The Home and the World

by Rabindranath Tagore

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Chapter 4

Nikhil's Story III

I WAS never self-conscious. But nowadays I often try to take an outside view--to see myself as Bimal sees me. What a dismally solemn picture it makes, my habit of taking things too seriously!

Better, surely, to laugh away the world than flood it with tears. That is, in fact, how the world gets on. We relish our food and rest, only because we can dismiss, as so many empty shadows, the sorrows scattered everywhere, both in the home and in the outer world. If we took them as true, even for a moment, where would be our appetite, our sleep?

But I cannot dismiss myself as one of these shadows, and so the load of my sorrow lies eternally heavy on the heart of my world.

Why not stand out aloof in the highway of the universe, and feel yourself to be part of the all? In the midst of the immense, age-long concourse of humanity, what is Bimal to you? Your wife? What is a wife? A bubble of a name blown big with your own breath, so carefully guarded night and day, yet ready to burst at any pin-prick from outside.

My wife--and so, forsooth, my very own! If she says: "No, I am myself"--am I to reply: "How can that be? Are you not mine?"

"My wife"--Does that amount to an argument, much less the truth? Can one imprison a whole personality within that name?

My wife!--Have I not cherished in this little world all that is purest and sweetest in my life, never for a moment letting it down from my bosom to the dust? What incense of worship, what music of passion, what flowers of my spring and of my autumn, have I not offered up at its shrine? If, like a toy paper-boat, she be swept along into the muddy waters of the gutter--would I not also...  ?

There it is again, my incorrigible solemnity! Why "muddy"? What "gutter" names, called in a fit of jealousy, do not change the facts of the world. If Bimal is not mine, she is not; and no fuming, or fretting, or arguing will serve to prove that she is. If my heart is breaking--let it break! That will not make the world bankrupt--nor even me; for man is so much greater than the things he loses in this life. The very ocean of tears has its other shore, else none would have ever wept.

But then there is Society to be considered ... which let Society consider! If I weep it is for myself, not for Society. If Bimal should say she is not mine, what care I where my Society wife may be?

Suffering there must be; but I must save myself, by any means in my power, from one form of self-torture: I must never think that my life loses its value because of any neglect it may suffer. The full value of my life does not all go to buy my narrow domestic world; its great commerce does not stand or fall with some petty success or failure in the bartering of my personal joys and sorrows.

The time has come when I must divest Bimala of all the ideal decorations with which I decked her. It was owing to my own weakness that I indulged in such idolatry. I was too greedy. I created an angel of Bimala, in order to exaggerate my own enjoyment. But Bimala is what she is. It is preposterous to expect that she should assume the role of an angel for my pleasure. The Creator is under no obligation to supply me with angels, just because I have an avidity for imaginary perfection.

I must acknowledge that I have merely been an accident in Bimala's life. Her nature, perhaps, can only find true union with one like Sandip. At the same time, I must not, in false modesty, accept my rejection as my desert. Sandip certainly has attractive qualities, which had their sway also upon myself; but yet, I feel sure, he is not a greater man than I. If the wreath of victory falls to his lot today, and I am overlooked, then the dispenser of the wreath will be called to judgement.

I say this in no spirit of boasting. Sheer necessity has driven me to the pass, that to secure myself from utter desolation I must recognize all the value that I truly possess. Therefore, through the, terrible experience of suffering let there come upon me the joy of deliverance--deliverance from self-distrust.

I have come to distinguish what is really in me from what I foolishly imagined to be there. The profit and loss account has been settled, and that which remains is myself--not a crippled self, dressed in rags and tatters, not a sick self to be nursed on invalid diet, but a spirit which has gone through the worst, and has survived.

My master passed through my room a moment ago and said with his hand on my shoulder. "Get away to bed, Nikhil, the night is far advanced."

The fact is, it has become so difficult for me to go to bed till late--till Bimal is fast asleep. In the day-time we meet, and even converse, but what am I to say when we are alone together, in the silence of the night?--so ashamed do I feel in mind and body.

"How is it, sir, you have not yet retired?" I asked in my turn. My master smiled a little, as he left me, saying: "My sleeping days are over. I have now attained the waking age."

