The Full Text of “The Gift of India”
1Is there aught you need that my hands withhold,
2Rich gifts of raiment or grain or gold?
3Lo! I have flung to the East and West
4Priceless treasures torn from my breast,
5And yielded the sons of my stricken womb
6To the drum-beats of duty, the sabres of doom.
7Gathered like pearls in their alien graves
8Silent they sleep by the Persian waves,
9Scattered like shells on Egyptian sands,
10They lie with pale brows and brave, broken hands,
11They are strewn like blossoms mown down by chance
12On the blood-brown meadows of Flanders and France.
13Can ye measure the grief of the tears I weep
14Or compass the woe of the watch I keep?
15Or the pride that thrills thro’ my heart’s despair
16And the hope that comforts the anguish of prayer?
17And the far sad glorious vision I see
18Of the torn red banners of Victory?
19When the terror and tumult of hate shall cease
20And life be refashioned on anvils of peace,
21And your love shall offer memorial thanks
22To the comrades who fought in your dauntless ranks,
23And you honour the deeds of the deathless ones
24Remember the blood of thy martyred sons!
The Full Text of “The Gift of India”
1Is there aught you need that my hands withhold,
2Rich gifts of raiment or grain or gold?
3Lo! I have flung to the East and West
4Priceless treasures torn from my breast,
5And yielded the sons of my stricken womb
6To the drum-beats of duty, the sabres of doom.
7Gathered like pearls in their alien graves
8Silent they sleep by the Persian waves,
9Scattered like shells on Egyptian sands,
10They lie with pale brows and brave, broken hands,
11They are strewn like blossoms mown down by chance
12On the blood-brown meadows of Flanders and France.
13Can ye measure the grief of the tears I weep
14Or compass the woe of the watch I keep?
15Or the pride that thrills thro’ my heart’s despair
16And the hope that comforts the anguish of prayer?
17And the far sad glorious vision I see
18Of the torn red banners of Victory?
19When the terror and tumult of hate shall cease
20And life be refashioned on anvils of peace,
21And your love shall offer memorial thanks
22To the comrades who fought in your dauntless ranks,
23And you honour the deeds of the deathless ones
24Remember the blood of thy martyred sons!
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“The Gift of India” Introduction
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"The Gift of India" is a lyric poem written by the Indian political activist and poet, Sarojini Naidu. Naidu wrote "The Gift of India" in 1915 and published it in her 1917 collection of nationalist poems, The Broken Wing: Songs of Love, Death and Destiny. Writing during World War I, when India was still part of the British Empire, the poem addresses the sacrifices made by Indian soldiers in the war. Across four stanzas of rhyming couplets, the poem honors the Indian soldiers' loss and exposes the exploitation of India under British colonial rule.
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“The Gift of India” Summary
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The speaker, a female personification of India, asks Britain if there is anything it could need that she has not already given up. She points to the material resources like clothing, grain, and precious metals that she has spread across Britain's global empire, as well as the violence with which these valuable goods were ripped away from her. As if this were not enough, she has even offered up her sons, Indian soldiers, to Britain's call to arms. In taking up these weapons, her sons are destined for death.
Those precious soldiers now rest in foreign lands. Their silent corpses rest in the Persian Gulf or are haphazardly dispersed like seashells in the Egyptian desert. Their noble, broken bodies, pale in death, are carelessly scattered like unlucky trampled flowers on the bloody battlefields of Flanders and France.
Given this horrific fate, the speaker implies that the sorrow she feels for the loss of her sons is immeasurable. One cannot comprehend the pain with which she watches her sons die. Yet through her heartache, she still feels a sense of pride for the Indian soldiers' bravery. Like a mother anxiously awaiting her sons' return, the speaker takes comfort in hope while she prays for their survival. When the war is finally won, it will be bitter-sweet for the speaker. She imagines the prevailing British flag as at once triumphant and stained red with the blood of her sons.
She hopes that when the horrors of war are over and a new kind of life can be made through peace, her audience will show love and gratitude towards their fellow countrymen through memorials. She asks them to honor those who fearlessly served in the armed forces. Paying these respects to the dead, she hopes, will mean they live forever in the minds of the living. Thus, the speaker ends with a final plea to remember the Indian soldiers sacrificed in World War I.
