{"id":1402,"date":"2013-07-13T01:34:34","date_gmt":"2013-07-13T01:34:34","guid":{"rendered":"http:\/\/localhost\/?p=1402"},"modified":"2013-07-13T01:34:34","modified_gmt":"2013-07-13T01:34:34","slug":"09-the-creed-of-the-aryan-fighter-vol-13-essays-on-the-gita-volume-13","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/13-essays-on-the-gita-volume-13\/09-the-creed-of-the-aryan-fighter-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-09_The Creed of the Aryan Fighter.htm"},"content":{"rendered":"\n\n
\n
\n


\n
\nS<\/span><\/font>EVEN<\/font><\/span><\/b> <\/font><\/span><\/p>\n

 <\/font><\/span>The Creed of the Aryan Fighter<\/font><\/span>\u00b9<\/font><\/span><\/b><\/p>\n

 \n<\/p>\n

\n
\n
\nT<\/font><\/span><\/b>HE <\/font>answer of the divine Teacher to
\nthe first flood of Arjuna’s passionate self-questioning, his shrinking from
\nslaughter, his sense of sorrow and sin, his grieving for an empty and desolate
\nlife, his forecast of evil results of an evil deed, is a strongly-worded
\nrebuke. All this, it is replied, is confusion of mind and delusion, a weakness
\nof the heart, an unmanliness, a fall from the virility of the fighter and the
\nhero. Not this was fitting in the son of Pritha, not thus should the champion
\nand chief hope of a righteous cause abandon it in the hour of crisis and peril
\nor suffer the sudden amazement of his heart and senses, the clouding of his
\nreason and the downfall of his will to betray him into the casting away of his
\ndivine weapons and the refusal of his God-given work. This is not the way
\ncherished and followed by the Aryan man; this mood came not from heaven nor can
\nit lead to heaven, and on earth it is the forfeiting of the glory that waits
\nupon strength and heroism and noble works. Let him put from him this weak and
\nself-indulgent pity, let him rise and smite his enemies! <\/span><\/p>\n

The answer of a hero to a hero,
\nshall we say, but not that which we should expect from a divine Teacher from
\nwhom we demand rather that he shall encourage always gentleness and saintliness
\nand self-abnegation and the recoil from worldly aims and cessation from the
\nways of the world? The Gita expressly says that Arjuna has thus lapsed into
\nunheroic weakness, \u201chis eyes full and distressed with tears, his heart overcome
\nby depression and discouragement,\u201d because he is invaded by pity, krpayāvistam<\/i>.
\nIs this not then a divine weakness? Is not pity a divine emotion which should
\nnot thus be discouraged with harsh rebuke? Or are we in face of a mere gospel
\nof war and heroic action, a Nietzschean creed of power and high-browed
\nstrength, <\/span><\/p>\n

\n\u00b9<\/font><\/span>Gita, II. 1-38.<\/font><\/span> <\/span><\/p>\n

\nPage 52<\/font><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n of Hebraic or old Teutonic hardness which holds
\npity to be a weakness and thinks like the Norwegian hero who thanked God
\nbecause He had given him a hard heart? But the teaching of the Gita springs
\nfrom an Indian creed and to the Indian mind compassion has always figured as
\none of the largest elements of the divine nature. The Teacher himself
\nenumerating in a later chapter the qualities of the godlike nature in man places
\namong them compassion to creatures, gentleness, freedom from wrath and from the
\ndesire to slay and do hurt, no less than fearlessness and high spirit and
\nenergy. Harshness and hardness and fierceness and a satisfaction in slaying enemies
\nand amassing wealth and unjust enjoyments are Asuric qualities; they come from
\nthe violent Titanic nature which denies the Divine in the world and the Divine
\nin man and worships Desire only as its deity. It is not then from any such standpoint
\nthat the weakness of Arjuna merits rebuke. <\/span><\/p>\n

