{"id":2261,"date":"2013-07-13T01:40:27","date_gmt":"2013-07-13T01:40:27","guid":{"rendered":"http:\/\/localhost\/?p=2261"},"modified":"2013-07-13T01:40:27","modified_gmt":"2013-07-13T01:40:27","slug":"34-the-vision-of-the-world-spirit-time-the-destroyer-vol-19-essays-on-the-gita","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/19-essays-on-the-gita\/34-the-vision-of-the-world-spirit-time-the-destroyer-vol-19-essays-on-the-gita","title":{"rendered":"-34_The Vision of the World-Spirit Time the Destroyer.htm"},"content":{"rendered":"
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The Vision of the World-Spirit
\nTime the Destroyer <\/font><\/b>
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T<\/font>HE VISION<\/b> of the universal Purusha is one of the best known and most powerfully poetic passages in the Gita,
\nbut its place in the thought is not altogether on the surface. It is evidently intended for a poetic and revelatory symbol
\nand we must see how it is brought in and for what purpose and discover to what it points in its significant aspects before we can
\ncapture its meaning. It is invited by Arjuna in his desire to see the living image, the visible greatness of the unseen Divine, the very
\nembodiment of the Spirit and Power that governs the universe. He has heard the highest spiritual secret of existence, that all is
\nfrom God and all is the Divine and in all things God dwells and is concealed and can be revealed in every finite appearance. The
\nillusion which so persistently holds man’s sense and mind, the idea that things at all exist in themselves or for themselves apart
\nfrom God or that anything subject to Nature can be self-moved and self-guided, has passed from him,
\n\u2014 that was the cause of his
\ndoubt and bewilderment and refusal of action. Now he knows what is the sense of the birth and passing away of existences. He
\nknows that the imperishable greatness of the divine conscious Soul is the secret of all these appearances. All is a Yoga of this
\ngreat eternal Spirit in things and all happenings are the result and expression of that Yoga; all Nature is full of the secret Godhead
\nand in labour to reveal him in her. But he would see too the very form and body of this Godhead, if that be possible. He has
\nheard of his attributes and understood the steps and ways of his self-revelation; but now he asks of this Master of the Yoga
\nto discover his very imperishable Self to the eye of Yoga. Not, evidently, the formless silence of his actionless immutability, but
\nthe Supreme from whom is all energy and action, of whom forms   <\/span> <\/p>\n

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are the masks, who reveals his force in the Vibhuti, \u2014 the Master of works, the Master of knowledge and adoration, the Lord of
\nNature and all her creatures. For this greatest all-comprehending vision he is made to ask because it is so, from the Spirit revealed
\nin the universe, that he must receive the command to his part in the world-action.
\n<\/span> <\/p>\n

\nWhat thou hast to see, replies the Avatar, the human eye cannot grasp, \u2014 for the human eye can see only the outward
\nappearances of things or make out of them separate symbol forms, each of them significant of only a few aspects of the
\neternal Mystery. But there is a divine eye, an inmost seeing, by which the supreme Godhead in his Yoga can be beheld and that
\neye I now give to thee. Thou shalt see, he says, my hundreds and thousands of divine forms, various in kind, various in shape
\nand hue; thou shalt see the Adityas and the Rudras and the Maruts and the Aswins; thou shalt see many wonders that none
\nhas beheld; thou shalt see today the whole world related and unified in my body and whatever else thou willest to behold.
\nThis then is the keynote, the central significance. It is the vision of the One in the many, the Many in the One,
\n\u2014 and all are the
\nOne. It is this vision that to the eye of the divine Yoga liberates, justifies, explains all that is and was and shall be. Once seen and
\nheld, it lays the shining axe of God at the root of all doubts and perplexities and annihilates all denials and oppositions. It is the
\nvision that reconciles and unifies. If the soul can arrive at unity with the Godhead in this vision,
\n\u2014 Arjuna has not yet done that,
\ntherefore we find that he has fear when he sees, \u2014 all even that is terrible in the world loses its terror. We see that it too is an
\naspect of the Godhead and once we have found his meaning in it, not looking at it by itself alone, we can accept the whole
\nof existence with an all-embracing joy and a mighty courage, go forward with sure steps to the appointed work and envisage
\nbeyond it the supreme consummation. The soul admitted to the divine knowledge which beholds all things in one view, not with
\na divided, partial and therefore bewildered seeing, can make a new discovery of the world and all else that it wills to see,
\nyac cānyad drastum icchasi<\/i>; it can move on the basis of this all-
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\nrelating and all-unifying vision from revelation to completing revelation.
\n<\/span> <\/p>\n

