The Home and the World

by Rabindranath Tagore

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Chapter 7

Sandip's Story VIII

WE are men, we are kings, we must have our tribute. Ever since we have come upon the Earth we have been plundering her; and the more we claimed, the more she submitted. From primeval days have we men been plucking fruits, cutting down trees, digging up the soil, killing beast, bird and fish. From the bottom of the sea, from underneath the ground, from the very jaws of death, it has all been grabbing and grabbing and grabbing--no strong-box in Nature's store-room has been respected or left unrifled. The one delight of this Earth is to fulfil the claims of those who are men. She has been made fertile and beautiful and complete through her endless sacrifices to them. But for this, she would be lost in the wilderness, not knowing herself, the doors of her heart shut, her diamonds and pearls never seeing the light.

Likewise, by sheer force of our claims, we men have opened up all the latent possibilities of women. In the process of surrendering themselves to us, they have ever gained their true greatness. Because they had to bring all the diamonds of their happiness and the pearls of their sorrow into our royal treasury, they have found their true wealth. So for men to accept is truly to give: for women to give is truly to gain.

The demand I have just made from Bimala, however, is indeed a large one! At first I felt scruples; for is it not the habit of man's mind to be in purposeless conflict with itself? I thought I had imposed too hard a task. My first impulse was to call her back, and tell her I would rather not make her life wretched by dragging her into all these troubles. I forgot, for the moment, that it was the mission of man to be aggressive, to make woman's existence fruitful by stirring up disquiet in the depth of her passivity, to make the whole world blessed by churning up the immeasurable abyss of suffering! This is why man's hands are so strong, his grip so firm. Bimala had been longing with all her heart that I, Sandip, should demand of her some great sacrifice-- should call her to her death. How else could she be happy? Had she not waited all these weary years only for an opportunity to weep out her heart--so satiated was she with the monotony of her placid happiness? And therefore, at the very sight of me, her heart's horizon darkened with the rain clouds of her impending days of anguish. If I pity her and save her from her sorrows, what then was the purpose of my being born a man?

The real reason of my qualms is that my demand happens to be for money. That savours of beggary, for money is man's, not woman's. That is why I had to make it a big figure. A thousand or two would have the air of petty theft. Fifty thousand has all the expanse of romantic brigandage. Ah, but riches should really have been mine! So many of my desires have had to halt, again and again, on the road to accomplishment simply for want of money. This does not become me! Had my fate been merely unjust, it could be forgiven--but its bad taste is unpardonable. It is not simply a hardship that a man like me should be at his wit's end to pay his house rent, or should have to carefully count out the coins for an Intermediate Class railway ticket--it is vulgar!

It is equally clear that Nikhil's paternal estates are a superfluity to him. For him it would not have been at all unbecoming to be poor. He would have cheerfully pulled in the double harness of indigent mediocrity with that precious master of his. I should love to have, just for once, the chance to fling about fifty thousand rupees in the service of my country and to the satisfaction of myself. I am a nabob born, and it is a great dream of mine to get rid of this disguise of poverty, though it be for a day only, and to see myself in my true character. I have grave misgivings, however, as to Bimala ever getting that fifty thousand rupees within her reach, and it will probably be only a thousand or two which will actually come to hand. Be it so. The wise man is content with half a loaf, or any fraction for that matter, rather than no bread. I must return to these personal reflections of mine later. News comes that I am wanted at once. Something has gone wrong ...

It seems that the police have got a clue to the man who sank Mirjan's boat for us. He was an old offender. They are on his trail, but he should be too practised a hand to be caught blabbing. However, one never knows. Nikhil's back is up, and his manager may not be able to have things his own way.

"If I get into trouble, sir," said the manager when I saw him, "I shall have to drag you in!"

"Where is the noose with which you can catch me?" I asked.

"I have a letter of yours, and several of Amulya Babu's." I could not see that the letter marked "urgent" to which I had been hurried into writing a reply was wanted urgently for this purpose only! I am getting to learn quite a number of things.

