Bimala was still more taken aback. After a long pause she said:
"But how am Ito get his money?"
"Is not his money yours as well?"
"Ah, no!" she said, her wounded pride hurt afresh.
"If not," I cried, "neither is it his, but his country's, whom he has deprived of it, in her time of need!"
"But how am Ito get it?" she repeated.
"Get it you shall and must. You know best how. You must get it for Her to whom it rightfully belongs. __Bande Mataram__! These are the magic words which will open the door of his iron safe, break through the walls of his strong-room, and confound the hearts of those who are disloyal to its call. Say __Bande Mataram__, Bee!"
"__Bande Mataram__!"
Chapter Seven
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 [19] 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.
———
19. 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. [Trans.].
IX
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.
X
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.' [20] 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"? [21] 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. [22] 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.
"Tomorrow you shall have it."
———
20. A line from Bankim Chatterjee's national song __Bande Mataram__.
21. A quotation from the Upanishads.
22. 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 [Trans.].
Chapter Eight
Nikhil's Story
X
PARAGRAPHS and letters against me have begun to come out in the local papers; cartoons and lampoons are to follow, I am told. Jets of wit and humour are being splashed about, and the lies thus scattered are convulsing the whole country. They know that the monopoly of mud-throwing is theirs, and the innocent passer- by cannot escape unsoiled.
They are saying that the residents in my estates, from the highest to the lowest, are in favour of __Swadeshi__, but they dare not declare themselves, for fear of me. The few who have been brave enough to defy me have felt the full rigour of my persecution. I am in secret league with the police, and in private communication with the magistrate, and these frantic efforts of mine to add a foreign title of my own earning to the one I have inherited, will not, it is opined, go in vain.
On the other hand, the papers are full of praise for those devoted sons of the motherland, the Kundu and the Chakravarti __zamindars__. If only, say they, the country had a few more of such staunch patriots, the mills of Manchester would have, had to sound their own dirge to the tune of __Bande Mataram__.
Then comes a letter in blood-red ink, giving a list of the traitorous __zamindars__ whose treasuries have been burnt down because of their failing to support the Cause. Holy Fire, it goes on to say, has been aroused to its sacred function of purifying the country; and other agencies are also at work to see that those who are not true sons of the motherland do cease to encumber her lap. The signature is an obvious __nom-de- plume__.
I could see that this was the doing of our local students. So I sent for some of them and showed them the letter.
The B.A. student gravely informed me that they also had heard that a band of desperate patriots had been formed who would stick at nothing in order to clear away all obstacles to the success of __Swadeshi__.
"If," said I, "even one of our countrymen succumbs to these overbearing desperadoes, that will indeed be a defeat for the country!"
"We fail to follow you, Maharaja," said the history student. "'Our country," I tried to explain, "has been brought to death's door through sheer fear—from fear of the gods down to fear of the police; and if you set up, in the name of freedom, the fear of some other bogey, whatever it may be called; if you would raise your victorious standard on the cowardice of the country by means of downright oppression, then no true lover of the country can bow to your decision."
"Is there any country, sir," pursued the history student, "where submission to Government is not due to fear?"
"The freedom that exists in any country," I replied, "may be measured by the extent of this reign of fear. Where its threat is confined to those who would hurt or plunder, there the Government may claim to have freed man from the violence of man. But if fear is to regulate how people are to dress, where they shall trade, or what they must eat, then is man's freedom of will utterly ignored, and manhood destroyed at the root."
"Is not such coercion of the individual will seen in other countries too?" continued the history student.
"Who denies it?" I exclaimed. "But in every country man has destroyed himself to the extent that he has permitted slavery to flourish."
"Does it not rather show," interposed a Master of Arts, "that trading in slavery is inherent in man—a fundamental fact of his nature?"
"Sandip Babu made the whole thing clear," said a graduate. "He gave us the example of Harish Kundu, your neighbouring __zamindar__. From his estates you cannot ferret out a single ounce of foreign salt. Why? Because he has always ruled with an iron hand. In the case of those who are slaves by nature, the lack of a strong master is the greatest of all calamities."