\nThe supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom
\nare all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide
\nDivinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted
\nweapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers,
\nfragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The
\nwhole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and
\nmonstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows
\ndown and adores with words of awe and with clasped hands the tremendous vision. “I see” he cries “all the gods in thy body,
\nO God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine
\nSerpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor
\nthy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus,
\nhard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright
\nImmeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe,
\nthou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence.”
\n<\/span> <\/p>\n

\nBut in the greatness of this vision there is too the terrific image of the Destroyer. This Immeasurable without end or middle
\nor beginning is he in whom all things begin and exist and end. This Godhead who embraces the worlds with his numberless
\narms and destroys with his million hands, whose eyes are suns   <\/span> <\/p>\n

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and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of
\nhim is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The
\ncompanies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying “May there be peace and weal” praise it with
\nmany praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths
\nthat gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and
\nthe captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are
\nseen with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless
\nspeed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on
\na kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his
\nburning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror
\nof destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no
\npeace or gladness. He cries to the dreadful Godhead, “Declare to me who thou art that wearest this form of fierceness. Salutation
\nto thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know
\nnot the will of thy workings.” <\/span> <\/p>\n

\nThis last cry of Arjuna indicates the double intention in the
\nvision. This is the figure of the supreme and universal Being, the <\/p>\n

Ancient of Days who is for ever, sanātanam purus<\/font>am
\npurānam<\/i>,
\nthis is he who for ever creates, for Brahma the Creator is one of the Godheads seen in his body, he who keeps the world always
\nin existence, for he is the guardian of the eternal laws, but who is always too destroying in order that he may new-create, who
\nis Time, who is Death, who is Rudra the Dancer of the calm and awful dance, who is Kali with her garland of skulls trampling
\nnaked in battle and flecked with the blood of the slaughtered  
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\nTitans, who is the cyclone and the fire and the earthquake and pain and famine and revolution and ruin and the swallowing
\nocean. And it is this last aspect of him which he puts forward at the moment. It is an aspect from which the mind in men willingly
\nturns away and ostrich-like hides its head so that perchance, not seeing, it may not be seen by the Terrible. The weakness
\nof the human heart wants only fair and comforting truths or in their absence pleasant fables; it will not have the truth in
\nits entirety because there there is much that is not clear and pleasant and comfortable, but hard to understand and harder to
\nbear. The raw religionist, the superficial optimistic thinker, the sentimental idealist, the man at the mercy of his sensations and
\nemotions agree in twisting away from the sterner conclusions, the harsher and fiercer aspects of universal existence. Indian
\nreligion has been ignorantly reproached for not sharing in this general game of hiding, because on the contrary it has built and
\nplaced before it the terrible as well as the sweet and beautiful symbols of the Godhead. But it is the depth and largeness of
\nits long thought and spiritual experience that prevent it from feeling or from giving countenance to these feeble shrinkings.
\n<\/span> <\/p>\n

