in a spirit of
reckless bravado rather i simply felt an

urge to recapture let me let me
underline the word recapture through the

of another language the feelings and
sentiments which had created such a

of joy within me in past days my dear
friends

Tagore has visited England even in his
youth also but then in

1912 because earlier also Tagore got a
lot of time as a manager

of his own estates he used to take
inland journeys where he got a lot of

think to revise his own poems and this
finally had become a habit so when in

1912 Tagore

was going to England through this inland
water.

On the ship, he thought, because in
order to get himself relieved of the

and the ennui that those days the
journeys included, he started

of his poems.

And not only did he translate, so while
he was translating, he did not have in

his mind that this should become a
classic.

He translated. And in England, he
actually lost his own translations in

Railway Tube, which was later.

I mean, his translated works were later
actually

recovered by none other than his son,
Rathindranath, who actually shared it

with Professor William Rothenstein.
William Rothenstein.

And you know, This is how it was. It was
in 1912 and it was in

1913 that the message of Tagore becoming
the recipient of Nobel

Prize in literature came.

And after this news came, Tagore's
reputation became bigger. By that time,

Tagore has himself established himself
in Bengali. But now he was also known

as a great.

english poet but before that let us try
to understand what was it in his

work that made him so great a poet apart
from uh gitanjali uh

there are other works also of tagore
which we must be familiar with the very

gitanjali uh came out in 1912 followed
by the gardener which was

published in 1913 my dear friends All of
us must remember that Tagore

wrote only one poem in English and that
was Towards the End and that was The

Child in 1931.

Rest of the poems are merely his
translations.

And you know, these are either
translated by him or by some other

But his translations have established
his reputation because his translations

are not only translations but rather
transcreations.

So, one of the books entitled The
Gardener, which was published in 1913,

actually, it is a sort of love fist, as
Sree Basa Younger calls it. It is a sort

of love fist. And here we find, whereas
in Gitanjali we find that it is a sort

of song suffering where he says, I sing
to thee, I came to sing of thee. Here

there is a quest.

There is not only a philosophical but a
spiritual quest in Gitanjali. As we will

see. Here he himself at times
surrenders. Here he himself at times

of being in the company of God.

And the lines of Gitanjali are so
beautifully carved my dear friend. That

times he says.

Oh you do. I did not know he came sat by
my side. I could not know.

Ah how. What a sort of sleep it was.

So Tagore believes.

And he blends the finite with the
infinite.

But in the other book that is Gardiner.
Where he talks about love.

And this love is between humans.

Between humans. It is not between man
and God. But between humans.

And then there is another book. Which
was published in 1913. The same year.

Crescent Moon.

Which talks about childhood.

And while he talks about childhood, he
not only talks about one side of

childhood, but he provides both the
sides of childhood, the child being

as an adult, the outer and the inner
side.

inner insider's view of childhood and
there are many beautiful passages where

you will find that how the child
believes in a world of day trimming why

throwing his glances out of the window
while thinking of the butterflies while

thinking of the flute why i mean there
are many sorts of wanderings that the

child has and then Even if we read
today, we can find how the nascent

has gone, how the nascent childhood has
died.

And then the child, as I said, the only
work that was written in English by

Tagore was inspired by a passion play
and that also in Germany.

Once upon a time when Tagore visited
Germany, he was asked to write a play.

Asked to write a play which could have
the basis of the man of faith.

Surprisingly enough. This man of faith
who actually trials for millions and

millions of his people. And those people
were following him. But at the end of

it so happens that the same man of faith
is killed by his impatient followers.

Many people believe that this man of
faith.

The killing of this man of faith
suddenly turned out in the killing of

as you know after the independence.

Fine. So but then they cannot because
these are all sorts

of imaginations or all sorts of things
that people can think about. But then it

is actually this child is actually an
allegory which as I said the man of

who is killed during the night only by
his despairing and impatient followers,

my dear friend.

So, even if Gitanjali, which has more
than 100 odd poems, and most of his

are actually written in a song sequence,
but apart from Gitanjali, Let us first

try to, and we do not have much time to
talk about the entire corpus of what

goes well, but we shall simply be
touching upon because my aim through

course is to familiarize more and more
Indian poetry in English, not only

of our precursors, but also of our
present times. Now, the gardener, which

considered to be a love poem, a love
fist, there are certain lines.

