Essays on the Gita -Sri Aurobindo
First Series : Chapter 5
BEFORE we can proceed, following in the large steps of the Teacher of the Gita, to watch his tracing of the triune path of man,—the path which is that of hiswill, heart, thought raising themselves to the Highest and into the being of that which is the supreme object of all action, love and knowledge, we must consider once more the situation from which the Gita arises, but now in its largest bearings as a type of human life and even of all world-existence. For although Arjuna is himself concerned only with his own situation, his inner struggle and the law of action he must follow, yet, as we have seen, the particular question he raises, in the manner in which he raises it, does really bring up the whole question of human life and action, what the world is and why it is and how possibly, it being what it is, life here in the world can be reconciled with life in the Spirit. And all this deep and difficult matter the Teacher insists on resolving as the very foundation of his command to an action which must proceed from a new poise of being and by the light of a liberating knowledge.
But what, then, is it that makes the difficulty for the man who has to take the world as it is and act in it and yet would live, within, the spiritual life? What is this aspect of existence which appals his awakened mind and brings about what the title of the first chapter of the Gita calls significantly the Yoga of the dejection of Arjuna, the dejection and discouragement felt by the human being when he is forced to face the spectacle of the universe as it really is with the veil of the ethical illusion, the illusion of self-righteousness torn from his eyes, before a higher reconciliation with himself is effected? It is that aspect which is figured outwardly in the carnage and massacre of Kurukshetra and spiritually by the vision of the Lord of all things as Time arising to devour and destroy the creatures whom it has made. This is the vision of the Lord of all existence as the universal Creator but also the universal Destroyer, of whom the ancient Scripture can say in a ruthless image, “The sages and the heroes are his food and death is the spice of his banquet.” It is one and the same truth seen first indirectly and obscurely in the facts of life and then directly and clearly in the soul’s vision of that which manifests itself in life.
References and Context
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