I had written thus far, and was about to rise to go off bedwards when, through the window before me, I saw the heavy pall of July cloud suddenly part a little, and a big star shine through. It seemed to say to me: "Dreamland ties are made, and dreamland ties are broken, but I am here for ever--the everlasting lamp of the bridal night."

All at once my heart was full with the thought that my Eternal Love was steadfastly waiting for me through the ages, behind the veil of material things. Through many a life, in many a mirror, have I seen her image--broken mirrors, crooked mirrors, dusty mirrors. Whenever I have sought to make the mirror my very own, and shut it up within my box, I have lost sight of the image. But what of that. What have I to do with the mirror, or even the image?

My beloved, your smile shall never fade, and every dawn there shall appear fresh for me the vermilion mark on your forehead!

"What childish cajolery of self-deception," mocks some devil from his dark corner--"silly prattle to make children quiet!"

That may be. But millions and millions of children, with their million cries, have to be kept quiet. Can it be that all this multitude is quieted with only a lie? No, my Eternal Love cannot deceive me, for she is true!

She is true; that is why I have seen her and shall see her so often, even in my mistakes, even through the thickest mist of tears. I have seen her and lost her in the crowd of life's market-place, and found her again; and I shall find her once more when I have escaped through the loophole of death.

Ah, cruel one, play with me no longer! If I have failed to track you by the marks of your footsteps on the way, by the scent of your tresses lingering in the air, make me not weep for that for ever. The unveiled star tells me not to fear. That which is eternal must always be there.

Now let me go and see my Bimala. She must have spread her tired limbs on the bed, limp after her struggles, and be asleep. I will leave a kiss on her forehead without waking her--that shall be the flower-offering of my worship. I believe I could forget everything after death--all my mistakes, all my sufferings--but some vibration of the memory of that kiss would remain; for the wreath which is being woven out of the kisses of many a successive birth is to crown the Eternal Beloved.

As the gong of the watch rang out, sounding the hour of two, my sister-in-law came into the room. "Whatever are you doing, brother dear?"[1] she cried. "For pity's sake go to bed and stop worrying so. I cannot bear to look on that awful shadow of pain on your face." Tears welled up in her eyes and overflowed as she entreated me thus.

I could not utter a word, but took the dust of her feet, as I went off to bed.

Bimala's Story VII

At first I suspected nothing, feared nothing; I simply felt dedicated to my country. What a stupendous joy there was in this unquestioning surrender. Verily had I realized how, in thoroughness of self-destruction, man can find supreme bliss.

For aught I know, this frenzy of mine might have come to a gradual, natural end. But Sandip Babu would not have it so, he would insist on revealing himself. The tone of his voice became as intimate as a touch, every look flung itself on its knees in beggary. And, through it all, there burned a passion which in its violence made as though it would tear me up by the roots, and drag me along by the hair.

I will not shirk the truth. This cataclysmal desire drew me by day and by night. It seemed desperately alluring--this making havoc of myself. What a shame it seemed, how terrible, and yet how sweet! Then there was my overpowering curiosity, to which there seemed no limit. He of whom I knew but little, who never could assuredly be mine, whose youth flared so vigorously in a hundred points of flame--oh, the mystery of his seething passions, so immense, so tumultuous!

I began with a feeling of worship, but that soon passed away. I ceased even to respect Sandip; on the contrary, I began to look down upon him. Nevertheless this flesh-and-blood lute of mine, fashioned with my feeling and fancy, found in him a master- player. What though I shrank from his touch, and even came to loathe the lute itself; its music was conjured up all the same.

I must confess there was something in me which ... what shall I say? ... which makes me wish I could have died!

Chandranath Babu, when he finds leisure, comes to me. He has the power to lift my mind up to an eminence from where I can see in a moment the boundary of my life extended on all sides and so realize that the lines, which I took from my bounds, were merely imaginary.

But what is the use of it all? Do I really desire emancipation? Let suffering come to our house; let the best in me shrivel up and become black; but let this infatuation not leave me--such seems to be my prayer.

When, before my marriage, I used to see a brother-in-law of mine, now dead, mad with drink--beating his wife in his frenzy, and then sobbing and howling in maudlin repentance, vowing never to touch liquor again, and yet, the very same evening, sitting down to drink and drink--it would fill me with disgust. But my intoxication today is still more fearful. The stuff has not to be procured or poured out: it springs within my veins, and I know not how to resist it.