The point now is, that the police must be bribed and hush-money paid to Mirjan for his boat. It is also becoming evident that much of the cost of this patriotic venture of ours will find its way as profit into the pockets of Nikhil's manager. However, I must shut my eyes to that for the present, for is he not shouting Bande Mataram as lustily as I am?

This kind of work has always to be carried on with leaky vessels which let as much through as they fetch in. We all have a hidden fund of moral judgement stored away within us, and so I was about to wax indignant with the manager, and enter in my diary a tirade against the unreliability of our countrymen. But, if there be a god, I must acknowledge with gratitude to him that he has given me a clear-seeing mind, which allows nothing inside or outside it to remain vague. I may delude others, but never myself. So I was unable to continue angry.

Whatever is true is neither good nor bad, but simply true, and that is Science. A lake is only the remnant of water which has not been sucked into the ground. Underneath the cult of Bande Mataram, as indeed at the bottom of all mundane affairs, there is a region of slime, whose absorbing power must be reckoned with. The manager will take what he wants; I also have my own wants. These lesser wants form a part of the wants of the great Cause--the horse must be fed and the wheels must be oiled if the best progress is to be made.

The long and short of it is that money we must have, and that soon. We must take whatever comes the readiest, for we cannot afford to wait. I know that the immediate often swallows up the ultimate; that the five thousand rupees of today may nip in the bud the fifty thousand rupees of tomorrow. But I must accept the penalty. Have I not often twitted Nikhil that they who walk in the paths of restraint have never known what sacrifice is? It is we greedy folk who have to sacrifice our greed at every step!

Of the cardinal sins of man, Desire is for men who are men--but Delusion, which is only for cowards, hampers them. Because delusion keeps them wrapped up in past and future, but is the very deuce for confounding their footsteps in the present. Those who are always straining their ears for the call of the remote, to the neglect of the call of the imminent, are like Sakuntala[1] absorbed in the memories of her lover. The guest comes unheeded, and the curse descends, depriving them of the very object of their desire.

The other day I pressed Bimala's hand, and that touch still stirs her mind, as it vibrates in mine. Its thrill must not be deadened by repetition, for then what is now music will descend to mere argument. There is at present no room in her mind for the question "why?" So I must not deprive Bimala, who is one of those creatures for whom illusion is necessary, of her full supply of it.

As for me, I have so much else to do that I shall have to be content for the present with the foam of the wine cup of passion. O man of desire! Curb your greed, and practise your hand on the harp of illusion till you can bring out all the delicate nuances of suggestion. This is not the time to drain the cup to the dregs.


Our work proceeds apace. But though we have shouted ourselves hoarse, proclaiming the Mussulmans to be our brethren, we have come to realize that we shall never be able to bring them wholly round to our side. So they must be suppressed altogether and made to understand that we are the masters. They are now showing their teeth, but one day they shall dance like tame bears to the tune we play.

"If the idea of a United India is a true one," objects Nikhil, "Mussulmans are a necessary part of it."

"Quite so," said I, "but we must know their place and keep them there, otherwise they will constantly be giving trouble."

"So you want to make trouble to prevent trouble?"

"What, then, is your plan?"

"There is only one well-known way of avoiding quarrels," said Nikhil meaningly.

I know that, like tales written by good people, Nikhil's discourse always ends in a moral. The strange part of it is that with all his familiarity with moral precepts, he still believes in them! He is an incorrigible schoolboy. His only merit is his sincerity. The mischief with people like him is that they will not admit the finality even of death, but keep their eyes always fixed on a hereafter.

I have long been nursing a plan which, if only I could carry it out, would set fire to the whole country. True patriotism will never be roused in our countrymen unless they can visualize the motherland. We must make a goddess of her. My colleagues saw the point at once. "Let us devise an appropriate image!" they exclaimed. "It will not do if you devise it," I admonished them. "We must get one of the current images accepted as representing the country--the worship of the people must flow towards it along the deep-cut grooves of custom."

But Nikhil's needs must argue even about this. "We must not seek the help of illusions," he said to me some time ago, "for what we believe to be the true cause."