"Why, sir!" chimed in an undergraduate, "have you not heard of the obstreperous tenant of Chakravarti, the other __zamindar__ close by—how the law was set on him till he was reduced to utter destitution? When at last he was left with nothing to eat, he started out to sell his wife's silver ornaments, but no one dared buy them. Then Chakravarti's manager offered him five rupees for the lot. They were worth over thirty, but he had to accept or starve. After taking over the bundle from him the manager coolly said that those five rupees would be credited towards his rent! We felt like having nothing more to do with Chakravarti or his manager after that, but Sandip Babu told us that if we threw over all the live people, we should have only dead bodies from the burning-grounds to carry on the work with! These live men, he pointed out, know what they want and how to get it—they are born rulers. Those who do not know how to desire for themselves, must live in accordance with, or die by virtue of, the desires of such as these. Sandip Babu contrasted them—Kundu and Chakravarti— with you, Maharaja. You, he said, for all your good intentions, will never succeed in planting __Swadeshi__ within your territory."
"It is my desire," I said, "to plant something greater than __Swadeshi__. I am not after dead logs but living trees—and these will take time to grow."
"I am afraid, sir," sneered the history student, "that you will get neither log nor tree. Sandip Babu rightly teaches that in order to get, you must snatch. This is taking all of us some time to learn, because it runs counter to what we were taught at school. I have seen with my own eyes that when a rent-collector of Harish Kundu's found one of the tenants with nothing which could be sold up to pay his rent, he was made to sell his young wife! Buyers were not wanting, and the __zamindar's__ demand was satisfied. I tell you, sir, the sight of that man's distress prevented my getting sleep for nights together! But, feel it as I did, this much I realized, that the man who knows how to get the money he is out for, even by selling up his debtor's wife, is a better man than I am. I confess it is beyond me—I am a weakling, my eyes fill with tears. If anybody can save our country it is these Kundus and these Chakravartis and their officials!"
I was shocked beyond words. "If what you say be true," I cried, "I clearly see that it must be the one endeavour of my life to save the country from these same Kundus and Chakravartis and officials. The slavery that has entered into our very bones is breaking out, at this opportunity, as ghastly tyranny. You have been so used to submit to domination through fear, you have come to believe that to make others submit is a kind of religion. My fight shall be against this weakness, this atrocious cruelty!" These things, which are so simple to ordinary folk, get so twisted in the minds of our B.A.'s and M.A.'s, the only purpose of whose historical quibbles seems to be to torture the truth!
XI
I am worried over Panchu's sham aunt. It will be difficult to disprove her, for though witnesses of a real event may be few or even wanting, innumerable proofs of a thing that has not happened can always be marshalled. The object of this move is, evidently, to get the sale of Panchu's holding to me set aside. Being unable to find any other way out of it, I was thinking of allowing Panchu to hold a permanent tenure in my estates and building him a cottage on it. But my master would not have it. I should not give in to these nefarious tactics so easily, he objected, and offered to attend to the matter himself.
"You, sir!" I cried, considerably surprised.
"Yes, I," he repeated.
I could not see, at all clearly, what my master could do to counteract these legal machinations. That evening, at the time he usually came to me, he did not turn up. On my making inquiries, his servant said he had left home with a few things packed in a small trunk, and some bedding, saying he would be back in a few days. I thought he might have sallied forth to hunt for witnesses in Panchu's uncle's village. In that case, however, I was sure that his would be a hopeless quest …
During the day I forget myself in my work. As the late autumn afternoon wears on, the colours of the sky become turbid, and so do the feelings of my mind. There are many in this world whose minds dwell in brick-built houses—they can afford to ignore the thing called the outside. But my mind lives under the trees in the open, directly receives upon itself the messages borne by the free winds, and responds from the bottom of its heart to all the musical cadences of light and darkness.
While the day is bright and the world in the pursuit of its numberless tasks crowds around, then it seems as if my life wants nothing else. But when the colours of the sky fade away and the blinds are drawn down over the windows of heaven, then my heart tells me that evening falls just for the purpose of shutting out the world, to mark the time when the darkness must be filled with the One. This is the end to which earth, sky, and waters conspire, and I cannot harden myself against accepting its meaning. So when the gloaming deepens over the world, like the gaze of the dark eyes of the beloved, then my whole being tells me that work alone cannot be the truth of life, that work is not the be-all and the end-all of man, for man is not simply a serf— even though the serfdom be of the True and the Good.
Alas, Nikhil, have you for ever parted company with that self of yours who used to be set free under the starlight, to plunge into the infinite depths of the night's darkness after the day's work was done? How terribly alone is he, who misses companionship in the midst of the multitudinousness of life.
