Chapter V: Part 5

In tracing the characteristic phenomenon of life from simple beginnings in that vast region which may be called unvoiced, as exemplified in the world of plants, to its highest expression in the animal kingdom, one is repeatedly struck by the one dominant fact that in order to maintain an organism at the height of its efficiency something more than a mechanical perfection of its structure is necessary. Every living organism, in order to maintain its life and growth, must be in free communion with all the forces of the Universe about it.

STIMULUS WITHIN AND WITHOUT

Further, it must not only constantly receive stimulus from without, but must also give out something from within, and the healthy life of the organism will depend on these two fold activities of inflow and outflow. When there is any interference with these activities, then morbid symptoms appear, which ultimately must end in disaster and death. This is equally true of the intellectual life of a Nation. When through narrow conceit a Nation regards itself self-sufficient and cuts itself from the stimulus of the outside world, then intellectual decay must inevitably follow.

SPECIAL FUNCTION OF A NATION

So far as regards the receptive function. Then there is another function in the intellectual life of a Nation, that of spontaneous outflow, that giving out of its life by which the world is enriched. When the Nation has lost this power, when it merely receives, but cannot give out, then its healthy life is over, and it sinks into a degenerate existence which is purely parasitic.

HOW INDIA CAN TEACH

How can our Nation give out of the fulness of the life that is in it, and how can a new Indian University help in the realisation of this object? It is clear that its power of directing and inspiring will depend on its world status. This can be secured to it by no artificial means, nor by any strength in the past; and what is the weakness that has been paralysing her activities for the accomplishment of any great scientific work? There must be two different elements, and these must be evenly balanced. Any excess of either will injure it.

HOW TO SECURE THIS STATUS

This world status can only be won by the intrinsic value of the great contributions to be made by its own Indian scholars for the advancement of the world's knowledge. To be organic and vital our new University must stand primarily for self-expression, and for winning for India a place she has lost. Knowledge is never the exclusive possession of any particular race, nor does it recognise geographical limitations. The whole world is interdependent, and a constant stream of thought had been carried out throughout the ages enriching the common heritage of mankind. Although science was neither of the East nor of the West but international, certain aspects of it gained richness by reason of their place of origin.

In any case if India need to make any contribution to the world it should be as great as the hope they cherished for her. Let them not talk of the glories of the past till they have secured for her, her true place among the intellectual nations of the world. Let them find out how she had fallen from her high estate and ruthlessly put an end to all that self satisfied and little-minded vanity which had been the cause of their fatal weakness. What was it that stood in her way? Was her mind paralysed by weak superstitious fears? That was not so; for her great thinkers, the Rishis, always stood for freedom of intellect and while Galileo was imprisoned and Bruno burnt for their opinions, they boldly declared that even the Vedas were to be rejected if they did not conform to truth. They urged in favour of persistent efforts for the discovery of physical causes yet unknown, since to them nothing was extra-physical but merely mysterious because of a hitherto unascertained cause. Were they afraid that the march of knowledge was dangerous to true faith? Not so. For their knowledge and religion were one.

These are the hopes that animate us. For there is something in the Hindu culture which is possessed of extraordinary latent strength by which it has resisted the ravages of time and the destructive changes which have swept over the earth. And indeed a capacity to endure through infinite transformations must be innate in that mighty civilisation which has seen the intellectual culture of the Nile Valley, of Assyria and of Babylon war and wane and disappear and which to-day gazes on the future with the same invincible faith with which it met the past.

--_Modern Review, vol. XIX, pages_ 277, 278.

THE HISTORY OF A FAILURE THAT WAS GREAT

At the invitation of the President and the committee of the Faridpore Industrial Exhibition, Dr. J. C. Bose gave a lecture on the life of his father, the late Babu Bhugwan Chunder Bose, who founded the Exhibition at Faridpore, where he was the sub-divisional officer, 50 years ago. It was published in the Modern Review for February 1917--volume xxi, p. 221. In course of his address, said Dr. Bose:--

It is the obvious, the insistent, the blatant that often blinds us to the essential. And in solving the mystery that underlies life, the enlightenment will come not by the study of the complex man, but through the simpler plant. It is the unsuspected forces, hidden to the eyes of men,--the forces imprisoned in the soil and the stimuli of alternating flash of light and the gloomings of darkness these and many others will be found to maintain the ceaseless activity which we know as the fulness of throbbing life.

This is likewise true of the congeries of life which we call a society or a nation. The energy which moves this great mass in ceaseless effort to realise some common aspiration, often has its origin in the unknown solitudes of a village life. And thus the history of some efforts, not forgotten, which emanated from Faridpore, may be found not unconnected with which India is now meeting her problems to-day. How did these problems first dawn in the minds of some men who forecast themselves by half a century? How fared their hopes, how did their dreams become buried in oblivion? Where lies the secret of that potency which makes certain efforts apparently doomed to failure, rise renewed from beneath the smouldering ashes? Are these dead failures, so utterly unrelated to some great success that we may acclaim to day? When we look deeper we shall find that this is not so, that as inevitable as in the sequence of cause and effect, so unrelenting must be the sequence of failure and success. We shall find that the failure must be the antecedent power to lie dormant for the long subsequent dynamic expression in what we call success. It is then and then only that we shall begin to question ourselves which is the greater of the two, a noble failure or a vulgar success.

