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वन्दे मातरम्। सुजलां सुफलां मलयजशीतलाम् शस्यश्यामलां मातरम्। शुभ्रज्योत्स्ना पुलकितयामिनीं फुल्लकुसुमित द्रुमदलशोभिनीम्, सुहासिनीं सुमधुर भाषिणीम् सुखदां वरदां मातरम्।। वन्दे मातरम्।। सप्तकोटि कण्ठ कलकलनिनाद कराले द्विसप्तकोटि भुजैर्धृत खरकरवाले अबला केन मा एतो बले बहुबलधारिणीं नमामि तारिणीं रिपुदलवारिणीं मातरम्।। वन्दे मातरम्।। तुमि विद्या तुमि धर्म तुमि हृदि तुमि मर्म त्वं हि प्राणा: शरीरे बाहुते तुमि मा शक्ति, हृदये तुमि मा भक्ति, तोमारई प्रतिमा गड़ि मन्दिरे मन्दिरे। वन्दे मातरम्।। त्वं हि दुर्गा दशप्रहरणधारिणी कमला कमलदलविहारिणी वाणी विद्यादायिनी नमामि त्वाम् नमामि कमलां अमलां अतुलां सुजलां सुफलां मातरम्।। वन्दे मातरम्।। श्यामलां सरलां सुस्मितां भूषिताम् धरणीं भरणीं मातरम्।। वन्दे मातरम्।। English Translation (Condensed): I bow to thee, Mother, Rich in waters, rich in fruits, Cool with the winds of the south, Dark with the crops of the harvests, The Mother! Her nights rejoicing in the glory of the moonlight, Her lands clothed beautifully with blossoming trees, Sweet of laughter, sweet of speech, Giver of joy, giver of blessings, Mother! I bow to thee, Mother! With millions of voices roaring loud, And millions of hands holding swords high in the air, Why should you be afraid, O Mother? You are the strength of all the strong, Deliverer from the enemy's assault, I bow to you! You are knowledge, you are dharma (righteousness), You are heart, you are soul, You are our very life! You are our strength in our arms, You are our faith in our hearts, You are the image we worship in every temple. I bow to thee, Mother! You are Durga, wielder of ten weapons, Lakshmi, moving gracefully on lotus petals, Saraswati, the giver of wisdom—I salute you! O pure, unmatched, water-rich and fruitful Mother, Dark-skinned and modest, with a sweet smile, The sustainer of the Earth! I bow to thee, Mother! Author: Bankim Chandra Chatterjee, c. 1870s
वन्दे मातरम्। सुजलां सुफलां मलयजशीतलाम् शस्यश्यामलां मातरम्। शुभ्रज्योत्स्ना पुलकितयामिनीं फुल्लकुसुमित द्रुमदलशोभिनीम्, सुहासिनीं सुमधुर भाषिणीम् सुखदां वरदां मातरम्।। वन्दे मातरम्।। सप्तकोटि कण्ठ कलकलनिनाद कराले द्विसप्तकोटि भुजैर्धृत खरकरवाले अबला केन मा एतो बले बहुबलधारिणीं नमामि तारिणीं रिपुदलवारिणीं मातरम्।। वन्दे मातरम्।। तुमि विद्या तुमि धर्म तुमि हृदि तुमि मर्म त्वं हि प्राणा: शरीरे बाहुते तुमि मा शक्ति, हृदये तुमि मा भक्ति, तोमारई प्रतिमा गड़ि मन्दिरे मन्दिरे। वन्दे मातरम्।। त्वं हि दुर्गा दशप्रहरणधारिणी कमला कमलदलविहारिणी वाणी विद्यादायिनी नमामि त्वाम् नमामि कमलां अमलां अतुलां सुजलां सुफलां मातरम्।। वन्दे मातरम्।। श्यामलां सरलां सुस्मितां भूषिताम् धरणीं भरणीं मातरम्।। वन्दे मातरम्।।
I bow to thee, Mother, rich in waters, rich in fruits, cool with the winds of the south, dark with the crops of the harvests, The Mother! Her nights rejoicing in the glory of the moonlight, her lands clothed beautifully with blossoming trees, sweet of laughter, sweet of speech, giver of joy, giver of blessings, Mother! I bow to thee, Mother! With millions of voices roaring loud, and millions of hands holding swords high in the air, why should you be afraid, O Mother? You are the strength of all the strong, deliverer from the enemy's assault, I bow to you! You are knowledge, you are dharma (righteousness), you are heart, you are soul, you are our very life! You are our strength in our arms, you are our faith in our hearts, you are the image we worship in every temple. I bow to thee, Mother! For you are Durga holding her ten weapons of war, Kamala (Lakshmi) at play in the lotuses. And speech, the goddess (Saraswati), giver of all lore, to thee I bow! I bow to thee, goddess of wealth pure and peerless, richly-watered, richly-fruited, The Mother! I bow to thee, Mother, dark-hued, candid, sweetly smiling, jeweled and adorned, the holder of wealth, the lady of plenty, The Mother! I bow to thee, Mother!