"Illusions are necessary for lesser minds," I said, "and to this class the greater portion of the world belongs. That is why divinities are set up in every country to keep up the illusions of the people, for men are only too well aware of their weakness."

"No," he replied. "God is necessary to clear away our illusions. The divinities which keep them alive are false gods."

"What of that? If need be, even false gods must be invoked, rather than let the work suffer. Unfortunately for us, our illusions are alive enough, but we do not know how to make them serve our purpose. Look at the Brahmins. In spite of our treating them as demi-gods, and untiringly taking the dust of their feet, they are a force going to waste.

"There will always be a large class of people, given to grovelling, who can never be made to do anything unless they are bespattered with the dust of somebody's feet, be it on their heads or on their backs! What a pity if after keeping Brahmins saved up in our armoury for all these ages--keen and serviceable --they cannot be utilized to urge on this rabble in the time of our need."

But it is impossible to drive all this into Nikhil's head. He has such a prejudice in favour of truth--as though there exists such an objective reality! How often have I tried to explain to him that where untruth truly exists, there it is indeed the truth. This was understood in our country in the old days, and so they had the courage to declare that for those of little understanding untruth is the truth. For them, who can truly believe their country to be a goddess, her image will do duty for the truth. With our nature and our traditions we are unable to realize our country as she is, but we can easily bring ourselves to believe in her image. Those who want to do real work must not ignore this fact.

Nikhil only got excited. "Because you have lost the power of walking in the path of truth's attainment," he cried, "you keep waiting for some miraculous boon to drop from the skies! That is why when your service to the country has fallen centuries into arrears all you can think of is, to make of it an image and stretch out your hands in expectation of gratuitous favours."

"We want to perform the impossible," I said. "So our country needs must be made into a god."

"You mean you have no heart for possible tasks," replied Nikhil. "Whatever is already there is to be left undisturbed; yet there must be a supernatural result:"

"Look here, Nikhil," I said at length, thoroughly exasperated.

"The things you have been saying are good enough as moral lessons. These ideas have served their purpose, as milk for babes, at one stage of man's evolution, but will no longer do, now that man has cut his teeth.

"Do we not see before our very eyes how things, of which we never even dreamt of sowing the seed, are sprouting up on every side? By what power? That of the deity in our country who is becoming manifest. It is for the genius of the age to give that deity its image. Genius does not argue, it creates. I only give form to what the country imagines.

"I will spread it abroad that the goddess has vouchsafed me a dream. I will tell the Brahmins that they have been appointed her priests, and that their downfall has been due to their dereliction of duty in not seeing to the proper performance of her worship. Do you say I shall be uttering lies? No, say I, it is the truth--nay more, the truth which the country has so long been waiting to learn from my lips. If only I could get the opportunity to deliver my message, you would see the stupendous result."

"What I am afraid of," said Nikhil, "is, that my lifetime is limited and the result you speak of is not the final result. It will have after-effects which may not be immediately apparent."

"I only seek the result," said I, "which belongs to today."

"The result I seek," answered Nikhil, "belongs to all time."

Nikhil may have had his share of Bengal's greatest gift-- imagination, but he has allowed it to be overshadowed and nearly killed by an exotic conscientiousness. Just look at the worship of Durga which Bengal has carried to such heights. That is one of her greatest achievements. I can swear that Durga is a political goddess and was conceived as the image of the Shakti of patriotism in the days when Bengal was praying to be delivered from Mussulman domination. What other province of India has succeeded in giving such wonderful visual expression to the ideal of its quest?

Nothing betrayed Nikhil's loss of the divine gift of imagination more conclusively than his reply to me. "During the Mussulman domination," he said, "the Maratha and the Sikh asked for fruit from the arms which they themselves took up. The Bengali contented himself with placing weapons in the hands of his goddess and muttering incantations to her; and as his country did not really happen to be a goddess the only fruit he got was the lopped-off heads of the goats and buffaloes of the sacrifice. The day that we seek the good of the country along the path of righteousness, He who is greater than our country will grant us true fruition."

