Rabindranath Tagore

Dear Reader, 
This e-book is a reproduction of the original “Sadhana – The Realisation of Life� by 
Rabindranath Tagore published in 1915. This book is now in the public domain in the 
United States and in India, because its original copyright owned by the Macmillan 
Company has expired. As per U.S. copyright law, any book published in the United 
States prior to January 1st 1923 is in the public domain in the United States. Under 
Indian copyright law, works enter the public domain 60 years after the author’s death. 

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THE PROBLEM OF EVIL 
The question why there is evil in existence is the same as why there is imperfection, or, 
in other words, why there is creation at all. We must take it for granted that it could not 
be otherwise; that creation must be imperfect, must be gradual, and that it is futile to ask 
the question, Why we are? 
But this is the real question we ought to ask: Is this imperfection the final truth, is evil 
absolute and ultimate? The river has its boundaries, its banks, but is a river all banks? 
Or are the banks the final facts about the river? Do not these obstructions themselves 
give its water an onward motion? The towing rope binds a boat, but is the bondage its 
meaning? Does it not at the same time draw the boat forward? 
The current of the world has its boundaries, otherwise it could have no existence, but its 
purpose is not shown in the boundaries which restrain it, but in its movement, which is 
towards perfection. The wonder is not that there should be obstacles and sufferings in 
this world, but that there should be law and order, beauty and joy, goodness and love. 
The idea of God that man has in his being is the wonder of all wonders. He has felt in 
the depths of his life that what appears as imperfect is the manifestation of the perfect; 
just as a man who has an ear for music realises the perfection of a song, while in fact he 
is only listening to a succession of notes. Man has found out the great paradox that 
what is limited is not imprisoned within its limits; it is ever moving, and therewith 
shedding its finitude every moment. In fact, imperfection is not a negation of 
perfectness; finitude is not contradictory to infinity: they are but completeness 
manifested in parts, infinity revealed within bounds. 
Pain, which is the feeling of our finiteness, is not a fixture in our life. It is not an end in 
itself, as joy is. To meet with it is to know that it has no part in the true permanence of 
creation. It is what error is in our intellectual life. To go through the history of the 
development of science is to go through the maze of mistakes it made current at 
different times. Yet no one really believes that science is the one perfect mode of 
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disseminating mistakes. The progressive ascertainment of truth is the important thing to 
remember in the history of science, not its innumerable mistakes. Error, by its nature, 
cannot be stationary; it cannot remain with truth; like a tramp, it must quit its lodging as 
soon as it fails to pay its score to the full. 
As in intellectual error, so in evil of any other form, its essence is impermanence, for it 
cannot accord with the whole. Every moment it is being corrected by the totality of things 
and keeps changing its aspect. We exaggerate its importance by imagining it as a 
standstill. Could we collect the statistics of the immense amount of death and 
putrefaction happening every moment in this earth, they would appal us. But evil is ever 
moving; with all its incalculable immensity it does not effectually clog the current of our 
life; and we find that the earth, water, and air remain sweet and pure for living beings. All 
statistics consist of our attempts to represent statistically what is in motion; and in the 
process things assume a weight in our mind which they have not in reality. For this 
reason a man, who by his profession is concerned with any particular aspect of life, is 
apt to magnify its proportions; in laying undue stress upon facts he loses his hold upon 
truth. A detective may have the opportunity of studying crimes in detail, but he loses his 
sense of their relative places in the whole social economy. When science collects facts 
to illustrate the struggle for existence that is going on in the kingdom of life, it raises a 
picture in our minds of "nature red in tooth and claw." But in these mental pictures we 
give a fixity to colours and forms which are really evanescent 1
. It is like calculating the 
weight of the air on each square inch of our body to prove that it must be crushingly 
heavy for us. With every weight, however, there is an adjustment, and we lightly bear 
our burden. With the struggle for existence in nature there is reciprocity. There is the 
love for children and for comrades; there is the sacrifice of self, which springs from love; 
and this love is the positive element in life. If we kept the search-light of our observation 
turned upon the fact of death, the world would appear to us like a huge charnel-house; 
but in the world of life the thought of death has, we find, the least possible hold upon our 
minds. Not because it is the least apparent, but because it is the negative aspect of life; 
just as, in spite of the fact that we shut our eyelids every second, it is the openings of the 
eye that count. Life as a whole never takes death seriously. It laughs, dances and 
plays, it builds, hoards and loves in death's face. Only when we detach one individual 
fact of death do we see its blankness and become dismayed. We lose sight of the 
wholeness of a life of which death is part. It is like looking at a piece of cloth through a 