Bankim Chandra Chatterjee's "Vande Mataram" is far more than just a song; it is a foundational text in the narrative of Indian nationalism and a profound cultural artifact that continues to resonate with the spirit of the nation. Its inclusion in the Swariti folk song and cultural archive is not merely appropriate but essential, given its pivotal role in shaping India's modern identity. Composed in the 1870s and embedded within his seminal novel *Anandamath* (1882), Chatterjee envisioned the motherland not merely as a geographical entity but as a living, breathing goddess—Bharat Mata. This personification, drawing deeply from Hindu devotional traditions, transformed abstract patriotism into a tangible, emotional, and spiritual devotion. The lyrics, a beautiful blend of Sanskrit and Bengali, paint vivid imagery of a fertile, bountiful, and powerful mother, simultaneously gentle and fierce. This dual nature—nurturing provider and formidable protector—was crucial in inspiring a populace under colonial rule. Historically, "Vande Mataram" became the anthem of the Indian independence movement. Its power lay in its ability to transcend linguistic and regional barriers, uniting diverse communities under a common emotional banner. Leaders like Rabindranath Tagore, who first publicly sang the song in 1896, and later figures like Sri Aurobindo, who translated it into English and called it the "mantra of nationalism," recognized its immense potential to galvanize the masses. The British colonial administration's attempts to ban the song only amplified its significance, turning its recitation into an act of defiance and a symbol of unwavering resistance. The simple chant of "Vande Mataram!" became synonymous with the yearning for *swaraj* (self-rule). In terms of performance, the song has seen numerous interpretations. While Jadunath Bhattacharya is believed to have set the original tune, Rabindranath Tagore's rendition in Raag Desh at the 1896 Congress session popularized it. Later, composers like Hemant Kumar for the film *Anand Math* (1952) and Timirbaran Bhattacharya, who gave it a marching cadence in Raag Durga at Subhas Chandra Bose's request, further enriched its musical legacy. This adaptability across different musical styles, from classical to more martial interpretations, speaks to its inherent power and versatility. The fact that it continues to be performed in various arrangements, including grand orchestral tributes, underscores its enduring appeal. The themes woven into "Vande Mataram" are multifaceted: devotion to the motherland, personification of the nation as a goddess, celebration of nature's bounty, courage, resistance against oppression, and national unity. These themes are universal yet deeply rooted in the Indian ethos, making the song a powerful expression of cultural pride and aspiration. Its inclusion in the Swariti archive will provide invaluable context to understanding the emotional and spiritual underpinnings of India's freedom struggle and the ongoing resonance of these themes in contemporary Indian society. It serves as a testament to the power of art and poetry to ignite revolutions and shape national consciousness.