The unfortunate part of it is that Nikhil's words sound so fine when put down on paper. My words, however, are not meant to be scribbled on paper, but to be scored into the heart of the country. The Pandit records his Treatise on Agriculture in printer's ink; but the cultivator at the point of his plough impresses his endeavour deep in the soil.


When I next saw Bimala I pitched my key high without further ado. "Have we been able," I began, "to believe with all our heart in the god for whose worship we have been born all these millions of years, until he actually made himself visible to us?

"How often have I told you," I continued, "that had I not seen you I never would have known all my country as One. I know not yet whether you rightly understand me. The gods are invisible only in their heaven--on earth they show themselves to mortal men."

Bimala looked at me in a strange kind of way as she gravely replied: "Indeed I understand you, Sandip." This was the first time she called me plain Sandip.

"Krishna," I continued, "whom Arjuna ordinarily knew only as the driver of his chariot, had also His universal aspect, of which, too, Arjuna had a vision one day, and that day he saw the Truth. I have seen your Universal Aspect in my country. The Ganges and the Brahmaputra are the chains of gold that wind round and round your neck; in the woodland fringes on the distant banks of the dark waters of the river, I have seen your collyrium-darkened eyelashes; the changeful sheen of your sari moves for me in the play of light and shade amongst the swaying shoots of green corn; and the blazing summer heat, which makes the whole sky lie gasping like a red-tongued lion in the desert, is nothing but your cruel radiance.

"Since the goddess has vouchsafed her presence to her votary in such wonderful guise, it is for me to proclaim her worship throughout our land, and then shall the country gain new life. 'Your image make we in temple after temple.'[2] But this our people have not yet fully realized. So I would call on them in your name and offer for their worship an image from which none shall be able to withhold belief. Oh give me this boon, this power."

Bimala's eyelids drooped and she became rigid in her seat like a figure of stone. Had I continued she would have gone off into a trance. When I ceased speaking she opened wide her eyes, and murmured with fixed gaze, as though still dazed: "O Traveller in the path of Destruction! Who is there that can stay your progress? Do I not see that none shall stand in the way of your desires? Kings shall lay their crowns at your feet; the wealthy shall hasten to throw open their treasure for your acceptance; those who have nothing else shall beg to be allowed to offer their lives. O my king, my god! What you have seen in me I know not, but I have seen the immensity of your grandeur in my heart. Who am I, what am I, in its presence? Ah, the awful power of Devastation! Never shall I truly live till it kills me utterly! I can bear it no longer, my heart is breaking!"

Bimala slid down from her seat and fell at my feet, which she clasped, and then she sobbed and sobbed and sobbed.

This is hypnotism indeed--the charm which can subdue the world! No materials, no weapons--but just the delusion of irresistible suggestion. Who says "Truth shall Triumph"?[3] Delusion shall win in the end. The Bengali understood this when he conceived the image of the ten-handed goddess astride her lion, and spread her worship in the land. Bengal must now create a new image to enchant and conquer the world. Bande Mataram!

I gently lifted Bimala back into her chair, and lest reaction should set in, I began again without losing time: "Queen! The Divine Mother has laid on me the duty of establishing her worship in the land. But, alas, I am poor!"

Bimala was still flushed, her eyes clouded, her accents thick, as she replied: "You poor? Is not all that each one has yours? What are my caskets full of jewellery for? Drag away from me all my gold and gems for your worship. I have no use for them!"

Once before Bimala had offered up her ornaments. I am not usually in the habit of drawing lines, but I felt I had to draw the line there.[4] I know why I feel this hesitation. It is for man to give ornaments to woman; to take them from her wounds his manliness.

But I must forget myself. Am I taking them? They are for the Divine Mother, to be poured in worship at her feet. Oh, but it must be a grand ceremony of worship such as the country has never beheld before. It must be a landmark in our history. It shall be my supreme legacy to the Nation. Ignorant men worship gods. I, Sandip, shall create them.