\nIndian spirituality knows that God is Love and Peace and calm Eternity, \u2014 the Gita which presents us with these terrible
\nimages, speaks of the Godhead who embodies himself in them as the lover and friend of all creatures. But there is too the sterner
\naspect of his divine government of the world which meets us from the beginning, the aspect of destruction, and to ignore it is
\nto miss the full reality of the divine Love and Peace and Calm and Eternity and even to throw on it an aspect of partiality and
\nillusion, because the comforting exclusive form in which it is put is not borne out by the nature of the world in which we live. This
\nworld of our battle and labour is a fierce dangerous destructive devouring world in which life exists precariously and the soul
\nand body of man move among enormous perils, a world in which by every step forward, whether we will it or no, something is
\ncrushed and broken, in which every breath of life is a breath too of death. To put away the responsibility for all that seems to
\nus evil or terrible on the shoulders of a semi-omnipotent Devil,   <\/span> <\/p>\n

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or to put it aside as part of Nature, making an unbridgeable opposition between world-nature and God-Nature, as if Nature
\nwere independent of God, or to throw the responsibility on man and his sins, as if he had a preponderant voice in the making of
\nthis world or could create anything against the will of God, are clumsily comfortable devices in which the religious thought of
\nIndia has never taken refuge. We have to look courageously in the face of the reality and see that it is God and none else who
\nhas made this world in his being and that so he has made it. We have to see that Nature devouring her children, Time eating
\nup the lives of creatures, Death universal and ineluctable and the violence of the Rudra forces in man and Nature are also the
\nsupreme Godhead in one of his cosmic figures. We have to see that God the bountiful and prodigal creator, God the helpful,
\nstrong and benignant preserver is also God the devourer and destroyer. The torment of the couch of pain and evil on which
\nwe are racked is his touch as much as happiness and sweetness and pleasure. It is only when we see with the eye of the complete
\nunion and feel this truth in the depths of our being that we can entirely discover behind that mask too the calm and beautiful
\nface of the all-blissful Godhead and in this touch that tests our imperfection the touch of the friend and builder of the spirit in
\nman. The discords of the worlds are God’s discords and it is only by accepting and proceeding through them that we can arrive at
\nthe greater concords of his supreme harmony, the summits and thrilled vastnesses of his transcendent and his cosmic Ananda.
\n<\/span> <\/p>\n

\nThe problem raised by the Gita and the solution it gives demand this character of the vision of the World-Spirit. It is the
\nproblem of a great struggle, ruin and massacre which has been brought about by the all-guiding Will and in which the eternal
\nAvatar himself has descended as the charioteer of the protagonist in the battle. The seer of the vision is himself the protagonist,
\nthe representative of the battling soul of man who has to strike down tyrant and oppressive powers that stand in the path of his
\nevolution and to establish and enjoy the kingdom of a higher right and nobler law of being. Perplexed by the terrible aspect of
\nthe catastrophe in which kindred smite at kindred, whole nations  
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\nare to perish and society itself seems doomed to sink down in a pit of confusion and anarchy, he has shrunk back, refused the
\ntask of destiny and demanded of his divine Friend and Guide why he is appointed to so dreadful a work,
\nkim karmani ghore mām niyojayasi.<\/i> He has been shown then how individually to
\nrise above the apparent character of whatever work he may do, to see that Nature the executive force is the doer of the work,
\nhis natural being the instrument, God the master of Nature and of works to whom he must offer them without desire or
\negoistic choice as a sacrifice. He has been shown too that the Divine who is above all these things and untouched by them, yet
\nmanifests himself in man and Nature and their action and that all is a movement in the cycles of this divine manifestation. But
\nnow when he is put face to face with the embodiment of this truth, he sees in it magnified by the image of the divine greatness
\nthis aspect of terror and destruction and is appalled and can hardly bear it. For why should it be thus that the All-spirit
\nmanifests himself in Nature? What is the significance of this creating and devouring flame that is mortal existence, this worldwide struggle, these constant disastrous revolutions, this labour and anguish and travail and perishing of creatures? He puts the
\nancient question and breathes the eternal prayer, “Declare to me who art thou that comest to us in this form of fierceness. I would
\nknow who art thou who wast from the beginning, for I know not the will of thy workings. Turn thy heart to grace.”
\n<\/span> <\/p>\n

