It was more than a year ago that I came here last. When I came I was not alone; one of
the mightiest prophets of Nationalism sat by my side. It was he who then came out of
the seclusion to which God had sent him, so that in the silence and solitude of his cell
he might hear the word that He had to say. It was he that you came in your hundreds to
welcome. Now he is far away, separated from us by thousands of miles.
Others whom I was accustomed to find working beside me are absent. The storm that swept
over the country has scattered them far and wide. It is I this time who have spent one
year in seclusion, and now that I come out I find all changed. One who always sat by my
side and was associated in my work is a prisoner in Burma; another is in the north rotting
in detention.
I looked round when I came out, I looked round for those to whom I had been accustomed
to look for counsel and inspiration. I did not find them. There was more than that. When I
went to jail the whole country was alive with the cry of Bande Mataram, alive with the
hope of a nation, the hope of millions of men who had newly risen out of degradation. When
I came out of jail I listened for that cry, but there was instead a silence.
A hush had fallen on the country and men seemed bewildered; for instead of God's bright
heaven full of the vision of the future that had been before us, there seemed to be
overhead a leaden sky from which human thunders and lightning rained. No man seemed to
know which way to move, and from all sides came the question, "What shall we do next
? What is there that we can do ?"
I too did not know which way to move, I too did not know what was next to be done. But
one thing I knew, that as it was the Almighty Power of God which had raised that cry, that
hope, so it was the same Power which had sent down that silence. He who was in the
shouting and the movement was also in the pause and the hush. He has sent it upon us, so
that the nation might draw back for a moment and look into itself and know His will. I
have not been disheartened by that silence because I had been made familiar with silence
in my prison and because I knew it was in the pause and the hush that I had myself learned
this lesson through the long year of my detention.
When Bepin Chandra Pal came out of jail, he came with a message, and it was an inspired
message. I remember the speech he made here. It was a speech not so much political as
religious in its bearing and intention. He spoke of his realisation in jail, of God within
us all, of the Lord within the nation, and in his subsequent speeches also he spoke of a
greater than ordinary force in the movement and a greater than ordinary purpose before it.
Now I also meet you again, I also come out of jail, and again it is you of Uttarpara
who are the first to welcome me, not at a political meeting but at a meeting of a society
for the protection of our religion. That message which Bepin Chandra Pal received in Buxar
jail, God gave to me in Alipore. That knowledge He gave to me day after day during my
twelve months of imprisonment and it is that which He has commanded me to speak to you now
that I have come out.
I knew I would come out. The year of detention was meant only for a year of seclusion
and of training. How could anyone hold me in jail longer than was necessary for God's
purpose ? He had given me a word to speak and a work to do, and until that word was spoken
I knew that no human power could hush me, until that work was done no human power could
stop God's instrument, however weak that instrument might be or however small. Now that I
have come out, even in these few minutes, a word has been suggested to me which I had no
wish to speak. The thing I had in my mind He has thrown from it and what I speak is under
an impulse and a compulsion.
When I was arrested and hurried to the Lal Bazar hajat I was shaken in faith for a
while, for I could not look into the heart of His intention. Therefore I faltered for a
moment and cried out in my heart to Him, "What is this that has happened to me ? I
believed that I had a mission to work for the people of my country and until that work was
done, I should have Thy protection. Why then am I here and on such a charge ?"
A day passed and a second day and a third, when a voice came to me from within,
"Wait and see." Then I grew calm and waited, I was taken from Lal Bazar to
Alipore and was placed for one month in a solitary cell apart from men. There I waited day
and night for the voice of God within me, to know what He had to say to me, to learn what
I had to do. In this seclusion the earliest realisation, the first lesson came to me.
I remembered then that a month or more before my arrest, a call had come to me to put
aside all activity, to go in seclusion and to look into myself, so that I might enter into
closer communion with Him. I was weak and could not accept the call. My work was very dear
to me and in the pride of my heart I thought that unless I was there, it would suffer or
even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me
again and said, "The bonds you had not the strength to break, I have broken for you,
because it is not my will nor was it ever my intention that that should continue. I have
had another thing for you to do and it is for that I have brought you here, to teach you
what you could not learn for yourself and to train you for my work."