Must this continue to the end of my days? Now and again I start and look upon myself, and think my life to be a nightmare which will vanish all of a sudden with all its untruth. It has become so frightfully incongruous. It has no connection with its past. What it is, how it could have come to this pass, I cannot understand.

One day my sister-in-law remarked with a cutting laugh: "What a wonderfully hospitable Chota Rani we have! Her guest absolutely will not budge. In our time there used to be guests, too; but they had not such lavish looking after--we were so absurdly taken up with our husbands. Poor brother Nikhil is paying the penalty of being born too modern. He should have come as a guest if he wanted to stay on. Now it looks as if it were time for him to quit ... O you little demon, do your glances never fall, by chance, on his agonized face?"

This sarcasm did not touch me; for I knew that these women had it not in them to understand the nature of the cause of my devotion. I was then wrapped in the protecting armour of the exaltation of sacrifice, through which such shafts were powerless to reach and shame me.


For some time all talk of the country's cause has been dropped. Our conversation nowadays has become full of modern sex-problems, and various other matters, with a sprinkling of poetry, both old Vaishnava and modern English, accompanied by a running undertone of melody, low down in the bass, such as I have never in my life heard before, which seems to me to sound the true manly note, the note of power.

The day had come when all cover was gone. There was no longer even the pretence of a reason why Sandip Babu should linger on, or why I should have confidential talks with him every now and then. I felt thoroughly vexed with myself, with my sister-in- law, with the ways of the world, and I vowed I would never again go to the outer apartments, not if I were to die for it.

For two whole days I did not stir out. Then, for the first time, I discovered how far I had travelled. My life felt utterly tasteless. Whatever I touched I wanted to thrust away. I felt myself waiting--from the crown of my head to the tips of my toes --waiting for something, somebody; my blood kept tingling with some expectation.

I tried busying myself with extra work. The bedroom floor was clean enough but I insisted on its being scrubbed over again under my eyes. Things were arranged in the cabinets in one kind of order; I pulled them all out and rearranged them in a different way. I found no time that afternoon even to do up my hair; I hurriedly tied it into a loose knot, and went and worried everybody, fussing about the store-room. The stores seemed short, and pilfering must have been going on of late, but I could not muster up the courage to take any particular person to task-- for might not the thought have crossed somebody's mind: "Where were your eyes all these days!"

In short, I behaved that day as one possessed. The next day I tried to do some reading. What I read I have no idea, but after a spell of absentmindedness I found I had wandered away, book in hand, along the passage leading towards the outer apartments, and was standing by a window looking out upon the verandah running along the row of rooms on the opposite side of the quadrangle. One of these rooms, I felt, had crossed over to another shore, and the ferry had ceased to ply. I felt like the ghost of myself of two days ago, doomed to remain where I was, and yet not really there, blankly looking out for ever.

As I stood there, I saw Sandip come out of his room into the verandah, a newspaper in his hand. I could see that he looked extraordinarily disturbed. The courtyard, the railings, in front, seemed to rouse his wrath. He flung away his newspaper with a gesture which seemed to want to rend the space before him.

I felt I could no longer keep my vow. I was about to move on towards the sitting-room, when I found my sister-in-law behind me. "O Lord, this beats everything!" she ejaculated, as she glided away. I could not proceed to the outer apartments.

The next morning when my maid came calling, "Rani Mother, it is getting late for giving out the stores," I flung the keys to her, saying, "Tell Harimati to see to it," and went on with some embroidery of English pattern on which I was engaged, seated near the window.

Then came a servant with a letter. "From Sandip Babu," said he. What unbounded boldness! What must the messenger have thought? There was a tremor within my breast as I opened the envelope. There was no address on the letter, only the words: An urgent matter--touching the Cause. Sandip.

I flung aside the embroidery. I was up on my feet in a moment, giving a touch or two to my hair by the mirror. I kept the sari I had on, changing only my jacket--for one of my jackets had its associations.

I had to pass through one of the verandahs, where my sister-in- law used to sit in the morning slicing betel-nut. I refused to feel awkward. "Whither away, Chota Rani?" she cried.

"To the sitting-room outside."

"So early! A matinee, eh?"

And, as I passed on without further reply, she hummed after me a flippant song.


