BARADA Babu had an extraordinary and unusual knowledge of
educational methods. He had special acquaintance with all
the different faculties and emotions of the mind, and with the
methods whereby men may become intelligent and virtuous by the
proper exercise of them. A teacher's work is no light one:
there are many who have but a mere smattering of knowledge,
and take up teaching just from want of other occupation; good
instruction cannot be expected from men of this type. To be a
genuine teacher, a man must be thoroughly acquainted with the
whole tendency of the mind and all its energies; and he must by
calm and patient observation discover and learn the best way to
become a really practical guide of youth. To teach in a haphazard
fashion, without doing something of this kind, is like striking a
stone with a _kodáli_; it may fall on the stone a hundred times,
but not a handful of soil will it cut. Now Barada Babu was a man
of great acuteness and shrewd observation: he had so long paid
special attention to the subject of education that he was well
versed in the best methods of instruction: and the learning that
was imparted according his system was really solid. As education
is now in Government schools, its real end is not attained, for
the reason that nothing is done for the harmonious development of
the faculties of the mind and the emotions. The scholars learn
everything by heart, and consequently memory alone is awakened:
the faculty of thought and reflection generally lies dormant,
and the idea of bringing the different activities of the mind
into play seems not to exist. The chief end of education being
to develop the mental powers and qualities harmoniously with the
gradual growth of the scholar, one faculty should not be abnormally
exerted at the expense of another. Just as the body gets compact
and grows well-knit by an harmonious exercise of all the limbs,
so the mind is strengthened and the intelligence developed by
an harmonious exercise of the sum total of their energies. All
the moral qualities likewise should be simultaneously elicited:
because one may be brought into play it does not follow that all
will be. Reverence for truth, for instance, may be developed,
without a single particle of kindliness: a man may have a large
element of kindliness in his nature, but no practical knowledge
of the business of life. Again, he may be perfectly honest in his
business relations, and yet display indifference or absolute want
of affection for his father, mother, wife and children; or he may
be all that is proper in his domestic relations, but wanting in
uprightness in his business affairs. Barada Babu was well aware in
fact, that faith in God was the foundation of the due development
and exercise of the qualities of the mind, and that they could
only be duly developed in proportion as that faith increased;
for otherwise the task was as futile as trying to write on water.
Most fortunately for him, Ramlall had become Barada Babu's pupil,
and all his faculties were being harmoniously developed and
exercised. Association with a good man is a far more potent factor
in developing moral qualities than mere instruction; indeed by such
intercourse a mind may be as completely transformed as a branch of
the wild plum grafted on to a mango tree. So great is the majesty
of a really noble character that even its shadow falling on one
that is base and corrupt raises it in time to its own image. By
association with Barada Babu the mind of Ramlail became almost
a complete reflection of his. With the object of making himself
strong, as soon as he rose in the morning, he would take a stroll
in the open air; for strength of mind he knew could not exist
without strength of body: after his walk, he would return home
and engage in prayer and meditation. The only books he read were
those the perusal of which promoted the growth of intelligence
and good character, and the only persons he conversed with were
those whose conversation had the same effect. On merely hearing
the name of any good person, he would go and visit him, making
no enquiries about his caste or condition in life. So keen was
his intelligence that in conversation with anyone he would speak
only on matters of real moment: he had no taste for gossip. If
anybody spoke on subjects of but trifling importance, he succeeded
by force of his intelligence in extracting the pith of the matter,
as a fruit-extractor the pulp of the fruit. The steady growth of
faith in God, of morality, and of a good understanding formed the
burden of his meditations. By such consistent conduct as this,
his disposition, his character and his whole conduct became more
and more worthy of commendation.
Goodness can never be hid. The people in the village would say to
each other: "Ah, Ramlall is the Prahlad of a family of Daityas[26]."
In all their griefs and misfortunes he was ever to the front with
his help. He did all he could think of to assist any in need of
help, by his personal exertions on their behalf, whether with his
purse or with his understanding. Old and young, they were all known
to Ramlail, and were all his friends. If they heard him abused,
it was as though a dart had pierced their ears; if they heard him
praised, great was the rejoicing. The old women of the village would
say to each other: "If we had such a child we should never let him
out of our sight. Oh, what a store of merit must his mother have
laid up to have got a son like this!" The young women, observing
Ramlall's beauty and good qualities, exclaimed in their hearts:
"God grant that such a husband may fall to our lot!"
Ramlall's good disposition and character were manifested in
manifold ways, both at home and abroad. He never failed in any
single particular of his duty towards each member of his home
circle. His father, observing him, thought to himself;-- "Ah, my
younger son is becoming lax in his observances of Hindu religious
customs! he does not keep the sacred mark on his forehead, nor
use the customary vessels at his prayers, nor even the beads
for the repetition of the sacred name of _Hori_[27]: and yet he
does perform his devotions after his own manner, and is not addicted
to vice. We may tell any number of lies: the boy, on the contrary,
knows nothing but the truth. He is most devoted to his parents,
yet never consents to what he thinks wrong, even at our urgent
request. Now I find a good deal of duplicity necessary in my
business: both truth and falsehood are requisite. How otherwise
could I keep up the great festivals that I have constantly to
be celebrating in my house, the Dol Jatra, the Durga Pujah and
others? Now Matilall may be a wicked boy, but he keeps up his
Hindu observances; besides, after all, I do not think he is so
very bad; he is young yet, he must sow his wild oats." Ramlall's
mother and sisters were deeply affected by his many good qualities:
they rejoiced with the joy of those who out of dense darkness see
light. Matilall's evil behaviour had had a most distressing effect
upon them: bowed down as they had been in shame at the evil reports
they heard of him, they had known little ease of mind. Now again
there was in their hearts, because of Ramlall's good qualities,
and their faces were lighted up with joy. At one time all the
men-servants and maid-servants of the house, getting only abuse
or blows from Matilall, had been in terror of their lives: now,
softened by Ramlall's gentle address and kind treatment, they paid
all the greater attention to their work.