The other day, when the afternoon had reached the meeting-point of day and night, I had no work, nor the mind for work, nor was my master there to keep me company. With my empty, drifting heart longing to anchor on to something, I traced my steps towards the inner gardens. I was very fond of chrysanthemums and had rows of them, of all varieties, banked up in pots against one of the garden walls. When they were in flower, it looked like a wave of green breaking into iridescent foam. It was some time since I had been to this part of the grounds, and I was beguiled into a cheerful expectancy at the thought of meeting my chrysanthemums after our long separation.
As I went in, the full moon had just peeped over the wall, her slanting rays leaving its foot in deep shadow. It seemed as if she had come a-tiptoe from behind, and clasped the darkness over the eyes, smiling mischievously. When I came near the bank of chrysanthemums, I saw a figure stretched on the grass in front. My heart gave a sudden thud. The figure also sat up with a start at my footsteps.
What was to be done next? I was wondering whether it would do to beat a precipitate retreat. Bimala, also, was doubtless casting about for some way of escape. But it was as awkward to go as to stay! Before I could make up my mind, Bimala rose, pulled the end of her __sari__ over her head, and walked off towards the inner apartments.
This brief pause had been enough to make real to me the cruel load of Bimala's misery. The plaint of my own life vanished from me in a moment. I called out: "Bimala!"
She started and stayed her steps, but did not turn back. I went round and stood before her. Her face was in the shade, the moonlight fell on mine. Her eyes were downcast, her hands clenched.
"Bimala," said I, "why should I seek to keep you fast in this closed cage of mine? Do I not know that thus you cannot but pine and droop?"
She stood still, without raising her eyes or uttering a word.
"I know," I continued, "that if I insist on keeping you shackled my whole life will be reduced to nothing but an iron chain. What pleasure can that be to me?"
She was still silent.
"So," I concluded, "I tell you, truly, Bimala, you are free. Whatever I may or may not have been to you, I refuse to be your fetters." With which I came away towards the outer apartments.
No, no, it was not a generous impulse, nor indifference. I had simply come to understand that never would I be free until I could set free. To try to keep Bimala as a garland round my neck, would have meant keeping a weight hanging over my heart. Have I not been praying with all my strength, that if happiness may not be mine, let it go; if grief needs must be my lot, let it come; but let me not be kept in bondage. To clutch hold of that which is untrue as though it were true, is only to throttle oneself. May I be saved from such self-destruction.
When I entered my room, I found my master waiting there. My agitated feelings were still heaving within me. "Freedom, sir," I began unceremoniously, without greeting or inquiry, "freedom is the biggest thing for man. Nothing can be compared to it— nothing at all!"
Surprised at my outburst, my master looked up at me in silence.
"One can understand nothing from books," I went on. "We read in the scriptures that our desires are bonds, fettering us as well as others. But such words, by themselves, are so empty. It is only when we get to the point of letting the bird out of its cage that we can realize how free the bird has set us. Whatever we cage, shackles us with desire whose bonds are stronger than those of iron chains. I tell you, sir, this is just what the world has failed to understand. They all seek to reform something outside themselves. But reform is wanted only in one's own desires, nowhere else, nowhere else!"
"We think," he said, "that we are our own masters when we get in our hands the object of our desire—but we are really our own masters only when we are able to cast out our desires from our minds."
"When we put all this into words, sir," I went on, "it sounds like some bald-headed injunction, but when we realize even a little of it we find it to be __amrita__—which the gods have drunk and become immortal. We cannot see Beauty till we let go our hold of it. It was Buddha who conquered the world, not Alexander—this is untrue when stated in dry prose—oh when shall we be able to sing it? When shall all these most intimate truths of the universe overflow the pages of printed books and leap out in a sacred stream like the Ganges from the Gangotrie?"
I was suddenly reminded of my master's absence during the last few days and of my ignorance as to its reason. I felt somewhat foolish as I asked him: "And where have you been all this while, sir?"
"Staying with Panchu," he replied.
"Indeed!" I exclaimed. "Have you been there all these days?"
"Yes. I wanted to come to an understanding with the woman who calls herself his aunt. She could hardly be induced to believe that there could be such an odd character among the gentlefolk as the one who sought their hospitality. When she found I really meant to stay on, she began to feel rather ashamed of herself. 'Mother,' said I, 'you are not going to get rid of me, even if you abuse me! And so long as I stay, Panchu stays also. For you see, do you not, that I cannot stand by and see his motherless little ones sent out into the streets?'