But all this is a far cry. What about the urgent immediate? At least three thousand is indispensably necessary--five thousand would do roundly and nicely. But how on earth am I to mention money after the high flight we have just taken? And yet time is precious!

I crushed all hesitation under foot as I jumped up and made my plunge: "Queen! Our purse is empty, our work about to stop!"

Bimala winced. I could see she was thinking of that impossible fifty thousand rupees. What a load she must have been carrying within her bosom, struggling under it, perhaps, through sleepless nights! What else had she with which to express her loving worship? Debarred from offering her heart at my feet, she hankers to make this sum of money, so hopelessly large for her, the bearer of her imprisoned feelings. The thought of what she must have gone through gives me a twinge of pain; for she is now wholly mine. The wrench of plucking up the plant by the roots is over. It is now only careful tending and nurture that is needed.

"Queen!" said I, "that fifty thousand rupees is not particularly wanted just now. I calculate that, for the present, five thousand or even three will serve."

The relief made her heart rebound. "I shall fetch you five thousand," she said in tones which seemed like an outburst of song--the song which Radhika of the Vaishnava lyrics sang:

    For my lover will I bind in my hair
    The flower which has no equal in the three worlds!

--it is the same tune, the same song: five thousand will I bring! That flower will I bind in my hair!

The narrow restraint of the flute brings out this quality of song. I must not allow the pressure of too much greed to flatten out the reed, for then, as I fear, music will give place to the questions "Why?" "What is the use of so much?" "How am I to get it?"--not a word of which will rhyme with what Radhika sang! So, as I was saying, illusion alone is real--it is the flute itself; while truth is but its empty hollow. Nikhil has of late got a taste of that pure emptiness--one can see it in his face, which pains even me. But it was Nikhil's boast that he wanted the Truth, while mine was that I would never let go illusion from my grasp. Each has been suited to his taste, so why complain?

To keep Bimala's heart in the rarefied air of idealism, I cut short all further discussion over the five thousand rupees. I reverted to the demon-destroying goddess and her worship. When was the ceremony to be held and where? There is a great annual fair at Ruimari, within Nikhil's estates, where hundreds of thousands of pilgrims assemble. That would be a grand place to inaugurate the worship of our goddess!

Bimala waxed intensely enthusiastic. This was not the burning of foreign cloth or the people's granaries, so even Nikhil could have no objection--so thought she. But I smiled inwardly. How little these two persons, who have been together, day and night, for nine whole years, know of each other! They know something perhaps of their home life, but when it comes to outside concerns they are entirely at sea. They had cherished the belief that the harmony of the home with the outside was perfect. Today they realize to their cost that it is too late to repair their neglect of years, and seek to harmonize them now.

What does it matter? Let those who have made the mistake learn their error by knocking against the world. Why need I bother about their plight? For the present I find it wearisome to keep Bimala soaring much longer, like a captive balloon, in regions ethereal. I had better get quite through with the matter in hand.

When Bimala rose to depart and had neared the door I remarked in my most casual manner: "So, about the money ..."

Bimala halted and faced back as she said: "On the expiry of the month, when our personal allowances become due ..."

"That, I am afraid, would be much too late."

"When do you want it then?"


"Tomorrow you shall have it."

Translator's notes
  1. Sakuntala, after the king, her lover, went back to his kingdom, promising to send for her, was so lost in thoughts of him, that she failed to hear the call of her hermit guest who thereupon cursed her, saying that the object of her love would forget all about her.
  2. A line from Bankim Chatterjee's national song Bande Mataram.
  3. A quotation from the Upanishads.
  4. There is a world of sentiment attached to the ornaments worn by women in Bengal. They are not merely indicative of the love and regard of the giver, but the wearing of them symbolizes all that is held best in wifehood--the constant solicitude for her husband's welfare, the successful performance of the material and spiritual duties of the household entrusted to her care. When the husband dies, and the responsibility for the household changes hands, then are all ornaments cast aside as a sign of the widow's renunciation of worldly concerns. At any other time the giving up of omaments is always a sign of supreme distress and as such appeals acutely to the sense of chivalry of any Bengali who may happen to witness it.


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