When I was about to enter the sitting-room, I saw Sandip immersed in an illustrated catalogue of British Academy pictures, with his back to the door. He has a great notion of himself as an expert in matters of Art.

One day my husband said to him: "If the artists ever want a teacher, they need never lack for one so long as you are there." It had not been my husband's habit to speak cuttingly, but latterly there has been a change and he never spares Sandip.

"What makes you suppose that artists need no teachers?" Sandip retorted.

"Art is a creation," my husband replied. "So we should humbly be content to receive our lessons about Art from the work of the artist."

Sandip laughed at this modesty, saying: "You think that meekness is a kind of capital which increases your wealth the more you use it. It is my conviction that those who lack pride only float about like water reeds which have no roots in the soil."

My mind used to be full of contradictions when they talked thus. On the one hand I was eager that my husband should win in argument and that Sandip's pride should be shamed. Yet, on the other, it was Sandip's unabashed pride which attracted me so. It shone like a precious diamond, which knows no diffidence, and sparkles in the face of the sun itself.

I entered the room. I knew Sandip could hear my footsteps as I went forward, but he pretended not to, and kept his eyes on the book.

I dreaded his Art talks, for I could not overcome my delicacy about the pictures he talked of, and the things he said, and had much ado in putting on an air of overdone insensibility to hide my qualms. So, I was almost on the point of retracing my steps, when, with a deep sigh, Sandip raised his eyes, and affected to be startled at the sight of me. "Ah, you have come!" he said.

In his words, in his tone, in his eyes, there was a world of suppressed reproach, as if the claims he had acquired over me made my absence, even for these two or three days, a grievous wrong. I knew this attitude was an insult to me, but, alas, I had not the power to resent it.

I made no reply, but though I was looking another way, I could not help feeling that Sandip's plaintive gaze had planted itself right on my face, and would take no denial. I did so wish he would say something, so that I could shelter myself behind his words. I cannot tell how long this went on, but at last I could stand it no longer. "What is this matter," I asked, "you are wanting to tell me about?"

Sandip again affected surprise as he said: "Must there always be some matter? Is friendship by itself a crime? Oh, Queen Bee, to think that you should make so light of the greatest thing on earth! Is the heart's worship to be shut out like a stray cur?"

There was again that tremor within me. I could feel the crisis coming, too importunate to be put off. Joy and fear struggled for the mastery. Would my shoulders, I wondered, be broad enough to stand its shock, or would it not leave me overthrown, with my face in the dust?

I was trembling all over. Steadying myself with an effort I repeated: "You summoned me for something touching the Cause, so I have left my household duties to attend to it."

"That is just what I was trying to explain," he said, with a dry laugh. "Do you not know that I come to worship? Have I not told you that, in you, I visualize the Shakti of our country? The Geography of a country is not the whole truth. No one can give up his life for a map! When I see you before me, then only do I realize how lovely my country is. When you have anointed me with your own hands, then shall I know I have the sanction of my country; and if, with that in my heart, I fall fighting, it shall not be on the dust of some map-made land, but on a lovingly spread skirt--do you know what kind of skirt?--like that of the earthen-red sari you wore the other day, with a broad blood-red border. Can I ever forget it? Such are the visions which give vigour to life, and joy to death!"

Sandip's eyes took fire as he went on, but whether it was the fire of worship, or of passion, I could not tell. I was reminded of the day on which I first heard him speak, when I could not be sure whether he was a person, or just a living flame.

I had not the power to utter a word. You cannot take shelter behind the walls of decorum when in a moment the fire leaps up and, with the flash of its sword and the roar of its laughter, destroys all the miser's stores. I was in terror lest he should forget himself and take me by the hand. For he shook like a quivering tongue of fire; his eyes showered scorching sparks on me.

"Are you for ever determined," he cried after a pause, "to make gods of your petty household duties--you who have it in you to send us to life or to death? Is this power of yours to be kept veiled in a zenana? Cast away all false shame, I pray you; snap your fingers at the whispering around. Take your plunge today into the freedom of the outer world."

When, in Sandip's appeals, his worship of the country gets to be subtly interwoven with his worship of me, then does my blood dance, indeed, and the barriers of my hesitation totter. His talks about Art and Sex, his distinctions between Real and Unreal, had but clogged my attempts at response with some revolting nastiness. This, however, now burst again into a glow before which my repugnance faded away. I felt that my resplendent womanhood made me indeed a goddess. Why should not its glory flash from my forehead with visible brilliance? Why does not my voice find a word, some audible cry, which would be like a sacred spell to my country for its fire initiation?