Historical Background
Bankim Chandra Chatterjee composed "Vande Mataram" in the 1870s, and it was first published in his Bengali novel *Anandamath* in 1882. The novel is set against the backdrop of the Sannyasi Rebellion, an early anti-colonial uprising against the East India Company's rule in India, and the devastating Bengal famine of 1770. Chatterjee, a government official, was inspired by India's rebellious spirit and the concept of Bharat Mata (Mother India) as a goddess. The poem quickly gained political significance, especially during the Indian independence movement. Rabindranath Tagore famously recited it at the Indian National Congress session in Calcutta in 1896. By 1905, with the partition of Bengal, "Vande Mataram" had become a popular marching song and a powerful symbol of nationalism, unity, and resistance against the British Raj. The colonial government, recognizing its power, banned public recitation of the song, leading to many arrests and further solidifying its status as a protest anthem. In 1937, the Indian National Congress, seeking to respect the sentiments of non-Hindus while still embracing the song's patriotic fervor, adopted only the first two stanzas for official use. On January 24, 1950, the Constituent Assembly of India officially adopted "Vande Mataram" as the national song, granting it equal status with the national anthem, "Jana Gana Mana."
Cultural Significance
"Vande Mataram" holds profound cultural significance in India, serving as an enduring symbol of national identity, patriotism, and unity. Its emotional and evocative lyrics, personifying India as a divine mother figure, stirred nationalistic feelings and inspired millions to unite against British colonial rule. The song transcended regional, cultural, and linguistic differences, fostering a collective sense of purpose and identity among diverse populations. Even today, "Vande Mataram" continues to resonate deeply with Indians, reminding them of the sacrifices made during the freedom struggle and the importance of preserving national unity and integrity. It is frequently sung at national events, cultural celebrations, and educational institutions, serving as a powerful reminder of the nation's shared history and values. The song's legacy extends beyond its historical context, inspiring generations to uphold the values of patriotism, unity, and selflessness, and embodying the spirit of resilience and love for the motherland.
Usage & Performance Context
"Vande Mataram" is primarily performed during national events, ceremonies, and cultural functions in India. It holds equal status with the national anthem, "Jana Gana Mana," and is often sung or played at the opening and closing of parliamentary sessions. Schools are advised to begin their day with community singing of "Vande Mataram" to promote respect for national symbols. When both the national song and national anthem are rendered together, "Vande Mataram" is typically performed first. Historically, during the Indian independence movement, "Vande Mataram" was a rallying cry sung by freedom fighters at political assemblies, demonstrations, and even before incarceration. It was a powerful protest song against British rule, often sung in defiance of bans. Today, while the full six-stanza version is officially approved for formal and ceremonial state functions, the first two stanzas are most commonly sung, particularly in public and educational settings, to ensure inclusivity.
What is the meaning of "Vande Mataram"?
"Vande Mataram" translates to "I bow to thee, Mother" or "I praise thee, Mother." The "Mother" refers to the motherland of India, often personified as Bharat Mata or Mother Bengal.
Who wrote "Vande Mataram" and when?
"Vande Mataram" was written by Bankim Chandra Chatterjee in the 1870s and first published in his Bengali novel *Anandamath* in 1882.
What is the historical significance of "Vande Mataram"?
The song played a pivotal role in the Indian independence movement, becoming a rallying cry and a symbol of nationalism, unity, and resistance against British rule. It inspired countless freedom fighters and was often sung at protests and political meetings.
Is "Vande Mataram" the national anthem of India?
No, "Vande Mataram" is the national song of India, sharing equal honor with the national anthem, "Jana Gana Mana." It was adopted as the national song on January 24, 1950.
Why are only the first two stanzas of "Vande Mataram" often sung?
The first two stanzas of the song make abstract reference to the "mother" and "motherland" without explicit religious connotation. In 1937, the Indian National Congress adopted these two stanzas to respect the sentiments of non-Hindus, as later verses mention Hindu goddesses.
Region
India
Language
Sanskrit, Bengali, Hindi
Themes
Contributor
Swariti
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