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“The Gift of India” Themes
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British Imperialism and Indian Exploitation
“The Gift of India” offers a scathing rebuke of British imperialism. Written during World War I, the poem argues that the British Empire has stolen not just India’s material wealth but also the lives of Indian soldiers without offering the slightest appreciation in return. By highlighting this injustice, the speaker criticizes the greed, callousness, and cruelty of colonial powers like Britain that built their empires on the back of the Indian people.
The speaker of the poem is India personified. From the very first line, she draws readers’ attention to how much Britain has taken from her: “Is there aught you need that my hands withhold?” she asks. In other words, there is nothing more that India can give since the British Empire has taken everything already. The speaker initially describes India’s material resources like “raiment” (clothing), “grain,” and “gold” as “gifts,” but it quickly becomes clear that this wasn’t a friendly or fair exchange.
Indeed, in the following line, readers learn that these “priceless treasures” have been violently “torn” from India’s “breast.” This is a reference to Britain's taking of various material resources during its violent conquest of India. These stolen goods keep Britain’s vast empire running across “East and West” while robbing India itself of its own resources. Indeed, there’s no sharing here, nor even any acknowledgment of what India has lost in this forced exchange as its “treasures” have been “flung” across the globe.
Mother India has even “yielded the sons of [her] stricken womb / To the drum-beats of duty, the sabres of doom.” Here, the speaker describes the sacrifice at the heart of the poem: the lives of Indian soldiers who died fighting under the British flag during WWI. The poem hammers home the fact that Britain didn’t simply exploit India’s natural resources, then, but its people themselves. The mention of human lives alongside material riches further illustrates how the British treated the Indian people as just another thing to exploit. By contrast, for the speaker, the loss of every Indian life carries the weight of a mother losing her child.
The speaker goes on to describe the way that her dead sons (those Indian soldiers) have been unjustly forgotten by Britain despite their sacrifice, adding insult to injury. The Indian dead are described as “scattered” across the globe in “alien,” or foreign, “graves.” They have been robbed of a proper burial where their families can mourn them according to Indian tradition. Instead, they lie “silent” like objects, carelessly discarded where they fell. The speaker begs the reader to give her lost sons “love” and “memorial thanks.” A proper memorial would require Britain to recognize Indians as equals—at the very least, as human beings. Through this plea for justice for India’s soldiers, the poem exposes the inequalities upon which empires are built.
- See where this theme is active in the poem.
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The Tragedy of War
Sarojini Naidu’s “The Gift of India” centers on the Indian soldiers who fought alongside the British in World War I. The poem’s speaker, a female personification of India itself, compares the loss of these soldiers to the loss of her own children in order to highlight the tragic reality of war. While the young men’s brave sacrifice may inspire patriotism in their countrymen, the poem implicitly questions whether war is ever worth its vast human cost.
While the poem honors the Indian soldiers’ bravery, it constantly reminds the reader of the pain of the soldiers’ loss. Indeed, the speaker describes the “sons” of her “womb” as “priceless,” in stark contrast to the “rich gifts” at the beginning of the poem. The loss of India’s young men cannot, the poem implies, be measured in monetary terms. The speaker is clearly proud of her courageous soldiers and acknowledges that their sacrifice was made in response to “drums of duty.” Yet even as the Indians’ response to Britain’s call to arms can be seen as noble and heroic, the speaker describes the men’s weapons as “sabres of doom”: the tools of war don’t bring hope but destruction, and the poem’s images of horror and human bloodshed undercut feelings of national pride.
Indeed, the poem’s contrasting images of natural beauty and human carnage help to illustrate the speaker’s conflicting feelings of love and loss. She conveys a simultaneous appreciation for the soldiers and for the tragedy of war, never letting the reader romanticize what the men’s sacrifice actually means.
In the second stanza, for example, the poem describes the men using imagery that’s at once beautiful and terrifying. For instance, they are “gathered like pearls” but in “alien graves” (that is, on foreign soil). They are “scattered” like “shells on Egyptian sands” and “strewn like blossoms” across the “blood-brown meadows of Flanders and France.” This imagery of pearls, seashells, and flower blossoms conveys the fragile beauty of the human body, which stands no chance against the brutal machinations of war. This widespread list of battlefields— in Egypt, Persia, Flanders, and France—also gives the reader a sense of the grand scale of wartime destruction. The truth, the poem implies, is that though the soldiers’ bravery should be treasured, there is nothing beautiful about their tragic end.