As a concrete example, I shall relate the history of a noble failure which had its setting in this little corner of the earth. And if some of the audience thought that the speaker has been blessed with life that has been unusually fruitful, they will soon realise that the power and strength that nerved me to meet the shocks of life were in reality derived at this very place, where I witnessed the struggle which overpowered a far greater life.

STIMULUS OF CONTACT WITH WESTERN CULTURE

An impulse from outside reacts on impressionable bodies in two different ways, depending on whether the recipient is inert or fully alive. The inert is fashioned after the pattern of the impression made on it, and this in infinite repetition of one mechanical stamp. But when an organism is fully alive, the answering reaction is often of an altogether different character to the impinging stimulus. The outside shocks stir up the organism to answer feebly or to utmost in ways as multitudinous and varied as life itself. So the first impetus of Western education impressed itself on some in a dead monotony of imitation of things Western; while in others it awakened all that was greatest in the national memory. It is the release of some giant force which lay for long time dormant. My father was one of the earliest to receive the impetus characteristic of the modern epoch as derived from the West. And in his case it came to pass that the stimulus evoked the latent potentialities of his race for evolving modes of expression demanded by the period of transition in which he was placed. They found expression in great constructive work, in the restoration of quiet amidst disorder, in the earliest effort to spread education both among men and women, in questions of social welfare, in industrial efforts, in the establishment of people's Bank and in the foundation of industrial and technical schools. And behind all these efforts lay a burning love for his country and its nobler traditions.

MATTERS EDUCATIONAL

In educational matters he had very definite ideas which is now becoming more fully appreciated. English schools were at that time not only regarded as the only efficient medium for instruction. While my father's subordinates sent their children to the English schools intended for gentle folks, I was sent to the vernacular school where my comrades were hardy sons of toilers and of others who, it is now the fashion to regard, were belonging to the depressed classes. From these who tilled the ground and made the land blossom with green verdure and ripening corn, and the sons of the fisher folk, who told stories of the strange creatures that frequented the unknown depths of mighty rivers and stagnant pools, I first derived the lesson of that which constitutes true manhood. From them too I drew my love of nature. When I came home accompanied by my comrades I found my mother waiting for us. She was an orthodox Hindu, yet the "untouchableness" of some of my school fellows did not produce any misgivings in her. She welcomed and fed all these as her own children; for it is only true of the mother heart to go out and enfold in her protecting care all those who needed succour and a mother's affection. I now realise the object of my being sent at the most plastic period of my life to the vernacular school, where I was to learn my own language, to think my own thoughts and to receive the heritage of our national culture through the medium of our own literature. I was thus to consider myself one with the people and never to place myself in an equivocal position of assumed superiority. This I realised more particularly when later I wished to go to Europe and to compete for the Indian Civil Service, his refusal as regards that particular career was absolute. I was to rule nobody but myself, I was to be a scholar not an administrator.

THE HISTORY OF A FAILURE THAT WAS GREAT

There has been some complaint that the experiment of meeting out cut and dried moral texts as a part of school routine has not proved to be so effective as was expected by their promulgators. The moral education which we received in our childhood was very indirect and came from listening to stories recited by the 'Kathas' on various incidents connected with our great epics. Their effect on our minds was very great; this may be because our racial memory makes us more prone to respond to certain ideals that have been impressed on the consciousness of the nation. These early appeals to our emotions have remained persistent; the only difference is that which was there as a narrative of incidents more or less historical, is now realised as eternally true, being an allegory of the unending struggle of the human soul in its choice between what is material and that other something which transcends it. The only pictures now in my study are a few frescoes done for me by Abanindra Nath Tagore and Nanda Lal Bose. The first fresco represents Her, who is the Sustainer of the Universe. She stands pedestalled on the lotus of our heart. The world was at peace; but a change has come. And She under whose Veil of Compassion we had been protected so long, suddenly flings us to the world of conflict. Our great epic, the Mahabharata, deals with this great conflict, and the few frescoes delineate some of the fundamental incidents. The coming of the discord is signalled by the rattle of dice, thrown by Yudhisthira, the pawn at stake, being the crown. Two hostile arrays are set in motion, mighty Kaurava armaments meeting in shock of battle the Pandava host with Arjuna as the leader, and Krishna as his Divine Charioteer. At the supreme moment Arjuna had flung down his earthly weapon, Gandiva. It was then that the eternal conflict between matter and spirit was decided. The next panel shows the outward or the material aspect of victory. Behind a foreground of waving flags is seen the battle field of Kurukshetra with procession of white-clad mourning women seen by fitful lights of funeral pyres. In the last panel is seen Yudhisthira renouncing the fruits of his victory setting out on his last journey. In front of him lies the vast and sombre plain and mountain peaks, faintly visible by gleams of unearthly light, unlocalised but playing here and there. His wife and his brothers had fallen behind and dropped one by one. There is to be no human companion in his last journey. The only thing that stood by him and from which he had never been really separated is Dharma or the Spirit of Righteousness.

