WHAT IS THE POISON TREE?
The poison tree, the narrative of whose growth we have given from the
sowing of the seed to the production of its fruit, is to be found in
every house. Its seed is sown in every field. There is no human being,
however wise, whose heart is not touched by the passions of anger,
envy, and desire. Some are able to subdue their passions as they
arise; these are great men. Others have not this power, and here the
poison tree springs up. The want of self-control is the germ of the
poison tree, and also the cause of its growth. This tree is very
vigorous; once nourished it cannot be destroyed. Its appearance is
very pleasant to the eye; from a distance its variegated leaves and
opening buds charm the sight. But its fruit is poisonous; who eats it
dies.
In different soils the poison tree bears different fruits. In some
natures it bears sickness, in some sorrow, and other fruits. To keep
the passions in subjection will is needed, and also power. The power
must be natural, the will must be educated. Nature also is influenced
by education; therefore education is the root of self-control. I speak
not of such education as the schoolmaster can give. The most effectual
teacher of the heart is suffering.
Nagendra had never had this education. The Creator sent him into the
world the possessor of every kind of happiness. Beauty of form,
unlimited wealth, physical health, great learning, an amiable
disposition, a devoted wife--all these seldom fall to the lot of one
person; all had been bestowed on Nagendra. Most important of all,
Nagendra was of a happy disposition: he was truthful and candid, yet
agreeable: benevolent, yet just; generous, yet prudent; loving, yet
firm in his duty. During the lifetime of his parents he was devoted to
them. Attached to his wife, kind to his friends, considerate to his
servants, a protector of his dependants, and peaceable towards his
enemies, wise in counsel, trustworthy in act, gentle in conversation,
ready at a jest. The natural reward of such a nature was unalloyed
happiness. Since Nagendra's infancy it had been so: honour at home,
fame abroad, devoted servants, an attached tenantry; from Surja Mukhi,
unwavering, unbounded, unstained love. If so much happiness had not
been allotted to him he could not have suffered so keenly. Had he not
suffered he had not given way to his passion. Before he had cast the
eyes of desire upon Kunda Nandini he had never fallen into this snare,
because he had never known the want of love. Therefore he had never
felt the necessity of putting a rein upon his inclinations.
Accordingly, when the need of self-control arose he had not the power
to exercise it. Unqualified happiness is often the source of
suffering; and unless there has been suffering, permanent happiness
cannot exist.
It cannot be said that Nagendra was faultless. His fault was very
heavy. A severe expiation had begun.