The Home and the World. Rabindranath Tagore

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СКАЧАТЬ needs must shout and deify their country in order to keep up their excitement,—these love excitement more than their country.

      To try to give our infatuation a higher place than Truth is a sign of inherent slavishness. Where our minds are free we find ourselves lost. Our moribund vitality must have for its rider either some fantasy, or someone in authority, or a sanction from the pundits, in order to make it move. So long as we are impervious to truth and have to be moved by some hypnotic stimulus, we must know that we lack the capacity for self-government. Whatever may be our condition, we shall either need some imaginary ghost or some actual medicine-man to terrorize over us.

      The other day when Sandip accused me of lack of imagination, saying that this prevented me from realizing my country in a visible image, Bimala agreed with him. I did not say anything in my defence, because to win in argument does not lead to happiness. Her difference of opinion is not due to any inequality of intelligence, but rather to dissimilarity of nature.

      They accuse me of being unimaginative,—that is, according to them, I may have oil in my lamp, but no flame. Now this is exactly the accusation which I bring against them. I would say to them: 'You are dark, even as the flints are. You must come to violent conflicts and make a noise in order to produce your sparks. But their disconnected flashes merely assist your pride, and not your clear vision.'

      I have been noticing for some time that there is a gross cupidity about Sandip. His fleshly feelings make him harbour delusions about his religion and impel him into a tyrannical attitude in his patriotism. His intellect is keen, but his nature is coarse, and so he glorifies his selfish lusts under high-sounding names. The cheap consolations of hatred are as urgently necessary for him as the satisfaction of his appetites. Bimala has often warned me, in the old days, of his hankering after money. I understood this, but I could not bring myself to haggle with Sandip. I felt ashamed even to own to myself that he was trying to take advantage of me.

      It will, however, be difficult to explain to Bimala to-day that Sandip's love of country is but a different phase of his covetous self-love. Bimala's hero-worship of Sandip makes me hesitate all the more to talk to her about him, lest some touch of jealousy may lead me unwittingly into exaggeration. It may be that the pain at my heart is already making me see a distorted picture of Sandip. And yet it is better perhaps to speak out than to keep my feelings gnawing within me.

II

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      I have known my master these thirty years. Neither calumny, nor disaster, nor death itself has any terrors for him. Nothing could have saved me, born as I was into the traditions of this family of ours, but that he has established his own life in the centre of mine, with its peace and truth and spiritual vision, thus making it possible for me to realize goodness in its truth.

      My master came to me that day and said: 'Is it necessary to detain Sandip here any longer?'

      His nature was so sensitive to all omens of evil that he had at once understood. He was not easily moved, but that day he felt the dark shadow of trouble ahead. Do I not know how well he loves me?

      At tea-time I said to Sandip: 'I have just had a letter from Rangpur. They are complaining that I am selfishly detaining you. When will you be going there?'

      Bimala was pouring out the tea. Her face fell at once. She threw just one enquiring glance at Sandip.

      'I have been thinking,' said Sandip, 'that this wandering up and down means a tremendous waste of energy. I feel that if I could work from a centre I could achieve more permanent results.'

      With this he looked up at Bimala and asked: 'Do you not think so too?'

      Bimala hesitated for a reply and then said: 'Both ways seem good,—to do the work from a centre, as well as by travelling about. That in which you find greater satisfaction is the way for you.'

      'Then let me speak out my mind,' said Sandip. 'I have never yet found any one source of inspiration suffice me for good. That is why I have been constantly moving about, rousing enthusiasm in the people, from which in turn I draw my own store of energy. Today you have given me the message of my country. Such fire I have never beheld in any man. I shall be able to spread the fire of enthusiasm in my country by borrowing it from you. No, do not be ashamed. You are far above all modesty and diffidence. You are the Queen Bee of our hive, and we the workers shall rally around you. You shall be our centre, our inspiration.'

      Bimala flushed all over with bashful pride and her hand shook as she went on pouring out the tea.

      Another day my master came to me and said: 'Why don't you two go up to Darjeeling for a change? You are not looking well. Have you been getting enough sleep?'

      I asked Bimala in the evening whether she would care to have a trip to the Hills. I knew she had a great longing to see the Himalayas. But she refused. . . . The country's Cause, I suppose!

      I must not lose my faith: I shall wait. The passage from the narrow to the larger world is stormy. When she is familiar with this freedom, then I shall know where my place is. If I discover that I do not fit in with the arrangement of the outer world, then I shall not quarrel with my fate, but silently take my leave. . . . Use force? But for what? Can force prevail against Truth?

      SANDIP'S STORY

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I

      The impotent man says: 'That which has come to my share is mine.' And the weak man assents. But the lesson of the whole world is: 'That is really mine which I can snatch away.' My country does not become mine simply because it is the country of my birth. It becomes mine on the day when I am able to win it by force.

      Every man has a natural right to possess, and therefore greed is natural. It is not in the wisdom of nature that we should be content to be deprived. What my mind covets, my surroundings must supply. This is the only true understanding between our inner and outer nature in this world. Let moral ideals remain merely for those poor anaemic creatures of starved desire whose grasp is weak. Those who can desire with all their soul and enjoy with all their heart, those who have no hesitation or scruple, it is they who are the anointed of Providence. Nature spreads out her riches and loveliest treasures for their benefit. They swim across streams, leap over walls, kick open doors, to help themselves to whatever is worth taking. In such a getting one can rejoice; such wresting as this gives value to the thing taken.

      Nature surrenders herself, but only to the robber. For she delights in this forceful desire, this forceful abduction. And so she does not put the garland of her acceptance round the lean, scraggy neck of the ascetic. The music of the wedding march is struck. The time of the wedding I must not let pass. My heart therefore is eager. For, who is the bridegroom? It is I. The bridegroom's place belongs to him who, torch in hand, can come in time. The bridegroom in Nature's wedding hall comes unexpected and uninvited.

      Ashamed? No, I am never ashamed! I ask for whatever I want, and I do not always wait to ask before I take it. Those who are deprived by their own diffidence dignify their privation by the name of modesty. The world into which we are born is the world of reality. When a man goes away from the market of real things with empty hands and empty stomach, merely filling his bag with big sounding words, I wonder why he ever came into this hard world at all. Did these men get their appointment from the epicures СКАЧАТЬ