LIFE OF ACTION

Faridpur at that time enjoyed a notoriety of being the stronghold of desperate characters, dacoits by land and water. My father had captured single-handed one of the principal leaders, whom he sentenced to a long term of imprisonment. After release he came to my father and demanded some occupation, since the particular vocation in which he had specialised was now rendered impossible. My father took the unusual course to employ him as my special attendant to carry me, a child of four, on his back to the distant village school. No nurse could be tenderer than this ex-leader of lawless men, whose profession had been to deal out wounds and deaths. He had accepted a life of peace but he could not altogether wipe out his old memories. He used to fill my infant mind with the stories of his bold adventures, the numerous fights in which he had taken part, the death of his companions and his hair-breadth escapes. Numerous were the decorations he bore. The most conspicuous was an ugly mark on his breast left by an arrow and a hole on the thigh caused by a spear thrust. The trust imposed on this marauder proved to be not altogether ill placed for once in a river journey we were pursued by several long boats filled with armed dacoits. When these boats came too near for us to effect an escape the erstwhile dacoit leader, my attendant, stood up and gave a peculiar cry, which was evidently understood. For the pursuing boats vanished at the signal.

INDUSTRIAL EFFORTS

I come now to another period of his life fifty years from now, when he foresaw the economic danger that threatened his country. This Agricultural and Industrial Exhibition was one of the first means he thought of to avert the threatened danger. Here also he attempted to bring together other activities. Evening entertainments were given by the performances of "Jatras," which have been the expression of our national drama and which have constantly enriched our Bengali literature by the contributions of village bards and composers. There were athletic tournaments also and display of physical strength and endurance. He also established here the people's Bank, which is now in a most flourishing condition. He established industrial and technical schools, and it was there that the inventive bend of my mind received its first impetus. I remember the deep impression made on my mind by the form of worship rendered by the artisans to Viswakarma God in his aspect as the Great Artificer: His hand it was that was moulding the whole creation; and it seemed that we were the instruments in his hand, through whom he intended to fashion some Great Design.

In practical agriculture my father was among Indians one of the first to start a tea industry in Assam, now regarded as one of the most flourishing. He gave practically everything in the starting of some Weaving Mills. He stood by this and many other efforts in industrial developments. The success of which I spoke did not come till long after--too late for him to see it. He had come before the country was ready, and it happened to him as it must happen to all pioneers. Every one of his efforts failed and the crash came. And a great burden fell on us which was only lifted by our united effects just before his work here was over.

A failure? Yes but not ignoble or altogether futile. Since it was through the witnessing of this struggle that the son learned to look on success or failure as one, to realise that some defeat was greater than victory. And if my life in any way proved to be fruitful, then that came through the realisation of this lesson.

To me his life had been one of blessing and daily thanksgiving. Nevertheless every one had said that he wrecked his life which was meant for far greater things. Few realise that out of the skeletons of myriad lives have been built vast continents. And it is on the wreck of a life like his and of many such lives there will be built the Greater India yet to be. We do not know why it should be so, but we do know that the Earth Mother is hungry for sacrifice.

QUEST OF TRUTH AND DUTY

Sir Jagadis Chandra Bose delivered the following Address, on the 25th February 1917, to the students of the Presidency College on receiving their _Arghya_ and congratulations on the occasion of his knighthood. It was published in the Modern Review for March 1917--Volume XXI, p. 343.

In your congratulations for the recent honour, you have overlooked a still greater that came to me a year ago, when I was gazetted as your perpetual professor, so that the tie which binds me to you is never to be severed. Thirty-two years ago I sought to be your teacher. For the trust that you imposed on me could I do anything less than place before you the highest that I knew? I never appealed to your weaknesses but your strength. I never set before you that was easy but used all the compulsion for the choice of the most difficult. And perhaps as a reward for these years of effort I find all over India those who have been my pupils occupying positions of the highest trust and responsibility in different walks of life. I do not merely count those who have won fame and success but I also claim many others who have taken up the burden of life manfully and whose life of purity and unselfishness has brought gleams of joy in suffering lives.

