{"id":3633,"date":"2013-07-13T01:50:05","date_gmt":"2013-07-13T01:50:05","guid":{"rendered":"http:\/\/localhost\/?p=3633"},"modified":"2013-07-13T01:50:05","modified_gmt":"2013-07-13T01:50:05","slug":"04-the-core-of-the-teaching-vol-essays-on-the-gita-1950-edn","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/essays-on-the-gita-1950-edn\/04-the-core-of-the-teaching-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-04_The Core of the Teaching.htm"},"content":{"rendered":"
\n\n\n
\n

\n
\nIV<\/font><\/b> <\/font>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\n
\nTHE CORE OF THE TEACHING <\/font><\/b>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\nW<\/font>E<\/font>
\nKNOW<\/font> the divine Teacher, we see the human disciple; it remains to form a clear conception of the doctrine. A clear conception
\nfastening upon the essential idea, the central heart of the teaching is
\nespecially necessary here because the Gita with its rich and manysided thought, its synthetical grasp of different aspects of the spiritual
\nlife and the fluent winding motion of its argument lends itself, even
\nmore than other scriptures, to one-sided misrepresentations born
\nof a partisan intellectuality. The unconscious or half-conscious wresting of fact and word and idea to suit a preconceived notion or the
\ndoctrine or principle of one’s preference is recognised by Indian logicians as one of the most fruitful sources of fallacy; and it is perhaps
\nthe one which it is most difficult for even the most conscientious
\nthinker to avoid. For the human reason is incapable of always playing
\nthe detective upon itself in this respect; it is its very nature to seize
\nupon some partial conclusion, idea, principle, become its partisan
\nand make it the key to all truth, and it has an infinite faculty of
\ndoubling upon itself so as to avoid detecting in its operations this
\nnecessary and cherished weakness. The Gita lends itself easily to this
\nkind of error, because it is easy, by throwing particular emphasis on
\none of its aspects or even on some salient and emphatic text and
\nputting all the rest of the eighteen chapters into the background or
\nmaking them a subordinate and auxiliary teaching, to turn it into a
\npartisan of our own doctrine or dogma. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nThus, there are those who make the Gita teach, not works at all,
\nbut a discipline of preparation for renouncing life and works: the
\nindifferent performance of prescribed actions or of whatever task may
\nlie ready to the hands, becomes the means, the discipline; the final
\nrenunciation of life and works is the sole real object. It is quite easy
\nto justify this view by citations from the book and by a certain arrangement of stress in following out its argument, especially if we
\nshut our eyes to the peculiar way in which it uses such a word as
\nsannyāsa,<\/i> renunciation; but it is quite impossible to persist in this <\/font>
\n<\/span><\/p>\n

\n
\nPage-27 <\/font>
\n<\/span><\/p>\n

\n

\n
\nview on an impartial reading in face of the continual assertion to the
\nvery end that action should be preferred to inaction and that superiority lies with the true, the inner renunciation of desire by equality and
\nthe giving up of works to the supreme Purusha. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nOthers again speak of the Gita as it the doctrine of devotion were
\nits whole teaching and put in the background its monistic elements
\nand the high place it gives to quietistic immergence in the one self
\nof all. And undoubtedly its emphasis on devotion, its insistence on
\nthe aspect of the Divine as Lord and Purusha and its doctrine of the
\nPurushottama, the Supreme Being who is superior both to the mutable Being and to the Immutable and who is what in His relation to
\nthe world we know as God, are the most striking and among the most
\nvital elements of the Gita. Still, this Lord is the Self in whom all
\nknowledge culminates and the Master of sacrifice to whom all works
\nlead as well as the Lord of Love into whose being the heart of devotion enters, and the Gita preserves a perfectly equal balance, emphasising now knowledge, now works, now devotion, but for the purposes
\nof the immediate trend of the thought, not with any absolute separate
\npreference of one over the others. He in whom all three meet and
\nbecome one, He is the Supreme Being, the Purushottama. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nBut at the present day, since in fact the modern mind began to recognise and deal at all with the Gita, the tendency is to subordinate its
\nelements of knowledge and devotion, to take advantage of its continual insistence on action and to find in it a scripture of the Karmayoga, a Light leading us on the path of action, a Gospel of Works.
\nUndoubtedly, the Gita is a Gospel of Works, but of works which
\nculminate in knowledge, that is, in spiritual realisation and quietude,
\nand of works motived by devotion, that is, a conscious surrender of
\none’s whole self first into the hands and then into the being of the Supreme, and not at all of works as they are understood by the modern
\nmind, not at all an action dictated by egoistic and altruistic, by personal, social, humanitarian motives, principles, ideals. Yet this is
\nwhat present-day interpretations seek to make of the Gita. We are
\ntold continually by many authoritative voices that the Gita, opposing
\nin this the ordinary ascetic and quietistic tendency of Indian thought
\nand spirituality, proclaims with no uncertain sound the gospel of
\nhuman action, the ideal of disinterested performance of social duties,
\nnay, even, it would seem, the quite modern ideal of social service.
\nTo all this I can only reply that very patently and even on the very <\/font>
\n<\/span><\/p>\n