Because Tagore believed and since Tagore
was a man who had in him a sort of

literary bilingualism.

And in this poem, The Gardener, he talks
of love in various manifestations

and he says that love has got different
sorts of voices.

And here he talks about love, not only
the love of one person, but

the love both of male and female.

Where he says that love can at times
create anger, at times

identity, at times it can create a sense
of possession, at times it can provide

a sense of debilitating influence upon
man. And here are some lines you can

find, like a bird losing its way, I am
caught.

Many of Indian critics can find in all
these the different sorts of rasals.

Fine? The rasas or the inner delight
which I have been calling,

they actually at times can be the rasas
of singar, the rasas of bera, I mean

separation. Free me from the bonds of
sweetness, my love.

And when he talks about love uniting
people, he says, for a few fragrant

we too have been made immortal.

We too have been made immortal.

And again, when he talks about the
female love, he also talks about how the

female lover, the demure female lover,
at times, in a very instantaneous

way, she says, go, and later on starts
feeling like weeping, oh, why doesn't

she come back?

And one very important and significant
line from the gardener, which can make

all swim into an ocean of delight is I
plucked your flower oh world

I pressed it to my heart and the thorn
pricked when the day waned and it

darkened I found that the flower had
faded but the pain remained I mean

both the sides of no the meeting the
union and also the sort of separation

what actually are the characteristics of
Tagore's poetry

Is Tagore only a love poet? Yes. In
Tagore we can find there are various

manifestations of love. Love not only to
human being but love to the almighty

who is omnipotent, omniscient and
omnipresent and Tagore has sung n

number of songs not only in praise of
the almighty but also trying to create a

sort of human bond with the divine where
he actually makes us remind of the

themes of God, nature, love, child,
river, and death.

What makes Tagore an Indian poet is the
strain and the Indian ethos, the

Indian sensibility, my dear friend.

Now, as I said earlier, that Tagore was
not hostile to English education or the

Western influence.

Tagore was actually trying to create a
sort of synthesis between the East and

the West.

And that is why even though not so good
at English, what he said, we must

recognize that it is providential that
the West has come to India and yet

someone must show the East to the West.

The West should actually know what are
the qualities of the East and convince

the West that the East has a
contribution to make to the history of

civilization. India is no bigger to the
West and convince the West.

And yet even the West may think he is. I
am not for trusting of Western

civilization and becoming segregated in
our independence.

Let us have a deep association.

So all Tagore wanted that it is only by
integrating with the West that we can

have a sort of development.

So he was a very forward looking person
as regards his poetry, as regards.

his vision as regards his thought
processes and as regards his own

Now, since Gitanjali made Tagore one of
the world famous poets and brought

a laurel to India in the form of Nobel
Prize in Literature, it is actually

a gain in loss.

Why loss? As I told you, the manuscript
of it was forgotten or locked in the

realitude and later on it was recovered.

So,

Had it not been lost, perhaps it could
not have caught the eyes of the English

poets and the English painters like
William Rothenstein and W .B. Yeats, who

happened to be so moved that whenever he
got time, he used to read that in

hotels and restaurants, as he has
himself mentioned. Fine. And then

somebody came, he used to close it, lest
others may know and see that W .B.

Yeats. Had been moved rather.

And he had written a preface to it.

The theme of this Gitanjali.

Is complete devotion.

In Indian context we can find it. It is
actually imbued with the Vakti Rasa.

The Vakti Rasa. Devotion.

The tone may appear to be very
philosophical.

Devotional and mystical.

Yet it is not devoid of the delight.

Fine. And as I have said.

It was not only a translation, even
though Tagore might have tried to

it, but later on it became a sort of
transcreation.

And Buddha Dev Vos, one of the famous
Bengali poets has said, there are

when the translation surpassed the
original and that have become in the

Tagore. So after Tagore got Nobel Prize
in 1913, the

entire world came to know that Indian
literature is so vast, Indian literature

had such a great depth as many of the
forefathers had been trying to promote

Many of the songs in this collection are
in the form of semi -sonnets, and even

they are philosophical.