All of a sudden my maid Khema rushed into the room, dishevelled. "Give me my wages and let me go," she screamed. "Never in all my life have I been so ..." The rest of her speech was drowned in sobs.

"What is the matter?"

Thako, the Bara Rani's maid, it appeared, had for no rhyme or reason reviled her in unmeasured terms. She was in such a state, it was no manner of use trying to pacify her by saying I would look into the matter afterwards.

The slime of domestic life that lay beneath the lotus bank of womanhood came to the surface. Rather than allow Sandip a prolonged vision of it, I had to hurry back within.


My sister-in-law was absorbed in her betel-nuts, the suspicion of a smile playing about her lips, as if nothing untoward had happened. She was still humming the same song.

"Why has your Thako been calling poor Khema names?" I burst out.

"Indeed? The wretch! I will have her broomed out of the house. What a shame to spoil your morning out like this! As for Khema, where are the hussy's manners to go and disturb you when you are engaged? Anyhow, Chota Rani, don't you worry yourself with these domestic squabbles. Leave them to me, and return to your friend."

How suddenly the wind in the sails of our mind veers round! This going to meet Sandip outside seemed, in the light of the zenana code, such an extraordinarily out-of-the-way thing to do that I went off to my own room, at a loss for a reply. I knew this was my sister-in-law's doing and that she had egged her maid on to contrive this scene. But I had brought myself to such an unstable poise that I dared not have my fling.

Why, it was only the other day that I found I could not keep up to the last the unbending hauteur with which I had demanded from my husband the dismissal of the man Nanku. I felt suddenly abashed when the Bara Rani came up and said: "It is really all my fault, brother dear. We are old-fashioned folk, and I did not quite like the ways of your Sandip Babu, so I only told the guard ... but how was I to know that our Chota Rani would take this as an insult?--I thought it would be the other way about! Just my incorrigible silliness!"

The thing which seems so glorious when viewed from the heights of the country's cause, looks so muddy when seen from the bottom. One begins by getting angry, and then feels disgusted.

I shut myself into my room, sitting by the window, thinking how easy life would be if only one could keep in harmony with one's surroundings. How simply the senior Rani sits in her verandah with her betel-nuts and how inaccessible to me has become my natural seat beside my daily duties! Where will it all end, I asked myself? Shall I ever recover, as from a delirium, and forget it all; or am I to be dragged to depths from which there can be no escape in this life? How on earth did I manage to let my good fortune escape me, and spoil my life so? Every wall of this bedroom of mine, which I first entered nine years ago as a bride, stares at me in dismay.

When my husband came home, after his M.A. examination, he brought for me this orchid belonging to some far-away land beyond the seas. From beneath these few little leaves sprang such a cascade of blossoms, it looked as if they were pouring forth from some overturned urn of Beauty. We decided, together, to hang it here, over this window. It flowered only that once, but we have always been in hope of its doing so once more. Curiously enough I have kept on watering it these days, from force of habit, and it is still green.

It is now four years since I framed a photograph of my husband in ivory and put it in the niche over there. If I happen to look that way I have to lower my eyes. Up to last week I used regularly to put there the flowers of my worship, every morning after my bath. My husband has often chided me over this.

"It shames me to see you place me on a height to which I do not belong," he said one day.

"What nonsense!"

"I am not only ashamed, but also jealous!"

"Just hear him! Jealous of whom, pray?"

"Of that false me. It only shows that I am too petty for you, that you want some extraordinary man who can overpower you with his superiority, and so you needs must take refuge in making for yourself another 'me'."

"This kind of talk only makes me angry," said I.

"What is the use of being angry with me?" he replied. "Blame your fate which allowed you no choice, but made you take me blindfold. This keeps you trying to retrieve its blunder by making me out a paragon."

I felt so hurt at the bare idea that tears started to my eyes that day. And whenever I think of that now, I cannot raise my eyes to the niche.