The speaker describes the conflicting “pride that thrills thro’ my heart’s despair,” and her mixed feelings continue in her bittersweet depiction of the peace she hopes will come after the war is over. She describes the war’s end as a “sad” and “glorious” vision of “the torn red banners of Victory.” Flying banners symbolize triumph but the fact that they are “torn” from battle and “red” from bloodshed casts a shadow on this celebration. In fact, the third stanza consists entirely of rhetorical questions that focus on the immeasurability of the speaker’s “grief,” “woe,” “despair,” and “anguish” caused by war. Earlier in the poem, she makes it clear that one can’t put a price on human life. Her tragic language at the poem’s end implies that there is no way to measure the emotional cost of war, either.
The poem ends with a final plea: “Remember the blood of thy martyred sons!” The speaker’s hopeful appeal puts the human cost of war front and center, leaving the reader to question the merits of war for themselves.
- See where this theme is active in the poem.
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Line-by-Line Explanation & Analysis of “The Gift of India”
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Lines 1-2
Is there aught you need that my hands withhold,
Rich gifts of raiment or grain or gold?"The Gift of India" begins with the poem's speaker, a female personification of India itself, asking a pointed rhetorical question. Essentially, she's saying, "Is there anything you could possibly need that I haven't already given you—valuable things like clothing, grain, and precious metals?"
Personifying India makes the poem more dramatic. Instead of an impersonal or abstract political discussion, the poem is an intimate, emotional appeal. The poem never says so directly, but the speaker is addressing the British Empire—an entity to which, the speaker implies, India has already given so much. Indeed, the polysyndeton of the speaker's list ("raiment or grain or gold") makes those materials seem to pile up, while the firm /g/ alliteration in "gifts," "grain," and "gold" similarly hammers home just how much Britain has taken from India.
And though the speaker calls these "Rich gifts" in line 2, it quickly becomes clear that they were not given freely. The first line of "The Gift of India" thus establishes one of the poem's major themes: Indian exploitation under British imperialism.
The poem is written in rhyming couplets, and the quick one-two punch of those rhymes (here, "withhold" and "gold") adds yet more intensity to the speaker's words. These lines also feature a mixture of anapests (poetic feet with three syllables arranged in an unstressed-unstressed-stressed pattern, da-da-DUM) and iambs (feet with two syllables in an unstressed-stressed pattern, da-DUM):
Is there aught | you need | that my hands | withhold,
Rich gifts | of rai- | ment or grain | or gold?This creates a rousing, rising rhythm. The stressed beats here also help to convey the speaker's frustration. For example, stressing the word "aught" makes it sound not like the speaker is not just saying "anything" but rather "anything at all."
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Lines 3-6
Lo! I have flung to the East and West
Priceless treasures torn from my breast,
And yielded the sons of my stricken womb
To the drum-beats of duty, the sabres of doom. -
Lines 7-9
Gathered like pearls in their alien graves
Silent they sleep by the Persian waves,
Scattered like shells on Egyptian sands, -
Lines 10-12
They lie with pale brows and brave, broken hands,
They are strewn like blossoms mown down by chance
On the blood-brown meadows of Flanders and France. -
Lines 13-18
Can ye measure the grief of the tears I weep
Or compass the woe of the watch I keep?
Or the pride that thrills thro’ my heart’s despair
And the hope that comforts the anguish of prayer?
And the far sad glorious vision I see
Of the torn red banners of Victory? -
Lines 19-24
When the terror and tumult of hate shall cease
And life be refashioned on anvils of peace,
And your love shall offer memorial thanks
To the comrades who fought in your dauntless ranks,
And you honour the deeds of the deathless ones
Remember the blood of thy martyred sons!
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“The Gift of India” Symbols
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Gifts
The primary symbol in "The Gift of India" is that "gift" itself. Gift-giving, in general, implies a friendly exchange. The word is thus being used ironically in the poem, which depicts the violent exploitation of India by the British Empire. The "gift," then, comes to symbolize the sacrifices made by India on Britain's behalf—all those material resources and human lives forcibly taken by Britain, with nothing offered in return.
The gifts listed in the poem's second line are themselves symbols of more specific instances of imperial exploitation:
- "Raiment" refers to the destruction of the Indian textile trade: the British took cloth from India and exported it to Europe while selling cheaper machine-made fabric in India itself. This would eventually lead to the home-spun cloth movement within India's struggle for Independence.