THE LAW UNIVERSAL

Through science I was able to teach you how the seeming veils the real; how though the garish lights dazzle and blind us, there are lights invisible, which glow persistently after the brief flare burns out. One came to realise how all matter was one, how unified all life was. In the various expressions of life even in the realm of thought the same Universal law prevails. There was no such thing as brute matter, but that spirit suffused matter in which it was enshrined. One also realised dimly a mysterious Cyclic Law of Change, seen not merely in inorganic matter but also in organised life and its highest manifestations. One saw how inertness passes into the climax of activity and how that climax is perilously near its antithetic decline. This basic change puzzles us by its seeming caprice not merely in our physical instruments but also in the cycle of individual life and death and in the great cycle of the life and death of nations. We fail to see things in their totality and we erect barriers that keep kindreds apart. Even science which attempts to rise above common limitations, has not escaped the doom which limited vision imposes. We have caste in science as in religion and in politics, which divides one into conflicting many. The law of Cyclic change follows us relentlessly even in the realm of thought. When we have raised ourselves to the highest pinnacle, through some oversight we fall over the precipice. Men have offered their lives for the establishment of truth. A climax is reached after which the custodians of knowledge themselves bar further advance. Men who have fought for liberty impose on themselves and on others the bond of slavery. Through centuries have men striven to erect a mighty edifice in which Humanity might be enshrined; through want of vigilance the structure crumbled into dust. Many cycles must yet be run and defeats must yet be borne before man will establish a destiny which is above change.

And through science I was able to teach you to seek for truth and help to discover it yourself. This attitude of detachment may possess some advantage in the proper understanding of your duties. You will have, besides, the heritage of great ideals that have been handed down to you. The question which you have to decide is duty to yourself, to the king and to your country. I shall speak to you of the ideals which we cherish about these duties.

DUTY TO SELF

As regards duty to self, can there be anything so inclusive as being true to your manhood? Stand upright and do not be either cringing or vulgarly self-assertive. Be righteous. Let your words and deeds correspond. Lead no double life. Proclaim what you think right.

IDEAL OF KINGSHIP

The Indian ideal of kingship will be clear to you if I recite the invocation with which we crowned our kings from the Vedic Times:

"Be with us. We have chosen thee
Let all the people wish for thee
Stand steadfast and immovable
Be like a mountain unremoved
And hold thy kingship in thy grasp."

We have chosen thee, our prayers have consecrated thee, for all the wishes of the people went with thee. Thou art to stand as mountain unremoved, for thy throne is planted secure on the hearts of thy people. Stand steadfast then, for we have endowed thee with power irresistible. Fall therefore not away; but let thy sceptre be held firmly in thy grasp.

Which is more potent, Matter or Spirit? Is the power with which the people endow their king identical with the power of wealth with which we enrich him by paying him his Royal dues? We make him irresistible not by wealth but by the strength of our lives, the strength of our mind, may, we have to pay him more according to our ancient Lawgivers, in as much as the eighth part of our deeds and virtues, and the merit we have ourselves acquired. We can only make him irresistible by the strength of our lives, the strength of our minds, and the strength that comes out of righteousness.

DUTY TO OUR COUNTRY

And lastly, what are our duties to our country? These are essentially to win honour for it and also win for it security and peace. As regards winning honour for our country, it is true that while India has offered from the earliest times welcome and hospitality to all peoples and nationalities her children have been subjected to intolerable humiliations in other countries even under the flag of our king.

There can be no question of the fundamental duty of every Indian to stand up and uphold the honour of his country and strove for the removal of wrong.

The general task of redressing wrong is not a problem of India alone, but one in which the righteous men are interested the world over. For wrong cries for redress everywhere, in the clashings interests of the rich and poor, between capital and labour, between those who hold the power and those from whom it has been withheld,--in a word in the struggle of the Disinherited.

When any man is rendered unable to uphold his manhood and self-respect and woman are deprived of the chivalrous protection and consideration of men and subjected to degradation, the general level of manhood or womanhood in the world is lowered. It then becomes an outrage to humanity and a challenge to all men to safeguard the sacredness of our common human nature.

What is the machinery which sets a going a world movement for the redress of wrong? For this I need not cite instances from the history of other countries but take one which is known to you and in which the living actors are still among us. In the midst of the degradation of his countrymen in South Africa, there stood up a man himself nurtured in luxury, to take up the burden of the disinherited. His wife too stood by him, a lady of gentle birth. We all know who that man is--he is Gandhi,--and what humiliations and suffering he went through. Do you think he suffered in vain and that his voice remained unheard? It was not so, for in the great vortex of passion for Justice, there were caught others--men like Polak and Andrews. Are they your countrymen? Not in the narrow sense of the word but truly in a larger sense, that these who choose to bear and suffer belong to one clan the clan from which Kshatriya Chivalry is recruited. The removal of suffering and of the cause of suffering is the Dharma of the strong Kshatriya. The earth is the wide and universal theatre of man's woeful pageant. The question is who is to suffer more than his share. Is the burden to fall on the weak or the strong? Is it to be under hopeless compulsion or of voluntary acceptance?

DEFENCE OF HOMELAND

In your services for your country there is no higher at the present moment than to ensure for her security and peace. We have so long enjoyed the security of peace without being called upon to maintain it. But this is no longer so.

At no time within the recent history of India has there been so quick a readjustment and appreciation as regards proper understanding of the aspiration of the Indian people. This has been due to what India has been able to offer not merely in the regions of thought but also in the fields of battle.