For now there is another photograph in my jewel case. The other day, when arranging the sitting-room, I brought away that double photo frame, the one in which Sandip's portrait was next to my husband's. To this portrait I have no flowers of worship to offer, but it remains hidden away under my gems. It has all the greater fascination because kept secret. I look at it now and then with doors closed. At night I turn up the lamp, and sit with it in my hand, gazing and gazing. And every night I think of burning it in the flame of the lamp, to be done with it for ever; but every night I heave a sigh and smother it again in my pearls and diamonds.

Ah, wretched woman! What a wealth of love was twined round each one of those jewels! Oh, why am I not dead?

Sandip had impressed it on me that hesitation is not in the nature of woman. For her, neither right nor left has any existence--she only moves forward. When the women of our country wake up, he repeatedly insisted, their voice will be unmistakably confident in its utterance of the cry: "I want."

"I want!" Sandip went on one day--this was the primal word at the root of all creation. It had no maxim to guide it, but it became fire and wrought itself into suns and stars. Its partiality is terrible. Because it had a desire for man, it ruthlessly sacrificed millions of beasts for millions of years to achieve that desire. That terrible word "I want" has taken flesh in woman, and therefore men, who are cowards, try with all their might to keep back this primeval flood With their earthen dykes. They are afraid lest, laughing and dancing as it goes, it should wash away all the hedges and props of their pumpkin field. Men, in every age, flatter themselves that they have secured this force within the bounds of their convenience, but it gathers and grows. Now it is calm and deep like a lake, but gradually its pressure will increase, the dykes will give way, and the force which has so long been dumb will rush forward with the roar: "I want!"

These words of Sandip echo in my heart-beats like a war-drum. They shame into silence all my conflicts with myself. What do I care what people may think of me? Of what value are that orchid and that niche in my bedroom? What power have they to belittle me, to put me to shame? The primal fire of creation burns in me.

I felt a strong desire to snatch down the orchid and fling it out of the window, to denude the niche of its picture, to lay bare and naked the unashamed spirit of destruction that raged within me. My arm was raised to do it, but a sudden pang passed through my breast, tears started to my eyes. I threw myself down and sobbed: "What is the end of all this, what is the end?"

Sandip's Story IV

When I read these pages of the story of my life I seriously question myself: Is this Sandip? Am I made of words? Am I merely a book with a covering of flesh and blood?

The earth is not a dead thing like the moon. She breathes. Her rivers and oceans send up vapours in which she is clothed. She is covered with a mantle of her own dust which flies about the air. The onlooker, gazing upon the earth from the outside, can see only the light reflected from this vapour and this dust. The tracks of the mighty continents are not distinctly visible.

The man, who is alive as this earth is, is likewise always enveloped in the mist of the ideas which he is breathing out. His real land and water remain hidden, and he appears to be made of only lights and shadows.

It seems to me, in this story of my life, that, like a living plant, I am displaying the picture of an ideal world. But I am not merely what I want, what I think--I am also what I do not love, what I do not wish to be. My creation had begun before I was born. I had no choice in regard to my surroundings and so must make the best of such material as comes to my hand.

My theory of life makes me certain that the Great is cruel To be just is for ordinary men--it is reserved for the great to be unjust. The surface of the earth was even. The volcano butted it with its fiery horn and found its own eminence--its justice was not towards its obstacle, but towards itself. Successful injustice and genuine cruelty have been the only forces by which individual or nation has become millionaire or monarch.

That is why I preach the great discipline of Injustice. I say to everyone: Deliverance is based upon injustice. Injustice is the fire which must keep on burning something in order to save itself from becoming ashes. Whenever an individual or nation becomes incapable of perpetrating injustice it is swept into the dust-bin of the world.

As yet this is only my idea--it is not completely myself. There are rifts in the armour through which something peeps out which is extremely soft and sensitive. Because, as I say, the best part of myself was created before I came to this stage of existence.

From time to time I try my followers in their lesson of cruelty. One day we went on a picnic. A goat was grazing by. I asked them: "Who is there among you that can cut off a leg of that goat, alive, with this knife, and bring it to me?" While they all hesitated, I went myself and did it. One of them fainted at the sight. But when they saw me unmoved they took the dust of my feet, saying that I was above all human weaknesses. That is to say, they saw that day the vaporous envelope which was my idea, but failed to perceive the inner me, which by a curious freak of fate has been created tender and merciful.

