In this we found an accomplice. My elder brothers had a Persian tutor.

We used to call him Munshi. He was of middle age and all skin and bone, as though dark parchment had been stretched over his skeleton without any filling of flesh and blood. He probably knew Persian well, his knowledge of English was quite fair, but in neither of these directions lay his ambition. His belief was that his proficiency in singlestick was matched only by his skill in song. He would stand in the sun in the middle of our courtyard and go through a wonderful series of antics with a staff--his own shadow being his antagonist. I need hardly add that his shadow never got the better of him and when at the end he gave a great big shout and whacked it on the head with a victorious smile, it lay submissively p.r.o.ne at his feet. His singing, nasal and out of tune, sounded like a gruesome mixture of groaning and moaning coming from some ghost-world. Our singing master Vishnu would sometimes chaff him: "Look here, Munshi, you'll be taking the bread out of our mouths at this rate!" To which his only reply would be a disdainful smile.

This shows that the Munshi was amenable to soft words; and in fact, whenever we wanted we could persuade him to write to the school authorities to excuse us from attendance. The school authorities took no pains to scrutinise these letters, they knew it would be all the same whether we attended or not, so far as educational results were concerned.

I have now a school of my own in which the boys are up to all kinds of mischief, for boys will be mischievous--and schoolmasters unforgiving.

When any of us are beset with undue uneasiness at their conduct and are stirred into a resolution to deal out condign punishment, the misdeeds of my own schooldays confront me in a row and smile at me.

I now clearly see that the mistake is to judge boys by the standard of grown-ups, to forget that a child is quick and mobile like a running stream; and that, in the case of such, any touch of imperfection need cause no great alarm, for the speed of the flow is itself the best corrective. When stagnation sets in then comes the danger. So it is for the teacher, more than the pupil, to beware of wrongdoing.

There was a separate refreshment room for Bengali boys for meeting their caste requirements. This was where we struck up a friendship with some of the others. They were all older than we. One of these will bear to be dilated upon.

His specialty was the art of Magic, so much so that he had actually written and published a little booklet on it, the front page of which bore his name with the t.i.tle of Professor. I had never before come across a schoolboy whose name had appeared in print, so that my reverence for him--as a professor of magic I mean--was profound. How could I have brought myself to believe that anything questionable could possibly find place in the straight and upright ranks of printed letters? To be able to record one's own words in indelible ink--was that a slight thing? To stand unscreened yet unabashed, self-confessed before the world,--how could one withhold belief in the face of such supreme self-confidence? I remember how once I got the types for the letters of my name from some printing press, and what a memorable thing it seemed when I inked and pressed them on paper and found my name imprinted.

We used to give a lift in our carriage to this schoolfellow and author-friend of ours. This led to visiting terms. He was also great at theatricals. With his help we erected a stage on our wrestling ground with painted paper stretched over a split bamboo framework. But a peremptory negative from upstairs prevented any play from being acted thereon.

A comedy of errors was however played later on without any stage at all.

The author of this has already been introduced to the reader in these pages. He was none other than my nephew Satya. Those who behold his present calm and sedate demeanour would be shocked to learn of the tricks of which he was the originator.

[Ill.u.s.tration: Satya]

The event of which I am writing happened sometime afterwards when I was twelve or thirteen. Our magician friend had told of so many strange properties of things that I was consumed with curiosity to see them for myself. But the materials of which he spoke were invariably so rare or distant that one could hardly hope to get hold of them without the help of Sindbad the sailor. Once, as it happened, the Professor forgot himself so far as to mention accessible things. Who could ever believe that a seed dipped and dried twenty-one times in the juice of a species of cactus would sprout and flower and fruit all in the s.p.a.ce of an hour?

I was determined to test this, not daring withal to doubt the a.s.surance of a Professor whose name appeared in a printed book.

I got our gardener to furnish me with a plentiful supply of the milky juice, and betook myself, on a Sunday afternoon, to our mystic nook in a corner of the roof terrace, to experiment with the stone of a mango. I was wrapt in my task of dipping and drying--but the grown-up reader will probably not wait to ask me the result. In the meantime, I little knew that Satya, in another corner, had, in the s.p.a.ce of an hour, caused to root and sprout a mystical plant of his own creation. This was to bear curious fruit later on.

After the day of this experiment the Professor rather avoided me, as I gradually came to perceive. He would not sit on the same side in the carriage, and altogether seemed to fight shy of me.

One day, all of a sudden, he proposed that each one in turn should jump off the bench in our schoolroom. He wanted to observe the differences in style, he said. Such scientific curiosity did not appear queer in a professor of magic. Everyone jumped, so did I. He shook his head with a subdued "h'm." No amount of persuasion could draw anything further out of him.

Another day he informed us that some good friends of his wanted to make our acquaintance and asked us to accompany him to their house. Our guardians had no objection, so off we went. The crowd in the room seemed full of curiosity. They expressed their eagerness to hear me sing. I sang a song or two. Mere child as I was I could hardly have bellowed like a bull. "Quite a sweet voice," they all agreed.