\u201cWhence has come to thee this
\ndejection, this stain and darkness of the soul in the hour of difficulty and
\nperil?\u201d asks Krishna of Arjuna. The question points to the real nature of
\nArjuna’s deviation from his heroic qualities. There is a divine compassion
\nwhich descends to us from on high and for the man whose nature does not possess
\nit, is not cast in its mould, to pretend to be the superior man, the master-man
\nor the superman is a folly and an insolence, for he alone is the superman who
\nmost manifests the highest nature of the Godhead in humanity. This compassion
\nobserves with an eye of love and wisdom and calm strength the battle and the
\nstruggle, the strength and weakness of man, his virtues and sins, his joy and suffering,
\nhis knowledge and his ignorance, his wisdom and his folly, his aspiration and
\nhis failure and it enters into it all to help and to heal. In the saint and
\nphilanthropist it may cast itself into the mould of a plenitude of love or
\ncharity; in the thinker and hero it assumes the largeness and the force of a
\nhelpful wisdom and strength. It is this compassion in the Aryan fighter, the
\nsoul of his chivalry, which will not break the bruised reed, but helps and
\nprotects the weak and the oppressed and the wounded and the fallen. But it is
\nalso the divine compassion that smites down the strong tyrant and the confident
\noppressor, not in wrath and with hatred, \u2013 for these <\/span><\/p>\n

\nPage 53<\/font><\/span><\/p>\n

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\n

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\n are not the high divine qualities, the wrath of
\nGod against the sinner, God’s hatred of the wicked are the fables of
\nhalf-enlightened creeds, as much a fable as the eternal torture of the Hells
\nthey have invented, \u2013 but, as the old Indian spirituality clearly saw, with as
\nmuch love and compassion for the strong Titan erring by his strength and slain
\nfor his sins as for the sufferer and the oppressed who have to be saved from
\nhis violence and injustice. <\/span><\/p>\n

              But such is not the compassion which actuates
\nArjuna in the rejection of his work and mission. That is not compassion but an
\nimpotence full of a weak self-pity, a recoil from the mental suffering which
\nhis act must entail on himself, \u2013 \u201cI see not what shall thrust from me the
\nsorrow that dries up the senses,\u201d \u2013 and of all things self-pity is among the
\nmost ignoble and un-Aryan of moods. Its pity for others is also a form of
\nself-indulgence; it is the physical shrinking of the nerves from the act of
\nslaughter, the egoistic emotional shrinking of the heart from the destruction
\nof the Dhritarashtrians because they are \u201cone’s own people\u201d and without them
\nlife will be empty. This pity is a weakness of the mind and senses, \u2013 a
\nweakness which may well be beneficial to men of a lower grade of development,
\nwho have to be weak because otherwise they will be hard and cruel; for they
\nhave to cure the harsher by the gentler forms of sensational egoism, they have
\nto call in tamas, the debile principle, to help sattwa, the principle of light,
\nin quelling the strength and excess of their rajasic passions. But this way is
\nnot for the developed Aryan man who has to grow not by weakness, but by an
\nascension from strength to strength. Arjuna is the divine man, the master-man
\nin the making and as such he has been chosen by the gods. He has a work given to
\nhim, he has God beside him in his chariot, he has the heavenly bow Gandiva in
\nhis hand, he has the champions of unrighteousness, the opponents of the divine
\nleading of the world in his front. Not his is the right to determine what he
\nshall do or not do according to his emotions and his passions, or to shrink
\nfrom a necessary destruction by the claim of his egoistic heart and reason, or
\nto decline his work because it will bring sorrow and emptiness to his life or
\nbecause its earthly result has no value to him in the absence of the thousands
\nwho must perish. All that is a weak <\/span><\/p>\n

\nPage 54<\/font><\/span><\/p>\n

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\n

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falling from his higher nature. He has to see
\nonly the work that must be done, kartavyam
\nkarma<\/i>, to hear only the divine command breathed through his warrior nature,
\nto feel only for the world and the destiny of mankind calling to him as its
\ngod-sent man to assist its march and clear its path of the dark armies that
\nbeset it. <\/span><\/p>\n