Then He placed the Gita in my hands. His strength entered into me and I was able to do
the sadhana of the Gita. I was not only to understand intellectually but to realise what
Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to
be free from repulsion and desire, to do work for Him without the demand for fruit, to
renounce self-will and become a passive and faithful instrument in His hands, to have an
equal heart for high and low, friend and opponent, success and failure, yet not to do His
work negligently.
I realised what the Hindu religion meant. We speak often of the Hindu religion, of the
Sanatan Dharma, but few of us really know what that religion is. Other religions are
preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself;
it is a thing that has not so much to be believed as lived.
This is the Dharma that for the salvation of humanity was cherished in the seclusion of
this peninsula from of old. It is to give this religion that India is rising. She does not
rise as other countries do, for self or when she is strong, to trample on the weak. She is
rising to shed the eternal light entrusted to her over the world. India has always existed
for humanity and not for herself and it is for humanity and not for herself that she must
be great.
Therefore this was the next thing He pointed out to me. He made me realise the
central truth of the Hindu religion. He turned the hearts of my jailors to me and they
spoke to the Englishman in charge of the jail, "He is suffering in his confinement;
let him at least walk outside his cell for half an hour in the morning and in the
evening." So it was arranged, and it was while I was walking that His strength again
entered into me. I looked the jail that secluded me from men and it was no longer by its
high walls that I was imprisoned; no, it was Vasudeva who surrounded me.
I walked under the branches of the tree in front of my cell but it was not the tree, I
knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his
shade. I looked at the bars of my cell, the very grating that did duty for a door and
again I saw Vasudeva. It was Narayana who was guarding and standing sentry over me. Or I
lay on the coarse blankets that were given me for a couch and felt the arms of Sri Krishna
around me, the arms of my Friend and Lover. This was the first use of the deeper vision He
gave me.
I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and
as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls
and misused bodies. Amongst these thieves and dacoits there were many who put me to shame
by their sympathy, their kindness, the humanity triumphant over such adverse
circumstances.
One I saw among them especially, who seemed to me a saint, a peasant of my nation who
did not know how to read and write, an alleged dacoit sentenced to ten years' rigorous
imprisonment, one of those whom we look down upon in our Pharisaical pride of class as
Chhotalok. Once more He spoke to me and said, "Behold the people among whom I have
sent you to do a little of my work. This is the nature of the nation I am raising up and
the reason why I raise them."
When the case opened in the lower court and we were brought before the Magistrate I was
followed by the same insight. He said to me, "When you were cast into jail, did not
your heart fail and did you not cry out to me, where is Thy protection ? Look now at the
Magistrate, look now at the Prosecuting Counsel."
I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who
was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the
Counsel for the prosecution that I saw; it was Sri Krishna who sat there, it was my Lover
and Friend who sat there and smiled. "Now do you fear ?" He said, "I am in
all men and I overrule their actions and their words. My protection is still with you and
you shall not fear. This case which is brought against you, leave it in my hand. It is not
for you. It was not for the trial that I brought you here but for something else. The case
itself is only a means for my work and nothing more."
Afterwards when the trial opened in the Sessions Court, I began to write many
instructions for my Counsel as to what was false in the evidence against me and on what
points the witnesses might be cross-examined. Then something happened which I had not
expected.
The arrangements which had been made for my defence were suddenly changed and another
Counsel stood there to defend me. He came unexpectedly, a friend of mine, but I did not
know he was coming. You have all heard the name of the man who put away from him all other
thoughts and abandoned all his practice, who sat up half the night day after day for
months and broke his health to save me, Srijut Chittaranjan Das.
When I saw him, I was satisfied, but I still thought it necessary to write
instructions. Then all that was put away from me and I had the message from within,
"This is the man who will save you from the snares put around your feet. Put aside
those papers. It is not you who will instruct him. I will instruct him."
