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By Sri Aurobindo
THUS, if we are to appreciate in its catholicity the teaching of the Gita, we must accept intellectually its standpoint and courageous envisaging of the manifest nature and process of the world. The divine charioteer of Kurukshetra reveals himself on one side as the Lord of all the worlds and the Friend and omniscient Guide of all creatures, on the other as Time the Destroyer ?arisen for the destruction of these peoples?.
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The Gita, following in this the spirit of the catholic Hindu religion, affirms this also as God; it does not attempt to evade the enigma of the world by escaping from it through a side-door. If, in fact, we do not regard existence merely as the mechanic action of a brute and indifferent material Force or, on the other hand, as an equally mechanical play of ideas and energies arising out of an original Non-Existence or else reflected in the passive Soul or the evolution of a dream or nightmare in the surface consciousness of an indifferent, immutable Transcendence which is unaffected by the dream and has no real part in it,?if we accept at all, as the Gita accepts, the existence of God, that is to say, of the omnipresent, omniscient, ominpotent, yet always transcendent Being who manifests the world and Himself in the world, who is not the slave but the lord of His creative Consciousness, Nature or Force (Maya, Prakriti or Shakti), who is not baffled or thwarted in His world-conception or design by His creatures, man or devil, who does not need to justify Himself by shifting the responsibility for any part of His creation or manifestation on that which is created or manifested, then the human being has to start from a great, a difficult act of faith. Finding himself in a world which is apparently a chaos of battling powers, a clash of vast and obscure forces, a life which subsists only by constant change and death, menaced from every side by pain, suffering, evil and destruction, he has to see the omnipresent deity in it all and conscious that of this enigma there must be a solution and beyond this Ignorance in which he dwells a Knowledge that reconciles, he has to take his stand upon this faith, ?Though Thou slay me, yet will I trust in Thee.? All human thought or faith that is active and affirmative, whether it be theistic, pantheistic or atheistic, does in fact involve more or less explicitly and completely such an attitude. It admits and it believes; admits the discords of the world, believes in some highest principle of God, universal Being or Nature which shall enable us to transcend, overcome or harmonise these discords, perhaps even to do all three at once, to harmonise by overcoming and transcending.
The Gita proceeds from the acceptance of the necessity in Nature for such vehement crises and it accepts not only the moral aspect, the struggle between righteousness and unrighteousness, between the self-affirming law of Good and the forces that oppose its progression, but also the physical aspect, the actual armed war or other vehement physical strife between the human beings who represent the antagonistic powers.
Then, as to human life in its actualities, we have to accept its aspect of a struggle and a battle mounting into supreme crises such as that of Kurukshetra. The Gita, as we have seen, takes for its frame such a period of transition and crisis as humanity periodically experiences in its history, in which great forces clash together for a huge destruction and reconstruction, intellectual, social, moral, religious, political and these in the actual psychological and social stage of human evolution culminate usually through a violent physical convulsion of strife, war or revolution. The Gita proceeds from the acceptance of the necessity in Nature for such vehement crises and it accepts not only the moral aspect, the struggle between righteousness and unrighteous-ness, between the self-affirming law of Good and the forces that oppose its progression, but also the physical aspect, the actual armed war or other vehement physical strife between the human beings who represent the antagonistic powers. We must remember that the Gita was composed at a time when war was even more than it is now a necessary part of human activity and the idea of its elimination from the scheme of life would have been an absolute chimera. The gospel of universal peace and goodwill among men?for without a universal and entire mutual goodwill there can be no real and abiding peace?has never succeeded for a moment in possessing itself of human life during the historic cycle of our progress, because morally, socially, spiritually the race was not prepared and the poise of Nature in its evolution would not admit of its being immediately prepared for any such transcendence. Even now we have not actually progressed beyond the feasibility of a system of accommodation between conflicting interests which may minimise the recurrence of the worst forms of strife. And towards this consummation the method, the approach which humanity has been forced by its own nature to adopt, is a monstrous mutual massacre unparalleled in history; a universal war, full of bitterness and irreconcilable hatred; is the straight way and the triumphant means modern man has found for the establishment of universal peace! That consummation, too, founded not upon any fundamental change in human nature, but upon intellectual notions, economic convenience, vital and sentimental shrinkings from the loss of life, discomfort and horror of war effected by nothing better than political adjustments, gives no very certain promise of firm foundation and long duration. A day may come, must surely come, we will say, when humanity will be ready spiritually, morally, socially for the reign of universal peace; meanwhile, the aspect of battle and the nature and function of man as a fighter have to be accepted and accounted for by any practical philosophy and religion. The Gita, taking life as it is and not only as it may be in some distant future, puts the question how this aspect and function of life, which is really an aspect and function of human activity in general, can be harmonised with the spiritual existence.
The Gita is therefore addressed to a fighter, a man of action, one whose duty in life is that of war and protection, war as a part of government for the protection of those who are excused from that duty, debarred from protecting themselves and therefore at the mercy of the strong and the violent, war, secondly and by a moral extension of this idea, for the protection of the weak and the oppressed and for the mainte-nance of right and justice in the world. For all these ideas, the social and practical, the moral and the chivalrous enter into the Indian conception of the Kshatriya, the man who is a warrior and ruler by function and a knight and king by his nature. Although the more general and universal ideas of the Gita are those which are the most important to us, we ought not to leave out of consideration altogether the colouring and trend they take from the peculiar Indian culture and social system in the midst of which they arose. That system differed from the modern in its conception. To the modern mind, man is a thinker, worker or producer and a fighter, all in one, and the tendency of the social sytem is to lump all these activities and to demand from each individual his contribution to the intellectual, economical and military life and needs of the community without paying any heed to the demands of his individual nature and temperament. The ancient Indian civilisation laid peculiar stress on the individual nature, tendency, temperament and sought to determine by it the ethical type, function and place in the society. Nor did it consider man primarily as a social being or the fullness of his social existence as the highest ideal, but rather as a spiritual being in process of formation and development and his social life, ethical law, play of temperament and exercise of function as means and stages of spiritual formation. Thought and knowledge, war and government, production and distribution, labour and service were carefully differentiated functions of society, each assigned to those who were naturally called to it and providing the right means by which they could individually proceed towards their spiritual development and self-perfection.
Indian civilisation, on the contrary, made it its chief aim to minimise the incidence and disaster of war. For this purpose it limited the military obligation to the small class who by their birth, nature and traditions were marked out for this function.
The modern idea of a common obligation in all the main departments of human activity has its advantages; it helps to greater solidarity, unity and fullness in the life of the community and a more all-round development of the complete human being as opposed to the endless divisions and over-specialisation and the narrowing and artificial shackling of the life of the individual to which the Indian system eventually led. But it has also its disadvantages and in certain of its develop-ments the too logical application of it has led to grotesque and disastrous absurdities. This is evident enough in the character of modern war. From the idea of a common military obligation binding on every individual to defend and fight for the community by which he lives and profits, has arisen the system by which the whole manhood of the nation is hurled into the bloody trench to slay and be slain, thinkers, artists, philosophers, priests, merchants, artisans, all torn from their natural functions, the whole life of the community disorganised, reason and conscience overridden, even the minister of religion who is salaried by the State or called by his function to preach the gospel of peace and love forced to deny his creed and become a butcher of his fellowmen! Not only are conscience and nature violated by the arbitrary fiat of the military State, but national defence carried to an insane extreme makes its best attempt to become a national suicide.
(To be concluded)
(Extracted from Sri Aurobindo´s Essays on the Gita, published by Sri Aurobindo Ashram, Pondicherry.)
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