MASS RESPONSE

And remember that when the world is in conflagration, this corner which has hitherto escaped it, will not evade the peril which threatens it. The march of disaster will then be terribly rapid. You have soon to prepare yourself against any hostile sides. You can only withstand it if the whole people realise the imminent danger. You can by your thought and by your action awaken and influence the multitude. Do not have any misgivings about the want of long previous preparations. Have you not already seen how mind triumphs over matter and have not some of you with only a few months' preparation stood fearless at your post in Mesopotamia and won recognition by your calm collectedness and true heroism? They may say that you are but a small handful, what of the vast illiterate millions? Illiterate in what sense? Have not the ballads of these illiterates rendered into English by our Poet touched profoundly the hearts of the very elect of the West? Have not the stories of their common life appealed to the common kinship of humanity? If you still have some doubts about the power of the multitude to respond instantly to the call of duty, I shall relate an incident which came within my own personal experience. I had gone on a scientific expedition to the borders of the Himalayan terrai of Kumaun; a narrow ravine was between me and the plateau on the other side. Terror prevailed among the villagers on the other side of the ravine; for a tigress had come down from the forest. And numerous had been the toll in human lives exacted. Petitions had been sent up to the Government and questions had been asked in Parliament. A reward of Rs. 500 had been offered. Various captains in the army with battery of guns came many a time, but the reward remained unclaimed. The murderess of the forest would come out even in broad day-light and leisurely take her victims from away their companions. Nothing could circumvent her demoniac cunning. When all hopes had nearly vanished, the villagers went to Kaloo Singh, who possessed an old matchlock. At the special sanction of the Magistrate he was allowed to buy a quantity of gunpowder; the bullets he himself made by melting bits of lead. With his primitive weapon with the entreaties of his villagers ringing in his ears Kaloo Singh started on his perilous journey. At midday I was startled by the groanings of some animals in pain. The tigress had sprung among a herd of buffalo and with successive strokes of its mighty paws had killed two buffaloes and left them in the field. Kaloo Singh waited there for the return of the tigress to the kill. There was not a tree near by; only there was a low bush behind which he lay crouched. After hours of waiting as the sun was going down he was taken aback by the sudden apparition of the tigress which stood within six feet of him. His limbs had become half paralysed from cold and his crouching position. Trying to raise his gun he could take no aim as his arm was shaking with involuntary fear. Kaloo Singh explained to me afterwards how he succeeded in shaking off his mortal terror. "I quietly said to myself, Kaloo Singh, Kaloo Singh, who sent you here? Did not the villagers put their trust on you! I could then no longer lie in hiding, and I stood up and something strange and invigorating crept up strength into my body. All the trembling went and I became as hard as steel. The tigress had seen me and with eyes blazing crouched for the spring lashing its tail. Only six feet lay between. She sprang and my gun also went off at the same time and she missed her aim and fell dead close to me." That was how a common villager went off to meet death at the call of something for which he could give no name and the mother and wife of Kaloo Singh had also bidden him go. There are millions of Kaloo Singhs with mother and sisters and wife to send them forth. And you too have many loved ones who would themselves bid you arm for the defence of your homes.

DIFFERENCE OF TEMPERAMENT

The issue is clear, and immediate action is imperative. But action is delayed by misunderstanding arising out of temperamental differences between the Governing Class and the People. Curiously enough the respective responsive characteristics of the Anglo Saxon and the Indians are paralleled by the two types of responses seen in all living matter. In the one type the response is slow but proportionate to the stimulus that excites it. The response grows with the strength of external force. In the other it is quite different--here it is an all-or-none principle. It either responds to the utmost or nothing at all. This is also illustrated in the different racial characteristics. The Anglo Saxon has even by his rights by struggle, step by step. The insignificant little has, by accumulation, became large, and which has been gained, has been gained for all time. But in the Indian the ideal and the emotional are the only effective stimulus. The ideal of his King is Rama, who renounced his kingdom and even his beloved for an idea. One day a king and another day a bare-footed wanderer in the forest! Who cares? All or nothing!

The concessions made by a modern form of Government safeguarded by necessary limitations may appear almost as grudging gifts. The Indian wants something which comes with unhesitating frankness and warmth and strikes his ideality and imagination. But ancient and modern kingship are sometimes at one in direct and spontaneous pronouncement of the royal sympathy. Such was the Proclamation of Queen Victoria which stirred to its depths the popular heart.

"In the Prosperity of Our subjects will be our strength, in their contentment Our security, in their Gratitude Our best Reward."

That there are increasingly frequent reflexes in our Government to popular needs and wishes is happily illustrated at a most opportune moment from the statements in the recent _Gazette of India_ and cables received from London. In the former we find that the Viceroy and his council had recommended the abolition of the system of indentured labour. In the telegram from London Mr. Chamberlain states that the Viceroy has informed him that Indians will be eligible for commissions in the New Defence of India Army.