When refreshments were put before us they sat round and watched us eat.

I was bashful by nature and not used to strange company; moreover the habit I acquired during the attendance of our servant Iswar left me a poor eater for good. They all seemed impressed with the delicacy of my appet.i.te.

In the fifth act I got some curiously warm letters from our Professor which revealed the whole situation. And here let the curtain fall.

I subsequently learnt from Satya that while I had been practising magic on the mango seed, he had successfully convinced the Professor that I was dressed as a boy by our guardians merely for getting me a better schooling, but that really this was only a disguise. To those who are curious in regard to imaginary science I should explain that a girl is supposed to jump with her left foot forward, and this is what I had done on the occasion of the Professor's trial. I little realised at the time what a tremendously false step mine had been!

(13) _My Father_

Shortly after my birth my father took to constantly travelling about. So it is no exaggeration to say that in my early childhood I hardly knew him. He would now and then come back home all of a sudden, and with him came foreign servants with whom I felt extremely eager to make friends.

Once there came in this way a young Panjabi servant named Lenu. The cordiality of the reception he got from us would have been worthy of Ranjit Singh himself. Not only was he a foreigner, but a Panjabi to boot,--what wonder he stole our hearts away?

We had the same reverence for the whole Panjabi nation as for Bhima and Arjuna of the Mahabharata. They were warriors; and if they had sometimes fought and lost, that was clearly the enemy's fault. It was glorious to have Lenu, of the Panjab, in our very home.

My sister-in-law had a model war-ship under a gla.s.s case, which, when wound up, rocked on blue-painted silken waves to the tinkling of a musical box. I would beg hard for the loan of this to display its marvels to the admiring Lenu.

Caged in the house as we were, anything savouring of foreign parts had a peculiar charm for me. This was one of the reasons why I made so much of Lenu. This was also the reason why Gabriel, the Jew, with his embroidered gaberdine, who came to sell _attars_ and scented oils, stirred me so; and the huge Kabulis, with their dusty, baggy trousers and knapsacks and bundles, wrought on my young mind a fearful fascination.

Anyhow, when my father came, we would be content with wandering round about his entourage and in the company of his servants. We did not reach his immediate presence.

Once while my father was away in the Himalayas, that old bogey of the British Government, the Russian invasion, came to be a subject of agitated conversation among the people. Some well-meaning lady friend had enlarged on the impending danger to my mother with all the circ.u.mstance of a prolific imagination. How could a body tell from which of the Tibetan pa.s.ses the Russian host might suddenly flash forth like a baleful comet?

My mother was seriously alarmed. Possibly the other members of the family did not share her misgivings; so, despairing of grown-up sympathy, she sought my boyish support. "Won't you write to your father about the Russians?" she asked.

That letter, carrying the tidings of my mother's anxieties, was my first one to my father. I did not know how to begin or end a letter, or anything at all about it. I went to Mahananda, the estate munshi.[19]

The resulting style of address was doubtless correct enough, but the sentiments could not have escaped the musty flavour inseparable from literature emanating from an estate office.

I got a reply to my letter. My father asked me not to be afraid; if the Russians came he would drive them away himself. This confident a.s.surance did not seem to have the effect of relieving my mother's fears, but it served to free me from all timidity as regards my father. After that I wanted to write to him every day and pestered Mahananda accordingly.

Unable to withstand my importunity he would make out drafts for me to copy. But I did not know that there was the postage to be paid for. I had an idea that letters placed in Mahananda's hands got to their destination without any need for further worry. It is hardly necessary to mention that, Mahananda being considerably older than myself, these letters never reached the Himalayan hill-tops.

When, after his long absences, my father came home even for a few days, the whole house seemed filled with the weight of his presence. We would see our elders at certain hours, formally robed in their _chogas_, pa.s.sing to his rooms with restrained gait and sobered mien, casting away any _pan_[20] they might have been chewing. Everyone seemed on the alert. To make sure of nothing going wrong, my mother would superintend the cooking herself. The old mace-bearer, Kinu, with his white livery and crested turban, on guard at my father's door, would warn us not to be boisterous in the verandah in front of his rooms during his midday siesta. We had to walk past quietly, talking in whispers, and dared not even take a peep inside.

On one occasion my father came home to invest the three of us with the sacred thread. With the help of Pandit Vedantavagish he had collected the old Vedic rites for the purpose. For days together we were taught to chant in correct accents the selections from the Upanishads, arranged by my father under the name of "Brahma Dharma," seated in the prayer hall with Becharam Babu. Finally, with shaven heads and gold rings in our ears, we three budding Brahmins went into a three-days' retreat in a portion of the third storey.

