{"id":3642,"date":"2013-07-13T01:50:09","date_gmt":"2013-07-13T01:50:09","guid":{"rendered":"http:\/\/localhost\/?p=3642"},"modified":"2013-07-13T01:50:09","modified_gmt":"2013-07-13T01:50:09","slug":"34-the-vision-of-the-world-spirit-time-the-destroyer-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\/34-the-vision-of-the-world-spirit-time-the-destroyer-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-34_The Vision of the World-spirit – Time the Destroyer.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\nTHE VISION OF THE WORLD-SPIRIT <\/font>
\n<\/b><\/span><\/p>\n

\n <\/p>\n

\n
\nTIME THE DESTROYER <\/font><\/b><\/span><\/p>\n

\n <\/p>\n

\nT<\/font>HE VISION
\n<\/font>of the universal Purusha is one of the best known and
\nmost powerfully poetic passages in the Gita, but its place in the
\nthought is not altogether on the surface. It is evidently intended for
\na poetic and revelatory symbol and we must see how it is brought in
\nand for what purpose and discover to what it points in its significant
\naspects before we can capture its meaning. It is invited by Arjuna in
\nhis desire to see the living image, the visible greatness of the unseen
\nDivine, the very embodiment of the Spirit and Power that governs
\nthe universe. He has heard the highest spiritual secret of existence,
\nthat all is from God and all is the Divine and in all things God dwells
\nand is concealed and can be revealed in every finite appearance. The
\nillusion which so persistently holds man’s sense and mind, the idea
\nthat things at all exist in themselves or for themselves apart from God or that
\nanything subject to Nature can be self-moved and self guided, has passed from him,\u2014that was the cause of his doubt and
\nbewilderment and refusal of action. Now he knows what is the sense
\nof the birth and passing away of existences. He knows that the imperishable greatness of the divine conscious Soul is the secret of all
\nthese appearances. All is a Yoga of this great eternal Spirit in things
\nand all happenings are the result and expression of that Yoga; all
\nNature is full of the secret Godhead and in labour to reveal him in
\nher. But he would see too the very form and body of this Godhead,
\nif that be possible. He has heard of his attributes and understood the
\nsteps and ways of his self-revelation; but now he asks of this Master
\nof the Yoga to discover his very imperishable Self to the eye of Yoga.
\nNot, evidently, the formless silence of his actionless immutability,
\nbut the Supreme from whom is all energy and action, of whom forms
\nare the masks, who reveals his force in the Vibhuti,\u2014the Master of
\nworks, the Master of knowledge and adoration, the Lord of Nature <\/font><\/span><\/p>\n

\n

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

\n

\nand all her creatures. For this greatest all-comprehending vision he
\nis made to ask because it is so, from the Spirit revealed in the universe,
\nthat he must receive the command to his part in the world-action. <\/font><\/p>\n

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

\n
\nWhat thou hast to see, replies the Avatar, the human eye cannot
\ngrasp,\u2014for the human eye can see only the outward appearances of
\nthings or make out of them separate symbol forms, each of them
\nsignificant of only a few aspects of the eternal Mystery. But there
\nis a divine eye, an inmost seeing, by which the supreme Godhead
\nin his Yoga can be beheld and that eye I now give to thee. Thou shalt
\nsee, he says, my hundreds and thousands of divine forms, various in
\nkind, various in shape and hue; thou shalt see the Adityas and the
\nRudras and the Maruts and the Aswins; thou shalt see many wonders
\nthat none has beheld; thou shalt see today the whole world related
\nand unified in my body and whatever else thou wiliest to behold.
\nThis then is the keynote, the central significance. It is the vision of
\nthe One in the many, the Many in the One,\u2014and all are the One.
\nIt is this vision that to the eye of the divine Yoga liberates, justifies,
\nexplains all that is and was and shall be. Once seen and held, it lays
\nthe shining axe of God at the root of all doubts and perplexities and
\nannihilates all denials and oppositions. It is the vision that reconciles
\nand unifies. If the soul can arrive at unity with the Godhead in this
\nvision,\u2014Arjuna has not yet done that, therefore we find that he has
\nfear when he sees,\u2014all even that is terrible in the world loses its
\nterror. We see that it too is an aspect of the Godhead and once we
\nhave found his meaning in it, not looking at it by itself alone, we
\ncan accept the whole of existence with an all-embracing joy and a
\nmighty courage, go forward with sure steps to the appointed work
\nand envisage beyond it the supreme consummation. The soul admitted to the divine knowledge which beholds all things in one
\nview, not with a divided, partial and therefore bewildered seeing,
\ncan make a new discovery of the world and all else that it wills to
\nsee, yac, cānyad drastum icchasi;<\/i> it can move on the basis of this all-relating and all-unifying vision from revelation to completing revelation. <\/font><\/p>\n