Arjuna in his reply to <\/span>Krishna<\/span> admits the rebuke even while he
\nstrives against and refuses the command. He is aware of his weakness and yet
\naccepts subjection to it. It is poorness of spirit, he owns, that has smitten
\naway from him his true heroic nature; his whole consciousness is bewildered in
\nits view of right and wrong and he accepts the divine Friend as his teacher;
\nbut the emotional and intellectual props on which he had supported his sense of
\nrighteousness have been entirely cast down and he cannot accept a command which
\nseems to appeal only to his old standpoint and gives him no new basis for
\naction. He attempts still to justify his refusal of the work and puts forward
\nin its support the claim of his nervous and sensational being which shrinks
\nfrom the slaughter with its sequel of blood-stained enjoyments, the claim of
\nhis heart which recoils from the sorrow and emptiness of life that will follow
\nhis act, the claim of his customary moral notions which are appalled by the
\nnecessity of slaying his gurus, Bhishma and Drona, the claim of his reason
\nwhich sees no good but only evil results of the terrible and violent work
\nassigned to him. He is resolved that on the old basis of thought and motive he
\nwill not fight and he awaits in silence the answer to objections that seem to
\nhim unanswerable. It is these claims of Arjuna’s egoistic being that <\/span>Krishna<\/span> sets out first to destroy in order
\nto make place for the higher law which shall transcend all egoistic motives of
\naction. <\/span><\/p>\n

The answer of the Teacher proceeds
\nupon two different lines, first, a brief reply founded upon the highest ideas
\nof the general Aryan culture in which Arjuna has been educated, secondly,
\nanother and larger founded on a more intimate knowledge, opening into deeper
\ntruths of our being, which is the real starting-point of the teaching of the
\nGita. This first answer relies on the philosophic and moral conceptions of the
\nVedantic philosophy and the social idea of duty and honour which formed the
\nethical <\/span><\/p>\n

\nPage 55<\/font><\/span><\/p>\n

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\n

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\n basis of Aryan society. Arjuna has sought to
\njustify his refusal on ethical and rational grounds, but he has merely cloaked
\nby words of apparent rationality the revolt of his ignorant and unchastened
\nemotions. He has spoken of the physical life and the death of the body as if
\nthese were the primary realities; but they have no such essential value to the
\nsage and the thinker. The sorrow for the bodily death of his friends and
\nkindred is a grief to which wisdom and the true knowledge of life lend no
\nsanction. The enlightened man does not mourn either for the living or the dead,
\nfor he knows that suffering and death are merely incidents in the history of the
\nsoul. The soul, not the body, is the reality. All these kings of men for whose
\napproaching death he mourns, have lived before, they will live again in the
\nhuman body; for as the soul passes physically through childhood and youth and
\nage, so it passes on to the changing of the body. The calm and wise mind, the dhīra<\/i>, the thinker who looks upon
\nlife steadily and does not allow himself to be disturbed and blinded by his
\nsensations and emotions, is not deceived by material appearances; he does not
\nallow the clamour of his blood and his nerves and his heart to cloud his
\njudgment or to contradict his knowledge. He looks beyond the apparent facts of
\nthe life of the body and senses to the real fact of his being and rises beyond
\nthe emotional and physical desires of the ignorant nature to the true and only
\naim of the human existence. <\/span><\/p>\n

What is that real fact? that highest
\naim? This, that human life and death repeated through the aeons in the great
\ncycles of the world are only a long progress by which the human being prepares
\nand makes himself fit for immortality. And how shall he prepare himself? who is
\nthe man that is fit? The man who rises above the conception of himself as a
\nlife and a body, who does not accept the material and sensational touches of
\nthe world at their own value or at the value which the physical man attaches to
\nthem, who knows himself and all as souls, learns himself to live in his soul
\nand not in his body and deals with others too as souls and not as mere physical
\nbeings. For by immortality is meant not the survival of death, \u2013 that is
\nalready given to every creature born with a mind, \u2013 but the transcendence of
\nlife and death. It means that ascension by which man ceases to live as a
\nmind-informed <\/span><\/p>\n