MARCH OF WORLD TRAGEDY

In the meantime the Embodiment of World Tragedy is marching with giant strides. Brief will be his hesitation whether he will choose to step first to the East or to the West. Already across the Atlantic, they are preparing for the dreaded visitation. In the farthest East they have long been prepared. We alone are not ready. Pity for our helplessness will not stay the impending disaster, rather provoke it. When that comes, as assuredly it will unless we are prepared to resist, havoc will be let loose and horrors perpetrated before which the imagination quails back in dismay.

I have tried to lay before you as dispassionately as I could the issues involved. But some of you may cry out and say, we can not live in cold scientific and philosophic abstractions. Emotion is more to us than pure reasoning. We cannot stay in this indecision which is paralysing our wills and crushing the soul out of us. The world is offering their best and behold them marching to be immolated so that by the supreme offering of death they might win safety and honor for their motherland. There is no time for wavering. We too will throw in our lot with those who are fighting. They say that by our lives we shall win for our birth-land an honoured place in their federation. We shall trust them. We shall stand by their side and fight for our home and homeland. And let Providence shape the Issue.

THE VOICE OF LIFE

The following is the Inaugural Address delivered by Sir J. C. Bose, on the 30th November 1917, in dedicating the Bose Institute to the Nation.

I dedicate to-day this Institute--not merely a Laboratory but a Temple. The power of physical methods applies for the establishment of that truth which can be realised directly through our senses, or through the vast expansion of the perceptive range by means of artificially created organs. We still gather the tremulous message when the note of the audible reaches the unheard. When human sight fails, we continue to explore the region of the invisible. The little that we can see is as nothing compared to the vastness of that which we cannot. Out of the very imperfection of his senses man has built himself a raft of thought by which he makes daring adventures on the great seas of the Unknown. But there are other truths which will remain beyond even the supersensitive methods known to science. For these we require faith, tested not in a few years but by an entire life. And a temple is erected as a fit memorial for the establishment of that truth for which faith was needed. The personal, yet general, truth and faith whose establishment this Institute commemorates is this: that when one dedicates himself wholly for a great object, the closed doors shall open, and the seemingly impossible will become possible for him.

Thirty-two years ago I chose teaching of science as my vocation. It was held that by its very peculiar constitution, the Indian mind would always turn away from the study of Nature to metaphysical speculations. Even had the capacity for inquiry and accurate observation been assumed present, there were no opportunities for their employment; there were no well-equipped laboratories nor skilled mechanicians. This was all too true. It is for man not to quarrel with circumstances but bravely accept them; and we belong to that race and dynasty who had accomplished great things with simple means.

FAILURE AND SUCCESS

This day twenty-three years ago, I resolved that as far as the whole-hearted devotion and faith of one man counted, that would not be wanting and within six months it came about that some of the most difficult problems connected with Electric Waves found their solution in my Laboratory and received high appreciation from Lord Kelvin, Lord Rayleigh and other leading physicists. The Royal Society honoured me by publishing my discoveries and offering, of their own accord, an appropriation from the special Parliamentary Grant for the advancement of knowledge. That day the closed gates suddenly opened and I hoped that the torch that was then lighted would continue to burn brighter, and brighter. But man's faith and hope require repeated testing. For five years after this, the progress was interrupted; yet when the most generous and wide appreciation of my work had reached almost the highest point there came a sudden and unexpected change.

LIVING AND NON-LIVING

In the pursuit of my investigations I was unconsciously led into the border region of physics and physiology and was amazed to find boundary lines vanishing and points of contact emerge between the realms of the Living and Non-living. Inorganic matter was found anything but inert; it also was a thrill under the action of multitudinous forces that played on it. A universal reaction seemed to bring together metal, plant and animal under a common law. They all exhibited essentially the same phenomena of fatigue and depression, together with possibilities of recovery and of exaltation, yet also that of permanent irresponsiveness which is associated with death. I was filled with awe at this stupendous generalisation; and it was with great hope that I announced my results before the Royal Society,--results demonstrated by experiments. But the physiologists present advised me, after my address, to confine myself to physical investigations in which my success had been assured, rather than encroach on their preserve. I had thus unwittingly strayed into the domain of a new and unfamiliar caste system and so offended its etiquette. An unconscious theological bias was also present which confounds ignorance with faith. It is forgotten that He, who surrounded us with this ever-evolving mystery of creation, the ineffable wonder that lies hidden in the microcosm of the dust particle, enclosing within the intricacies of its atomic form all the mystery of the cosmos, has also implanted in us the desire to question and understand. To the theological bias was added the misgivings about the inherent bent of the Indian mind towards mysticism and unchecked imagination. But in India this burning imagination which can extort new order out of a mass of apparently contradictory facts, is also held in check by the habit of meditation. It is this restraint which confers the power to hold the mind in pursuit of truth, in infinite patience, to wait, and reconsider, to experimentally test and repeatedly verify.