From that time I did not of myself speak a word to my Counsel about the case or give a
single instruction, and if ever I was asked a question, I always found that my answer did
not help the case. I had left it to him and he took it entirely into his hands, with what
result you know. I knew all along what He meant for me, for I heard it again and again,
always I listened to the voice within; "I am guiding, therefore fear not. Turn to
your own work for which I have brought you to jail and when you come out, remember never
to fear, never to hesitate. Remember that it is I who am doing this, not you nor any
other.
Therefore whatever clouds may come, whatever dangers and sufferings, whatever
difficulties, whatever impossibilities, there is nothing impossible, nothing difficult. I
am in the nation and its uprising and I am Vasudeva, I am Narayana, and what I will, shall
be, not what others will. What I choose to bring about, no human power can stay."
Meanwhile He had brought me out of solitude and placed me among those who
had been accused along with me. You have spoken much today of my self-sacrifice and
devotion to my country. I have heard that kind of speech ever since I came out of jail,
but I hear it with embarrassment, with something of pain.
For I know my weakness, I am a prey to my own faults and backslidings. I
was not blind to them before and when they all rose up against me in seclusion, I felt
them utterly. I knew them that I the man was a man of weakness, a faulty and imperfect
instrument, strong only when a higher strength entered into me. Then I found myself among
these young men and in many of them I discovered a mighty courage, a power of
self-effacement in comparison with which I was simply nothing. I saw one or two who were
not only superior to me in force and character, - very many were that, - but in the
promise of that intellectual ability on which I prided myself.
He said to me, "This is the young generation, the new and mighty
nation that is arising at my command. They are greater than yourself. What have you to
fear ? If you stood aside or slept, the work would still be done. If you were cast aside
tomorrow, here are the young men who will take up your work and do it more mightily than
you have ever done. You have only got some strength from me to speak a word to this nation
which will help to raise it." This was the next thing He told me.
Then a thing happened suddenly and in a moment I was hurried away to the seclusion of a
solitary cell. What happened to me during that period I am not impelled to say, but only
that day after day, He showed me His wonders and made me realise the utter truth of the
Hindu religion. I had many doubts before. I was brought up in England amongst foreign
ideas and an atmosphere entirely foreign.
About many things in Hinduism I had once been inclined to believe that they were
imaginations, that there was much of dream in it, much that was delusion and Maya. But now
day after day I realised in the mind, I realised in the heart, I realised in the body the
truths of the Hindu religion. They became living experiences to me, and things were opened
to me which no material science could explain. When I first approached Him, it was not
entirely in the spirit of the Jnani. I came to Him long ago in Baroda some years before
the Swadeshi began and I was drawn into the public field.
When I approached God at that time, I hardly had a living faith in Him. The agnostic
was in me, the atheist was in me, the sceptic was in me and I was not absolutely sure that
there was a God at all. I did not feel His presence. Yet something drew me to the truth of
the Vedas, the truth of the Gita, the truth of the Hindu religion. I felt there must be a
mighty truth somewhere in this Yoga, a mighty truth in this religion based on the Vedanta.
So when I turned to the Yoga and resolved to practise it and find out if my idea was
right, I did it in this spirit and with this prayer to Him, "If Thou art, then Thou
knowest my heart. Thou knowest that I do not ask for Mukti, I do not ask for anything
which others ask for. I ask only for strength to uplift this nation, I ask only to be
allowed to live and work for this people whom I love and to whom I pray that I may devote
my life."
I strove long for the realisation of Yoga and at last to some extent I had it, but in
what I most desired I was not satisfied. Then in the seclusion of the jail, of the
solitary cell I asked for it again. I said, "Give me Thy Adesh. I do not know what
work to do or how to do it. Give me a message." In the communion of Yoga two messages
came.
The first message said, "I have given you a work and it is to help to uplift this
nation. Before long the time will come when you will have to go out of jail; for it is not
my will that this time either you should be convicted or that you should pass the time, as
others have to do, in suffering for their country. I have called you to work, and that is
the Adesh for which you have asked. I give you the Adesh to go forth and do my work."
The second message came and it said, "Something has been shown to you in this year
of seclusion, something about which you had your doubts and it is the truth of the Hindu
religion. It is this religion that I am raising up before the world, it is this that I
have perfected and developed through the Rishis, saints and Avatars, and now it is going
forth to do my work among the nations. I am raising up this nation to send forth my word.