\n
\nPage-28 <\/font>
\n<\/span><\/p>\n

\n

\n
\nsurface of it the Gita does nothing of the kind and that this is a
\nmodern misreading, a reading of the modern mind into an ancient
\nbook, of the present-day European or Europeanised intellect into a
\nthoroughly antique, a thoroughly Oriental and Indian teaching. That
\nwhich the Gita teaches is not a human, but a divine action; not the
\nperformance of social duties, but the abandonment of all other standards of duty or conduct for a selfless performance of the divine will
\nworking through our nature; not social service, but the action of the
\nBest, the God-possessed, the Master-men done impersonally for the
\nsake of the world and as a sacrifice to Him who stands behind man
\nand Nature. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nIn other words, the Gita is not a book of practical ethics, but of the
\nspiritual life. The modern mind is just now the European mind, such
\nas it has become after having abandoned not only the philosophic
\nidealism of the highest Graeco-Roman culture from which it started,
\nbut the Christian devotionalism of the Middle Ages; these it has replaced by or transmuted into a practical idealism and social, patriotic
\nand philanthropic devotion. It has got rid of God or kept Him only
\nfor Sunday use and erected in His place man as its deity and society
\nas its visible idol. At its best it is practical, ethical, social, pragmatic,
\naltruistic, humanitarian. Now all these things are good, are especially
\nneeded at the present day, are part of the divine Will or they would
\nnot have become so dominant in humanity. Nor is there any reason
\nwhy the divine man, the man who lives in the Brahmic consciousness,
\nin the God-being should not be all of these things in his action; he
\nwill be, if they are the best ideal of the age, the Yugadharma, and
\nthere is no yet higher ideal to be established, no great radical change to
\nbe effected. For he is, as the Teacher points out to his disciple, the
\nbest who has to set the standard for others; and in fact Arjuna is called
\nupon to live according to the highest ideals of his age and the prevailing culture, but with knowledge, with understanding of that which
\nlay behind, and not as ordinary men, with a following of the merely
\noutward law and rule. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nBut the point here is that the modern mind has exiled from its
\npractical motive-power the two essential things, God or the Eternal
\nand spirituality or the God-state, which are the master conceptions of the Gita. It lives in humanity only, and the Gita would have us live
\nin God, though for the world in God; in its life, heart and intellect
\nonly, and the Gita would have us live in the spirit; in the mutable <\/font>
\n<\/span><\/p>\n