In the present chapter of my life, which is growing in interest every day round Bimala and Nikhil, there is also much that remains hidden underneath. This malady of ideas which afflicts me is shaping my life within: nevertheless a great part of my life remains outside its influence; and so there is set up a discrepancy between my outward life and its inner design which I try my best to keep concealed even from myself; otherwise it may wreck not only my plans, but my very life.

Life is indefinite--a bundle of contradictions. We men, with our ideas, strive to give it a particular shape by melting it into a particular mould--into the definiteness of success. All the world-conquerors, from Alexander down to the American millionaires, mould themselves into a sword or a mint, and thus find that distinct image of themselves which is the source of their success.

The chief controversy between Nikhil and myself arises from this: that though I say "know thyself", and Nikhil also says "know thyself", his interpretation makes this "knowing" tantamount to "not knowing".

"Winning your kind of success," Nikhil once objected, "is success gained at the cost of the soul: but the soul is greater than success."

I simply said in answer: "Your words are too vague."

"That I cannot help," Nikhil replied. "A machine is distinct enough, but not so life. If to gain distinctness you try to know life as a machine, then such mere distinctness cannot stand for truth. The soul is not as distinct as success, and so you only lose your soul if you seek it in your success."

"Where, then, is this wonderful soul?"

"Where it knows itself in the infinite and transcends its success."

"But how does all this apply to our work for the country?"

"It is the same thing. Where our country makes itself the final object, it gains success at the cost of the soul. Where it recognizes the Greatest as greater than all, there it may miss success, but gains its soul."

"Is there any example of this in history?"

"Man is so great that he can despise not only the success, but also the example. Possibly example is lacking, just as there is no example of the flower in the seed. But there is the urgence of the flower in the seed all the same."

It is not that I do not at all understand Nikhil's point of view; that is rather where my danger lies. I was born in India and the poison of its spirituality runs in my blood. However loudly I may proclaim the madness of walking in the path of self- abnegation, I cannot avoid it altogether.

This is exactly how such curious anomalies happen nowadays in our country. We must have our religion and also our nationalism; our Bhagavadgita and also our Bande Mataram. The result is that both of them suffer. It is like performing with an English military band, side by side with our Indian festive pipes. I must make it the purpose of my life to put an end to this hideous confusion.

I want the western military style to prevail, not the Indian. We shall then not be ashamed of the flag of our passion, which mother Nature has sent with us as our standard into the battlefield of life. Passion is beautiful and pure--pure as the lily that comes out of the slimy soil. It rises superior to its defilement and needs no Pears' soap to wash it clean.


A question has been worrying me the last few days. Why am I allowing my life to become entangled with Bimala's? Am I a drifting log to be caught up at any and every obstacle?

Not that I have any false shame at Bimala becoming an object of my desire. It is only too clear how she wants me, and so I look on her as quite legitimately mine. The fruit hangs on the branch by the stem, but that is no reason why the claim of the stem should be eternal. Ripe fruit cannot for ever swear by its slackening stem-hold. All its sweetness has been accumulated for me; to surrender itself to my hand is the reason of its existence, its very nature, its true morality. So I must pluck it, for it becomes me not to make it futile.

But what is teasing me is that I am getting entangled. Am I not born to rule?--to bestride my proper steed, the crowd, and drive it as I will; the reins in my hand, the destination known only to me, and for it the thorns, the mire, on the road? This steed now awaits me at the door, pawing and champing its bit, its neighing filling the skies. But where am I, and what am I about, letting day after day of golden opportunity slip by?

I used to think I was like a storm--that the torn flowers with which I strewed my path would not impede my progress. But I am only wandering round and round a flower like a bee--not a storm. So, as I was saying, the colouring of ideas which man gives himself is only superficial. The inner man remains as ordinary as ever. If someone, who could see right into me, were to write my biography, he would make me out to be no different from that lout of a Panchu, or even from Nikhil!

Last night I was turning over the pages of my old diary ... I had just graduated, and my brain was bursting with philosophy. Even so early I had vowed not to harbour any illusions, whether of my own or other's imagining, but to build my life on a solid basis of reality. But what has since been its actual story? Where is its solidity? It has rather been a network, where, though the thread be continuous, more space is taken up by the holes. Fight as I may, these will not own defeat. Just as I was congratulating myself on steadily following the thread, here I am badly caught in a hole! For I have become susceptible to compunctions.