"She listened to my talks in this strain for a couple of days without saying yes or no. This morning I found her tying up her bundles. 'We are going back to Brindaban,' she said. 'Let us have our expenses for the journey.' I knew she was not going to Brindaban, and also that the cost of her journey would be substantial. So I have come to you."
"The required cost shall be paid," I said.
"The old woman is not a bad sort," my master went on musingly. "Panchu was not sure of her caste, and would not let her touch the water-jar, or anything at all of his. So they were continually bickering. When she found I had no objection to her touch, she looked after me devotedly. She is a splendid cook!
"But all remnants of Panchu's respect for me vanished! To the last he had thought that I was at least a simple sort of person. But here was I, risking my caste without a qualm to win over the old woman for my purpose. Had I tried to steal a march on her by tutoring a witness for the trial, that would have been a different matter. Tactics must be met by tactics. But stratagem at the expense of orthodoxy is more than he can tolerate!
"Anyhow, I must stay on a few days at Panchu's even after the woman leaves, for Harish Kundu may be up to any kind of devilry. He has been telling his satellites that he was content to have furnished Panchu with an aunt, but I have gone the length of supplying him with a father. He would like to see, now, how many fathers of his can save him!"
"We may or may not be able to save him," I said; "but if we should perish in the attempt to save the country from the thousand-and-one snares—of religion, custom and selfishness— which these people are busy spreading, we shall at least die happy."
Bimala's Story
XIV
Who could have thought that so much would happen in this one life? I feel as if I have passed through a whole series of births, time has been flying so fast, I did not feel it move at all, till the shock came the other day.
I knew there would be words between us when I made up my mind to ask my husband to banish foreign goods from our market. But it was my firm belief that I had no need to meet argument by argument, for there was magic in the very air about me. Had not so tremendous a man as Sandip fallen helplessly at my feet, like a wave of the mighty sea breaking on the shore? Had I called him? No, it was the summons of that magic spell of mine. And Amulya, poor dear boy, when he first came to me—how the current of his life flushed with colour, like the river at dawn! Truly have I realized how a goddess feels when she looks upon the radiant face of her devotee.
With the confidence begotten of these proofs of my power, I was ready to meet my husband like a lightning-charged cloud. But what was it that happened? Never in all these nine years have I seen such a far-away, distraught look in his eyes—like the desert sky—with no merciful moisture of its own, no colour reflected, even, from what it looked upon. I should have been so relieved if his anger had flashed out! But I could find nothing in him which I could touch. I felt as unreal as a dream—a dream which would leave only the blackness of night when it was over.
In the old days I used to be jealous of my sister-in-law for her beauty. Then I used to feel that Providence had given me no power of my own, that my whole strength lay in the love which my husband had bestowed on me. Now that I had drained to the dregs the cup of power and could not do without its intoxication, I suddenly found it dashed to pieces at my feet, leaving me nothing to live for.
How feverishly I had sat to do my hair that day. Oh, shame, shame on me, the utter shame of it! My sister-in-law, when passing by, had exclaimed: "Aha, Chota Rani! Your hair seems ready to jump off. Don't let it carry your head with it."
And then, the other day in the garden, how easy my husband found it to tell me that he set me free! But can freedom—empty freedom—be given and taken so easily as all that? It is like setting a fish free in the sky—for how can I move or live outside the atmosphere of loving care which has always sustained me?
When I came to my room today, I saw only furniture—only the bedstead, only the looking-glass, only the clothes-rack—not the all-pervading heart which used to be there, over all. Instead of it there was freedom, only freedom, mere emptiness! A dried-up watercourse with all its rocks and pebbles laid bare. No feeling, only furniture!
When I had arrived at a state of utter bewilderment, wondering whether anything true was left in my life, and whereabouts it could be, I happened to meet Sandip again. Then life struck against life, and the sparks flew in the same old way. Here was truth—impetuous truth—which rushed in and overflowed all bounds, truth which was a thousand times truer than the Bara Rani with her maid, Thako and her silly songs, and all the rest of them who talked and laughed and wandered about …
"Fifty thousand!" Sandip had demanded.
"What is fifty thousand?" cried my intoxicated heart. "You shall have it!"
How to get it, where to get it, were minor points not worth troubling over. Look at me. Had I not risen, all in one moment, from my nothingness to a height above everything? So shall all things come at my beck and call. I shall get it, get it, get it —there cannot be any doubt.
