Bande Mataram

The Mother and the Nation

We have lost the faculty of religious fervour in Bengal and are trying now 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 it be favourable to it 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 expansiveness of feeling 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 fine flower and most perfect expression.

The land of Chaitanya is also the chosen home of the Mother and in Bengal she has set her everlasting seat. Immeasurable ages will pass, revolutions shake the land, religions come and go, but so long as the Ganges flows through the plains of the delta, so long shall the Mother sit enthroned in Bengal as sovereign and saviour. New forms she will take, new aspects of power or beauty, but the soul of her Motherhood will live unchanged and call to her sons to adore her. In the new age she has taken to herself a new form, she has come to us with a fresh face of beauty the full sweetness of which we have not yet grasped. When Bankim discovered the mantra Bande Mataram and the song wrote itself out through his pen, he felt that he had been divinely inspired, but the people heard his song and felt nothing. "Wait" said the prophet, "wait for thirty years and all India will know the value of the song I have written." The thirty years have passed and Bengal has heard; her ears have suddenly been opened to a voice to which she had been deaf and her heart filled with a light to which she had been blind. The Mother of

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the hymn is no new goddess, but the same whom we have always worshipped; only she has put off the world-form in which she was familiar to us, she has assumed a human shape of less terrible aspect, less fierce and devastating power to attract her children back to her bosom.

What is a nation? We have studied in the schools of the West and learned to ape the thoughts and language of the West forgetting our own deeper ideas and truer speech, and to the West the nation is the country, so much land containing so many millions of men who speak one speech and live one political life owing allegiance to a single governing power of its own choosing. When the European wishes to feel a living emotion for his country, he personifies the land he lives in, tries to feel that a heart beats in the brute earth and worships a vague abstraction of his own intellect. The Indian idea of nationality ought to be truer and deeper. The philosophy of our forefathers looked through the gross body of things and discovered a subtle body within, looked through that and found yet another more deeply hidden, and within the third body discovered the Source of life and form, seated for ever, unchanging and imperishable. What is true of the individual object, is true also of the general and universal. What is true of the man, is true also of the nation. The country, the land is only the outward body of the nation, its annamaya kosh, or gross physical body; the mass of people, the life of millions who occupy and vivify the body of the nation with their presence, is the pranamaya kosh, the life-body of the nation. These two are the gross body, the physical manifestation of the Mother. Within the gross body is a subtler body, the thoughts, the literature, the philosophy, the mental and emotional activities, the sum of hopes, pleasures, aspirations, fulfilments, the civilisation and culture, which make up the sukshma sharir of the nation. This is as much a part of the Mother's life as the outward existence which is visible to the physical eyes. This subtle life of the nation again springs from a deeper existence in the causal body of the nation, the peculiar temperament which it has developed out of its ages of experience and which makes it distinct from others. These three are the bodies of the Mother, but within them all is

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the Source of her life, immortal and unchanging, of which every nation is merely one manifestation, the universal Narayan, One in the Many of whom we are all the children.

When, therefore, we speak of a nation, we mean the separate life of the millions who people the country, but we mean also a separate culture and civilisation, a peculiar national temperament which has become too deeply rooted to be altered and in all these we discover a manifestation of God in national life which is living, sacred and adorable. It is this which we speak of as the Mother. The millions are born and die; we who are here today, will not be here tomorrow, but the Mother has been living for thousands of years and will live for yet more thousands when we have passed away.

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