Summary of Poems by Kazi Nazrul Islam

Samyabadi
In this poem, Kazi Nazrul Islam talks about the establishment of a non-communal human society without
discrimination. Being recognized as a poet’s faith is the most honorable thing to do. But people use
communities to politicize, exploit the weak, and still incite one against the other. One person conspires to
turn the other way. This idea of Nazrul is still the motivation of every human being.
Nazrul emphasized on religion in the heart. Humanism is necessary to properly understand the knowledge
gained by reading scriptures. The poet says that there is no temple better than the human heart Kaaba. The
poet has placed humanity above all ways. Hindus, Buddhists, Christians, Muslims are all considered as
children of the same mother. Nazrul has composed music for establishing universal human bond. Tried to
spread the fragrance of humanity through words and music.
Nazrul considered the human heart as holy as temples, mosques, churches or other places of pilgrimage in
the poem ‘Saymavadi’. If this heart is pure, if there is no enmity and hatred towards anyone, if there is
sympathy for all, then the world will be a happy abode. Communism means the doctrine that all people of
the state should have equal rights regardless of caste, religion, caste. Kazi Nazrul Islam preached the
message of Communism to establish the rights of all types of people in his poem Samyavadi.

Man ‘Manush’
In the poem ‘Manush’, the poet has highlighted the fact that all the people of the world are one and the
same race in the eyes of communism. Here the poet has discussed about the real identity of people beyond
religion, caste, caste, caste etc. Great work of humanitarianism, donation to the hungry is recognized in all
religions. But in the poem ‘Manush’ the starving man is treated by the priest of the temple and the Molla
of the mosque. Despite being hungry for seven days, he begged for food and was denied to them. But for
eighty years he lived by eating the food given by the Lord without any prayer. Man’s dignity, honor,
exaltation are all equal to the Creator. But people see him differently in the name of religion, in the name
of caste. Mosques and temples are dominated by Molla-Purut. Those who lock the cupboards in the kitchen,
kitchen, are enemies of humanity, enemies of equality. Common people will come forward one day with
hammers and knives to resist them. And in that, the sign of humanity, equality, strength and victory will fly
in the world. Therefore people hate just reading the scriptures, the service of the temple is unreasonable,
the name of the adharma is untrue.

Beware My Captain
The poem “Kandari Hushiyar” written by Kazi Nazrul Islam is taken from his Proletarian Poems. This is
one of the most popular poems written by Nazrul Islam. In this poem written in the context of the freedom
movement of integral India, the poet wants to give a clear message to the youth society and the leadership
of the freedom struggle in India. When freedom is the most desired goal for the subjugated nation, some
selfish people indulge in the conspiracy to divide the society by creating Hindu-Muslim divide. When the
environment is extremely hostile, the path of freedom struggle becomes more difficult as a result of
communal differences, violence and riots. Hence the poet’s call to the struggling youth in this situation. He
appealed to those on whom the fate of the nation depends, to take the lead of the country. Just as it became
difficult to hold the boat at night in the inclement weather, the passengers became frightened, it became
difficult to determine the future direction of the country’s political movement and the entire nation at that
time. The poet reminded the leader of the nation, “Kandari, say drowned people, kill my children.” The
poet reminded the pioneers of the freedom movement about the loss of freedom of Bengalis in the
wilderness of Palashi. The new sun of freedom will rise again in the water of that Ganges red with the blood
of Bengalis. This is like a test for leaders to rise above Hindu-Muslim differences and fight for the country’s
interests. That’s why the poet said “today the exam will make the relief of the nation or caste.” While
fighting for the country, those great revolutionaries who have worn the noose around their neck and sung
the victory song of life, are also standing unnoticed today. Kandari should not forget their sacrifice.
The Rebel
“The Rebel” is one of the famous poems of Kazi Nazrul Islam. The poem was first published on January
6, 1922 in Bijli newspaper. The poem was then published in Masik Pravasi (Magh 1328), Masik Sadhana
(Baishakh 1329) and Dhumketu (22 Aug 1922). As soon as it was published it created a huge stir. Even
today, the poem “Chiro unnoto Shir” remains in the Bengali Mansa for its strong rebellious spirit and
extraordinary phrasing and rhythm. ‘Bidrohi’ poetry is essentially a poem of self-awakening. People can
make the impossible possible. A triumph of such strong self-confidence is evident in the stanzas of the
poem ‘Bidrohi’. Through self-liberation, the world and life can experience the taste of freedom. By using
the word ‘I’ 121 times in the poem, the poet wants to echo one word that people have unequal power. It is
possible to build an independent country of dreams by breaking the chains of subjugation in pursuit and
struggle. The contribution of this poem in establishing equality, truth, honesty, non-communalism and just
society is worldwide.
Nazrul’s rebellious spirit is revealed in the rebellious poetry. Nazrul rebelled against the colonial power,
against the communal power, against the tyranny. Nazrul got the title of ‘rebel poet’ for writing this poem.