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

\n
\nThe supreme Form is then made visible. It is that of the infinite
\nGodhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous
\nrevelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with <\/font>
\n<\/span><\/p>\n

\n

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

\n

\n
\nnumberless divine uplifted weapons, glorious with divine ornaments
\nof beauty, robed in heavenly raiment of deity, lovely with garlands
\nof divine flowers, fragrant with divine perfumes. Such is the light of
\nthis body of God as if a thousand suns had risen at once in heaven.
\nThe whole world multitudinously divided and yet unified is visible
\nin the body of the God of Gods. Arjuna sees him, God magnificent
\nand beautiful and terrible, the Lord of souls who has manifested in
\nthe glory and greatness of his spirit this wild and monstrous and
\norderly and wonderful and sweet and terrible world, and overcome
\nwith marvel and joy and fear he bows down and adores with words
\nof awe and with clasped hands the tremendous vision. "I see" he cries
\n"all the gods in thy body, 0 God, and different companies of beings,
\nBrahma the creating lord seated in the Lotus, and the Rishis and
\nthe race of the divine Serpents. I see numberless arms and bellies
\nand eyes and faces, I see thy infinite forms on every side, but I see
\nnot thy end nor thy middle nor thy beginning, 0 Lord of the universe, 0 Form universal. I see thee crowned and with thy mace and
\nthy discus, hard to discern because thou art a luminous mass of
\nenergy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we
\nhave to know, thou art the high foundation and abode of the universe,
\nthou art the imperishable guardian of the eternal laws, thou art the
\nsempiternal soul of existence." <\/font><\/p>\n

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

\n
\nBut in the greatness of this vision there is too the terrific image of
\nthe Destroyer. This Immeasurable without end or middle or beginning is he in whom all things begin and exist and end. This Godhead
\nwho embraces the worlds with his numberless arms and destroys
\nwith his million hands, whose eyes are suns and moons, has a face
\nof blazing fire and is ever burning up the whole universe with the
\nflame of his energy. The form of him is fierce and marvellous and
\nalone it fills all the regions and occupies the whole space between
\nearth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying "May there be peace and weal"
\npraise it with many praises; the eyes of Gods and Titans and Giants
\nare fixed on it in amazement. It has enormous burning eyes; it has
\nmouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the
\ncaptains and the heroes on both sides of the world-battle are hastening
\ninto its tusked and terrible jaws and some are seen with crushed <\/font><\/span><\/p>\n

\n

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

\n

\nand bleeding heads caught between its teeth of power; the nations
\nare rushing to destruction with helpless speed into its mouths of
\nSame like many rivers hurrying in their course towards the ocean or
\nlike moths that cast themselves on a kindled fire. With those burning
\nmouths the Form of Dread is licking all the regions around; the
\nwhole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in
\nanguish with the terror of destruction and Arjuna shares in the
\ntrouble and panic around him; troubled and in pain is the soul
\nwithin him and he finds no peace or gladness. He cries to the dreadful Godhead, "Declare to me who thou art that wearest this form of
\nfierceness. Salutation to thee, 0 thou great Godhead, turn thy heart
\nto grace. I would know who thou art who wast from the beginning,
\nfor I know not the will of thy workings." <\/font><\/p>\n

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

\n
\nThis last cry of Arjuna indicates the double intention in the vision.
\nThis is the figure of the supreme and universal Being, the Ancient
\nof Days who is for ever, sanātanam purusam purānam,<\/i> this is he who
\nfor ever creates, for Brahma the Creator is one of the Godheads seen
\nin his body, he who keeps the world always in existence, for he is
\nthe guardian of the eternal laws, but who is always too destroying in
\norder that he may new-create, who is Time, who is Death, who is
\nRudra the Dancer of the calm and awful dance, who is Kali with
\nher garland of skulls trampling naked in battle and flecked with the
\nblood of the slaughtered Titans, who is the cyclone and the fire
\nand the earthquake and pain and famine and revolution and-ruin
\nand the swallowing ocean. And it is this last aspect of him which he
\nputs forward at the moment. It is an aspect from which the mind in
\nmen willingly turns 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
\ntheir absence pleasant fables; it will not have the truth in its entirety
\nbecause there is much that is not clear and pleasant and comfortable, but hard to understand and harder to bear. The raw religionist, the superficial optimistic thinker, the sentimental idealist,
\nthe man at the mercy of his sensations and emotions agree in twisting
\naway from the sterner conclusions, the harsher and fiercer aspects
\nof universal existence. Indian religion has been ignorantly reproached
\nfor not sharing in this general game of hiding, because on the contrary it has built and placed before it the terrible as well as the sweet <\/font>
\n<\/span><\/p>\n