- "Grain" refers to the limitation placed on Indian farmers to produce only cash crops that would benefit their British rulers.
- Finally, "gold" refers to the system of taxation the British imposed on Indians in their own land. Combined, these three instances of material wealth keep Britain's Empire running across "East and West."
By the end of the opening stanza, the "gift" shifts: instead of referring solely to material resources, it comes to encompass the sacrifice of Indian lives. Calling Indian soldiers her "sons," the speaker contrasts their value with the previously mentioned material goods by calling them "priceless treasures." While the Indian soldiers may be just another resource for the British to steal and use, the speaker is careful to emphasize that her sons' lives cannot be quantified in terms of monetary value.
- See where this symbol appears in the poem.
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“The Gift of India” Poetic Devices & Figurative Language
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Personification
The poem features personification from top to bottom, as the poem's speaker is a female embodiment of India. Depicting India as a human being makes the poem more emotional and urgent. The loss of India's material resources is akin to a woman's "priceless treasures" being ruthlessly ripped from her arms. The mention of India's body parts—her "breast" and "womb"—also makes her seem vulnerable and exposed, further illustrating the brutality of British exploitation. This isn't an abstract political issue for the speaker or, the poem implies, for India's people; the effects of imperialism are tangible, painful, and immediate.
The poem doesn't just present India as a woman, in fact, but as a mother. In doing so, the poem refuses to let India's fallen soldiers become little more than a statistic; they are India's children, and their loss is thus a source of profound grief.
Personification also helps the poem highlight the unnatural cruelty of war as the speaker describes her "sons'" lifeless bodies. There is something unnatural about a parent surviving their children; here, India is given a voice while the actual human soldiers lie "silent," reduced to inanimate objects like "pearls" and "shells" while India is very much alive in her grief.
As India weeps for her children, personification turns the poem into a mother's lament. The device pushes readers to empathize with India and to better understand the human cost of both war and imperialism.
- See where this poetic device appears in the poem.
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Rhetorical Question
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Alliteration
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Polysyndeton
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"The Gift of India" Vocabulary
Select any word below to get its definition in the context of the poem. The words are listed in the order in which they appear in the poem.
- Aught
- Raiment
- Lo
- Yielded
- Stricken
- Sabres
- Alien
- Persian, Egyptian, Flanders and France
- Strewn
- Ye
- Compass
- Thrills thro'
- Tumult
- Cease
- Refashioned on anvils
- Refashioned
- Comrades
- Dauntless
- Martyred
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Anything. Within the context of the poem, the speaker uses it to mean "anything else." She implies that there is nothing more for Britain to take from India; it has already taken everything.
- See where this vocabulary word appears in the poem.
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Form, Meter, & Rhyme Scheme of “The Gift of India”
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Form
"The Gift of India" consists of four sestets (six-line stanzas). Each of these sestets is in turn made up of three rhyming couplets that feature a rousing yet flexible meter (more on that in the Meter section of this guide).
As a result, the poem feels firmly controlled but not flat or stiff. The mixture of steady stanza lengths and clear, predictable rhymes with a looser meter makes the poem come across as serious and formal but also passionate; it's not particularly rigid. Its musical form also makes the poem—and its call to honor India's soldiers—more memorable.
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Meter
"The Gift of India" follows a loose anapestic tetrameter: lines of four anapests (poetic feet with a da-da-DUM rhythm). For example, lines 1-2, and 13-16:
Is there aught | you need | that my hands | withhold,
Rich gifts | of rai- | ment or grain | or gold?
[...]
Can ye mea- | sure the grief | of the tears | I weep
Or com- | pass the woe | of the watch | I keep?
Or the pride | that thrills | thro' my heart's | despair
And the hope | that com- | forts the an- | guish of prayer?As readers can see above, the meter isn't perfect: there are often some iambs (da-DUM) tossed in, but, overall, there's a clear, pounding rhythm throughout the poem. Anapests create what's known as a rising rhythm, or a rhythm that moves from unstressed to stressed beats. This creates a sense of relentless forward momentum. They also, famously, evoke galloping horses and thus are appropriate for a poem about war.