Q. Kazi Nazrul Islam is a great poet of interfaith harmony- Elucidate.

Introduction:
Kazi Nazrul Islam (1899-1976), was the rebel poet of Bengal and the national poet of Bangladesh. He is
well known as a great poet of interfaith harmony. Nazrul emerged as the rising sun at a time when class
division, religious separatism, and communal antagonism were at their peak in India. He played a
significant role in promoting communal harmony in Bengal. He appeared as an enlightened poet in a dark
society and was very angry and upset.
Fought against communalism:
In the mid-1926s, the political environment of Bengal changed dramatically. The Hindu-Muslim riots
started. The explosion of communal violence spread across Kolkata. It even affected remote rural areas.
Seeing the oppression, suppression, and cruelty of man due to social injustice Nazrul was hurt deeply. He
thought he should to do something for his countrymen. From this thinking he composed the poem “Kandari
Hushiar” (Beware My Captain) which is known as a patriotic song. In the poem, he called upon the young
generation to save the nation from danger forgetting the Hindu-Muslim difference.
He realized that communalism must be eradicated to establish true freedom and humanist ideals in India.
He felt that it is impossible to be free from British rule without solving Hindu-Muslim communal hostility.
So, he called all the people and native leaders of India to work together to regain their previous prestige
and freedom. Accordingly, he composed inspiring poems and songs about Hindu-Muslim unity. He used
Allah, God, mosque, temple, and church side by side in his songs and poems to promote harmony between
Hindus and Muslims. He also presented Mohammad, Krishna, Khaled, and Arjun in his literary
work. Practically he fought against communalism. He was always against communalism and was an ardent
and vocal campaigner against it. His secular and humanist spirit was a driving force in his literary work
from the beginning. His non-sectarian, voice is evident in the following lines from “Communist”.

“Of equality and that happy land,

Where all artificial differences are resolved Where Hindus, Buddhists, Muslims, and Christians
Are brought together in loving unity.”

Here the poet speaks of the human world where there is no discrimination between man and man in the
measure of race, color, religion, and ethnicity.
Humanistic values:
In the quest for truth, Nazrul attached more importance to humanistic values than to visits to mosques and
temples. Nazrul said that the human heart is the seat of God and the source of all the Holy Scripture. He
believes that there is no value in visiting mosques and temples if people cannot rise to the high ideals of
humanism. The poet says,
“Thine heart is the shrine of all gods.
Why then dost thou wander?
In search of hermits and sages,
Or pour over the carcass of dead scriptures?
From His quiet seat in thy heart
He smiles serenely.

Here Nazrul places the human heart above all else. According to him, the sense of equality in human society
arises from humanistic beliefs which only originate from the heart.
Universal humanism:
“Man above everything, nothing above man” – This universal humanism of the medieval poet Chandidas
is strongly expressed in Nazrul’s poem Man. Nazrul says:
“Of equality, I sing Man comes first
And there is nothing nobler than him
Differences of caste or creed, Of age or countries
Matter little.”-“Manush” (Man)

Here Nazrul talks about human beings and demands that man is above all in the world. The position of
people above all races, castes, and religions.

Hindu-Muslim traditions harmonized:

Nazrul in his “Agnibina” (Fire and Lute) asserts that he is neither a Hindu nor a Muslim; He was for all
people and all religions. In his poetry, the Hindu-Muslim traditions are so harmonious that it is difficult to
distinguish one from the other. Many, both Hindu and Muslim, resented him bitterly. In the Indian
subcontinent, Nazrul introduced the ideals of equality and fraternity when sectarian hostility arose due to
Hindu-Muslim differences in scriptures. Therefore, Nazrul as a symbol of interfaith harmony wants to
establish a society where equality justice and humanity are guaranteed. Thus, Nazrul has become a symbol
of inter-religious harmony.
Conclusion:
Finally, we can say that Nazrul is a symbol of interfaith harmony, a humanistic patriotic, non-communal
poet who wishes to cross not only religious boundaries but also social and economic barriers. He dreams
of the day when all discrimination, shortness, and communalism among men will disappear.