Thus had I come away from Sandip the other day. Then as I looked about me, where was it—the tree of plenty? Oh, why does this outer world insult the heart so?
And yet get it I must; how, I do not care; for sin there cannot be. Sin taints only the weak; I with my __Shakti__ am beyond its reach. Only a commoner can be a thief, the king conquers and takes his rightful spoil … I must find out where the treasury is; who takes the money in; who guards it.
I spent half the night standing in the outer verandah peering at the row of office buildings. But how to get that fifty thousand rupees out of the clutches of those iron bars? If by some __mantram__ I could have made all those guards fall dead in their places, I would not have hesitated—so pitiless did I feel!
But while a whole gang of robbers seemed dancing a war-dance within the whirling brain of its Rani, the great house of the Rajas slept in peace. The gong of the watch sounded hour after hour, and the sky overhead placidly looked on.
At last I sent for Amulya.
"Money is wanted for the Cause," I told him. "Can you not get it out of the treasury?"
"Why not?" said he, with his chest thrown out.
Alas! had I not said "Why not?" to Sandip just in the same way?
The poor lad's confidence could rouse no hopes in my mind.
"How will you do it?" I asked.
The wild plans he began to unfold would hardly bear repetition outside the pages of a penny dreadful.
"No, Amulya," I said severely, "you must not be childish."
"Very well, then," he said, "let me bribe those watchmen."
"Where is the money to come from?"
"I can loot the bazar," he burst out, without blenching.
"Leave all that alone. I have my ornaments, they will serve.
"But," said Amulya, "it strikes me that the cashier cannot be bribed. Never mind, there is another and simpler way."
"What is that?"
"Why need you hear it? It is quite simple."
"Still, I should like to know."
Amulya fumbled in the pocket of his tunic and pulled out, first a small edition of the __Gita__, which he placed on the table— and then a little pistol, which he showed me, but said nothing further.
Horror! It did not take him a moment to make up his mind to kill our good old cashier! [23] To look at his frank, open face one would not have thought him capable of hurting a fly, but how different were the words which came from his mouth. It was clear that the cashier's place in the world meant nothing real to him; it was a mere vacancy, lifeless, feelingless, with only stock phrases from the __Gita—Who kills the body kills naught! __
"Whatever do you mean, Amulya?" I exclaimed at length. "Don't you know that the dear old man has got a wife and children and that he is …"
"Where are we to find men who have no wives and children?" he interrupted. "Look here, Maharani, the thing we call pity is, at bottom, only pity for ourselves. We cannot bear to wound our own tender instincts, and so we do not strike at all—pity indeed! The height of cowardice!"
To hear Sandip's phrases in the mouth of this mere boy staggered me. So delightfully, lovably immature was he—of that age when the good may still be believed in as good, of that age when one really lives and grows. The Mother in me awoke.
For myself there was no longer good or bad—only death, beautiful alluring death. But to hear this stripling calmly talk of murdering an inoffensive old man as the right thing to do, made me shudder all over. The more clearly I saw that there was no sin in his heart, the more horrible appeared to me the sin of his words. I seemed to see the sin of the parents visited on the innocent child.
The sight of his great big eyes shining with faith and enthusiasm touched me to the quick. He was going, in his fascination, straight to the jaws of the python, from which, once in, there was no return. How was he to be saved? Why does not my country become, for once, a real Mother—clasp him to her bosom and cry out: "Oh, my child, my child, what profits it that you should save me, if so it be that I should fail to save you?"
I know, I know, that all Power on earth waxes great under compact with Satan. But the Mother is there, alone though she be, to contemn and stand against this devil's progress. The Mother cares not for mere success, however great—she wants to give life, to save life. My very soul, today, stretches out its hands in yearning to save this child.
A while ago I suggested robbery to him. Whatever I may now say against it will be put down to a woman's weakness. They only love our weakness when it drags the world in its toils!
"You need do nothing at all, Amulya, I will see to the money," I told him finally. When he had almost reached the door, I called him back.
"Amulya," said I, "I am your elder sister. Today is not the
Brothers' Day [24] according to the calendar, but all the days in
the year are really Brothers' Days. My blessing be with you: may
God keep you always."
These unexpected words from my lips took Amulya by surprise. He stood stock-still for a time. Then, coming to himself, he prostrated himself at my feet in acceptance of the relationship and did me reverence. When he rose his eyes were full of tears … O little brother mine! I am fast going to my death—let me take all your sin away with me. May no taint from me ever tarnish your innocence!