\nPage 56<\/font><\/span><\/p>\n

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\n

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\n body and lives at last as a spirit and in the
\nSpirit. Whoever is subject to grief and sorrow, a slave to the sensations and
\nemotions, occupied by the touches of things transient cannot become fit for
\nimmortality. These things must be borne until they are conquered, till they can
\ngive no pain to the liberated man, till he is able to receive all the material happenings
\nof the world whether joyful or sorrowful with a wise and calm equality, even as
\nthe tranquil eternal Spirit secret within us receives them. To be disturbed by
\nsorrow and horror as Arjuna has been disturbed, to be deflected by them from the
\npath that has to be travelled, to be overcome by self-pity and intolerance of
\nsorrow and recoil from the unavoidable and trivial circumstance of the death of
\nthe body, this is un-Aryan ignorance. It is not the way of the Aryan climbing
\nin calm strength towards the immortal life. <\/span><\/p>\n

There is no such thing as death, for
\nit is the body that dies and the body is not the man. That which really is,
\ncannot go out of existence, though it may change the forms through which it
\nappears, just as that which is non-existent cannot come into being. The soul is
\nand cannot cease to be. This opposition of is and is not, this balance of being
\nand becoming which is the mind’s view of existence, finds its end in the
\nrealisation of the soul as the one imperishable self by whom all this universe has
\nbeen extended. Finite bodies have an end, but that which possesses and uses the
\nbody, is infinite, illimitable, eternal, indestructible. It casts away old and
\ntakes up new bodies as a man changes worn-out raiment for new; and what is
\nthere in this to grieve at and recoil and shrink? This is not born, nor does it
\ndie, nor is it a thing that comes into being once and passing away will never
\ncome into being again. It is unborn, ancient, sempiternal; it is not slain with
\nthe slaying of the body. Who can slay the immortal spirit? Weapons cannot
\ncleave it, nor the fire burn, nor do the waters drench it, nor the wind dry.
\nEternally stable, immobile, all-pervading, it is for ever and for ever. Not manifested
\nlike the body, but greater than all manifestation, not to be analysed by the
\nthought, but greater than all mind, not capable of change and modification like
\nthe life and its organs and their objects, but beyond the changes of mind and
\nlife and body, it is yet the Reality which all these strive to figure. <\/span><\/p>\n

\nPage 57<\/font><\/span><\/p>\n

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\n

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 Even if the truth of our being were a thing
\nless sublime, vast, intangible by death and life, if the self were constantly subject
\nto birth and death, still the death of beings ought not to be a cause of
\nsorrow. For that is an inevitable circumstance of the soul’s
\nself-manifestation. Its birth is an appearing out of some state in which it is
\nnot non-existent but unmanifest to our mortal senses, its death is a return to
\nthat unmanifest world or condition and out of it it will again appear in the
\nphysical manifestation. The to-do made by the physical mind and senses about
\ndeath and the horror of death whether on the sick-bed or the battlefield, is
\nthe most ignorant of nervous clamours. Our sorrow for the death of men is an
\nignorant grieving for those for whom there is no cause to grieve, since they
\nhave neither gone out of existence nor suffered any painful or terrible change
\nof condition, but are beyond death no less in being and no more unhappy in
\ncircumstance than in life. But in reality the higher truth is the real truth.
\nAll are that Self, that One, that Divine whom we look on and speak and hear of
\nas the wonderful beyond our comprehension, for after all our seeking and
\ndeclaring of knowledge and learning from those who have knowledge no human mind
\nhas ever known this Absolute. It is this which is here veiled by the world, the
\nmaster of the body; all life is only its shadow; the coming of the soul into
\nphysical manifestation and our passing out of it by death is only one of its
\nminor movements. When we have known ourselves as this, then to speak of
\nourselves as slayer or slain is an absurdity. One thing only is the truth in
\nwhich we have to live, the Eternal manifesting itself as the soul of man in the
\ngreat cycle of its pilgrimage with birth and death for milestones, with worlds
\nbeyond as resting-places, with all the circumstances of life happy or unhappy
\nas the means of our progress and battle and victory and with immortality as the
\nhome to which the soul travels. <\/span><\/p>\n