1. Evanescent means ephemeral or transitory. 
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microscope. It appears like a net; we gaze at the big holes and shiver in imagination. 
But the truth is, death is not the ultimate reality. It looks black, as the sky looks blue; but 
it does not blacken existence, just as the sky does not leave its stain upon the wings of 
the bird. 
When we watch a child trying to walk, we see its countless failures; its successes are but 
few. If we had to limit our observation within a narrow space of time, the sight would be 
cruel. But we find that in spite of its repeated failures there is an impetus of joy in the 
child which sustains it in its seemingly impossible task. We see it does not think of its 
falls so much as of its power to keep its balance though for only a moment. 
Like these accidents in a child's attempts to walk, we meet with sufferings in various 
forms in our life every day, showing the imperfections in our knowledge and our 
available power, and in the application of our will. But if these revealed our weakness to 
us only, we should die of utter depression. When we select for observation a limited 
area of our activities, our individual failures and miseries loom large in our minds; but our 
life leads us instinctively to take a wider view. It gives us an ideal of perfection which 
ever carries us beyond our present limitations. Within us we have a hope which always 
walks in front of our present narrow experience; it is the undying faith in the infinite in us; 
it will never accept any of our disabilities as a permanent fact; it sets no limit to its own 
scope; it dares to assert that man has oneness with God; and its wild dreams become 
true every day. 
We see the truth when we set our mind towards the infinite. The ideal of truth is not in 
the narrow present, not in our immediate sensations, but in the consciousness of the 
whole which give us a taste of what we should have in what we do have. Consciously or 
unconsciously we have in our life this feeling of Truth which is ever larger than its 
appearance; for our life is facing the infinite, and it is in movement. Its aspiration is 
therefore infinitely more than its achievement, and as it goes on it finds that no 
realisation of truth ever leaves it stranded on the desert of finality, but carries it to a 
region beyond. Evil cannot altogether arrest the course of life on the highway and rob it 
of its possessions. For the evil has to pass on, it has to grow into good; it cannot stand 
and give battle to the All. If the least evil could stop anywhere indefinitely, it would sink 
deep and cut into the very roots of existence. As it is, man does not really believe in evil, 
just as he cannot believe that violin strings have been purposely made to create the 
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exquisite torture of discordant notes, though by the aid of statistics it can be 
mathematically proved that the probability of discord is far greater than that of harmony, 
and for one who can play the violin there are thousands who cannot. The potentiality of 
perfection outweighs actual contradictions. No doubt there have been people who 
asserted existence to be an absolute evil, but man can never take them seriously. Their 
pessimism is a mere pose, either intellectual or sentimental; but life itself is optimistic: it 
wants to go on. Pessimism is a form of mental dipsomania 1
, it disdains healthy 
nourishment, indulges in the strong drink of denunciation, and creates an artificial 
dejection which thirsts for a stronger draught. If existence were an evil, it would wait for 
no philosopher to prove it. It is like convicting a man of suicide, while all the time he 
stands before you in the flesh. Existence itself is here to prove that it cannot be an evil. 