I said to him: "Let your offering of reverence be that pistol!"
"What do you want with it, sister?"
"I will practise death."
"Right, sister. Our women, also, must know how to die, to deal death!" with which Amulya handed me the pistol. The radiance of his youthful countenance seemed to tinge my life with the touch of a new dawn. I put away the pistol within my clothes. May this reverence-offering be the last resource in my extremity …
The door to the mother's chamber in my woman's heart once opened, I thought it would always remain open. But this pathway to the supreme good was closed when the mistress took the place of the mother and locked it again. The very next day I saw Sandip; and madness, naked and rampant, danced upon my heart.
What was this? Was this, then, my truer self? Never! I had never before known this shameless, this cruel one within me. The snake-charmer had come, pretending to draw this snake from within the fold of my garment—but it was never there, it was his all the time. Some demon has gained possession of me, and what I am doing today is the play of his activity—it has nothing to do with me.
This demon, in the guise of a god, had come with his ruddy torch to call me that day, saying: "I am your Country. I am your Sandip. I am more to you than anything else of yours. __Bande Mataram__!" And with folded hands I had responded: "You are my religion. You are my heaven. Whatever else is mine shall be swept away before my love for you. __Bande Mataram__!"
Five thousand is it? Five thousand it shall be! You want it tomorrow? Tomorrow you shall have it! In this desperate orgy, that gift of five thousand shall be as the foam of wine—and then for the riotous revel! The immovable world shall sway under our feet, fire shall flash from our eyes, a storm shall roar in our ears, what is or is not in front shall become equally dim. And then with tottering footsteps we shall plunge to our death—in a moment all fire will be extinguished, the ashes will be scattered, and nothing will remain behind.
———
23. The cashier is the official who is most in touch with the ladies of a __zamindar's__ household, directly taking their requisitions for household stores and doing their shopping for them, and so he becomes more a member of the family than the others. [Trans.].
24. The daughter of the house occupies a place of specially tender affection in a Bengali household (perhaps in Hindu households all over India) because, by dictate of custom, she must be given away in marriage so early. She thus takes corresponding memories with her to her husband's home, where she has to begin as a stranger before she can get into her place. The resulting feeling, of the mistress of her new home for the one she has left, has taken ceremonial form as the Brothers' Day, on which the brothers are invited to the married sisters' houses. Where the sister is the elder, she offers her blessing and receives the brother's reverence, and vice versa. Presents, called the offerings of reverence (or blessing), are exchanged. [Trans.].
Chapter Nine
Bimala's Story
XV
FOR a time I was utterly at a loss to think of any way of getting that money. Then, the other day, in the light of intense excitement, suddenly the whole picture stood out clear before me.
Every year my husband makes a reverence-offering of six thousand rupees to my sister-in-law at the time of the Durga Puja. Every year it is deposited in her account at the bank in Calcutta. This year the offering was made as usual, but it has not yet been sent to the bank, being kept meanwhile in an iron safe, in a corner of the little dressing-room attached to our bedroom.
Every year my husband takes the money to the bank himself. This year he has not yet had an opportunity of going to town. How could I fail to see the hand of Providence in this? The money has been held up because the country wants it—who could have the power to take it away from her to the bank? And how can I have the power to refuse to take the money? The goddess revelling in destruction holds out her blood-cup crying: "Give me drink. I am thirsty." I will give her my own heart's blood with that five thousand rupees. Mother, the loser of that money will scarcely feel the loss, but me you will utterly ruin!
Many a time, in the old days, have I inwardly called the Senior Rani a thief, for I charged her with wheedling money out of my trusting husband. After her husband's death, she often used to make away with things belonging to the estate for her own use. This I used to point out to my husband, but he remained silent. I would get angry and say: "If you feel generous, make gifts by all means, but why allow yourself to be robbed?" Providence must have smiled, then, at these complaints of mine, for tonight I am on the way to rob my husband's safe of my sister-in-law's money. My husband's custom was to let his keys remain in his pockets when he took off his clothes for the night, leaving them in the dressing-room. I picked out the key of the safe and opened it. The slight sound it made seemed to wake the whole world! A sudden chill turned my hands and feet icy cold, and I shivered all over.
