Series 2, Chapter 23 - Series 2 - The Core of the Gita's Meaning
WHAT THEN is the message of the Gita and what its working value, its spiritual utility to the human mind of the present day after the long ages that have elapsed since it was written and the great subsequent transformations of thought and experience? The human mind moves always forward, alters its viewpoint and enlarges its thought substance, and the effect of these changes is to render past systems of thinking obsolete or, when they are preserved, to extend, to modify and subtly or visibly to alter their value. The vitality of an ancient doctrine consists in the extent to which it naturally lends itself to such a treatment; for that means that whatever may have been the limitations or the obsolescences of the form of its thought, the truth of substance, the truth of living vision and experience on which its system was built is still sound and retains a permanent validity and significance. The Gita is a book that has worn extraordinarily well and it is almost as fresh and still in its real substance quite as new, because always renewable in experience, as when it first appeared in or was written into the frame of the Mahabharata. It is still received in India as one of the great bodies of doctrine that most authoritatively govern religious thinking and its teaching acknowledged as of the highest value if not wholly accepted by almost all shades of religious belief and opinion. Its influence is not merely philosophic or academic but immediate and living, an influence both for thought and action, and its ideas are actually at work as a powerful shaping factor in the revival and renewal of a nation and a culture. It has even been said recently by a great voice that all we need of spiritual truth for the spiritual life is to be found in the Gita. It would be to encourage the superstition of the book to take too literally that utterance. The truth of the spirit is infinite and cannot be circumscribed in that manner. Still it
may be said that most of the main clues are there and that after all the later developments of spiritual experience and discovery we can still return to it for a large inspiration and guidance. Outside India too it is universally acknowledged as one of the world's great scriptures, although in Europe its thought is better understood than its secret of spiritual practice. What is it then that gives this vitality to the thought and the truth of the Gita?
The central interest of the Gita's philosophy and Yoga is its attempt, the idea with which it sets out, continues and closes, to reconcile and even effect a kind of unity between the inner spiritual truth in its most absolute and integral realisation and the outer actualities of man's life and action. A compromise between the two is common enough, but that can never be a final and satisfactory solution. An ethical rendering of spirituality is also common and has its value as a law of conduct; but that is a mental solution which does not amount to a complete practical reconciliation of the whole truth of spirit with the whole truth of life and it raises as many problems as it solves. One of these is indeed the starting-point of the Gita; it sets out with an ethical problem raised by a conflict in which we have on one side the dharma of the man of action, a prince and warrior and leader of men, the protagonist of a great crisis, of a struggle on the physical plane, the plane of actual life, between the powers of right and justice and the powers of wrong and injustice, the demand of the destiny of the race upon him that he shall resist and give battle and establish even though through a terrible physical struggle and a giant slaughter a new era and reign of truth and right and justice, and on the other side the ethical sense which condemns the means and the action as a sin, recoils from the price of individual suffering and social strife, unsettling and disturbance and regards abstention from violence and battle as the only way and the one right moral attitude. A spiritualised ethics insists on Ahinsa, on non-injuring and non-killing as the highest law of spiritual conduct. The battle, if it is to be fought out at all, must be fought on the spiritual plane and by some kind of non-resistance or refusal of participation or only by soul resistance, and if this does not succeed on the external plane, …
if the force of injustice conquers, the individual will still have preserved his virtue and vindicated by his example the highest ideal. On the other hand a more insistent extreme of the inner spiritual direction, passing beyond this struggle between social duty and an absolutist ethical ideal, is apt to take the ascetic turn and to point away from life and all its aims and standards of action towards another and celestial or supracosmic state in which alone beyond the perplexed vanity and illusion of man's birth and life and death there can be a pure spiritual existence. The Gita rejects none of these things in their place, — for it insists on the performance of the social duty, the following of the dharma for the man who has to take his share in the common action, accepts Ahinsa as part of the highest spiritual-ethical ideal and recognises the ascetic renunciation as a way of spiritual salvation. And yet it goes boldly beyond all these conflicting positions; greatly daring, it justifies all life to the spirit as a significant manifestation of the one Divine Being and asserts the compatibility of a complete human action and a complete spiritual life lived in union with the Infinite, consonant with the highest Self, expressive of the perfect Godhead.
