(34) Morning Songs

At the river-side I also did a bit of prose writing, not on any definite subject or plan, but in the spirit that boys catch butterflies. When spring comes within, many-coloured short-lived fancies are born and flit about in the mind, ordinarily unnoticed. In these days of my leisure, it was perhaps the mere whim to collect them which had come upon me. Or it may have been only another phase of my emancipated self which had thrown out its chest and decided to write just as it pleased; what I wrote not being the object, it being sufficient unto itself that it was I who wrote. These prose pieces were published later under the name of Vividha Prabandha, Various Topics, but they expired with the first edition and did not get a fresh lease of life in a second.

At this time, I think, I also began my first novel, Bauthakuranir Hat.

After we had stayed for a time by the river, my brother Jyotirindra took a house in Calcutta,215 on Sudder Street near the Museum. I remained with him. While I went on here with the novel and the Evening Songs, a momentous revolution of some kind came about within me.

One day, late in the afternoon, I was pacing the terrace of our Jorasanko house. The glow of the sunset combined with the wan twilight in a way which seemed to give the approaching evening a specially wonderful attractiveness for me. Even the walls of the adjoining house seemed to grow beautiful. Is this uplifting of the cover of triviality from the everyday world, I wondered, due to some magic in the evening light? Never!

I could see at once that it was the effect of the evening which had come within me; its shades had obliterated my self. While the self was rampant during the glare of day, everything I perceived was mingled with and hidden by it. Now, that the self was put into the background, I could see the world in its own true aspect. And that aspect has nothing of triviality in it, it is full of beauty and joy.

Since this experience I tried the effect of deliberately suppressing my self and viewing the world as a mere spectator, and was invariably rewarded with a sense of special pleasure. I remember I tried also to explain to a relative how to see the world in its true light, and the incidental lightening of one’s own sense of burden which follows such vision; but, as I believe, with no success.

Then I gained a further insight which has lasted all my life.

The end of Sudder Street, and the trees on the Free School grounds opposite, were visible from our Sudder Street house. One morning I happened to be standing on the verandah looking that way. The sun was just rising through the leafy tops of those trees. As I continued to gaze, all of a sudden a covering seemed to fall away from my eyes, and I found the world bathed in a wonderful radiance, with waves of beauty and joy swelling on every side. This radiance pierced in a moment through the folds of sadness and despondency which had accumulated over my heart, and flooded it with this universal light.

That very day the poem, The Awakening of the Waterfall, gushed forth and coursed on like a veritable cascade. The poem came to an end, but the curtain did not fall upon the joy aspect of the Universe. And it came to be so that no person or thing in the world seemed to me trivial or unpleasing. A thing that happened the next day or the day following seemed specially astonishing.

There was a curious sort of person who came to me now and then, with a habit of asking all manner of silly questions. One day he had asked: “Have you, sir, seen God with your own eyes?” And on my having to admit that I had not, he averred that he had. “What was it you saw?” I asked. “He seethed and throbbed before my eyes!” was the reply.

It can well be imagined that one would not ordinarily relish being drawn into abstruse discussions with such a person. Moreover, I was at the time entirely absorbed in my own writing. Nevertheless as he was a harmless sort of fellow I did not like the idea of hurting his susceptibilities and so tolerated him as best I could.

This time, when he came one afternoon, I actually felt glad to see him, and welcomed him cordially. The mantle of his oddity and foolishness seemed to have slipped off, and the person I so joyfully hailed was the real man whom I felt to be in nowise inferior to myself, and moreover closely related. Finding no trace of annoyance within me at sight of him, nor any sense of my time being wasted with him, I was filled with an immense gladness, and felt rid of some enveloping tissue of untruth which had been causing me so much needless and uncalled for discomfort and pain.

As I would stand on the balcony, the gait, the figure, the features of each one of the passers-by, whoever they might be, seemed to me all so extraordinarily wonderful, as they flowed past,—waves on the sea of the universe. From infancy I had seen only with my eyes, I now began to see with the whole of my consciousness. I could not look upon the sight of two smiling youths, nonchalantly going their way, the arm of one on the other’s shoulder, as a matter of small moment; for, through it I could see the fathomless depths of the eternal spring of Joy from which numberless sprays of laughter leap up throughout the world.