Therefore, says the Teacher, put
\naway this vain sorrow and shrinking, fight, O son of Bharata. But wherefore
\nsuch a conclusion? This high and great knowledge, this strenuous
\nself-discipline of the mind and soul by which it is to rise beyond the clamour
\nof the emotions and the cheat of the senses to true self-knowledge, may well
\nfree us from grief and delusion; it may well <\/span><\/p>\n

\nPage 58<\/font><\/span><\/p>\n

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\n

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 cure us of the fear of death and the sorrow for
\nthe dead; it may well show us that those whom we speak of as dead are not dead
\nat all nor to be sorrowed for, since they have only gone beyond; it may well
\nteach us to look undisturbed upon the most terrible assaults of life and upon
\nthe death of the body as a trifle; it may exalt us to the conception of all
\nlife’s circumstances as a manifestation of the One and as a means for our souls
\nto raise themselves above appearances by an upward evolution until we know
\nourselves as the immortal Spirit. But how does it justify the action demanded
\nof Arjuna and the slaughter of Kurukshetra? The answer is that this is the
\naction required of Arjuna in the path he has to travel; it has come inevitably
\nin the performance of the function demanded of him by his svadharma<\/i>, his social duty, the law of his life and the law of his
\nbeing. This world, this manifestation of the Self in the material universe is
\nnot only a cycle of inner development, but a field in which the external
\ncircumstances of life have to be accepted as an environment and an occasion for
\nthat development. It is a world of mutual help and struggle; not a serene and
\npeaceful gliding through easy joys is the progress it allows us, but every step
\nhas to be gained by heroic effort and through a clash of opposing forces. Those
\nwho take up the inner and the outer struggle even to the most physical clash of
\nall, that of war, are the Kshatriyas, the mighty men; war, force, nobility,
\ncourage are their nature; protection of the right and an unflinching acceptance
\nof the gage of battle is their virtue and their duty. For there is continually
\na struggle between right and wrong, justice and injustice, the force that protects
\nand the force that violates and oppresses, and when this has once been brought
\nto the issue of physical strife, the champion and standard-bearer of the Right
\nmust not shake and tremble at the violent and terrible nature of the work he
\nhas to do; he must not abandon his followers or fellow-fighters, betray his
\ncause and leave the standard of Right and Justice to trail in the dust and be
\ntrampled into mire by the blood-stained feet of the oppressor, because of a
\nweak pity for the violent and cruel and a physical horror of the vastness of
\nthe destruction decreed. His virtue and his duty lie in battle and not in
\nabstention from battle; it is not slaughter, but non-slaying which would here
\nbe the sin. <\/span><\/p>\n