Naidu very often moves stresses around to emphasize certain words and emotions. The meter is irregular enough at points that it's also possible to classify the poem as using a four-beat accentual meter. That means most lines contain four stressed syllables, though the number of unstressed syllables varies.
For example, lines 3 and 4 both feature the poem's first trochees (DUM-da):
Lo! I | have flung | to the East | and West
Priceless | treasures | torn from | my breastIt's possible to divvy the feat up here in various ways, but the opening stress of "Lo!" (combined with a caesura) snaps the reader to attention. The front-loaded stresses of the next line further mirror the violence with which these treasures have been "torn from" the speaker.
Having conjured this atmosphere of violence, the rising meter returns in lines 5-6 with a newfound sense of urgency:
And yield- | ed the sons | of my strick- | en womb
To the drum- | beats of du- | ty, the sa- | bres of doom.Much like the "drum-beats of duty" themselves, the stressed syllables evoke a sense of looming danger. The perfect anapestic tetrameter of line 6 creates a driving momentum that echoes the fate of the soldiers themselves. It is as if the rising meter is relentlessly pushing them from the safety of the speaker's "womb" to their "doom."
In the first three lines of the following stanza, the speaker again swaps trochees into those opening feet to add a burst of forceful passion:
Gathered | like pearls | in their a- | lien graves
Silent | they sleep | by the Per- | sian waves,
Scattered | like shells | on Egyp- | tian sands,Just as the corpses are scattered and broken in a random and unnatural way, the disruption in the meter makes for an uncomfortable and unpredictable rhythm. The meter becomes increasingly erratic as the stanza progresses, perhaps suggesting the speaker's increasing grief and despair as she describes the soldiers' fates:
They lie with pale brows and brave, broken hands,
They are strewn like blossoms mown down by chance
On the blood-brown meadows of Flanders and France.Such moments of metrical turbulence might be meant to mimic the dangerous nature of war and call attention to the speaker's emotional turmoil.
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Rhyme Scheme
Each stanza in "The Gift of India" is made up of three pairs of rhyming couplets, creating the following rhyme scheme (with new rhyme sounds introduced in each stanza):
AABBCC
These rhymes are all perfect, rather than slant, and they are also always stressed by the poem's meter. As a result, they ring out clearly, driving the poem forward and adding weight to the end of each line.
This rhyme scheme makes the poem musical, memorable, and somewhat formal-sounding. While the poem plays with meter to keep the reader's attention and mimic the chaos of war, the steady, firm end-rhymes offer a sense of consistency. This, in turn, evokes the speaker's unwavering focus on her "sons'" sacrifice.
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“The Gift of India” Speaker
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The speaker of the poem is India itself, personified as a woman and mother. She is, essentially, "Mother India" or Bharat Mata: a celebrated symbol in Indian history (indeed, a slogan long chanted by Indian nationalists is "Praise Mother India!"). In making the speaker Mother India, Naidu infuses her mourner's lament with the energy and pride of the Indian movement for self-rule. Naidu herself was also seen as a female embodiment of India in her lifetime as she was one of the foremost representatives of Indian women throughout her political career.
The poem's speaker addresses the reader directly as she describes the sacrifice made by her "sons," the Indian soldiers who fought and died for Britain during World War I. This personification and first-person direct address add to the emotional impact of the poem. For the poem's speaker, this is not some abstract or distant issue; it is raw, immediate, and painful. The bond between mothers and children transcends national and cultural barriers, and the poem's use of personification thus also makes the speaker's call for remembrance relatable and effective; this is not simply a political call to action but the passionate plea of a mother in mourning.
The poem emphasizes the speaker's maternal qualities throughout. For example, it mentions her "breast" and "womb" in lines 4-5, which should, in times of peace, be used for nurturing new life. Instead, imperialism and war have "torn" at the speaker's breast and troubled her womb. She laments that her children are scattered in foreign graves, far from their mothers and motherland, and weeps tears of immeasurable grief for what India has lost.
Note that the speaker's intended audience shifts throughout the poem. In the first stanza, she is clearly speaking to the British, accusing them of greedily exploiting her land, resources, and people. Yet by the poem's end, it's not entirely clear if she's talking to the British, Indians, or both when she calls for her listeners to "honour" and "remember" those who fought in the war. She calls these soldiers "comrades who fought in your dauntless ranks," and that "your" might be taken in two different ways:
- She might be talking to other Indians, calling on them to raise up their fallen brethren.
