The Demand of the Mother

                        WE have lost the faculty of religious fervour in Bengal and are now trying to recover it through the passion for the country, by self-sacrifice, by labour for our fellow-countrymen, by absorption in the idea of the country. When a nation is on the verge of losing the source of its vitality, it tries to recover it by the first means which the environment offers, whether that environment be favourable or not. Bengal has always lived by its emotions; the brain of India, as it has been called, is also the heart of India. The loss of emotional power, of belief, of enthusiasm would dry up the sources from which she derives her strength. The country of Nyaya is also the country of Chaitanya who himself was born in the height of the intellectual development of Bengal as its finest flower and most perfect expression. If now she tries to recover her enthusiasm and perfect power of self-abandonment, it must be through a means which her new environment provides.

            This new environment has been responsible for the loss of her springs of vitality; it had turned the Bengalis into a sceptical people prone to swear at and disbelieve in everything great, noble and inspiring. The recovery of her old spirit of enthusiastic faith and aspiration has come about through the sense of political unity which had been slowly developing in the heart of the people as the result of the new environment. That which had supplied the poison, supplied also the cure. If she is to complete the restoration to her true self, the first requisite is that the enthusiasm, the idealism of the new movement should be kept alive. The perfect sense of self-abandonment which Chaitanya felt for Hari, must be felt by Bengal for the Mother. Then only will Bengal be herself and able to fulfil the destiny to which after so many centuries of preparation she has been called.
            The great religions of the world have all laid stress on self- abandonment as the source of salvation and the law applies not only to spiritual salvation but to the destinies of a people. Self-

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abandonment will alone give salvation. He who loses his life shall keep it, and the life of the individual must be the sacrifice for the life of the nation. When the people of Bengal are able to rise to the full height and depth of this idea, they will find the secret of success which till now has escaped them. It is not by patriotic desires that the nation can be liberated, it is not by patriotic work that a nation can be built. For every stone that is added to the National edifice, a life must be given. It is not talk of Swaraj that can bring Swaraj, but it is the living of Swaraj by each man among us that will compel Swaraj to come.

            The Kingdom of Heaven is within you; free India is no piece of wood or stone that can be carved into the likeness of a nation but lives in the hearts of those who desire her, and out of these she must be created. We must first ourselves be free in heart before our country can be free. "There is no British jail which can hold me," said the great Upadhyaya before his death, and he died to prove the truth of his words; but his words are true for all of us that aspire to liberate our Mother, whether we prove it by our lives or by our death. When her sons have learned to be free in themselves, free in prison, free under the yoke which they seek to remove, free in life, free in death, when the text of Upadhyaya's words will receive their illuminating commentary in the actions of a people, then the chains will fall off of themselves and outward circumstances be forced to obey the law of our inward life.

            How then can we live Swaraj? By abandonment of the idea of self and its replacement by the idea of the nation. As Chaitanya ceased to be Nimai Pandit and became Krishna, became Radha, became Balaram, so every one of us must cease to cherish his separate life and live in the nation. The hope of national regeneration must absorb our minds as the idea of salvation absorbs the minds of the mumuksu. Our tyāga must be as complete as the tyāga of the nameless ascetic. Our passion to see the face of our free and glorified Mother must be as devouring a madness as the passion of Chaitanya to see the face of Sri Krishna. Our sacrifice for the country must be as enthusiastic and complete as that of Jagai and Madhai who left the rule of a kingdom to follow the Sankirtan of Gauranga. Our offerings on the altar must be as

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wildly liberal, as remorselessly complete as that of Carthagenian parents who passed their children through the fire to Moloch. If any reservation mars the completeness of our self-abandonment, if any bargaining abridges the fullness of our sacrifice, if any doubt mars the strength of our faith and enthusiasm, if any thought of self pollutes the sanctity of our love, then the Mother will not be satisfied and will continue to withhold her presence. We call her to come, but the call has not yet gone out of the bottom of our hearts. The Mother's feet are on the threshold, but she waits to hear the true cry, the cry that rushes out from the heart, before she will enter. We are still hesitating between ourselves and the country; we would give one anna to the service of the Mother and keep fifteen for ourselves, our wives, our children, our property, our fame and reputation, our safety, our ease. The Mother asks all before she will give herself. Not until Surath Raja offered the blood of his veins did the Mother appear to him and ask him to choose his boon. Not until Shivaji was ready to offer his head at the feet of the Mother, did Bhavani in visible form stay his hand and give him the command to free his people.

