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A question has been worrying me the last few days. Why am I allowing my life to become entangled with Bimala's? Am I a drifting log to be caught up at any and every obstacle?

Not that I have any false shame at Bimala becoming an object of my desire. It is only too clear how she wants me, and so I look on her as quite legitimately mine. The fruit hangs on the branch by the stem, but that is no reason why the claim of the stem should be eternal. Ripe fruit cannot for ever swear by its slackening stem-hold. All its sweetness has been accumulated for me; to surrender itself to my hand is the reason of its existence, its very nature, its true morality. So I must pluck it, for it becomes me not to make it futile.

But what is teasing me is that I am getting entangled. Am I not born to rule?--to bestride my proper steed, the crowd, and drive it as I will; the reins in my hand, the destination known only to me, and for it the thorns, the mire, on the road? This steed now awaits me at the door, pawing and champing its bit, its neighing filling the skies. But where am I, and what am I about, letting day after day of golden opportunity slip by?

I used to think I was like a storm--that the torn flowers with which I strewed my path would not impede my progress. But I am only wandering round and round a flower like a bee--not a storm. So, as I was saying, the colouring of ideas which man gives himself is only superficial. The inner man remains as ordinary as ever. If someone, who could see right into me, were to write my biography, he would make me out to be no different from that lout of a Panchu, or even from Nikhil!

Last night I was turning over the pages of my old diary ... I had just graduated, and my brain was bursting with philosophy. Even so early I had vowed not to harbour any illusions, whether of my own or others' imagining, but to build my life on a solid basis of reality. But what has since been its actual story? Where is its solidity? It has rather been a network, where, though the thread be continuous, more space is taken up by the holes. Fight as I may, these will not own defeat. Just as I was congratulating myself on steadily following the thread, here I am badly caught in a hole! For I have become susceptible to compunctions.

"I want it; it is here; let me take it"--This is a clear-cut, straightforward policy. Those who can pursue its course with vigour needs must win through in the end. But the gods would not have it that such journey should be easy, so they have deputed the siren Sympathy to distract the wayfarer, to dim his vision with her tearful mist.

I can see that poor Bimala is struggling like a snared deer. What a piteous alarm there is in her eyes! How she is torn with straining at her bonds! This sight, of course, should gladden the heart of a true hunter. And so do I rejoice; but, then, I am also touched; and therefore I dally, and standing on the brink I am hesitating to pull the noose fast.

There have been moments, I know, when I could have bounded up to her, clasped her hands and folded her to my breast, unresisting. Had I done so, she would not have said one word. She was aware that some crisis was impending, which in a moment would change the meaning of the whole world. Standing before that cavern of the incalculable but yet expected, her face went pale and her eyes glowed with a fearful ecstasy. Within that moment, when it arrives, an eternity will take shape, which our destiny awaits, holding its breath.

But I have let this moment slip by. I did not, with uncompromising strength, press the almost certain into the absolutely assured. I now see clearly that some hidden elements in my nature have openly ranged themselves as obstacles in my path.

That is exactly how Ravana, whom I look upon as the real hero of the Ramayana, met with his doom. He kept Sita in his Asoka garden, awaiting her pleasure, instead of taking her straight into his harem. This weak spot in his otherwise grand character made the whole of the abduction episode futile. Another such touch of compunction made him disregard, and be lenient to, his traitorous brother Bibhisan, only to get himself killed for his pains.

Thus does the tragic in life come by its own. In the beginning it lies, a little thing, in some dark under-vault, and ends by overthrowing the whole superstructure. The real tragedy is, that man does not know himself for what he really is.

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