It is but natural that there should be prejudice, even in science, against all innovations; and I was prepared to wait till the first incredulity could be overcome by further cumulative evidence. Unfortunately there were other incidents and misrepresentations which it was impossible to remove from this insulating distance. Thus no conditions could have been more desperately hopeless than those which confronted me for the next twelve years. It is necessary to make this brief reference to this period of my life; for one who would devote himself to the search of truth must realise that for him there awaits no easy life, but one of unending struggle. It is for him to cast his life as an offering, regarding gain and loss, success and failure, as one. Yet in my case this long persisting gloom was suddenly lifted. My scientific deputation in 1914, from the Government of India, gave the opportunity of giving demonstrations of my discoveries before the leading scientific societies of the world. This led to the acceptance of my theories and results, and the recognition of the importance of the Indian contribution to the advancement of the world's science. My own experience told me how heavy, sometimes even crushing, are the difficulties which confront an inquirer here in India; yet it made me stronger in my determination, that I shall make the path of those who are to follow me less arduous, and that India, is never to relinquish what has been won for her after years of struggle.

THE TWO IDEALS

What is it that India is to win and maintain? Can anything small or circumscribed ever satisfy the mind of India? Has her own history and the teaching of the past prepared her for some temporary and quite subordinate gain? There are at this moment two complementary and not antagonistic ideals before the country. India is drawn into the vortex of international competition. She has to become efficient in every way,--through spread of education, through performance of civic duties and responsibilities, through activities both industrial and commercial. Neglect of these essentials of national duty will imperil her very existence; and sufficient stimulus for these will be found in success and satisfaction of personal ambition.

But these alone do not ensure the life of a nation. Such material activities have brought in the West their fruit, in accession of power and wealth. There has been a feverish rush even in the realm of science, for exploiting applications of knowledge, not so often for saving as for destruction. In the absence of some power of restraint, civilisation is trembling in an unstable poise on the brink of ruin. Some complementary ideal there must be to save man from that mad rush which must end in disaster. He has followed the lure and excitement of some insatiable ambition, never pausing for a moment to think of the ultimate object for which success was to serve as a temporary incentive. He forgot that far more potent than competition was mutual help and co-operation in the scheme of life. And in this country through milleniums, there always have been some who, beyond the immediate and absorbing prize of the hour, sought for the realisation of the highest ideal of life--not through passive renunciation, but through active struggle. The weakling who has refused the conflict, having acquired nothing has nothing to renounce. He alone who has striven and won, can enrich the world by giving away the fruits of his victorious experience. In India such examples of constant realisation of ideals through work have resulted in the formation of a continuous living tradition. And by her latent power of rejuvenescence she has readjusted herself through infinite transformations. Thus while the soul of Babylon and the Nile Valley have transmigrated, ours still remains vital and with capacity of absorbing what time has brought, and making it one with itself.

The ideal of giving, of enriching, in fine, of self-renunciation in response to the highest call of humanity is the other and complementary ideal. The motive power for this is not to be found in personal ambition but in the effacement of all littlenesses, and uprooting of that ignorance which regards anything as gain which is to be purchased at others' loss. This I know, that no vision of truth can come except in the absence of all sources of distraction, and when the mind has reached the point of rest.

Public life, and the various professions will be the appropriate spheres of activity for many aspiring young men. But for my disciples, I call on those very few, who, realising inner call, will devote their whole life with strengthened character and determined purpose to take part in that infinite struggle to win knowledge for its own sake and see truth face to face.

ADVANCEMENT AND DIFFUSION OF KNOWLEDGE

The work already carried out in my laboratory on the response of matter, and the unexpected revelations in plant life, foreshadowing the wonders of the highest animal life, have opened out very extended regions of inquiry in Physics, in physiology in Medicine, in Agriculture and even in Psychology. Problems, hitherto regarded as insoluble, have now been brought within the sphere of experimental investigation. These inquiries are obviously more extensive than those customary either among physicists or physiologists, since demanding interests and aptitudes hitherto more or less divided between them. In the study of Nature, there is a necessity of the dual view point, this alternating yet rhythmically unified interaction of biological thought with physical studies, and physical thought with biological studies. The future worker with his freshened grasp of physics, his fuller conception of the inorganic world, as indeed thrilling with "the promise and potency of life" will redouble his former energies of work and thought. Thus he will be in a position to win now the old knowledge with finer sieves, to research it with new enthusiasm and subtler instruments. And thus with thought and toil and time he may hope to bring fresher views into the old problems. His handling of these will be at once more vital and more kinetic, more comprehensive and unified.

The farther and fuller investigation of the many and ever-opening problems of the nascent science which includes both Life and Non-Life are among the main purposes of the Institute I am opening to-day; in these fields I am already fortunate in having a devoted band of disciples, whom I have been training for the last ten years. Their number is very limited, but means may perhaps be forthcoming in the future to increase them. An enlarging field of young ability may thus be available, from which will emerge, with time and labour, individual originality of research, productive invention and some day even creative genius.

