Sri Aurobindo wrote these dialogues in 1910 or shortly before. He published the first two in the Karmayogin in 1910. The other three were published in 1920–23 without his editorial supervision; the fourth, between Jay Singh and Chh. Shivaji is reproduced here, from his manuscripts.
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JAYSINGH: Neither of us has prevailed. A third force has entered into the land and taken the fruits of your work, and as for mine, it is broken; the ideal I cherished has gone down into the dust.
SHIVAJI: For the fruit I did not work and by the failure I am not amazed nor discouraged.
JAYSINGH: Neither did I work for a reward, but to uphold the ideal of the Rajput. Unflinching courage in honourable warfare, chivalry to friend and foe, a noble loyalty to the sovereign of my choice, this seemed to me the true Indian tradition, preferable even to the unity and predominance of the Hindu races. Therefore I could not accept your overtures. But I gave you the opportunity to accept my own tradition and, when faith was not kept with either of us, I saved my honour and assisted your escape.
SHIVAJI: God extended to me His protection and moved the heart of a woman to give me love and aid. Traditions change. The ideal of the Rajput has its future, but the mould had to be broken in order that what was temporary in it might pass. Loyalty to the sovereign of my choice, that is good; but loyalty to the sovereign of my nation’s choice, that is better. The monarch is divine by the power of God expressed within him, but he has the power because he is the incarnation of the people. God in the nation is the deity of which the monarch must be the servant and the devotee. Vithoba, Virat of the Mahrattas, — Bhavani, incarnate as India, — in that strength I conquered.
JAYSINGH: Your political ideal was great, but your standard of means was abhorrent to our morality. Ruse, treachery, pillage, assassination were never excluded from your activity.
SHIVAJI: Not for myself I fought and ruled, but for God and the Maharashtra dharma, the religion of Hindu nationality which Ramdas enunciated. I offered my head to Bhavani and She bade me keep it to scheme and plot for the greatness of the nation. I gave my kingdom to Ramdas and he bade me take it back as a gift from God and the Mahrattas. I obeyed their commands. I slew when God commanded me, plundered because it was the means He pointed out to me. Treacherous I was not, but I helped my weakness in resource and numbers by ruse and stratagem, I conquered physical force by keenness of wit and brain-power. The world has accepted ruse in war and politics, and the chivalrous openness of the Rajput is not practiced either by the European or the Asiatic nations.
JAYSINGH: I hold the dharma as supreme and even the voice of God could not persuade me to abandon it.
SHIVAJI: I gave up all to Him and did not keep even the dharma. His will was my religion; for He was my captain and I his soldier. That was my loyalty, — not to Aurangzeb, not to a code of morals, but to God who sent me.
JAYSINGH: He sends us all, but for different purposes, and according to the purpose He moulds the ideal and the character. I am not grieved that the Mogul has fallen. Had he deserved to retain sovereignty, he could not have lost it; but even when he ceased to deserve, I kept my faith, my service, my loyalty. It was not for me to dispute the will of my emperor. God who appointed him might judge him; it was not my office.
SHIVAJI: God also appoints the man who rebels and refuses to prolong unjust authority by acquiescence. He is not always on the side of power; sometimes He manifests as the deliverer.
JAYSINGH: Let Him come down Himself, then, as He promised. Then alone would rebellion be justified.
SHIVAJI: From whence will He come down who is here already in our hearts? Because I saw Him there, therefore I was strong to carry out my mission.
JAYSINGH: Where is the seal upon your work, the pledge of His authority?
SHIVAJI: I undermined an empire, and it has not been rebuilt. I created a nation, and it has not yet perished.