\nDestruction, replies the Godhead, is the will of my workings with which I stand here on this field of Kurukshetra, the field of
\nthe working out of the Dharma, the field of human action, \u2014 as we might symbolically translate the descriptive phrase,
\ndharma-ksetre kuru-ksetre<\/i>, \u2014 a world-wide destruction which has come <\/p>\n

in the process of the Time-Spirit. I have a foreseeing purpose
\nwhich fulfils itself infallibly and no participation or abstention of any human being can prevent, alter or modify it; all is done by
\nme already in my eternal eye of will before it can at all be done by man upon earth. I as Time have to destroy the old structures
\nand to build up a new, mighty and splendid kingdom. Thou as a human instrument of the divine Power and Wisdom hast in this
\n   <\/span> <\/p>\n

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struggle which thou canst not prevent to battle for the right and slay and conquer its opponents. Thou too, the human soul in
\nNature, hast to enjoy in Nature the fruit given by me, the empire of right and justice. Let this be sufficient for thee,
\n\u2014 to be one
\nwith God in thy soul, to receive his command, to do his will, to see calmly a supreme purpose fulfilled in the world. “I am
\nTime the waster of the peoples arisen and increased whose will in my workings is here to destroy the nations. Even without thee
\nall these warriors shall be not, who are ranked in the opposing armies. Therefore arise, get thee glory, conquer thy enemies and
\nenjoy an opulent kingdom. By me and none other already even are they slain, do thou become the occasion only, O Savyasachin.
\nSlay, by me who are slain, Drona, Bhishma, Jayadratha, Karna and other heroic fighters; be not pained and troubled. Fight,
\nthou shalt conquer the adversary in the battle.” The fruit of the great and terrible work is promised and prophesied, not as a
\nfruit hungered for by the individual, \u2014 for to that there is to be no attachment,
\n\u2014 but as the result of the divine will, the glory
\nand success of the thing to be done accomplished, the glory given by the Divine to himself in his
\nVibhuti. Thus is the final
\nand compelling command to action given to the protagonist of the world-battle.
\n<\/span> <\/p>\n

\nIt is the Timeless manifest as Time and World-Spirit from whom the command to action proceeds. For certainly the Godhead when he says, “I am Time the Destroyer of beings,” does not mean either that he is the Time-Spirit alone or that the whole
\nessence of the Time-Spirit is destruction. But it is this which is the present will of his workings,
\npravrtti<\/i>. Destruction is always <\/p>\n

a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is
\nthe first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms
\nof life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction
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\nof the old giant occupants man made himself a place upon earth. By destruction
\nof the Titans the gods maintain the continuity of the divine Law in the cosmos.
\nWhoever prematurely attempts to get rid of this law of battle and destruction,
\nstrives vainly against the greater will of the World-Spirit. Whoever turns from
\nit in the weakness of his lower members, as did Arjuna in the beginning, \u2014
\ntherefore was his shrinking condemned as a small and false pity, an inglorious,
\nan un-Aryan and unheavenly feebleness of heart and impotence of spirit, klaibyam,
\nksudram hrdaya-daurbalyam,<\/i> \u2014 is showing not true virtue, but a want <\/p>\n

of spiritual courage to face the sterner truths of Nature and of
\naction and existence. Man can only exceed the law of battle by discovering the greater law of his immortality. There are
\nthose who seek this where it always exists and must primarily be found, in the higher reaches of the pure spirit, and to find it
\nturn away from a world governed by the law of Death. That is an individual solution which makes no difference to mankind
\nand the world, or rather makes only this difference that they are deprived of so much spiritual power which might have helped
\nthem forward in the painful march of their evolution. <\/span> <\/p>\n