            Those who have freed nations have first passed through the agony of utter renunciation before their efforts were crowned with success, and those who aspire to free India will first have to pay the price which the Mother demands. The schemes by which we seek to prepare the nation, the scheme of industrial regeneration, the scheme of educational regeneration, the scheme of political regeneration through self-help are subordinate features of the deeper regeneration which the country must go through before it can be free. The Mother asks us for no schemes, no plans, no methods. She herself will provide the schemes, the plans, the methods better than any we can devise. She asks us for our hearts, our lives, nothing less, nothing more. Swadeshi, National Education, the attempt to organise Swaraj are only so many opportunities for self-surrender to her. She will look to see not how much we have tried for Swadeshi, how wisely we have planned for Swaraj, how successfully we have organised education, but how much of ourselves we have given, how much of our substance, how much of our labour, how much of our ease, how much of our safety, how much of our lives.

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            Regeneration is literally re-birth, and re-birth comes not by the intellect, not by the fullness of the purse, not by policy, not by change of machinery, but by the getting of a new heart, by throwing away all that we were into the fire of sacrifice and being reborn in the Mother. Self-abandonment is the demand made upon us. She asks of us, "How many will live for me? How many will die for me?" and awaits our answer.

Bande Mataram, April 11, 1908

  Baruipur Speech*

Sj. Shyamsunder Chakravarti having finished his speech, Srijut Aurobindo Ghose rose to address the audience. He began with an apology for being under the necessity of addressing a Bengali audience in a foreign tongue specially by one like himself who had devoted his life for the Swadeshi movement. He pointed out that through a foreign system of education developing foreign tastes and tendencies he had been de-nationalised like his country and like his country again he is now trying to re-nationalise himself.

            Next he referred to the comparative want of the Swadeshi spirit in West Bengal to which Shyamsunder Babu made very polite reference, himself coming from East Bengal. But Sj. Ghose as he belonged to West Bengal had no hesitation in admitting the drawback. This superiority of East Bengal he attributed solely to its privilege of suffering of late from the regulation "lathis" and imprisonment administered by the alien bureaucrat. He offered the same explanation of the increase of the strength of Boycott in Calcutta after the disturbances at the Beadon Square of which the police were the sole authors. The speaker dilated on the great efficacy of suffering in rousing the spirit from slumber by a reference to the parable of two birds in the Upanishads, so often referred to by the late Swami Vivekananda. The parable relates that there was a big tree with many sweet

            * A Swadeshi meeting was held at Baruipur, a sub-division of the district of 24 Parganas, on Sunday the 12th April, 1908. Srijuts Bepin Chandra Pal, Sri Aurobindo with a few other prominent nationalist workers of Calcutta were invited on the occasion.

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and bitter fruits and two birds sat on the tree, one on the top of it and the other on a lower part. The latter bird looking upwards sees the other in all his glory and richness of plumage and is at times enamoured of him and feels that he is no other than his own highest self. But at other moments when he tastes the sweet fruits of the tree he is so much taken up with their sweetness that he quite forgets his dear and beloved companion. After a while there comes the turn of bitter fruits, the unpleasant taste of which breaks off the spell and he looks at his brilliant companion again. This is evidently a parable concerning the salvation of individual souls who, when they enjoy the sweets of the world, forget to look upwards to the Paramatma who is really none else than their own highest self, and when they forget themselves in this way through the Maya of this world, bitterness comes to dispel the Maya and revive the true self-consciousness. The parable is equally applicable to national mukti. We in India fell under the influence of the foreigners’ Maya which completely possessed our souls. It was the Maya of the alien rule, the alien civilisation, the powers and capacities of the alien people who happen to rule over us. These were as if so many shackles that put our physical, intellectual and moral life into bondage. We went to school with the aliens, we allowed the aliens to teach us and draw our minds away from all that was great and good in us. We considered ourselves unfit for self-government and political life, we looked to England as our exemplar and took her as our saviour. And all this was Maya and bondage. When this Maya once got its hold on us, put on us shackle after shackle, we had fallen into bondage of the mind by their education, commercial bondage, political bondage, etc., and we believed ourselves to be helpless without them. We helped them to destroy what life there was in India. We were under the protection of their police and we know now what protection they have given us. Nay, we ourselves became the instruments of our bondage. We Bengalis entered the services of foreigners. We brought in the foreigners and established their rule. Fallen as we were, we needed others to protect us, to teach us and even to feed us. All these functions of human life, so utterly was our self-