There was a drawer inside the safe. On opening this I found the money, not in currency notes, but in gold rolled up in paper. I had no time to count out what I wanted. There were twenty rolls, all of which I took and tied up in a corner of my __sari__.
What a weight it was. The burden of the theft crushed my heart to the dust. Perhaps notes would have made it seem less like thieving, but this was all gold.
After I had stolen into my room like a thief, it felt like my own room no longer. All the most precious rights which I had over it vanished at the touch of my theft. I began to mutter to myself, as though telling __mantrams: Bande Mataram, Bande Mataram__, my Country, my golden Country, all this gold is for you, for none else!
But in the night the mind is weak. I came back into the bedroom where my husband was asleep, closing my eyes as I passed through, and went off to the open terrace beyond, on which I lay prone, clasping to my breast the end of the __sari__ tied over the gold. And each one of the rolls gave me a shock of pain.
The silent night stood there with forefinger upraised. I could not think of my house as separate from my country: I had robbed my house, I had robbed my country. For this sin my house had ceased to be mine, my country also was estranged from me. Had I died begging for my country, even unsuccessfully, that would have been worship, acceptable to the gods. But theft is never worship—how then can I offer this gold? Ah me! I am doomed to death myself, must I desecrate my country with my impious touch? The way to put the money back is closed to me. I have not the strength to return to the room, take again that key, open once more that safe—I should swoon on the threshold of my husband's door. The only road left now is the road in front. Neither have I the strength deliberately to sit down and count the coins. Let them remain behind their coverings: I cannot calculate.
There was no mist in the winter sky. The stars were shining brightly. If, thought I to myself, as I lay out there, I had to steal these stars one by one, like golden coins, for my country— these stars so carefully stored up in the bosom of the darkness— then the sky would be blinded, the night widowed for ever, and my theft would rob the whole world. But was not also this very thing I had done a robbing of the whole world—not only of money, but of trust, of righteousness?
I spent the night lying on the terrace. When at last it was morning, and I was sure that my husband had risen and left the room, then only with my shawl pulled over my head, could I retrace my steps towards the bedroom.
My sister-in-law was about, with her brass pot, watering her plants. When she saw me passing in the distance she cried: "Have you heard the news, Chota Rani?"
I stopped in silence, all in a tremor. It seemed to me that the rolls of sovereigns were bulging through the shawl. I feared they would burst and scatter in a ringing shower, exposing to all the servants of the house the thief who had made herself destitute by robbing her own wealth.
"Your band of robbers," she went on, "have sent an anonymous message threatening to loot the treasury."
I remained as silent as a thief.
"I was advising Brother Nikhil to seek your protection," she continued banteringly. "Call off your minions, Robber Queen! We will offer sacrifices to your __Bande Mataram__ if you will but save us. What doings there are these days!—but for the Lord's sake, spare our house at least from burglary."
I hastened into my room without reply. I had put my foot on quicksand, and could not now withdraw it. Struggling would only send me down deeper.
If only the time would arrive when I could hand over the money to Sandip! I could bear it no longer, its weight was breaking through my very ribs.
It was still early when I got word that Sandip was awaiting me. Today I had no thought of adornment. Wrapped as I was in my shawl, I went off to the outer apartments. As I entered the sitting-room I saw Sandip and Amulya there, together. All my dignity, all my honour, seemed to run tingling through my body from head to foot and vanish into the ground. I should have to lay bare a woman's uttermost shame in sight of this boy! Could they have been discussing my deed in their meeting place? Had any vestige of a veil of decency been left for me?
We women shall never understand men. When they are bent on making a road for some achievement, they think nothing of breaking the heart of the world into pieces to pave it for the progress of their chariot. When they are mad with the intoxication of creating, they rejoice in destroying the creation of the Creator. This heart-breaking shame of mine will not attract even a glance from their eyes. They have no feeling for life itself—all their eagerness is for their object. What am I to them but a meadow flower in the path of a torrent in flood?
What good will this extinction of me be to Sandip? Only five thousand rupees? Was not I good for something more than only five thousand rupees? Yes, indeed! Did I not learn that from Sandip himself, and was I not able in the light of this knowledge to despise all else in my world? I was the giver of light, of life, of __Shakti__, of immortality—in that belief, in that joy, I had burst all my bounds and come into the open. Had anyone then fulfilled for me that joy, I should have lived in my death. I should have lost nothing in the loss of my all. Do they want to tell me now that all this was false? The psalm of my praise which was sung so devotedly, did it bring me down from my heaven, not to make heaven of earth, but only to level heaven itself with the dust?