I mean, at times the poet may appear to
be talking of a sort of pessimism.

Yet there is a sort of optimism.

So there is actually a shift from
pessimism to determined optimism.

And here the one that I was referring to
about WB -8 who says, I have carried

the manuscripts of these translations
about with me for days, reading it in

railway trains or in the top of
Omnibuses and restaurants, and I have

to close it lest some stranger would see
how much it moved me.

So W .B .H.

during his own time was quite famous.
And even Adjira Pound had also a lot of

appreciation for these verses. And
William Rothenstein, the professor

actually later came to know that once he
had come across this man. But at that

time, I could not understand that he was
such a great person.

Now, in order to understand the beauty,
the rhythm, the philosophy.

And the sort of surrender and the sort
of devotion that Tagore offers in his

songs, offerings, we can find. Because
Tagore did not believe that there was

only one way to love God.

And in poem number 11, what he says is
actually a sort of eye -opener when he

says, Leave this chanting and singing
and telling of being.

Whom dost thou worship?

In this lonely dark corner of a temple
with doors all shut.

Open thine eyes and see thy God is not
before thee.

So when you are chanting and you are
thinking that God is before thee. No.

And you see what he provides the
solution and he says.

He is there where the tiller is tilling
the hard ground. And where the path

maker is breaking stones.

Let us see.

this sort of sympathy and this sort of
optimism that Tagore had for the common

ranks of people the farmers he is with
them in sun and star and his

garment is covered with dust put off thy
holy mantle and even like him come down

on the dusty soil Tagore does not say
that one should actually worship only

God or one should Have his or her
opinions.

Or his or her devotions. To one
religion. Rather he says.

The true religion is the religion of the
common people.

Deliverance. Where is the deliverance to
be found?

Our master himself has joyfully taken
upon him. The bonds of creation.

He is born with us. For all ever.

Come out of that meditation.

And leave aside thy flowers and incense.

What harm is there if thy clothes become
tattered?

His sympathy for the poor people, no?

Even though Tagore himself was from a
very rich and cultured family, but his

heart bled to those walking in the
ground, those walking in the fields. And

is how he says that God doesn't belong
only to somebody who has confined God

simply is chanting, but God is with
them.

Who are actually hard working.

God is with them. Who are there working
in isolation.

But then trying for the greater welfare.

My dear friends. There are around
hundred poems in Gitanjali. And all of

We cannot say that one is meager. Or
some other is greater.

But all the poems in it.

Actually remind us of the sort of
significance.

That Tagore had been having.

Now here I am actually.

passionate enough to recite another poem
that is poem number 18 from Gitanjali

where you see how he depicts clouds heap
upon clouds and it darkens

ah laugh why dost thou let me wait
outside the door all alone no he tells

God why do you let me wait outside at
the door all alone in the busy moments

the noontide work I am with the crowd so

We are reminded of one very beautiful
poem.

I am the mob, the mass, the crowd.

Fine? So God is with those people. If
thou showest me not thy face,

if thou leavest me wholly aside, I know
not how I am to pass these long rainy

hours. I am in the arts of sorrow and
you alone can take me up. You alone can

convert all my sorrows into joys.

I keep gazing on the far away gloom of
the sky and my heart wanders wailing

the restless winds.

And then, there is another poem which
need not be forgotten because it

was such a poem which, while it was a
part of song suffering, but it actually

prompted people to come out of a sort of
mental slavery.

And then, this poem, has been prescribed
in most of the colleges and

universities where he says where the
mind is out here and the head is held

where knowledge is free where the world
has not been broken up into fragments by

narrow domestic walls where words come
out from the depth of truth can there be

any poet writing like this where he
talks about no boundaries

where he talks about man's ultimate
freedom from any sort of slavery even

he was not political but then what he
was here trying to direct was a sort

of invocation to people to get out of
the sort of you know the sort of

independence that we were in where
tireless striving stretches its thumbs

towards perfection where the clear
stream of reason has not lost its way

the dreary desert sand of dead habit and
then finally he says into that heaven

of freedom peace my father let my
country awake so in a way

as a poet he was trying to invoke the
masses

He was trying to invoke the citizens of
this people that at all

costs we have to get our own freedom.