\n

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

\n

\n
\nand beautiful symbols of the Godhead. But it is the depth and largeness of its long thought and spiritual experience that prevent it from
\nfeeling or from giving countenance to these feeble shrinkings. <\/font><\/p>\n

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

\n
\nIndian spirituality knows that God is Love and Peace and calm
\nEternity,\u2014the Gita which presents us with these terrible images,
\nspeaks of the Godhead who embodies himself in them as the lover and
\nfriend of all creatures. But there is too the sterner aspect of his divine
\ngovernment of the world which meets us from the beginning, the
\naspect of destruction, and to ignore it is to miss the full reality of the
\ndivine Love and Peace and Calm and Eternity and even to throw on
\nit an aspect of partiality and illusion, because the comforting exclusive form in which it is put is not borne out by the nature of the
\nworld in which we live. This world of our battle and labour is a fierce
\ndangerous destructive devouring world in which life exists precariously and the soul and body of man move among enormous perils,
\na world in which by every step forward, whether we will it or no,
\nsomething is crushed and broken, in which every breath of life is a
\nbreath too of death. To put away the responsibility for all that seems
\nto us evil or terrible on the shoulders of a semi-omnipotent Devil, or
\nto put it aside as part of Nature, making an unbridgeable opposition
\nbetween world-nature and God-Nature, as if Nature were independent of God, or to throw the responsibility on man and his sins,
\nas if he had a preponderant voice in the making of this world or
\ncould create anything against the will of God, are clumsily comfortable devices in which the religious thought of India has never
\ntaken refuge. We have to look courageously in the face of the reality
\nand see that it is God and none else who has made this world in his
\nbeing and that so he has made it. We have to see that Nature devouring her children. Time eating up the lives of creatures, Death
\nuniversal and ineluctable and the violence of the Rudra forces in man
\nand Nature are also the supreme Godhead in one of his cosmic
\nfigures. We have to see that God the bountiful and prodigal creator,
\nGod the helpful, strong and benignant preserver is also God the
\ndevourer and destroyer. The torment of the couch of pain and evil
\non which we are racked is his touch as much as happiness and
\nsweetness and pleasure. It is only when we see with the eye of the
\ncomplete union and feel this truth in the depths of our being that
\nwe 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 <\/font>
\n<\/span><\/p>\n

\n

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\n

\nthe touch of the friend and builder of the spirit in man.
\nThe discords of the worlds are God’s discords and it is only by
\naccepting and proceeding through them that we can arrive at the
\ngreater concords of his supreme harmony, the summits and thrilled
\nvastnesses of his transcendent and his cosmic Ananda. <\/font><\/p>\n

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

\n
\nThe problem raised by the Gita and the solution it gives demand
\nthis character of the vision of the World-Spirit. It is the problem of
\na great struggle, ruin and massacre which has been brought about by
\nthe all-guiding Will and in which the eternal Avatar himself has
\ndescended as the charioteer of the protagonist in the battle. The seer
\nof the vision is himself the protagonist, the representative of the
\nbattling soul of man who has to strike down tyrant and oppressive
\npowers that stand in the path of his evolution and to establish and
\nenjoy the kingdom of a higher right and nobler law of being. Perplexed by the terrible aspect of the catastrophe in which kindred
\nsmite at kindred, whole nations are to perish and society itself seems
\ndoomed to sink down in a pit of confusion and anarchy, he has
\nshrunk back, refused the task of destiny and demanded of his divine
\nFriend and Guide why he is appointed to so dreadful a work, kim
\nkarmani ghore mām niyojayasi.<\/i> He has been shown then how individually to rise above the apparent character of whatever work he
\nmay 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 o\u00a3
\nworks to whom he must offer them without desire or egoistic choice
\nas a sacrifice. He has been shown too that the Divine who is above
\nall these things and untouched by them, yet manifests himself in man
\nand Nature and their action and that all is a movement in the cycles
\nof this divine manifestation. But now when he is put face to face with
\nthe embodiment of this truth, he sees in it magnified by the image of
\nthe divine greatness this aspect of terror and destruction and is appalled and can hardly bear it. For why should it be thus that the
\nAll-spirit manifests himself in Nature? What is the significance of
\nthis creating and devouring flame that is mortal existence, this worldwide struggle, these constant disastrous revolutions, this labour and
\nanguish and travail and perishing of creatures? He puts the ancient
\nquestion and breathes the eternal prayer, "Declare to me who art
\nthou that comest to us in this form of fierceness. I would know who
\nart thou who wast from the beginning, for I know not the will of thy workings. Turn thy heart to grace." <\/font>
\n<\/span><\/p>\n