XVI
"The money, Queen?" said Sandip with his keen glance full on my face.
Amulya also fixed his gaze on me. Though not my own mother's child, yet the dear lad is brother to me; for mother is mother all the world over. With his guileless face, his gentle eyes, his innocent youth, he looked at me. And I, a woman—of his mother's sex—how could I hand him poison, just because he asked for it?
"The money, Queen!" Sandip's insolent demand rang in my ears. For very shame and vexation I felt I wanted to fling that gold at Sandip's head. I could hardly undo the knot of my __sari__, my fingers trembled so. At last the paper rolls dropped on the table.
Sandip's face grew black … He must have thought that the rolls were of silver … What contempt was in his looks. What utter disgust at incapacity. It was almost as if he could have struck me! He must have suspected that I had come to parley with him, to offer to compound his claim for five thousand rupees with a few hundreds. There was a moment when I thought he would snatch up the rolls and throw them out of the window, declaring that he was no beggar, but a king claiming tribute.
"Is that all?" asked Amulya with such pity welling up in his voice that I wanted to sob out aloud. I kept my heart tightly pressed down, and merely nodded my head. Sandip was speechless. He neither touched the rolls, nor uttered a sound.
My humiliation went straight to the boy's heart. With a sudden, feigned enthusiasm he exclaimed: "It's plenty. It will do splendidly. You have saved us." With which he tore open the covering of one of the rolls.
The sovereigns shone out. And in a moment the black covering seemed to be lifted from Sandip's countenance also. His delight beamed forth from his features. Unable to control his sudden revulsion of feeling, he sprang up from his seat towards me. What he intended I know not. I flashed a lightning glance towards Amulya—the colour had left the boy's face as at the stroke of a whip. Then with all my strength I thrust Sandip from me. As he reeled back his head struck the edge of the marble table and he dropped on the floor. There he lay awhile, motionless. Exhausted with my effort, I sank back on my seat.
Amulya's face lightened with a joyful radiance. He did not even turn towards Sandip, but came straight up, took the dust of my feet, and then remained there, sitting on the floor in front of me. O my little brother, my child! This reverence of yours is the last touch of heaven left in my empty world! I could contain myself no longer, and my tears flowed fast. I covered my eyes with the end of my __sari__, which I pressed to my face with both my hands, and sobbed and sobbed. And every time that I felt on my feet his tender touch trying to comfort me my tears broke out afresh.
After a little, when I had recovered myself and taken my hands from my face, I saw Sandip back at the table, gathering up the sovereigns in his handkerchief, as if nothing had happened. Amulya rose to his seat, from his place near my feet, his wet eyes shining.
Sandip coolly looked up at my face as he remarked: "It is six thousand."
"What do we want with so much, Sandip Babu?" cried Amulya.
"Three thousand five hundred is all we need for our work."
"Our wants are not for this one place only," Sandip replied. "We shall want all we can get."
"That may be," said Amulya. "But in future I undertake to get you all you want. Out of this, Sandip Babu, please return the extra two thousand five hundred to the Maharani."
Sandip glanced enquiringly at me.
"No, no," I exclaimed. "I shall never touch that money again.
Do with it as you will."
"Can man ever give as woman can?" said Sandip, looking towards
Amulya.
"They are goddesses!" agreed Amulya with enthusiasm.
"We men can at best give of our power," continued Sandip. "But women give themselves. Out of their own life they give birth, out of their own life they give sustenance. Such gifts are the only true gifts." Then turning to me, "Queen!" said he, "if what you have given us had been only money I would not have touched it. But you have given that which is more to you than life itself!"
There must be two different persons inside men. One of these in me can understand that Sandip is trying to delude me; the other is content to be deluded. Sandip has power, but no strength of righteousness. The weapon of his which rouses up life smites it again to death. He has the unfailing quiver of the gods, but the shafts in them are of the demons.
Sandip's handkerchief was not large enough to hold all the coins. "Queen," he asked, "can you give me another?" When I gave him mine, he reverently touched his forehead with it, and then suddenly kneeling on the floor he made me an obeisance. "Goddess!" he said, "it was to offer my reverence that I had approached you, but you repulsed me, and rolled me in the dust. Be it so, I accept your repulse as your boon to me, I raise it to my head in salutation!" with which he pointed to the place where he had been hurt.