The freedom that we are not enslaved.

There are certain characteristic
features which since you might have read

poem not only during your school and
college days but you can find At times

there are several repetitions and
several literary devices have been used.

The repetition of the word where is
actually reminiscent of the use of

And then there is a sort of integral
philosophy.

The poem not only talks about freedom,
but it talks about freedom of all sorts.

And it also talks about how Britishers,
who had actually been ruling over

us and exploiting all our resources, how
they need to be realized that the

country belongs to those people who
actually are the soils of the soul and

the alien ones.

So there is a sort of patriotic voice,
but then this voice cannot be confined

only to Indian settings. It can actually
spread to all of the nations which once

upon a time had been being ruled by the
alien part.

Now, apart from Gitanjali, as I said,
The Gardener, again, is

one of the most famous poems and we have
discussed that.

But here, something, because after all,
all poets

within themselves have a child alive in
them.

And here is a poem from The Crescent
Moon. As I said earlier, The Crescent

talks about both the internal and the
external views of a child.

How the child, when he is a child or
sees a child, how his passions

are at times circumscribed.

But then how the child wants to have a
sort of freedom.

And here he has titled this poem as On
the Seashore. And the poem goes like

this. On the seashore of endless world,
children meet.

Talks about children.

The infinite sky is motionless overhead
and the restless water is white trash.

See the images.

On the seashore of endless world, the
children meet with shouts and dances.

No, the natural, the spontaneous joys.

They build their houses with sand.

Imagination. Every child is an
imaginative creature.

And they play with empty cells.

With withered leaves they weave their
boats and smilingly flow to them.

Childhood reminiscences.

On the vast deep children have their
play on the seashore of worlds. Are you

reminded of Wordsworth's Odon
Intimations?

You might be reminded of how Wordsworth
has done in that.

And here Tagore says, They know not how
to swim.

They know not how to cast nets.

I mean the worldly knowledge.

They are devoid of.

Pearl fishers dive for pearls.

March and sail in their ships.

While children gather pebbles. And
scatter them again.

They seek not for the hidden treasures.
They know not how to cast nets.

So this is the innocent children.

But will the innocent children.

Or should the innocent children's
innocence be snatched from them? And

what is happening.

And that is why this poem has got a sort
of universal appeal.

The sea surges up with laughter and pale
gleams the smile of the sea beach.

Death -dealing waves sing.

Meaningless ballads to the children.

Even like a mother while rocking her
baby's cradle.

See the use of simile. Even like a
mother while rocking her baby's cradle.

The sea plays with children and pale
gleams the smile of the sea bitch.

On the seashore of the endless world
children meet.

So again I repeat.

Tempest roams in the passless sky.

Sips are wrecked in the trackless water.

Death is abroad and children play.

On the seesaw of endless worlds is the
great meeting of the children.

So the entire poem actually is a sort of
reminiscence of all

our childhood.

How in childhood we actually want to
have a sight of all that goes around us.

How innocently we respond to and how
nature is at its work. How people are at

its work. But then...

Death is abroad and children play on the
seesaw of endless words is the great

meeting of children.

So it not only evokes the innocence of
the child in harmony with nature.

Fine? As we see in the great romantic
poet Wordsworth's poem, Ode on

Intimations of Immortality.

Fine? So we also, where he says, our
birth is but a sleep and forgetting.

And here, in this poem, we find how the
adult world and the children's world

have been compared.

There is, the children, they actually
require a sort of companionship. And

companions, when the entire world is
agog with their own merchandise, it is

only nature which can be their
companion.

Fine? But then, Tagore, Why did Tagore
write this poem? What could have been

inspiration? My dear friends, Tagore had
witnessed a series of deaths in his

family. Right from his sister -in -law
to his own wife to some of his own

relatives as well.

And that is how his childhood joys were
destroyed.

But a child during his childhood should
revel and rejoice in the childhood joys

and the children's joys.

Are being destroyed by the adult world.
By the adult world of experiences.