\n

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\n

\nDestruction, replies the Godhead, is the will of my workings with
\nwhich I stand here on this field of Kurukshetra, the field of the
\nworking out of the Dharma, the field of human action\u2014as we might
\nsymbolically translate the descriptive phrase, dharmaksetre kurukesetre<\/i>,\u2014a world-wide destruction which has come in the process of
\nthe Time-Spirit. I have a foreseeing purpose which fulfils itself infallibly and no participation or abstention of any human being can
\nprevent, alter or modify it; all is done by Me already in my eternal
\neye of will before it can at all be done by man upon earth. I as Time
\nhave to destroy the old structures and to build up a new, mighty and
\nsplendid kingdom. Thou as a human instrument of the divine Power
\nand Wisdom hast, in this struggle which thou canst not prevent,
\nto battle for the right and slay and conquer its opponents. Thou too,
\nthe human soul in Nature, hast to enjoy in Nature the fruit given by
\nMe, the empire of right and justice. Let this be sufficient for thee,\u2014
\nto be one with God in thy soul, to receive his command, to do his
\nwill, 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
\nworkings is here to destroy the nations. Even without thee all these
\nwarriors shall be not, who are ranked in the opposing armies. Therefore arise, get thee glory, conquer thy enemies and enjoy an opulent
\nkingdom. By Me and none other already even are they slain, do thou
\nbecome the occasion only, 0 Savyasachin. Slay, by Me who are slain,
\nDrona, Bhishma, Jayadratha, Kama and other heroic fighters; be not
\npained and troubled. Fight, thou shalt conquer the adversary in the
\nbattle." The fruit of the great and terrible work is promised and
\nprophesied, not as a fruit hungered for by the individual,\u2014for to
\nthat there is to be no attachment,\u2014but as the result of the divine will,
\nthe glory and success of the thing to be done accomplished, the glory
\ngiven by the Divine to himself in his Vibhuti. Thus is the final and
\ncompelling command to action given to the protagonist of the worldbattle. <\/font><\/p>\n

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

\n
\nIt is the Timeless manifest as Time and World-Spirit from whom
\nthe command to action proceeds. For certainly the Godhead when he
\nsays, "I am Time the Destroyer of beings," does not mean either that
\nhe is the Time-Spirit alone or that the whole essence of the Time-Spirit is destruction. But it is this which is the present will of his
\nworkings, pravrtti.<\/i> Destruction is always a simultaneous or alternate
\nelement which keeps pace with creation and it is by destroying and <\/font>
\n<\/span><\/p>\n

\n

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\n

\nrenewing that the Master of Life does his long work of preservation.
\nMore, destruction is the first condition of progress. Inwardly, the
\nman who does not destroy his lower self-formations, cannot rise to a
\ngreater existence. Outwardly also, the nation or community or race
\nwhich shrinks too long from destroying and replacing its past forms
\nof life, is itself destroyed, rots and perishes and out of its debris other
\nnations, communities and races are formed. By destruction of the
\nold giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of
\nthis law of battle and destruction, strives vainly against the greater
\nwill of the World-Spirit. Whoever turns from it in the weakness of
\nhis lower members, as did Arjuna in the beginning,\u2014therefore was
\nhis shrinking condemned as a small and false pity, an inglorious, an
\nun-Aryan and unheavenly feebleness of heart and impotence of spirit,
\nklaivyam, ksudram. hrdaya-daurbalyam,\u2014is<\/i> showing not true virtue,
\nbut a want of spiritual courage to face the sterner truths of Nature
\nand of action and existence. Man can only exceed the law of battle by
\ndiscovering the greater law of his immortality. There are those who
\nseek this where it always exists and must primarily be found, in the
\nhigher reaches of the pure spirit, and to find it turn away from a world
\ngoverned by the law of Death. That is an individual solution which
\nmakes no difference to mankind and the world, or rather makes only
\nthis difference that they are deprived of so much spiritual power
\nwhich might have helped them forward in the painful march of
\ntheir evolution. <\/font><\/p>\n