An imperfection which is not all imperfection, but which has perfection for its ideal, must 
go through a perpetual realisation. Thus, it is the function of our intellect to realise the 
truth through untruths, and knowledge is nothing but the continually burning up of error 
to set free the light of truth. Our will, our character, has to attain perfection by continually 
overcoming evils, either inside or outside us, or both; our physical life is consuming 
bodily materials every moment to maintain the life fire; and our moral life too has its fuel 
to burn. This life process is going on - we know it, we have felt it; and we have a faith 
which no individual instances to the contrary can shake, that the direction of humanity is 
from evil to good. For we feel that good is the positive element in man's nature, and in 
every age and every clime what man values most is his ideals of goodness. We have 
known the good, we have loved it, and we have paid our highest reverence to men who 
have shown in their lives what goodness is. 
The question will be asked, What is goodness; what does our moral nature mean? My 
answer is, that when a man begins to have an extended vision of his self, when he 
realises that he is much more than at present he seems to be, he begins to get 
conscious of his moral nature. Then he grows aware of that which he is yet to be, and 
the state not yet experienced by him becomes more real than that under his direct 
experience. Necessarily, his perspective of life changes, and his will takes the place of 
his wishes. For will is the supreme wish of the larger life, the life whose greater portion 
is out of our present reach, most of whose objects are not before our sight. Then comes 
the conflict of our lesser man with our greater man, of our wishes with our will, of the 
1. Dipsomania means a compulsive desire to drink alcohol. 
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desire for things affecting our senses with the purpose that is within our heart. Then we 
begin to distinguish between what we immediately desire and what is good. 
For good is that which is desirable for our greater self. Thus the sense of goodness 
comes out of a truer view of our life, which is the connected view of the wholeness of the 
field of life, and which takes into account not only what is present before us but what is 
not, and perhaps never humanly can be. Man, who is provident, feels for that life of his 
which is not yet existent, feels much more that than for the life that is with him; therefore 
he is ready to sacrifice his present inclination for the unrealised future. In this he 
becomes great, for he realises truth. Even to be efficiently selfish one has to recognise 
this truth, and has to curb his immediate impulses - in other words, has to be moral. For 
our moral faculty is the faculty by which we know that life is not made up of fragments, 
purposeless and discontinuous. This moral sense of man not only gives him the power 
to see that the self has a continuity in time, but it also enables him to see that he is not 
true when he is only restricted to his own self. He is more in truth than he is in fact. He 
truly belongs to individuals who are not included in his own individuality, and whom he is 
never even likely to know. As he has a feeling for his future self which is outside his 
present consciousness, so he has a feeling for his greater self which is outside the limits 
of his personality. There is no man who has not this feeling to some extent, who has 
never sacrificed his selfish desire for the sake of some other person, who has never felt 
a pleasure in undergoing some loss or trouble because it pleased somebody else. It is a 
truth that man is not a detached being, that he has a universal aspect; and when he 
recognises this he becomes great. Even the most evilly-disposed selfishness has to 
recognise this when it seeks the power to do evil; for it cannot ignore truth and yet be 
strong. So in order to claim the aid of truth, selfishness has to be unselfish to some 
extent. A band of robbers must be moral in order to hold together as a band; they may 
rob the whole world but not each other. To make an immoral intention successful, some 
of its weapons must be moral. In fact, very often it is our very moral strength which 
gives us most effectively the power to do evil, to exploit other individuals for our own 
benefit, to rob other people of their rights. The life of an animal is unmoral, for it is aware 
only of an immediate present; the life of a man can be immoral, but that only means that 
it must have a moral basis. What is immoral is imperfectly moral, just as what is false is 
true to a small extent, or it cannot even be false. Not to see is to be blind, but to see 
wrongly is to see only in an imperfect manner. Man's selfishness is a beginning to see 
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some connection, some purpose in life; and to act in accordance with its dictates 
requires self-restraint and regulation of conduct. A selfish man willingly undergoes 
troubles for the sake of the self, he suffers hardship and privation without a murmur, 
simply because he knows that what is pain and trouble, looked at from the point of view 
of a short space of time, are just the opposite when seen in a larger perspective. Thus 
what is a loss to the smaller man is a gain to the greater, and vice versa. 