It was great fun. The earrings gave us a good handle to pull each other's ears with. We found a little drum lying in one of the rooms; taking this we would stand out in the verandah, and, when we caught sight of any servant pa.s.sing alone in the storey below, we would rap a tattoo on it. This would make the man look up, only to beat a hasty retreat the next moment with averted eyes.[21] In short we cannot claim that these days of our retirement were pa.s.sed in ascetic meditation.

I am however persuaded that boys like ourselves could not have been rare in the hermitages of old. And if some ancient doc.u.ment has it that the ten or twelve-year old Saradwata or Sarngarava[22] is spending the whole of the days of his boyhood offering oblations and chanting _mantras_, we are not compelled to put unquestioning faith in the statement; because the book of Boy Nature is even older and also more authentic.

After we had attained full brahminhood I became very keen on repeating the _gayatri_.[23] I would meditate on it with great concentration. It is hardly a text the full meaning of which I could have grasped at that age. I well remember what efforts I made to extend the range of my consciousness with the help of the initial invocation of "Earth, firmament and heaven." How I felt or thought it is difficult to express clearly, but this much is certain that to be clear about the meaning of words is not the most important function of the human understanding.

The main object of teaching is not to explain meanings, but to knock at the door of the mind. If any boy is asked to give an account of what is awakened in him at such knocking, he will probably say something very silly. For what happens within is much bigger than what he can express in words. Those who pin their faith on University examinations as a test of all educational results take no account of this fact.

I can recollect many things which I did not understand, but which stirred me deeply. Once, on the roof terrace of our river-side villa, my eldest brother, at the sudden gathering of clouds, repeated aloud some stanzas from Kalidas's "Cloud Messenger." I could not, nor had I the need to, understand a word of the Sanskrit. His ecstatic declamation of the sonorous rhythm was enough for me.

Then, again, before I could properly understand English, a profusely ill.u.s.trated edition of "The Old Curiosity Shop" fell into my hands. I went through the whole of it, though at least nine-tenths of the words were unknown to me. Yet, with the vague ideas I conjured up from the rest, I spun out a variously coloured thread on which to string the ill.u.s.trations. Any university examiner would have given me a great big zero, but the reading of the book had not proved for me quite so empty as all that.

Another time I had accompanied my father on a trip on the Ganges in his houseboat. Among the books he had with him was an old Fort William edition of Jayadeva's _Gita Govinda_. It was in the Bengali character.

The verses were not printed in separate lines, but ran on like prose. I did not then know anything of Sanskrit, yet because of my knowledge of Bengali many of the words were familiar. I cannot tell how often I read that _Gita Govinda_. I can well remember this line:

The night that was pa.s.sed in the lonely forest cottage.

It spread an atmosphere of vague beauty over my mind. That one Sanskrit word, Nibhrita-nikunja-griham, meaning "the lonely forest cottage" was quite enough for me.

I had to discover for myself the intricate metre of Jayadeva, because its divisions were lost in the clumsy prose form of the book. And this discovery gave me very great delight. Of course I did not fully comprehend Jayadeva's meaning. It would hardly be correct to aver that I had got it even partly. But the sound of the words and the lilt of the metre filled my mind with pictures of wonderful beauty, which impelled me to copy out the whole of the book for my own use.

The same thing happened, when I was a little older, with a verse from Kalidas's "Birth of the War G.o.d." The verse moved me greatly, though the only words of which I gathered the sense, were "the breeze carrying the spray-mist of the falling waters of the sacred Mandakini and shaking the deodar leaves." These left me pining to taste the beauties of the whole.

When, later, a Pandit explained to me that in the next two lines the breeze went on "splitting the feathers of the peac.o.c.k plume on the head of the eager deer-hunter," the thinness of this last conceit disappointed me. I was much better off when I had relied only upon my imagination to complete the verse.

Whoever goes back to his early childhood will agree that his greatest gains were not in proportion to the completeness of his understanding.

Our Kathakas[24] I know this truth well. So their narratives always have a good proportion of ear-filling Sanskrit words and abstruse remarks not calculated to be fully understood by their simple hearers, but only to be suggestive.

The value of such suggestion is by no means to be despised by those who measure education in terms of material gains and losses. These insist on trying to sum up the account and find out exactly how much of the lesson imparted can be rendered up. But children, and those who are not over-educated, dwell in that primal paradise where men can come to know without fully comprehending each step. And only when that paradise is lost comes the evil day when everything needs must be understood. The road which leads to knowledge, without going through the dreary process of understanding, that is the royal road. If that be barred, though the world's marketing may yet go on as usual, the open sea and the mountain top cease to be possible of access.

So, as I was saying, though at that age I could not realise the full meaning of the _Gayatri_, there was something in me which could do without a complete understanding. I am reminded of a day when, as I was seated on the cement floor in a corner of our schoolroom meditating on the text, my eyes overflowed with tears. Why those tears came I knew not; and to a strict cross-questioner I would probably have given some explanation having nothing to do with the _Gayatri_. The fact of the matter is that what is going on in the inner recesses of consciousness is not always known to the dweller on the surface.