Q. Show Nazrul as a patriotic poet.

Introduction:
“Kandari Hushiar” (Beware My Captain), one of the most inspiring patriotic songs was composed by Kazi
Nazrul Islam (1899-1976), the rebel poet of Bengal and the national poet of Bangladesh. In the poem,
“Kandari Hushiar” (Beware My Captain) the poet urges the Indians to rise above the question of race, creed,
or color by understanding the high values of humanism. In this poem, he appeals passionately to the
National Congress leaders to work more with determination for the cause of Hindu-Muslim unity.
Love for humanity
Nazrul had a deep love for humanity from an early age because he was born into a society, which was full
of class division, religious separatism, exploitation, oppression, torture, and superstitious beliefs. Hindu-
Muslim communal hostility was the main problem during British rule in India. Hindu-Muslim communal
hostility pained Nazrul very much. He felt that it is impossible to be free from British rule without solving
Hindu-Muslim communal hostility. So he called all the people and native leaders of India to work together
to regain their previous prestige and freedom. As a patriotic poet, he inspires people to work together in the
freedom struggle against British rule forgetting their other identity.
The occasion of the song:
Seeing the oppression, suppression, and cruelty of man due to social injustice Nazrul hurt deeply. He thinks
he has to do something for his countrymen. from this thinking he composed the poem “Kandari Hushiar”
(Beware My Captain) known as a patriotic song. In the poem, he calls upon the young generation to save
the nation from danger forgetting the Hindu-Muslim question and understanding the high values of
humanism.
Declaration of a single nationality.
Nazrul composed this song against the background of Hindu-Muslim disorder in different places of India
around 1926. He sang it on the occasion of the annual session of the Indian National Congress, the common
platform of anti-colonial struggle, held in Krishnanagar. He tells through the language of the song; “The
night is dark, Be on your guard/ You, soldiers of the country” and again he says, “The helpless nation is
going underwater/ It does not know how to swim”. Here Nazrul recalls his patriotism and love for the
people of the country and tells the captain with great emotion, who are drowning or dying day by day They
are neither Hindu nor Muslim. They are the children of Mother India. Through his song, expressed his
patriotism and wanted to tell everyone to work together to save the children of India.
Call for a united struggle:
Nazrul through the song the captain be aware calls for a united struggle including all classes of people,
Hindus, Muslims, Buddhists, and Christians for national independence. He reminds the political leaders of
the Congress that if they failed to prevent the communal disorders, the struggle for independence from
British colonial rule is impossible. He remembers the field of Plassey where India lost her independence to
Clive. The poet remembers the brave sons of India who laid down their lives for the motherland in the past
and he expresses his hope that the nation would victory in this great ordeal.
Inspiration supplier
Natural and his literary works especially “Kandari Hushiar” (Beware My Captain) both are storehouses of
Inspiration. In continuation of this, the song inspired our freedom fighters during the liberation war against
the hostile forces of Pakistan in 1971. So, Nazrul Islam is none other than a patriotic poet.
Conclusion:
To sum up we can say, Nazrul is a poet of humanity. He is a poet of all countries of the world not a single
country. His message to countrymen, love for humanity, and prophetic poetry are universal signs of his
patriotism. So Nazrul Islam is certainly a patriotic poet and “Kandari Hushiar” is a patriotic and inspiring
song for those who fight for the freedom of their motherland.