To the man who lives for an idea, for his country, for the good of humanity, life has an 
extensive meaning, and to that extent pain becomes less important to him. To live the 
life of goodness is to live the life of all. Pleasure is for one's own self, but goodness is 
concerned with the happiness of all humanity and for all time. From the point of view of 
the good, pleasure and pain appear in a different meaning; so much so, that pleasure 
may be shunned, and pain be courted in its place, and death itself be made welcome as 
giving a higher value to life. From these higher standpoints of a man's life, the 
standpoints of the good, pleasure and pain lose their absolute value. Martyrs prove it in 
history, and we prove it every day in our life in our little martyrdoms. When we take a 
pitcherful of water from the sea it has its weight, but when we take a dip into the sea 
itself a thousand pitchersful of water flow above our head, and we do not feel their 
weight. We have to carry the pitcher of self with our strength; and so, while on the plane 
of selfishness pleasure and pain have their full weight, on the moral plane they are so 
much lightened that the man who has reached it appears to us almost superhuman in 
his patience under crushing trails, and his forbearance in the face of malignant 
persecution. 
To live in perfect goodness is to realise one's life in the infinitive. This is the most 
comprehensive view of life which we can have by our inherent power of the moral vision 
of the wholeness of life. And the teaching of Buddha is to cultivate this moral power to 
the highest extent, to know that our field of activities is not bound to the plane of our 
narrow self. This is the vision of the heavenly kingdom of Christ. When we attain to that 
universal life, which is the moral life, we become freed from the bonds of pleasure and 
pain, and the place vacated by our self becomes filled with an unspeakable joy which 
springs from measureless love. In this state the soul's activity is all the more heightened, 
only its motive power is not from desires, but in its own joy. This is the Karma-yoga of 
the Gita, the way to become one with the infinite activity by the exercise of the activity of 
disinterested goodness. 
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When Buddha mentioned upon the way of realising mankind from the grip of misery he 
came to this truth: that when man attains his highest end by merging the individual in the 
universal, he becomes free from the thraldom 1 of pain. Let us consider this point more 
fully. 
A student of mine once related to me his adventure in a storm, and complained that all 
the time he was troubled with the feeling that this great commotion in nature behaved to 
him as if he were no more than a mere handful of dust. That he was a distinct 
personality with a will of his own had not the least influence upon what was happening. 
I said, "If consideration for our individuality could sway nature from her path, then it 
would be the individuals who would suffer most." 
But he persisted in his doubt, saying that there was this fact which could not be ignored--
the feeling that I am. The "I" in us seeks for a relation which is individual to it. 
I replied that the relation of the "I" is with something which is "not-I." So we must have a 
medium which is common to both, and we must be absolutely certain that it is the same 
to the "I" as it is to the "not-I." 
This is what needs repeating here. We have to keep in mind that our individuality by its 
nature is impelled to seek for the universal. Our body can only die if it tries to eat its own 
substance, and our eye loses the meaning of its function if it can only see itself. 
Just as we find that the stronger the imagination the less is it merely imaginary and the 
more is it in harmony with truth, so we see the more vigorous our individuality the more 
does it widen towards the universal. For the greatness of a personality is not in itself but 
in its content, which is universal, just as the depth of a lake is judged not by the size of 
its cavity but by the depth of its water. 
So, if it is a truth that the yearning of our nature is for reality, and that our personality 
cannot be happy with a fantastic universe of its own creation, then it is clearly best for it 
that our will can only deal with things by following their law, and cannot do with them just 
as it pleases. This unyielding sureness of reality sometimes crosses our will, and very 
often leads us to disaster, just as the firmness of the earth invariably hurts the falling 
child who is learning to walk. Nevertheless it is the same firmness that hurts him which 
makes his walking possible. Once, while passing under a bridge, the mast of my boat 
1. Thraldom means the state of being a slave or held in bondage. 
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got stuck in one of its girders. If only for a moment the mast would have bent an inch or 
two, or the bridge raised its back like a yawning cat, or the river given in, it would have 
been all right with me. But they took no notice of my helplessness. That is the very 
reason why I could make use of the river, and sail upon it with the help of the mast, and 
that is why, when its current was inconvenient, I could rely upon the bridge. Things are 
what they are, and we have to know them if we would deal with them, and knowledge of 
them is possible because our wish is not their law. This knowledge is a joy to us, for the 
knowledge is one of the channels of our relation with the things outside us; it is making 
them our own, and thus widening the limit of our self. 