"I want it; it is here; let me take it"--This is a clear-cut, straightforward policy. Those who can pursue its course with vigour needs must win through in the end. But the gods would not have it that such journey should be easy, so they have deputed the siren Sympathy to distract the wayfarer, to dim his vision with her tearful mist.

I can see that poor Bimala is struggling like a snared deer. What a piteous alarm there is in her eyes! How she is torn with straining at her bonds! This sight, of course, should gladden the heart of a true hunter. And so do I rejoice; but, then, I am also touched; and therefore I dally, and standing on the brink I am hesitating to pull the noose fast.

There have been moments, I know, when I could have bounded up to her, clasped her hands and folded her to my breast, unresisting. Had I done so, she would not have said one word. She was aware that some crisis was impending, which in a moment would change the meaning of the whole world. Standing before that cavern of the incalculable but yet expected, her face went pale and her eyes glowed with a fearful ecstasy. Within that moment, when it arrives, an eternity will take shape, which our destiny awaits, holding its breath.

But I have let this moment slip by. I did not, with uncompromising strength, press the almost certain into the absolutely assured. I now see clearly that some hidden elements in my nature have openly ranged themselves as obstacles in my path.

That is exactly how Ravana, whom I look upon as the real hero of the Ramayana, met with his doom. He kept Sita in his Asoka garden, awaiting her pleasure, instead of taking her straight into his harem. This weak spot in his otherwise grand character made the whole of the abduction episode futile. Another such touch of compunction made him disregard, and be lenient to, his traitorous brother Bibhisan, only to get himself killed for his pains.

Thus does the tragic in life come by its own. In the beginning it lies, a little thing, in some dark under-vault, and ends by overthrowing the whole superstructure. The real tragedy is, that man does not know himself for what he really is.


Then again there is Nikhil. Crank though he be, laugh at him as I may, I cannot get rid of the idea that he is my friend. At first I gave no thought to his point of view, but of late it has begun to shame and hurt me. Therefore I have been trying to talk and argue with him in the same enthusiastic way as of old, but it does not ring true. It is even leading me at times into such a length of unnaturalness as to pretend to agree with him. But such hypocrisy is not in my nature, nor in that of Nikhil either. This, at least, is something we have in common. That is why, nowadays, I would rather not come across him, and have taken to fighting shy of his presence.

All these are signs of weakness. No sooner is the possibility of a wrong admitted than it becomes actual, and clutches you by the throat, however you may then try to shake off all belief in it. What I should like to be able to tell Nikhil frankly is, that happenings such as these must be looked in the face--as great Realities--and that which is the Truth should not be allowed to stand between true friends.

There is no denying that I have really weakened. It was not this weakness which won over Bimala; she burnt her wings in the blaze of the full strength of my unhesitating manliness. Whenever smoke obscures its lustre she also becomes confused, and draws back. Then comes a thorough revulsion of feeling, and she fain would take back the garland she has put round my neck, but cannot; and so she only closes her eyes, to shut it out of sight.

But all the same I must not swerve from the path I have chalked out. It would never do to abandon the cause of the country, especially at the present time. I shall simply make Bimala one with my country. The turbulent west wind which has swept away the country's veil of conscience, will sweep away the veil of the wife from Bimala's face, and in that uncovering there will be no shame. The ship will rock as it bears the crowd across the ocean, flying the pennant of Bande Mataram, and it will serve as the cradle to my power, as well as to my love.

Bimala will see such a majestic vision of deliverance, that her bonds will slip from about her, without shame, without her even being aware of it. Fascinated by the beauty of this terrible wrecking power, she will not hesitate a moment to be cruel. I have seen in Bimala's nature the cruelty which is the inherent force of existence--the cruelty which with its unrelenting might keeps the world beautiful.

If only women could be set free from the artificial fetters put round them by men, we could see on earth the living image of Kali, the shameless, pitiless goddess. I am a worshipper of Kali, and one day I shall truly worship her, setting Bimala on her altar of Destruction. For this let me get ready.

The way of retreat is absolutely closed for both of us. We shall despoil each other: get to hate each other: but never more be free.

Translator's notes
  1. When a relationship is established by marriage, or by mutual understanding arising out of special friendship or affection, the persons so related call each other in terms of such relationship, and not by name.


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