Q. Discuss the social and political background of the poem, “Kandari Hushiar (Beware My Captain).

Introduction:
“Kandari Hushiar” meaning Beware My Captain, is one of the most inspiring patriotic songs composed by
Kazi Nazrul Islam (1899-1976), the rebel poet of Bengal and the national poet of Bangladesh. The poet
wrote the poem based on the Hindu-Muslim riots in India around 1926. In the poem, the poet urges the
Indians specially the younger generation to rise above the question of race, creed, or color by understanding
the high values of humanism.
Criticizes communal violence:
In the mid-1920s, the political environment of Bengal changed dramatically. The Hindu-Muslim riot
started. The explosion of communal violence spread across Kolkata. It even affects remote rural areas.
Moreover, Nazrul points out that some religious leaders and priests are actively responsible for communal
hatred between Hindus and Muslim disorder. In the poem Captain be aware, Nazrul strongly criticizes the
person who led their own community to the wrong side.
The occasion of the song:
Seeing the oppression, suppression, and cruelty of man due to social injustice Nazrul hurt deeply. He thinks
he has to do something for his countrymen. from this thinking he composed the poem “Kandari Hushiar”
(Beware My Captain) known as a patriotic song. In the poem, he calls upon the young generation to save
the nation from danger forgetting the Hindu-Muslim.
Fought against the evil of communal violence:
Nazrul composed this song against the background of Hindu-Muslim disorder in different places in India.
He sang it on the occasion of the annual session of the Indian National Congress, the common platform of
anti-colonial struggle, held in Krishnanagar. He tells through the language of the song; “The night is dark,
Be on your guard/ You, soldiers of the country” and again he says, “The helpless nation is going underwater/
It does not know how to swim”. Here Nazrul recalls his patriotism and love for the people of the country
and tells the captain with great emotion, who are drowning or dying day by day They are neither Hindu nor
Muslim. They are the children of Mother India. Through his song, expressed his patriotism and wanted to
tell everyone to work together to save the children of India.
Nazrul’s farsightedness:
Nazrul possessed of far looking. He felt that it is impossible to be free from British rule without solving
Hindu-Muslim communal hostility. So, he called all the people and native leaders of India to work together
to regain their previous prestige and freedom. He declared that the Indian nation would sink if Congress,
the leading political force in India’s freedom struggle, failed to stem the tide of communalism. When Nazrul
sang this song in 1926, the incidents of communal violence were merely local sparks. But these sparks
turned into a communal fire at the time of division in 1947 when millions of Muslims and Hindus perished.
when Nazrul Islam was writing “Kandari Hushiar”, He felt the upcoming danger of the nation.
Inspiration for a united struggle:
Nazrul through the song the captain be aware calls for a united struggle including all classes of people,
Hindus, Muslims, Buddhists, and Christians for national independence. He remembers the field of Plassey
where India lost her independence to Clive. The poet remembers the brave sons of India who laid down
their lives for the motherland in the past and he expresses his hope that the nation would victory in this
great ordeal. Thus, through the song “Beware My Captain” Nazrul tries to increase political knowledge
among the Indian people including social problems.
Conclusion:
From the light of the above discussion, it is clear that the poem “Kandari Hushiar” is a vivid picture of the
social and political background of that contemporary society. Here Nazrul urged the Congress leaders to
work with greater determination for Hindu-Muslim unity and to fight against British imperial rule.

Q. What is the central message of the poem ‘The Rebel’?

Introduction:
‘The Rebel’s poem is composed by Kazi Nazrul Islam (1899-1976), the rebel poet of Bengal and the
national poet of Bangladesh. In This poem, the poet talks about himself and celebrates the self or speaker
of the poem and spread a message for humanity.
The central message of the poem:
The poem basically describes the destructive and creative nature of the rebel using the pronoun ‘I’ to imply
a rebellious tendency. Kazi Nazrul wrote the rebellious poem when anti-colonial sentiment was at its peak
in the Indian subcontinent. Its rebellious language and themes served as key tools for public awareness at
the time. The people of the subcontinent find inspiration in the language of the poem. It accelerates the non-
cooperation movement. It was the first mass nationalist campaign of civil disobedience against British rule.
In this poem, Nazrul declares himself as a rebel, destroyer, and preserver. He expresses anger as well as
beauty and sensitivity through a combination of different energies. He characterized his thinking and
working spirit as an innate rebel. In this poem, the poet identifies himself as the source of all destructive
forces through his rebellion. He talks about creating a new beautiful and orderly society by using his
destructive power to destroy all forms of oppression. Finally, Nazrul encourages people to celebrate their
creative energy and heroic deeds. He calls for rebellion against all forms of oppression with the aim of
building human unity.
Conclusion:
From the light above description, we can say that the message of the poem is people should stand against
all kinds of oppression and injustice.