At every step we have to take into account others than ourselves. For only in death are 
we alone. A poet is a true poet when he can make his personal idea joyful to all men, 
which he could not do if he had not a medium common to all his audience. This 
common language has its own law which the poet must discover and follow, by doing 
which he becomes true and attains poetical immortality. 
We see then that man's individuality is not his highest truth; there is that in him which is 
universal. If he were made to live in a world where his own self was the only factor to 
consider, then that would be the worst prison imaginable to him, for man's deepest joy is 
in growing greater and greater by more and more union with the all. This, as we have 
seen, would be an impossibility if there were no law common to all. Only by discovering 
the law and following it, do we become great, do we realise the universal; while, so long 
as our individual desires are at conflict with the universal law, we suffer pain and are 
futile. 
There was a time when we prayed for special concessions, we expected that the laws of 
nature should be held in abeyance for our own convenience. But now we know better. 
We know that law cannot be set aside, and in this knowledge we have become strong. 
For this law is not something apart from us; it is our own. The universal power which is 
manifested in the universal law is one with our own power. It will thwart us where we are 
small, where we are against the current of things; but it will help us where we are great, 
where we are in unison with the all. Thus, through the help of science, as we come to 
know more of the laws of nature, we gain in power; we tend to attain a universal body. 
Our organ of sight, our organ of locomotion, our physical strength becomes world-wide; 
steam and electricity become our nerve and muscle. Thus we find that, just as 
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throughout our bodily organisation there is a principle of relation by virtue of which we 
can call the entire body our own, and can use it as such, so all through the universe 
there is that principle of uninterrupted relation by virtue of which we can call the whole 
world our extended body and use it accordingly. And in this age of science it is our 
endeavour fully to establish our claim to our world-self. We know all our poverty and 
sufferings are owing to our inability to realise this legitimate claim of ours. Really, there is 
no limit to our powers, for we are not outside the universal power which is the expression 
of universal law. We are on our way to overcome disease and death, to conquer pain 
and poverty; for through scientific knowledge we are ever on our way to realise the 
universal in its physical aspect. And as we make progress we find that pain, disease, 
and poverty of power are not absolute, but that is only the want of adjustment of our 
individual self to our universal self which gives rise to them. 
It is the same with our spiritual life. When the individual man in us chafes against the 
lawful rule of the universal man we become morally small, and we must suffer. In such a 
condition our successes are our greatest failures, and the very fulfilment of our desires 
leaves us poorer. We hanker after special gains for ourselves, we want to enjoy 
privileges which none else can share with us. But everything that is absolutely special 
must keep up a perpetual warfare with what is general. In such a state of civil war man 
always lives behind barricades, and in any civilisation which is selfish our homes are not 
real homes, but artificial barriers around us. Yet we complain that we are not happy, as 
if there were something inherent in the nature of things to make us miserable. The 
universal spirit is waiting to crown us with happiness, but our individual spirit would not 
accept it. It is our life of the self that causes conflicts and complications everywhere, 
upsets the normal balance of society and gives rise to miseries of all kinds. It brings 
things to such a pass that to maintain order we have to create artificial coercions and 
organised forms of tyranny, and tolerate infernal institutions in our midst, whereby at 
every moment humanity is humiliated. 
We have seen that in order to be powerful we have to submit to the laws of the universal 
forces, and to realise in practice that they are our own. So, in order to be happy, we 
have to submit our individual will to the sovereignty of the universal will, and to feel in 
truth that it is our own will. When we reach that state wherein the adjustment of the finite 
in us to the infinite is made perfect, then pain itself becomes a valuable asset. It 
becomes a measuring rod with which to gauge the true value of our joy. 
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