But high success is not to be obtained without corresponding experimental exactitude, and this is needed to-day more than ever, and to-morrow yet more again. Hence the long battery of supersensitive instruments and apparatus, designed here, which stand before in their cases in our entrance hall. They will tell you of the protracted struggle to get behind the deceptive seeming into the reality that remained unseen;--of the continuous toil and persistence and of ingenuity called forth for overcoming human limitations. In these directions through the ever-increasing ingenuity of device for advancing science, I see at no distant future an advance of skill and of invention among our workers; and if this skill be assured, practical applications will not fail to follow in many fields of human activity.

The advance of science is the principal object of this Institute and also the diffusion of knowledge. We are here in the largest of all the many chambers of this House of Knowledge--its Lecture Room. In adding this feature, and on a scale hitherto unprecedented in a Research Institute, I have sought permanently to associate the advancement of knowledge with the widest possible civic and public diffusion of it; and this without any academic limitations, henceforth to all races and languages, to both men and women alike, and for all time coming.

The lectures given here will not be mere repetitions of second-hand knowledge. They will announce to an audience of some fifteen hundred people, the new discoveries made here, which will be demonstrated for the first time before the public. We shall thus maintain continuously the highest aim of a great Seat of Learning by taking active part in the _advancement_ and diffusion of knowledge. Through the regular publication of the Transactions of the Institute, these Indian contributions will reach the whole world. The discoveries made will thus become public property. No patents will ever be taken. The spirit of our national culture demands that we should for ever be free from the desecration of utilising knowledge for personal gain. Besides the regular staff there will be a selected number of scholars, who by their work have shown special aptitude, and who would devote their whole life to the pursuit of research. They will require personal training and their number must necessarily be limited. But it is not the quantity but quality that is of essential importance.

It is my further wish, that as far as the limited accommodation would permit, the facilities of this Institute should be available to workers from all countries. In this I am attempting to carry out the traditions of my country, which so far back as twenty-five centuries ago, welcomed all scholars from different parts of the world, within the precincts of its ancient seats of learning, at Nalanda and at Taxilla.

THE SURGE OF LIFE

With this widened outlook, we shall not only maintain the highest traditions of the past but also serve the world in nobler ways. We shall be at one with it in feeling the common surgings of life, the common love for the good, the true and the beautiful. In this Institute, this Study and Garden of Life, the claim of art has not been forgotten, for the artist has been working with us, from foundation to pinnacle, and from floor to ceiling of this very Hall. And beyond that arch the Laboratory merges imperceptibly into the garden, which is the true laboratory for the study of Life. There the creepers, the plants and the trees are played upon by their natural environments,--sunlight and wind, and the chill at midnight under the vault of starry space. There are other surroundings also, where they will be subjected to chromatic action of different lights, to invisible rays, to electrified ground or thunder-charged atmosphere. Everywhere they will transcribe in their own script the history of their experience. From this lofty point of observation, sheltered by the trees, the student will watch this panorama of life. Isolated from all distractions, he will learn to attune himself with Nature; the obscuring veil will be lifted and he will gradually come to see how community throughout the great ocean of life outweighs apparent dissimilarity. Out of discord he will realise the great harmony.

THE OUTLOOK

These are the dreams that wove a network round my wakeful life for many years past. The outlook is endless, for the goal is at infinity. The realisation cannot be through one life or one fortune but through the co-operation of many lives and many fortunes. The possibility of a fuller expansion will depend on very large endowments. But a beginning must be made, and this is the genesis of the foundation of this Institute. I came with nothing and shall return as I came; if something is accomplished in the interval, that would indeed be a privilege. What I have I will offer, and one who had shared with me the struggles and hardships that had to be faced, has wished to bequeath all that is hers for the same object. In all my struggling efforts I have not been altogether solitary while the world doubted, there had been a few, now in the City of Silence, who never wavered in their trust.

Till a few weeks ago it seemed that I shall have to look to the future for securing the necessary expansion of scope and for permanence of the Institute. But response is being awakened in answer to the need. The Government have most generously intimated their desire to sanction grants towards placing the Institute on a permanent basis the extent of which will be proportionate to the public interest in this national undertaking. Out of many who would feel an interest in securing adequate Endowment, the very first donations have come from two of the merchant princes of Bombay, to whom I had been personally unknown.

A note that touched me deeply came from some girl students of the Western Province, enclosing their little contribution "for the service of our common motherland." It is only the instinctive mother-heart that can truly realise the bond that draws together the nurselings of the common homeland. There can be no real misgiving for the future when at the country's call man offers the strength of his life and woman her active devotion, she most of all, who has the greater insight and larger faith because of the life of austerity and self-abnegation. Even a solitary wayfarer in the Himalayas has remembered to send me message of cheer and good hope. What is it that has bridged over the distance and blotted out all differences? That I will come gradually to know; till then it will remain enshrined as a feeling. And I go forward to my appointed task, undismayed by difficulties, companioned by the kind thoughts of my well-wishers, both far and near.

INDIA'S SPECIAL APTITUDES IN CONTRIBUTION TO SCIENCE