\n
\nPage-29<\/font><\/span><\/p>\n

\n

\n
\nBeing who is "all creatures," and the Gita would have us live also in
\nthe Immutable and the Supreme; in the changing march of Time,
\nand the Gita would have us live in the Eternal. Or if these higher
\nthings are now beginning to be vaguely envisaged, it is only to make
\nthem subservient to man and society; but God and spirituality exist
\nin their own right and not as adjuncts. And in practice the lower in
\nus must learn to exist for the higher, in order that the higher also may
\nin us consciously exist for the lower, to draw it nearer to its own
\naltitudes. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nTherefore it is a mistake to interpret the Gita from the standpoint
\nof the mentality of today and force it to teach us the disinterested
\nperformance of duty as the highest and all-sufficient law. A little
\nconsideration of the situation with which the Gita deals will show us
\nthat this could not be its meaning. For the whole point of the teaching, that from which it arises, that which compels the disciple to seek
\nthe Teacher, is an inextricable clash of the various related conceptions
\nof duty ending in the collapse of the whole useful intellectual and
\nmoral edifice erected by the human mind. In human life some sort of
\na clash arises fairly often, as for instance between domestic duties
\nand the call of the country or the cause, or between the claim of the
\ncountry and the good of humanity or some larger religious or moral
\nprinciple. An inner situation may even arise, as with the Buddha, in
\nwhich all duties have to be abandoned, trampled on, flung aside in
\norder to follow the call of the Divine within. I cannot think that
\nthe Gita would solve such an inner situation by sending Buddha back
\nto his wife and father and the government of the Sakya State, or
\nwould direct a Ramakrishna to become a Pundit in a vernacular
\nschool and disinterestedly teach little boys their lessons, or bind down
\na Vivekananda to support his family and for that to follow dispassionately the law or medicine or journalism. The Gita does not teach the
\ndisinterested performance of duties but the following of the divine
\nlife, the abandonment of all Dharmas, sarvadharmān,<\/i> to take refuge in
\nthe Supreme alone, and the divine activity of a Buddha, a Ramakrishna, a Vivekananda is perfectly in consonance with this teaching.
\nNay, although the Gita prefers action to inaction, it does not rule out
\nthe renunciation of works, but accepts it as one of the ways to
\nthe Divine. It that can only be attained by renouncing works and
\nlife and all duties and the call is strong within us, then into the bonfire they must go, and there is no help for it. The call of God is imperative<\/font><\/span><\/p>\n

\n
\nPage-30 <\/font>
\n<\/span><\/p>\n

\n

\nand cannot be weighed against any other considerations. <\/font><\/p>\n

<\/span><\/p>\n

\n
\ngut here there is this farther difficulty that the action which
\nArjuna must do is one from which his moral sense recoils. It is his
\nduty to fight, you say? But that duty has now become to his mind a
\nterrible sin. How does it help him or solve his difficulty, to tell him
\nthat he must do his duty disinterestedly, dispassionately? He will
\nwant to know which is his duty or how it can be his duty to destroy
\nin a sanguinary massacre his kin, his race and his country. He is told
\nthat he has right on his side, but that does not and cannot satisfy him,
\nbecause his very point is that the justice of his legal claim does not
\njustify him in supporting it by a pitiless massacre destructive to the
\nfuture of his nation. Is he then to act dispassionately in the sense of
\nnot caring whether it is a sin or what its consequences may be so
\nlong as he does his duty as a soldier? That may be the teaching of a
\nState, of politicians, of lawyers, of ethical casuists; it can never be the
\nteaching of a great religious and philosophical Scripture which sets
\nout to solve the problem of life and action from the very roots. And
\nif that is what the Gita has to say on a most poignant moral and
\nspiritual problem, we must put it out of the list of the world’s Scriptures and thrust it, if anywhere, then into our library of political
\nscience and ethical casuistry. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nUndoubtedly, the Gita does, like the Upanishads, teach the equality which rises above sin and virtue, beyond good and evil, but only
\nas a part of the Brahmic consciousness and for the man who is on
\nthe path and advanced enough to fulfil the supreme rule. It does not
\npreach indifference to good and evil for the ordinary life of man,
\nwhere such a doctrine would have the most pernicious consequences.
\nOn the contrary it affirms that the doers of evil shall not attain to
\nGod. Therefore if Arjuna simply seeks to fulfil in the best way the
\nordinary law of man’s life, disinterested performance of what he feels
\nto be a sin, a thing of Hell, will not help him, even though that sin
\nbe his duty as a soldier. He must refrain from what his conscience
\nabhors though a thousand duties were shattered to pieces. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nWe must remember that duty is an idea which in practice rests
\nupon social conceptions. We may extend the term beyond its proper
\nconnotation and talk of our duty to ourselves or we may, if we like,
\nsay in a transcendent sense that it was Buddha’s duty to abandon all,
\nor even that it is the ascetic’s duty to sit motionless in a cave! But this
\nis obviously to play with words. Duty is a relative term and depends <\/font>
\n<\/span><\/p>\n