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

\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
\nturned towards some immense catastrophe, figured before his eyes as
\nTime the destroyer arisen and increased for the destruction of the
\nnations, and himself put there in the forefront whether as a fighter
\nwith physical weapons or a leader and guide or an inspirer of men,
\nas he cannot fail to be by the very force of his nature and the power
\nwithin him, svabhāvajena svena karmanā?<\/i> To abstain, to sit silent, to
\nprotest by non-intervention? But abstention will not help, will not
\nprevent the fulfilment of the destroying Will, but rather by the lacuna
\nit creates increase confusion. Even without thee, cries the Godhead,
\nmy will of destruction would still be accomplished, rte’pi tvām.<\/i> If Arjuna were to abstain or even if the battle of Kurukshetra were not <\/font>
\n<\/span><\/p>\n

\n

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\n

\n
\nto be fought, that evasion would only prolong and make worse the
\ninevitable confusion, disorder, ruin that are coming. For these things
\nare no accident, but an inevitable seed that has been sown and a
\nharvest that must be reaped. Those who have sown the wind, must
\nreap the whirlwind. Nor indeed will his own nature allow him any
\nreal abstention, prakrtis tvām niyoksyati.<\/i> This the Teacher tells
\nArjuna at the close, "That which in thy egoism thou thinkest saying,
\nI will not fight, vain is this thy resolve: Nature shall yoke thee to
\nthy work. Bound by thy own action which is born of the law of thy
\nbeing, what from delusion thou desirest not to do, that thou shalt do
\neven perforce." Then to give another turn, to use some kind of soul
\nforce, spiritual method and power, not physical weapons? But that is
\nonly another form of the same action; the destruction will still take
\nplace, and the turn given too will be not what the individual ego, but
\nwhat the World-Spirit wills. Even, the force of destruction may feed
\non this new power, may get a more formidable impetus and Kali
\narise filling the world with a more terrible sound of her laughters.
\nNo real peace can be till the heart of man deserves peace; the law of
\nVishnu cannot prevail till the debt to Rudra is paid. To turn aside
\nthen and preach to a still unevolved mankind the law of love and
\noneness? Teachers of the law of love and oneness there must be, for
\nby that way must come the ultimate salvation. But not till the Time-Spirit in man is ready, can the inner and ultimate prevail over the
\nouter and immediate reality. Christ and Buddha have come and gone,
\nbut it is Rudra who still holds the world in the hollow of his hand.
\nAnd meanwhile the fierce forward labour of mankind tormented and
\noppressed by the Powers that are profiteers of egoistic force and their
\nservants cries for the sword of the Hero of the struggle and the word
\nof its prophet. <\/font><\/p>\n

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

\n
\nThe highest way appointed for him is to carry out the will of God
\nwithout egoism, as the human occasion and instrument of that which
\nhe sees to be decreed, with the constant supporting memory of the
\nGodhead in himself and man, mām anusmaran,<\/i> and in whatever ways
\nare appointed for him by the Lord of his Nature. Nimittamātram bhava savyasācin.<\/i> He will not cherish personal enmity, anger, hatred,
\negoistic desire and passion, will not hasten towards strife or lust after
\nviolence and destruction like the fierce Asura, but he will do his work,
\nlokasamgrahāya.<\/i> Beyond the action he will took towards that to which
\nit leads, that for which he is warring. For God the Time-Spirit does <\/font>
\n<\/span><\/p>\n

\n

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\n

\nnot destroy for the sake of destruction, but to make the ways clear in the cyclic process for a greater rule and a progressing manifestation,
\nrājyam samrddham.<\/i> He will accept in its deeper sense, which the
\nsuperficial mind does not see, the greatness of the struggle, the glory
\nof the victory,\u2014if need be, the glory of the victory which comes
\nmasked as defeat\u2014and lead man too in the enjoyment of his opulent
\nkingdom. Not appalled by the face of the Destroyer, he will see
\nwithin it the eternal Spirit imperishable in all these perishing bodies
\nand behind it the face of the Charioteer, the Leader of man, the
\nFriend of all creatures, suhrdam sarvabhūtānām.<\/i> This formidable
\nWorld-Form once seen and acknowledged, it is to that reassuring truth
\nthat the rest of the chapter is directed; it discloses in the end a more
\nintimate face and body of the Eternal. <\/font><\/span><\/p>\n

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