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.
V
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.