Q. What is the central message of the poem ‘The Rebel’?

“Bidrohi” (The Rebel) bears the essence of Kazi Nazrul Islam’s life and his works and therefore it remains
his most characteristic poem. The poem, thereby, also gave the world “Bidrohi Kobi” (The Rebel Poet).
Over his lifetime, even when his focus shifted from the thunderous to the serene, from the restless to the
contemplative, from earthly sorrow to Love Divine, none of it was out of character for the original “Rebel,”
traversing heaven and earth, transcending mythological, religious and ephemeral barriers, and personifying
more than a hundred characters through a diverse and long series of metaphors, symbols, allegories and
allusions which together had woven an incredible synthesis of a rebel spirit and creativity. “Bidrohi” is a
poetic tour de force which, for its astonishing depth and breadth, stands out as a single poem that’s complete
in itself as a literary phenomenon. In fact, when the poem was first published in the January 6, 1922, issue
of Shaptahik Bijli (Weekly Lightning), its appearance on the Bengali literary horizon was like a
phenomenon. Supposedly that the poem was written in one night while Nazrul was in Calcutta in 1921, at
the age of 22 years and 7 months, was itself an expression of his astounding—both rebellious and creative—
vitality and genius.
To be a Rebel, for Nazrul, meant to protest as well as affirm, to destroy as well as create, to react as well as
proact. Along with all its other attributes, it is this synthesis of polarities within the single poem which
makes “The Rebel” one of the most exceptional and extraordinary poetic creations—in any language and
anywhere in the world. In fact, “The Rebel” was also a microcosmic reflection of Nazrul’s worldview,
idealism, and activism. Even when the realism of brutal colonial rule tested his patience with
the Swaraj (home-rule) movement for India’s independence—which he supported in principle but later
came to consider too slow paced—he never gave up hope, never resigned to inaction, never gave up his
idealism. Nor did he cease to admire the movement’s champion, Gandhi, who advocated the independence
movement through nonviolence. In fact, on their uncompromising stand for equality, social justice, and
India’s independence from British colonial rule, Gandhi and Nazrul remained soul mates and mutual
inspirers. Such was Nazrul’s holistic consciousness, such was his holistic activism, such was his holistic
literary contribution. And such was his realization of the spirit of Shiva—the supreme
destroyer and creator—who harmonized these two otherwise paradoxical forces into his universal
manifestation as Nataraj, the Lord of Dance.
And yet, “The Rebel” is only partially understood if it is read only—or mainly—as Nazrul’s own
characterization or identification with The Rebel. The poem’s purpose is that it is also a universal
proclamation, an affirmation, an inspiration, an invocation, of “The Rebel” within the hearts of each “I” of
the common humanity which lays oppressed, subjugated, exploited, powerless, and resigned. This purpose
is yet to be realized, for the stuff of our world and the stuff of Nazrul’s remain essentially the same. Times
have changed, but the differences may be merely in the guises, fashions, and forms. It is for that purpose—
and the bounteous poems, songs, music, stories, plays, novels, essays, and speeches created out of that
purpose—that Nazrul remains a modern, visionary, holistic, revolutionary, and universal poet, songwriter,
composer, writer, and philosopher—in the very best sense of these words. And it is for that very purpose
that “Bidrohi” must now be read, recited, and sung—in millions of voices and all over the world—so the
Rebel’s message and call for freedom, awakening, truth, empowerment, courage, defiance, protest,
activism, persistence, hope, compassion, beauty, romance, love, spiritual unity, equality, and justice
resounds throughout the universe, ushering the world to peace!
Q. Use of Mythology in “The Rebel”.

Kazi Nazrul Islam had a great liking for mythology. He was very expert in traditional Hindu and Islamic
mythology. He also had great fascination for Greek and Roman mythology too. In his poem “The Rebel”
Nazrul has shown his masterclass knowledge of mythology. Here are some of the examples of his sparkling
use of mythology in the poem “The Rebel”.

Balaram Lord Krishna’s brother whose weapon was the plough.