I had never before marked the play of limbs and lineaments which always accompanies even the least of man’s actions; now I was spell-bound by their variety, which I came across on all sides, at every moment. Yet I saw them not as being apart by themselves, but as parts of that amazingly beautiful greater dance which goes on at this very moment throughout the world of men, in each of their homes, in their multifarious wants and activities.

Friend laughs with friend, the mother fondles her child, one cow sidles up to another and licks its body, and the immeasurability behind these comes direct to my mind with a shock which almost savours of pain.

When of this period I wrote:

I know not how of a sudden my heart flung open its doors,And let the crowd of worlds rush in, greeting each other,—

it was no poetic exaggeration. Rather I had not the power to express all I felt.

For some time together I remained in this self-forgetful state of bliss. Then my brother thought of going to the Darjeeling hills. So much the better, thought I. On the vast Himalayan tops I shall be able to see more deeply into what has been revealed to me in Sudder Street; at any rate I shall see how the Himalayas display themselves to my new gift of vision.

But the victory was with that little house in Sudder Street. When, after ascending the mountains, I looked around, I was at once aware I had lost my new vision. My sin must have been in imagining that I could get still more of truth from the outside. However sky-piercing the king of mountains may be, he can have nothing in his gift for me; while He who is the Giver can vouchsafe a vision of the eternal universe in the dingiest of lanes, and in a moment of time.

I wandered about amongst the firs, I sat near the falls and bathed in their waters, I gazed at the grandeur of Kinchinjunga through a cloudless sky, but in what had seemed to me these likeliest of places, I found it not. I had come to know it, but could see it no longer. While I was admiring the gem the lid had suddenly closed, leaving me staring at the enclosing casket. But, for all the attractiveness of its workmanship, there was no longer any danger of my mistaking it for merely an empty box.

My Morning Songs came to an end, their last echo dying out with The Echo which I wrote at Darjeeling. This apparently proved such an abstruse affair that two friends laid a wager as to its real meaning. My only consolation was that, as I was equally unable to explain the enigma to them when they came to me for a solution, neither of them had to lose any money over it. Alas! The days when I wrote excessively plain poems about The Lotus and A Lake had gone forever.

But does one write poetry to explain any matter? What is felt within the heart tries to find outside shape as a poem. So when after listening to a poem anyone says he has not understood, I feel nonplussed. If someone smells a flower and says he does not understand, the reply to him is: there is nothing to understand, it is only a scent. If he persists, saying: that I know, but what does it all mean? Then one has either to change the subject, or make it more abstruse by saying that the scent is the shape which the universal joy takes in the flower.

That words have meanings is just the difficulty. That is why the poet has to turn and twist them in metre and verse, so that the meaning may be held somewhat in check, and the feeling allowed a chance to express itself.

This utterance of feeling is not the statement of a fundamental truth, or a scientific fact, or a useful moral precept. Like a tear or a smile it is but a picture of what is taking place within. If Science or Philosophy may gain anything from it they are welcome, but that is not the reason of its being. If while crossing a ferry you can catch a fish you are a lucky man, but that does not make the ferry boat a fishing boat, nor should you abuse the ferryman if he does not make fishing his business.

The Echo was written so long ago that it has escaped attention and I am now no longer called upon to render an account of its meaning. Nevertheless, whatever its other merits or defects may be, I can assure my readers that it was not my intention to propound a riddle, or insidiously convey any erudite teaching. The fact of the matter was that a longing had been born within my heart, and, unable to find any other name, I had called the thing I desired an Echo.

When from the original fount in the depths of the Universe streams of melody are sent forth abroad, their echo is reflected into our heart from the faces of our beloved and the other beauteous things around us. It must be, as I suggested, this Echo which we love, and not the things themselves from which it happens to be reflected; for that which one day we scarce deign to glance at, may be, on another, the very thing which claims our whole devotion.

I had so long viewed the world with external vision only, and so had been unable to see its universal aspect of joy. When of a sudden, from some innermost depth of my being, a ray of light found its way out, it spread over and illuminated for me the whole universe, which then no longer appeared like heaps of things and happenings, but was disclosed to my sight as one whole. This experience seemed to tell me of the stream of melody issuing from the very heart of the universe and spreading over space and time, re-echoing thence as waves of joy which flow right back to the source.