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dependence destroyed, we were left unable to fulfil.

            It is only through repression and suffering that this Maya can be dispelled, and the bitter fruit of Partition of Bengal administered by Lord Curzon dispelled the illusion. We looked up and saw that the brilliant bird sitting above was none else but ourselves, our real and actual self. Thus we found Swaraj within ourselves and saw that it was in our hands to discover and to realise it.

            Some people tell us that we have not the strength to stand upon our own legs without the help of the aliens and we should therefore work in co-operation with and also in opposition to them. But can you depend on God and Maya at the same time? In proportion as you depend on others the bondage of Maya will be upon you. The first thing that a nation must do is to realise the true freedom that lies within and it is only when you understand that free within is free without, you will be really free. It is for this reason that we preach the gospel of unqualified Swaraj and it is for this that Bhupen Dutt and Upadhyaya refused to plead before the alien court. Upadhyaya saw the necessity of realising Swaraj within us and hence he gave himself up to it. He said that he was free and the Britishers could not bind him; his death is a parable to our nation. There is no power so great that can make India subject when we will say that God will make us free. Herein lies the true significance of National Education, Boycott, Swadeshi, Arbitration. Do not be afraid of obstacles in your path, it does not matter how great the forces are that stand in your way, God commands you to be free and you must be free. We ask you to give up the school under the control of the foreign bureaucracy and point out to you National Education, we ask you to keep away from the legal system which prevails in your country as it is a source of financial and moral downfall — another link in the chain of Maya. Do not suffer in bondage and Maya. Let Maya alone and come away. Don't think that anything is impossible when miracles are being worked on every side. If you are true to yourself there is nothing to be afraid of. There is nothing unattainable by truth, love and faith. This is your whole gospel which will work out miracles. Never indulge

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in equivocations for your ease and safety. Do not invite weakness, stand upright. The light of Swadeshi is growing brighter through every attempt to crush it. People say there is no unity among us. How to create unity? Only through the call of our Mother and the voice of all her sons and not by any other unreal means. The voice is yet weak but it is growing. The might of God is already revealed among us, its work is spreading over the country. Even in West Bengal it has begun its work in Uttarpara and Baruipur. It is not our work but that of something mightier that compels us to go on until all bondage is swept away and India stands free before the world.

April 12, 1908

Peace and Exclusion

The Bengalee has a knack of crying "Peace, peace", when not peace but a tactical advantage is in its heart. It has been appealing to us to refrain from party attacks and recriminations while it carries out its policy of excluding the Nationalist Party from the Congress unmolested. The singular nature of this demand has attracted bitter comment and given cause for irritation as well as amusement in the minds of our friends of the Nationalist Party, but it is nothing new on our contemporary's part. Ever since the struggle began between the parties, the Bengalee has adopted the role of angel of peace in its editorial columns while opening its correspondence columns to the most violent and personal attack on its opponents and has been the champion of a party whose first principle has been to ignore Nationalism when possible, intrigue against it in secret when occasion was favourable and openly exclude it by unconstitutional trickery when secret means would no longer serve. Srijut Surendranath Banerji is the declared editor of this paper and the public connect it and his actions together. We understand that Srijut Surendranath is sincerely anxious for peace and we are ready to take the hand offered to us if it is given in frankness, but he will pardon us for our plain speaking when we say that the past tactics of his paper

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and his party have not been such as to inspire us with overabundant confidence. It is by his actions that men judge a party leader and not by his public professions whether on the platform, in print or in private conversation.

Bande Mataram, April 13, 1908

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