When Matilall and his companions, Haladhar and Gadadhar, saw this
behaviour of Ramlall, they remarked to each other that the boy
had gone silly,-- must be cracked,-- and said to the master
of the house: "This brat should certainly be sent to a lunatic
asylum: he is a mere child, yet his sole talk day and night is of
virtue: it is disgusting to hear an old man's words in the mouth
of a child." Others of Matilall's companions would occasionally
say:-- "Mati Babu, you are in luck's way: things don't look
promising for Ramlall: he will soon come to grief if he makes a
parade of virtue like this: you will then get all the property,
and there will be no obstacle to your complete enjoyment. Even if
he does live, he will be little better than an idiot. But what
can you expect? what says the proverb? 'As the teacher so the
taught.' Could he find no other master in this wide world that
he must get hold of some _mantras_ from an Eastern Bengalee,
and go wandering about parading his virtue before the world?
If he does this much more, we will send him and his teacher about
their business. The canting humbug! he goes about saying: 'Ah,
how happy I should be if my elder brother were to give up the
society of his evil companions!' 'Ah, if my elder brother were
only to frequent the society of Barada Babu, what a good thing it
should be!' Ha ha! Barada Babu indeed,-- the dismal old blockhead,
a very prince of prigs. Look out, Mati Babu: take care that you
do not after all get under his influence and go to him? What,
are we to go to school again? If he wishes, let him come to us
and be taught: we are very hard up for a little amusement."
Thakchacha was always hearing about Ramlall, and he began to
think the matter over: the one aim of his life was to find a
favourable opportunity for making a successful swoop or two
on Baburam Babu's property. So far, most of the suits-at-law
had ended disastrously, and he had had no opportunity for such a
stroke: yet he never failed to keep on baiting his ground before
casting his nets. Ramlall however having become what he was,
he could not expect any fish to fall into his net, for however
skilfully it might be cast the boy would advise his father
not to enter it. Thakchacha saw then that a great obstacle had
presented itself in his way and he thus reflected: "The moon
of hope must have sunk behind a cloud of despair, for it is no
longer visible." After profound deliberation, he observed one day
to his employer; -- "Babu Saheb, your youngest son's behaviour
has made me very anxious: I do not think he can be quite right
in his mind. He is always angry with me and tells everybody that
I have corrupted you: my heart is wounded when I hear this. Ah,
Babu Saheb! this is not as it should be: if he speaks like this to
me, he may one day speak harshly to you. The boy will doubtless
become good and gentle in time, but now he is boorish and rude,
and must be corrected; besides, so far as I can judge, you may
lose all your property if this course is allowed." A casual remark
may very easily disturb the mind of a man who is naturally rather
dense. As a boat in the hands of an unskilful steersman is tossed
about in a storm, unable to make the shore, so a dull-gritted man
is in almost constant perplexity, seeing only chaos around him: he
can himself come to no decision on the merits of any subject. For
one thing, poor Baburam Babu was naturally rather thick-headed, and
for another, Thakchacha's words were to him as the sacred Vedas:
so he stood stupidly gazing about like a man in a maze, and after
a while asked Thakchacha what plan he could suggest. That astute
individual replied: "Your boy, sir, is not a wicked boy: it is
Barada Babu that is the origin of all the mischief. Only get him
out of the way, and the boy will be all right. Ah, Babu Saheb! the
son of a Hindu should observe all the ordinances of his religion as
a Hindu. A man has need of both good and bad qualities if he is to
engage in the business of this life: the world is not all honest:
what use would it be to me if I were the only upright man in it?"
Men always regard with approval, as the opinion of a really
great mind, language that is in keeping with their own convictions.
Thakchacha was well aware that he had only to talk about the
observance of Hindu ceremonial, and the preservation of property,
and his aim would be accomplished; and, as a matter of fact, it was
by such talk that he achieved his end. When Baburam heard the advice
Thakchacha gave, he acquiesced at once in it, remarking: "If this is
your opinion, finish the matter off at once: I will supply you with
any money you may want, but you must work out the plan yourself."
There was a good deal of discussion of this kind about Ramlall.
"Many sages, many saws," says the proverb. Some said: "The boy is
good in this respect:" others would reply: "But not good in this."
One critic complained: "He is deficient in one important quality,
which makes all his other excellences go for nothing, just as when
a speck of cow-dung has fallen into a vessel of milk, the whole is
tainted." Another retorted: "The boy is perfect."
Thus time went on. At last it chanced that Baburam Babu's eldest
daughter fell dangerously ill. Her parents called in a number
of physicians to see her. Matilall, needless to say, never once
came near his sister, but went about saying that a speedy death
was preferable to the life of a widow in a rich man's house; and
during the time of her illness, he only indulged himself the more.
Ramlall on the other hand was unremitting in his attention:
foregoing both food and sleep, and full of anxious thought, he
exerted himself to the utmost for the girl's recovery. But she did
not recover, and as she was dying she put her hand on her younger
brother's head, saying: "Ah, brother Ram! if I die, and am born
a girl in my next birth, God grant that I may have a brother like
you. I cannot tell you what you have done for me. God make you as
happy as you wish." With these words, his sister breathed her last.