Bedouin An Arab of the nomadic North African, Arabian or Syrian tribes.
Bhrigu According to Hindu mythology, Bhrigu, a sage, was sent by some sages to find out who was the
greatest among Brahma, Vishnu and Shiva. First he went to Brahma, who was displeased with Bhrigu
because (in fact, intentionally—to test Brahma) he had approached him without proper respect. Bhrigu
made amends for it and then went on to see Shiva, subjected him to the same test, and displeased him too
for the same reason. Bhrigu made amends for that too and then went on to see Vishnu. Vishnu was sleeping.
Bhrigu was angry and kicked Vishnu on his chest to protest it because Vishnu is supposed to sustain the
creation, which was in chaos and suffering. Vishnu woke up and, instead of getting angry at Bhrigu, asked
him if his foot was hurt. Bhrigu thereby decided that Vishnu was the greatest among the gods.
Borrak The celestial horse which carried Prophet Mohammad on a tour of Heaven (Islam).
Byomkesh Shiva. This name derived from byom (sky or air) and kesh (hair). In order to break
Ganga’s fall, Shiva spread his matted hair like a net in the air.
Chakra A circular disc-shaped weapon in the hand of Vishnu.
Chandi A Hindu deity, a manifestation of Durga, who severed her own head and drank the blood; symbolic
of a furious woman.
Chenghis Khan Mongol conqueror (1162-1227). Also spelled Genghis Khan.
Chhayanat An evening raga—serene, though lilting.
Dance-king Shiva, the Nataraj—the master performing the dance of creation, sustenance and destruction.
Dhurjati Shiva, with reference to his matted hair.
Durbasa A Hindu mythological saint notorious for his quick temper.
Ganga Sacred river in northern India. Originally a heavenly river, she was sent to earth in response to the
prayers of saint Bhagiratha. To protect the earth from the shock of her fall from heaven, Shiva caught her
with his matted hair and channeled her course. Also called the Bhagirathi.
Great Conch A conch is a shell which can be blown like a horn. The Great Conch refers to the conch in
the hand of Vishnu, signifying power and victory.
Habia The seventh and the worst of the hells in Islamic faith. Hindu myth also describes Hell as having
tiers—Seven Hells. Nazrul refers to both.
Hambeer A pensive, evening raga.
Hindol A lilting, late-hour raga.
Indra In Hinduism, the king of gods and goddesses.
Indrani The wife of Indra.
Ishan Shiva; also the northeast direction.
Israfil’s trumpet In Islam, upon God’s command Israfil will blow his trumpet to announce the end of the
world.
Neelkantha In Indian mythology, the ocean became polluted and needed to be churned— separating the
nectar and the poison in the water. Gods took the nectar, but what to do with the poison? If not removed, it
would poison the Earth. Shiva came forward and drank it, saving the Earth. Henceforth, Shiva became
known as Neelkantha, “Blue-necked,” (“Neel” meaning blue, “kantha” meaning neck) from drinking the
poison. In “The Rebel” Nazrul refers to Shiva’s “blued-hued throat”.
OM The mystic sound denoting the Hindu trinity: Brahma, Vishnu, and Shiva; the origin or root of all
sounds; the symbol of the Supreme Being.
Orpheus In Greek mythology, a Thracian musician and poet whose flute music had the power to move
inanimate objects and charm all.
Parashuram The sixth of the ten incarnations of Vishnu, with his battle-axe (parashu) who exterminated
the Kshatriyas, the ruling warrior caste, from the face of the earth 31 times. In this poem Nazrul refers to
the Kshatriyas as “war mongers.”
Pinakpani Shiva.
Shiva One of the Hindu trinity: Brahma, Vishnu and Shiva. Simultaneously he is the god of creation as
well as destruction, annihilation as well as regeneration, barrenness as well as fertility, eroticism as well as
asceticism. The apparent paradox signifies the underlying potentialities of his power, manifested in many
ways. Shiva is depicted in many forms. One of the most popular forms is that of Nataraj, the Dance-king
or the Lord of the Dance; the dance position is that of harmony or balancing between creation and
destruction, between the opposing forces, between the polarities of Nature. His consorts are Durga and Kali.
His abode is the Himalayan peak, Kailasa.
Shyam Lord Krishna, when depicted in black, dark blue or green complexion.
Snake-king The Snake-king Vasuki, in Hindu mythology.
Swaraj Self-government or home-rule advocated by the Swarajya Party formed by C. R. Das and Pandit
Motilal Nehru. It was also championed by Gandhi. Nazrul was a supporter of the principle while growing
increasingly impatient with what he considered a slow pace, even inaction, of the party, as expressed in the
poem, “My Answer.”
Uchchaisraba Indra’s celestial horse.
Vishnu One of the supreme Hindu trinity which also includes Brahma and Shiva; Vishnu is the sustainer
of the creation.
Vishwamitra In the Ramayana, a Hindu sage who acquired miraculous powers through meditation. Also
the guardian and instructor of Rama and Lakshman during their youth.
Yamadagni A saint, the father of Parashuram.