\nWhat then is the master man, the divine worker, the opened
\nchannel of the universal Will to do when he finds the World-Spirit turned towards some immense catastrophe, figured before
\nhis eyes as Time the destroyer arisen and increased for the destruction of the nations, and himself put there in the forefront
\nwhether as a fighter with physical weapons or a leader and guide or an inspirer of men, as he cannot fail to be by the very <\/p>\n

force of his nature and the power within him, svabhāvajena svena
\nkarmanā?<\/i> To abstain, to sit silent, to protest by non-intervention? But abstention will not help, will not prevent the fulfilment of the destroying Will, but rather by the lacuna it creates increase confusion. Even without thee, cries the Godhead, <\/p>\n

my will of destruction would still be accomplished, rte’pi tvām.<\/i> If <\/p>\n

Arjuna were to abstain or even if the battle of Kurukshetra were not to be fought, that evasion would only prolong and make
\nworse the inevitable confusion, disorder, ruin that are coming. For these things are no accident, but an inevitable seed that
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has been sown and a harvest that must be reaped. They who have sown the wind, must reap the whirlwind. Nor indeed will
\n˙ his own nature allow him any real abstention, prakrtis tvām
\nniyoksyati. <\/i>This the Teacher tells Arjuna at the close, “That <\/p>\n

which in thy egoism thou thinkest saying, I will not fight, vain
\nis this thy resolve: Nature shall yoke thee to thy work. Bound by thy own action which is born of the law of thy being, what
\nfrom delusion thou desirest not to do, that thou shalt do even perforce.” Then to give another turn, to use some kind of soul
\nforce, spiritual method and power, not physical weapons? But that is only another form of the same action; the destruction
\nwill still take place, and the turn given too will be not what the individual ego, but what the World-Spirit wills. Even, the force
\nof destruction may feed on this new power, may get a more formidable impetus and Kali arise filling the world with a more
\nterrible sound of her laughters. No real peace can be till the heart of man deserves peace; the law of Vishnu cannot prevail till the
\ndebt to Rudra is paid. To turn aside then and preach to a still unevolved mankind the law of love and oneness? Teachers of
\nthe law of love and oneness there must be, for by that way must come the ultimate salvation. But not till the Time-Spirit in man
\nis ready, can the inner and ultimate prevail over the outer and immediate reality. Christ and Buddha have come and gone, but
\nit is Rudra who still holds the world in the hollow of his hand. And meanwhile the fierce forward labour of mankind tormented
\nand oppressed by the Powers that are profiteers of egoistic force and their servants cries for the sword of the Hero of the struggle
\nand the word of its prophet. <\/span> <\/p>\n

\nThe highest way appointed for him is to carry out the will of
\nGod without egoism, as the human occasion and instrument of that which he sees to be decreed, with the constant supporting <\/p>\n

memory of the Godhead in himself and man, mām anusmaran,<\/i>
\nand in whatever ways are appointed for him by the Lord of his <\/p>\n

Nature. Nimittamātram bhāva savyasacin.<\/i> He will not cherish personal enmity, anger, hatred, egoistic desire and passion, will
\nnot hasten towards strife or lust after violence and destruction
\n like the fierce Asura, but he will do his work, lokasangrahāya<\/i>.
\n  
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\nBeyond the action he will look towards that to which it leads, that for which he is warring. For God the Time-Spirit does
\nnot destroy for the sake of destruction, but to make the ways clear in the cyclic process for a greater rule and a progressing <\/p>\n

manifestation, rājyam samrddham<\/i>. He will accept in its deeper <\/p>\n

sense, which the superficial mind does not see, the greatness of the struggle, the glory of the victory,
\n\u2014 if need be, the glory
\nof the victory which comes masked as defeat, \u2014 and lead man too in the enjoyment of his opulent kingdom. Not appalled
\nby the face of the Destroyer, he will see within it the eternal Spirit imperishable in all these perishing bodies and behind it
\nthe face of the Charioteer, the Leader of man, the Friend of .  ˙   all creatures,
\nsuhrdam sarvabhūtānām.<\/i> This formidable World-Form once seen and acknowledged, it is to that reassuring truth that the rest of the chapter is directed; it discloses in the end a
\nmore intimate face and body of the Eternal.  
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