- But she might also be pointedly telling the British that the Indian soldiers were, indeed, their own comrades (with "your ranks" referring to British ranks) and thus that they deserve to be treated with the respect that the British show toward British fallen soldiers.
Both readings are possible and, indeed, not mutually exclusive. Having started from a place of outrage and devastation at the treatment of her sons, the speaker ends with a hopeful appeal to the reader to honor the dead.
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“The Gift of India” Setting
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"The Gift of India" is set during World War I, at a time when India was still a part of the British Empire. The speaker, a female personification of India, alternates between descriptions of herself (that is, India) and the faraway lands where her "sons" lie dead. These include the battlefields of Persia, Egypt, Flanders, and France.
In her descriptions of these locations, the speaker juxtaposes calm natural imagery with the horrors of war. For example, she notes that the soldiers' corpses are "Gathered like pearls," "sleep[ing] by the Persian waves," and "Scattered like shells on Egyptian sands." These similes highlight the beauty and fragility of these men's bodies. The mention of "the blood-brown meadows of Flanders and France," meanwhile, emphasizes how war has ravaged the natural landscape.
The second half of the poem returns the focus to India itself, as the speaker describes her immeasurable grief and envisions "peace" after the war ends.
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Literary and Historical Context of “The Gift of India”
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Literary Context
Sarojini Naidu (1879-1949) was an Indian poet and politician, sometimes called the "Nightingale of India." Alongside Mahatma Gandhi, she resisted British colonial rule, traveling across the world to speak for Indian interests. Alongside tireless political work, Naidu was a prolific and beloved poet, and her poetry became a voice for the nation and the nationalist movement. Over the course of her career, she produced five volumes of poetry. This poem appeared in her third book, The Broken Wing (1917).
Naidu was inspired by English writers like W. B. Yeats and Edmund Gosse and chose to write her musical, elegant poetry in English. This was, in part, meant to appeal to a broad global audience and call attention to the wrongs India had endured under British rule. Naidu was also a gifted orator, and public speeches were a fundamental part of her activism. "The Gift of India" was actually first presented as a public speech given by Naidu at the Hyderabad Ladies' War Relief Association in 1915.
Historical Context
"The Gift of India" was written in 1915, when World War I was raging and the movement for Indian independence from the British Raj—that is, British colonial rule—was gaining momentum. India had been under British rule since 1858 but had been exploited for its material wealth since the establishment of the East India Company in 1600. By the 19th century, India's indigenous textile industry had essentially been destroyed by British economic policies that left local weavers in poverty. British taxation policies also impoverished Indian farmers and the population at large. The poem's references to "raiment," "grain," and "gold" nod to this history.
By the late 1800s, an organized Indian Nationalist movement arose to push back against colonial rule. Naidu would become a famous leader in what was known as the Indian National Congress, working alongside Mahatma Gandhi in a campaign of nonviolent resistance.
"The Gift of India" can be considered part of this resistance, as it seeks to expose Britain's callousness and calls for the acknowledgment of Indian soldiers' efforts in World War I. More than a million Indian soldiers fought in the conflict on behalf of the British Empire, which offered payment and meals in exchange for service. Britain had also promised a reward of progressive self-rule after the war's end. At least 70,000 Indians died in the war, yet their sacrifices were barely acknowledged by the British at the time. Even their own countrymen largely ignored their efforts, as they were seen as serving their British oppressors. Britain, meanwhile, did not follow through with its promises of Indian self-government; Indians' struggle for independence would continue for decades, until Britain at last relinquished the last of its power in India in 1947.
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More “The Gift of India” Resources
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External Resources
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"The Gift of India" Read Aloud — Listen to several different voices read the poem.
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Footage of Sarojini Naidu Addressing the United States — Watch footage of Sarojini Naidu from her 1928 address to Americans.
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Sarojini Naidu's Political Career — Learn more about Naidu's political activism.
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Sarojini Naidu's Legacy — Read an Economic Times article on how Sarojini Naidu is commemorated today.
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A Short Biography of Sarojini Naidu — Learn more about the poet in this brief biography from the British Library.
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"Why the Indian Soldiers of WWI Were Forgotten" — A BBC.com article discussing Indian involvement in the First World War.
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LitCharts on Other Poems by Sarojini Naidu
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