\n
\nPage-31 <\/font>
\n<\/span><\/p>\n

\n

\n
\nupon our relation to others. It is a father’s duty, as a father, to nurture
\nand educate his children; a lawyer’s to do his best for his client even
\nif he knows him to be guilty and his defence to be a lie; a soldier’s to
\nfight and shoot to order even if he kill his own kin and countrymen; a judge’s to send the guilty to prison and hang the murderer. And
\nso long as these positions are accepted, the duty remains clear, a
\npractical matter of course even when it is not a point of honour or
\naffection, and overrides the absolute religious or moral law. But what
\nif the inner view is changed, if the lawyer is awakened to the absolute
\nsinfulness of falsehood, the judge becomes convinced that capital
\npunishment is a crime against humanity, the man called upon to the
\nbattle-field feels, like the conscientious objector of today or as a Tolstoy would feel, that in no circumstances is it permissible to take
\nhuman life any more than to eat human flesh? It is obvious that here
\nthe moral law which is above all relative duties must prevail; and that
\nlaw depends on no social relation or conception of duty but on the
\nawakened inner perception of man, the moral being. <\/font><\/span><\/p>\n

\n
\nThere are in the world, in fact, two different laws of conduct each
\nvalid on its own plane, the rule principally dependent on external 
\nstatus and the rule independent of status and entirely dependent <\/b> on the thought and conscience. The Gita does not teach us to subordinate the higher plane to the lower, it does not ask the awakened
\nmoral consciousness to slay itself on the altar of duty as a sacrifice
\nand victim to the law of the social status. It calls us higher and
\n<\/b>not
\n<\/b>lower; from the conflict of the two planes it bids us ascend to
\nsupreme poise above the mainly practical, above the purely ethical
\nto the Brahmic consciousness. It replaces the conception of social
\nduty by a divine obligation. The subjection to external law gives
\nplace to a certain principle of inner self-determination of action pr
\nceeding by the soul’s freedom from the tangled law of works. And
\nthis, as we shall see,\u2014the Brahmic consciousness, the soul’s freedom
\nfrom works and the determination of works in the nature by the
\nLord within and above us,\u2014is the kernel of the Gita’s teaching with
\nregard to action. <\/font><\/span><\/p>\n

\n
\nThe Gita can only be understood, like any other great work of
\n<\/b>the
\n<\/b>kind, by studying it in its entirety and as a developing argument. But
\nthe modern interpreters, starting from the great writer Bankim
\nChandra Chatterji who first gave to the Gita this new sense of at
\nGospel of Duty, have laid an almost exclusive stress on the first three<\/font><\/span><\/p>\n

\n
\nPage-32 <\/font>
\n<\/span><\/p>\n

\n

\n
\nor four chapters and in those on the idea of equality, on the expression kartavyam karma,<\/i> the work that is to be done, which they render
\nby duty, and on the phrase "Thou hast a right to action, but none to
\nthe fruits of action" which is now popularly quoted as the great word,
\nmahāvākya, of<\/i> the Gita. The rest of the eighteen chapters with their
\nhigh philosophy are given a secondary importance, except indeed the
\ngreat vision in the eleventh. This is natural enough for the modern
\nmind which is, or has been till yesterday, inclined to be impatient of
\nmetaphysical subleties and far-off spiritual seekings, eager to get to
\nwork and, like Arjuna himself, mainly concerned for a workable law
\nof works, a dharma.<\/i> But it is the wrong way to handle this Scripture. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nThe equality which the Gita preaches is not disinterestedness,\u2014
\nthe great command to Arjuna given after<\/i> the foundation and main
\nstructure of the teaching have been laid and built, "Arise, slay thy
\nenemies, enjoy a prosperous kingdom," has not the ring of an uncompromising altruism or of a white, dispassionate abnegation; it is
\na state of inner poise and wideness which is the foundation of spiritual freedom. With that poise, in that freedom we have to do the
\n"work that is to be done," a phrase which the Gita uses with the
\ngreatest wideness including in it all works, sarvakarmāni,<\/i> and which
\nfar exceeds, though it may include, social duties or ethical obligations.
\nWhat is the work to be done is not to be determined by the individual
\nchoice; nor is the right to the action and the rejection of claim to the
\nfruit the great word of the Gita, but only a preliminary word governing the first state of the disciple when he begins ascending the hill
\nof Yoga. It is practically superseded at a subsequent stage. For the
\nGita goes on to affirm emphatically that the man is not the doer of
\nthe action; it is Prakriti, it is nature, it is the great Force with its three
\nmodes of action that works through him, and he must learn to see
\nthat it is not<\/i> he who does the work. Therefore the "right to action"
\nis an idea which is only valid so long as we are still under the illusion
\nof being the doer; it must necessarily disappear from the mind like
\nthe claim to the fruit, as soon as we cease to be to our own consciousness the doer of our works. All pragmatic egoism, whether of the claim
\nto fruits or of the right to action, is then at an end. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nBut the determinism of Prakriti is not the last word of the Gita.
\nThe equality of the will and the rejection of fruits are only means
\nfor entering with the mind and the heart and the understanding
\ninto the divine consciousness and living in it; and the Gita expressly <\/font>
\n<\/span><\/p>\n