So Tagore actually wanted to preserve
the innocence of the children. Because

smile on the children is very puerile.
Is very divine. And he does not want

to be devoid of that.

Now again we find that in many of his
poems. Again in another poem.

from the poem entitled the wicked
postman here you can again

find how the child is yearning to know
what the mother is doing or why the

mother is so sad where the mother where
the child is

quite unaware of and since the mother
has lost her husband

Mother has lost her husband. The child
in a sort of eagerness wants to bring a

sort of consolation to the mother. And
the poem goes like this.

Where one line of the poem can actually
remind us of the innocence when the

child says.

Haven't you got a letter from father
today?

I saw the postman bringing letters in
his bag for almost everybody in the

Only father's letter.

He keeps to read himself.

I am sure the postman is a wicked man.

But don't be unhappy about that, mother
dear.

Tomorrow is market day in the next
village.

You asked your maid to buy some pens and
papers and I myself will write all

father's letter.

You will not find a single mistake.

I shall write from A right up to K.

Fine? The poem was actually earlier in
Bengali but it was translated into

English. And towards the end, the child
says, But mother, why do you smile?

You don't believe that I can write as
nicely as father does?

But I shall rule my paper carefully and
write all the letters beautifully big.

When I finish my writing, do you think I
shall be so foolish as father and drop

it into the horrid postman's bag?

Again, the child's world and the adult's
world and how the child's innocently

the child says, I shall bring it to you
myself.

without waiting and letter by letter
help you to read my writing, I know the

postman does not give you the really
nice letters.

Now, such a sort of innocence, do we
really find such a sort of innocence

anywhere other than a poet who is not
philosophically clad, but

also thoughtfully well -dressed, where
language does not become a barrier, my

dear friend. And that is why, When we
try to assist Tagore, even though

the end Tagore had many critics, even
those admirers like WB8, Edgera Pound,

C .S. Clavis and others who had actually
been great admirers, they actually

turned turtle and they became very
hostile because some of the use of

the language and the repetitive
languages that were found in the later

Tagore did not please them.

But then, that actually does not
beleaguer the stature of

a figure like Ramizana Tagore, who
actually, not only through his

through all of his points, tried to say
or convey that God is an entity

which actually combines the three
beautiful words, Sat, chit and

anand truth heart and delight
entertainment no

anand fine man has to remain true to
nature that is what is

the essence of all tagore's poems the
finite world and the body are

both real and good it is it is not that
we should simply think of

the soul we should also think of the
body. We should also think of the

But then, evil is but the part of the
infinite perfection.

Tagore, who actually, if we have a look
at his overall corpus, we can find, as

rightly has been mentioned by a famous
Indian critic who says, that Tagore is a

poet with a delicate sensibility, deeply
Indian.

There is Indian ethos, Indian strain,
Indian sensibility, Indian colors,

Indian words.

Repetitive words like flute, like dance,
like spirit, like soul,

like seesaw. I mean, these are the words
through which Tagore's world is

actually bespattered with Tagore's
style. To conclude, combines the

feminine grace of poetry, With the
virile power of prose.

This is actually what was said. In the
Nobel Prize presentation. Ceremony.

The feminine grace of poetry.

Because many people said that. Tagore
writes prose poems.

And in the. Nobel Prize presentation
ceremony.

One of the judges said.

The feminine grace of poetry.

With the virile power of prose.

My dear friends.

Tagore's world. Is not a world of
pessimism.

Tagore's world is a world of optimism,
and one can find layers of meaning in

Tagore's poetry.

And before we end, let us remind
ourselves of one of the beautiful lines

Tagore from poem number 45, where he
says, Have you not heard his silent

He comes, comes, ever comes, every
moment and every age.

Every day. And every night he comes.
Comes. Ever comes.

So. Life.

Of course. May have certain ups and
downs.

But. If a man keeps his.

Heart intact.

If a man keeps his passions intact.

Devotes himself.

To. The services of God.

God will come surely.

His graces will come. His benignities
will come.

And my dear friends, I will also come
with the next lecture, lecture number

five, next day.

With all this, let me wish you all a
good day.

And I thank you for your patient
hearing.

Thank you. Have a nice day.