When the artist sends his song forth from the depths of a full heart that is joy indeed. And the joy is redoubled when this same song is wafted back to him as hearer. If, when the creation of the Arch-Poet is thus returning back to him in a flood of joy, we allow it to flow over our consciousness,223 we at once, immediately, become aware, in an inexpressible manner, of the end to which this flood is streaming. And as we become aware our love goes forth; and our selves are moved from their moorings and would fain float down the stream of joy to its infinite goal. This is the meaning of the longing which stirs within us at the sight of Beauty.

The stream which comes from the Infinite and flows toward the finite—that is the True, the Good; it is subject to laws, definite in form. Its echo which returns towards the Infinite is Beauty and Joy; which are difficult to touch or grasp, and so make us beside ourselves. This is what I tried to say by way of a parable or a song in The Echo. That the result was not clear is not to be wondered at, for neither was the attempt then clear unto itself.

Let me set down here part of what I wrote in a letter, at a more advanced age, about the Morning Songs.

“There is none in the World, all are in my heart”—is a state of mind belonging to a particular age. When the heart is first awakened it puts forth its arms and would grasp the whole world, like the teething infant which thinks everything meant for its mouth. Gradually it comes to understand what it really wants and what it does not. Then do its nebulous emanations shrink upon themselves, get heated, and heat in their turn.

To begin by wanting the whole world is to get nothing. When desire is concentrated, with the whole strength of one’s being upon any one object whatsoever it might be, then does the gateway to the Infinite become visible. The morning songs were the first throwing forth of my inner self outwards, and consequently they lack any signs of such concentration.

This all-pervading joy of a first outflow, however, has the effect of leading us to an acquaintance with the particular. The lake in its fulness seeks an outlet as a river. In this sense the permanent later love is narrower than first love. It is more definite in the direction of its activities, desires to realise the whole in each of its parts, and is thus impelled on towards the infinite. What it finally reaches is no longer the former indefinite extension of the heart’s own inner joy, but a merging in the infinite reality which was outside itself, and thereby the attainment of the complete truth of its own longings.

In Mohita Babu’s edition these Morning Songs have been placed in the group of poems entitled Nishkraman, The Emergence. For in these was to be found the first news of my coming out of the Heart Wilderness into the open world. Thereafter did this pilgrim heart make its acquaintance with that world, bit by bit, part by part, in many a mood and manner. And at the end, after gliding225 past all the numerous landing steps of ever-changing impermanence, it will reach the infinite,—not the vagueness of indeterminate possibility, but the consummation of perfect fulness of Truth.

From my earliest years I enjoyed a simple and intimate communion with Nature. Each one of the cocoanut trees in our garden had for me a distinct personality. When, on coming home from the Normal School, I saw behind the skyline of our roof-terrace blue-grey water-laden clouds thickly banked up, the immense depth of gladness which filled me, all in a moment, I can recall clearly even now. On opening my eyes every morning, the blithely awakening world used to call me to join it like a playmate; the perfervid noonday sky, during the long silent watches of the siesta hours, would spirit me away from the work-a-day world into the recesses of its hermit cell; and the darkness of night would open the door to its phantom paths, and take me over all the seven seas and thirteen rivers, past all possibilities and impossibilities, right into its wonder-land.

Then one day, when, with the dawn of youth, my hungry heart began to cry out for its sustenance, a barrier was set up between this play of inside and outside. And my whole being eddied226 round and round my troubled heart, creating a vortex within itself, in the whirls of which its consciousness was confined.

This loss of the harmony between inside and outside, due to the over-riding claims of the heart in its hunger, and consequent restriction of the privilege of communion which had been mine, was mourned by me in the Evening Songs. In the Morning Songs I celebrated the sudden opening of a gate in the barrier, by what shock I know not, through which I regained the lost one, not only as I knew it before, but more deeply, more fully, by force of the intervening separation.

Thus did the First Book of my life come to an end with these chapters of union, separation and reunion. Or, rather, it is not true to say it has come to an end. The same subject has still to be continued through more elaborate solutions of worse complexities, to a greater conclusion. Each one comes here to finish but one book of life, which, during the progress of its various parts, grows spiral-wise on an ever-increasing radius. So, while each segment may appear different from the others at a cursory glance, they all really lead back to the self-same starting centre.

The prose writings of the Evening Songs period were published, as I have said, under the name of Vividha Prabandha. Those others which correspond to the time of my writing the Morning Songs came out under the title of Alochana, Discussions. The difference between the characteristics of these two would be a good index of the nature of the change that had in the meantime taken place within me.

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