\n
\nPage-33<\/font><\/span><\/p>\n

\n

\nsays that they are to be employed as a means as long as the disciple is
\nunable so to live or even to seek by practice the gradual development
\nof this higher state. And what is this Divine, whom Krishna declares
\nhimself to be? It is the Purushottama beyond the Self that acts not,
\nbeyond the Prakriti that acts, foundation of the one, master of the
\nother, the Lord of whom all is the manifestation, who even in our
\npresent subjection to Maya sits in the heart of His creatures governing the works of Prakriti, He by whom the armies on the field of .
\nKurukshetra have already been slain while yet they live and who uses
\nArjuna only as an instrument or immediate occasion of this great
\nslaughter. Prakriti is only His executive force. The disciple has to
\nrise beyond this Force and its three modes or gunas;<\/i> he has to become
\ntrigunātīta.<\/i> Not to her has he to surrender his actions, over
\nwhich he has no longer any claim or "right," but into the being
\nof the Supreme. Reposing his mind and understanding, heart and
\nwill in Him, with self-knowledge, with God-knowledge, with world-knowledge, with a perfect equality, a perfect devotion, an absolute
\nself-giving, he has to do works as an offering to the Master of all self-energisings and all sacrifice. Identified in will, conscious with that
\nconsciousness, That shall decide and initiate the action. This is the
\nsolution which the Divine Teacher offers to the disciple. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nWhat the great, the supreme word of the Gita is, its
\nmahāvākya,
\n<\/i>we have not to seek; for the Gita itself declares it in its last utterance,
\nthe crowning note of the great diapason. "With the Lord in thy heart
\ntake refuge with all thy being; by His grace thou shalt attain to the
\nsupreme peace and the eternal status. So have I expounded to thee a
\nknowledge more secret than that which is hidden. Further hear the
\nmost secret, the supreme word that I shall speak to thee. Become my-minded, devoted to Me, to Me do sacrifice and adoration; infallibly,
\nthou shalt come to Me, for dear to Me art thou. Abandoning all laws
\nof conduct seek refuge in Me alone. I will release thee from all sin; do not grieve." <\/font>
\n<\/span><\/p>\n

\n
\nThe argument of the Gita resolves itself into three great steps by
\nwhich action rises out of the human into the divine plane leaving the
\nbondage of the lower for the liberty of a higher law. First, by the
\nrenunciation of desire and a perfect equality works have to be done
\nas a sacrifice by man as the doer, a sacrifice to a deity who is the
\nsupreme and only Self though by him not yet realised in his own
\nbeing. This is the initial step. Secondly, not only the desire of the <\/font>
\n<\/span><\/p>\n

\n
\nPage-34 <\/font>
\n<\/span><\/p>\n

\n

\n
\nfruit, but the claim to be the doer of works has to be renounced in
\nthe realisation of the Self as the equal, the inactive, the immutable
\nprinciple and of all works as simply the operation of universal Force,
\nof the Nature-Soul, Prakriti, the unequal, active, mutable power.
\nLastly, the supreme Self has to be seen as the supreme Purusha
\ngoverning this Prakriti, of whom the soul in Nature is a partial manifestation, by whom all works are directed, in a perfect transcendence,
\nthrough Nature. To him love and adoration and the sacrifice of works
\nhave to be offered; the whole being has to be surrendered to Him and
\nthe whole consciousness raised up to dwell in this divine consciousness
\nso that the human soul may share in His divine transcendence of
\nNature and of His works and act in a perfect spiritual liberty. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nThe first step is Karmayoga, the selfless sacrifice of works, and here
\nthe Gita’s insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the
\nworld, and here the insistence is on knowledge; but the sacrifice of
\nworks continues and the path of Works becomes one with but does
\nnot disappear into the path of Knowledge. The last step is Bhaktiyoga,
\nadoration and seeking of the supreme Self as the Divine Being, and
\nhere the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of
\nworks continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one
\nfruit still placed before the seeker, is attained, union with the divine
\nBeing and oneness with the supreme divine Nature. <\/font><\/span><\/p>\n

\n
\nPage-35<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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