This is the Sanatan Dharma, this is the eternal religion which you did not really know
before, but which I have now revealed to you.
The agnostic and the sceptic in you have been answered, for I have given you proofs
within and without you, physical and subjective, which have satisfied you. When you go
forth, speak to your nation always this word, that it is for the Sanatan Dharma that they
arise, it is for the world and not for themselves that they arise. I am giving them
freedom for the service of the world. When therefore it is said that India shall rise, it
is the Sanatan Dharma that shall be great.
When it is said that India shall expand and extend herself, it is the Sanatan Dharma
that shall expand and extend itself over the world. It is for the Dharma and by the Dharma
that India exists. To magnify the religion means to magnify the country. I have shown you
that I am everywhere and in all men and in all things, that I am in this movement and I am
not only working in those who are striving for the country but I am working also in those
who oppose them and stand in their path. I am working in everybody and whatever men may
think or do, they can do nothing but help in my purpose.
They also are doing my work, they are not my enemies but my instruments. In all your
actions you are moving forward without knowing which way you move. You mean to do one
thing and you do another. You aim at a result and your efforts subserve one that is
different or contrary. It is Shakti that has gone forth and entered into the people. Since
long ago I have been preparing this uprising and now the time has come and it is I who
will lead it to its fulfilment."
This then is what I have to say to you. The name of your society is "Society for
the Protection of Religion". Well, the protection of the religion, the protection and
upraising before the world of the Hindu religion, that is the work before us. But what is
the Hindu religion ? What is this religion which we call Sanatan, eternal ? It is the
Hindu religion only because the Hindu nation has kept it, because in this Peninsula it
grew up in the seclusion of the sea and the Himalayas, because in this sacred and ancient
land it was given as a charge to the Aryan race to preserve through the ages.
But it is not circumscribed by the confines of a single country, it does not belong
peculiarly and for ever to a bounded part of the world. That which we call the Hindu
religion is really the eternal religion, because it is the universal religion which
embraces all others. If a religion is not universal, it cannot be eternal. A narrow
religion, a sectarian religion, an exclusive religion can live only for a limited time and
a limited purpose. This is the one religion that can triumph over materialism by including
and anticipating the discoveries of science and the speculations of philosophy.
It is the one religion which impresses on mankind the closeness of God to us and
embraces in its compass all the possible means by which man can approach God. It is the
one religion which insists every moment on the truth which all religions acknowledge that
He is in all men and all things and that in Him we move and have our being. It is the one
religion which enables us not only to understand and believe this truth but to realise it
with every part of our being. It is the one religion which shows the world what the world
is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best
play our part in that Lila, its subtlest laws and its noblest rules. It is the one
religion which does not separate life in any smallest detail from religion, which knows
what immortality is and has utterly removed from us the reality of death.
This is the word that has been put into my mouth to speak to you today. What I intended
to speak has been put away from me, and beyond what is given to me I have nothing to say.
It is only the word that is put into me that I can speak to you. That word is now
finished. I spoke once before with this force in me and I said then that this movement is
not a political movement and that nationalism is not politics but a religion, a creed, a
faith. I say it again today, but I put it in another way. I say no longer that nationalism
is a creed, a religion, a faith; I say that it is the Sanatan Dharma which for us is
nationalism. This Hindu nation was born with the Sanatan Dharma, with it it moves and with
it it grows. When the Sanatan Dharma declines, then the nation declines, and if the
Sanatan Dharma were capable of perishing, with the Sanatan Dharma it would perish.
The Sanatan Dharma, that is nationalism. This is the message that I have to speak to you.
When I was asked to speak to you at the annual meeting of your Sabha, it
was my intention to say a few words about the subject chosen for today, the subject of the
Hindu religion. I do not know now whether I shall fulfill that intention; for as I sat
here, there came into my mind a word that I have to speak to you, a word that I have to
speak to the whole of the Indian Nation. It was spoken first to myself in jail and I have
come out of jail to speak it to my people. 