KSHETRA

Movement IV · 06

The Stairs

You put the brown book inside your coat — you do not decide to; you simply cannot leave it behind in the cold room now — and you go down into the street, and you find the address the way you found it four years ago, when you were looking for a villain to set your grief on.

The whole way across the dead city the old anger comes up in you, again and again, because it is not gone; you have not become a saint in one night; you do not get to. This is the man. His name on the line, in blue. His hand. If he had refused — if he had stood up from that desk and said no, I will not sign this, the floor will not hold — your father would be alive. Asleep, right now, in that clean small flat, the cup drying on its saucer. This man's small ordinary cowardice killed your father, and you have every right, and the anger is true, and it is righteous, and it is yours.

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्॥

tri-vidhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet

Threefold is this gate of hell, the ruin of the self: desire, anger, and greed. Therefore let these three be abandoned.
Bhagavad Gītā 16.21 · Krishna

And you carry it toward his building — the anger, the third of the three gates, the one that has kept you upright and burning for four years — and you understand, walking, that your father set this down. Not because the wrong was not real. Because the carrying of it is a gate, and what it opens onto is the room with the bottle: the room you are walking toward, where the engineer has sat for four years carrying his own version of it until it hollowed him out. Anger is a thing you do to yourself. It killed the engineer slower than the floor killed your father, but it has been killing him all the same — and it has been doing the same quiet thing to you.

There are stairs. Of course there are stairs — narrow, dark, smelling of other people's dinners — and you climb them, and somewhere on them, you could not say which step, you put it down. Not forgiveness. You cannot forgive him, and you may never be able to. But you put down the right to make him pay — because making him pay was never going to feed anyone, was never going to bring the cup back to the saucer; it was only ever going to be one more man climbing one more set of stairs to do harm in a building that smells of other people's dinners.

You knock. It takes a long time. And when the door opens on its chain and his face appears in the gap — older than four more years should have made it, the eyes of a man who has been deciding something final tonight, you can see it, you have worn that exact face in a mirror this very night —

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥

vidyā-vinaya-sampanne brāhmaṇe gavi hastini śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ

In a brahmin endowed with learning and humility, in a cow, in an elephant, in a dog, and in one who cooks the dog — the wise see the same.
Bhagavad Gītā 5.18 · Krishna

— you look at him, the man who killed your father, and you see, with the clarity that has been arriving all night in the wrong order, that there is no difference. Not a sentimental no-difference. A real one. The same thing that is in you, that was in your father, that the chairman has and has buried alive, that the boys far from their mothers have — it is in him too, behind the chain, in the ruined face, undiminished, exactly as much as in anyone: the brahmin and the dog and the man who cooks the dog all one to the eye that has finally cleared. He is not your father's killer and a piece of refuse. He is your father's killer and a man — the whole of one — the same weight as you, and the floor came down on him too.

"Have you eaten," you say.

It is not what either of you expected. He stares. The chain stays on. And you say it again, because it is, you understand now, the only thing your father ever really said — the thing underneath all four pages, the thing he rose every dawn and climbed the stairs to say to boys who were not his: have you eaten.

"I'm not — " he starts, and his voice is wrecked, gone, "— why are you here. You should want me to —"

"I know what I should want," you say. "Have you eaten."

And the chain comes off. Not because you have forgiven him; you have not; you both know it. It comes off because someone has climbed the stairs to a room a man had meant not to walk out of, and asked him the one question that means you are still one of us, you are still a person who can be fed — and that was a thing he had decided, tonight, that no one would ever ask him again.

You take him out. There is a cart at the end of the lane that runs all night for the men who work nights — there is always a cart, in this city, for the boys far from their mothers — and you stand with him under its one bulb and you watch him eat, the man who killed your father, and it buys you nothing. No justice. No money. No cup back on the saucer. No one will ever know you did it. It changes nothing the world will ever measure.

And it is the freest you have been in four years.

Not happy. Not at peace, not the way the posters promise peace. Free — in the only way the word has ever meant anything: that for the length of one plate of food under one bulb, nothing the chairman owns, nothing the whole rigged and rotten game can reach, has any purchase on you at all — because you are doing the one thing that was never on their board, never for sale, and never, ever going to be repaid. You are feeding a boy far from his mother. You are, at last, your father's son.

Behind the buildings, the sky has not begun to grey. But it will. You can feel, now, that it will.