\nPage 59<\/font><\/span><\/p>\n

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\n

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\n The Teacher then turns aside for a
\nmoment to give another answer to the cry of Arjuna over the sorrow of the death
\nof kindred which will empty his life of the causes and objects of living. What
\nis the true object of the Kshatriya’s life and his true happiness? Not
\nself-pleasing and domestic happiness and a life of comfort and peaceful joy
\nwith friends and relatives, but to battle for the right is his true object of
\nlife and to find a cause for which he can lay down his life or by victory win
\nthe crown and glory of the hero’s existence is his greatest happiness. \u201cThere
\nis no greater good for the Kshatriya than righteous battle, and when such a
\nbattle comes to them of itself like the open gate of heaven, happy are the
\nKshatriyas then. If thou doest not this battle for the right, then hast thou
\nabandoned thy duty and virtue and thy glory, and sin shall be thy portion.\u201d He
\nwill by such a refusal incur disgrace and the reproach of fear and weakness and
\nthe loss of his Kshatriya honour. For what is worst grief for a Kshatriya? It
\nis the loss of his honour, his fame, his noble station among the mighty men,
\nthe men of courage and power; that to him is much worse than death. <\/span>
\nBattle<\/span>, courage, power, rule, the honour
\nof the brave, the heaven of those who fall nobly, this is the warrior’s ideal.
\nTo lower that ideal, to allow a smirch to fall on that honour, to give the
\nexample of a hero among heroes whose action lays itself open to the reproach of
\ncowardice and weakness and thus to lower the moral standard of mankind, is to
\nbe false to himself and to the demand of the world on its leaders and kings.
\n\u201cSlain thou shalt win Heaven, victorious thou shalt enjoy the earth; therefore
\narise, O son of Kunti, resolved upon battle.\u201d <\/span><\/p>\n

This heroic appeal may seem to be on
\na lower level than the stoical spirituality which precedes and the deeper
\nspirituality which follows; for in the next verse the Teacher bids him to make
\ngrief and happiness, loss and gain, victory and defeat equal to his soul and
\nthen turn to the battle, \u2013 the real teaching of the Gita. But Indian ethics has
\nalways seen the practical necessity of graded ideals for the developing moral
\nand spiritual life of man. The Kshatriya ideal, the ideal of the four orders is
\nhere placed in its social aspect, not as afterwards in its spiritual meaning.
\nThis, says <\/span>Krishna<\/span> in effect, is my answer to you if
\nyou insist <\/span><\/p>\n

\nPage 60<\/font><\/span><\/p>\n

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\n

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\n
\n  on joy and sorrow and the result
\nof your actions as your motive of action. I have shown you in what direction
\nthe higher knowledge of self and the world points you; I have now shown you in
\nwhat direction your social duty and the ethical standard of your order point
\nyou, svadharmam api cāveksya<\/i>.
\nWhichever you consider, the result is the same. But if you are not satisfied
\nwith your social duty and the virtue of your order, if you think that leads you
\nto sorrow and sin, then I bid you rise to a higher and not sink to a lower
\nideal. Put away all egoism from you, disregard joy and sorrow, disregard gain
\nand loss and all worldly results; look only at the cause you must serve and the
\nwork that you must achieve by divine command; \u201cso thou shalt not incur sin.\u201d
\nThus Arjuna’s plea of sorrow, his plea of the recoil from slaughter, his plea
\nof the sense of sin, his plea of the unhappy results of his action, are
\nanswered according to the highest knowledge and ethical ideals to which his
\nrace and age had attained. <\/span>\n<\/p>\n

It is the creed of the Aryan fighter. \u201cKnow
\nGod,\u201d it says, \u201cknow thyself, help man; protect the Right, do without fear or weakness
\nor faltering thy work of battle in the world. Thou art the eternal and
\nimperishable Spirit, thy soul is here on its upward path to immortality; life
\nand death are nothing, sorrow and wounds and suffering are nothing, for these
\nthings have to be conquered and overcome. Look not at thy own pleasure and gain
\nand profit, but above and around, above at the shining summits to which thou
\nclimbest, around at this world of battle and trial in which good and evil,
\nprogress and retrogression are locked in stern conflict. Men call to thee,
\ntheir strong man, their hero for help; help then, fight. Destroy when by destruction
\nthe world must advance, but hate not that which thou destroyest, neither grieve
\nfor all those who perish. Know everywhere the one self, know all to be immortal
\nsouls and the body to be but dust. Do thy work with a calm, strong and equal
\nspirit; fight and fall nobly or conquer mightily. For this is the work that God
\nand thy nature have given to thee to accomplish.\u201d <\/span><\/p>\n

\nPage 61<\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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