All the problems of human life arise from the complexity of our existence, the obscurity of its essential principle and the secrecy of the inmost power that makes out its determinations and governs its purpose and its processes. If our existence were of one piece, solely material-vital or solely mental or solely spiritual, or even if the others were entirely or mainly involved in one of these or were quite latent in our subconscient or our superconscient parts, there would be nothing to perplex us; the material and vital law would be imperative or the mental would be clear to its own pure and unobstructed principle or the spiritual self-existent and self-sufficient to spirit. The animals are aware of no problems; a mental god in a world of pure mentality would admit none or would solve them all by the purity of a mental rule or the satisfaction of a rational harmony; a pure spirit would be above them and self-content in the infinite. But the existence of man is a triple web, a thing mysteriously physical-vital, mental and spiritual at once, and he knows not what are …
the true relations of these things, which the real reality of his life and his nature, whither the attraction of his destiny and where the sphere of his perfection.
Matter and life are his actual basis, the thing from which he starts and on which he stands and whose requirement and law he has to satisfy if he would exist at all on earth and in the body. The material and vital law is a rule of survival, of struggle, of desire and possession, of self-assertion and the satisfaction of the body, the life and the ego. All the intellectual reasoning in the world, all the ethical idealism and spiritual absolutism of which the higher faculties of man are capable cannot abolish the reality and claim of our vital and material base or prevent the race from following under the imperative compulsion of Nature its aims and the satisfaction of its necessities or from making its important problems a great and legitimate part of human destiny and human interest and endeavour. And the intelligence of man even, failing to find any sustenance in spiritual or ideal solutions that solve everything else but the pressing problems of our actual human life, often turns away from them to an exclusive acceptance of the vital and material existence and the reasoned or instinctive pursuit of its utmost possible efficiency, well-being and organised satisfaction. A gospel of the will to live or the will to power or of a rationalised vital and material perfection becomes the recognised dharma of the human race and all else is considered either a pretentious falsity or a quite subsidiary thing, a side issue of a minor and dependent consequence.
Matter and life however in spite of their insistence and great importance are not all that man is, nor can he wholly accept mind as nothing but a servant of the life and body admitted to certain pure enjoyments of its own as a sort of reward for its service or regard it as no more than an extension and flower of the vital urge, an ideal luxury contingent upon the satisfaction of the material life. The mind much more intimately than the body and the life is the man, and the mind as it develops insists more and more on making the body and the life an instrument — an indispensable instrument and yet a considerable obstacle, otherwise there would be no problem — for its own characteristic …
satisfactions and self-realisation. The mind of man is not only a vital and physical, but an intellectual, aesthetic, ethical, psychic, emotional and dynamic intelligence, and in the sphere of each of its tendencies its highest and strongest nature is to strain towards some absolute of them which the frame of life will not allow it to capture wholly and embody and make here entirely real. The mental absolute of our aspiration remains as a partly grasped shining or fiery ideal which the mind can make inwardly very present to itself, inwardly imperative on its effort, and can even effectuate partly, but not compel all the facts of life into its image. There is thus an absolute, a high imperative of intellectual truth and reason sought for by our intellectual being; there is an absolute, an imperative of right and conduct aimed at by the ethical conscience; there is an absolute, an imperative of love, sympathy, compassion, oneness yearned after by our emotional and psychic nature; there is an absolute, an imperative of delight and beauty quivered to by the aesthetic soul; there is an absolute, an imperative of inner self-mastery and control of life laboured after by the dynamic will; all these are there together and impinge upon the absolute, the imperative of possession and pleasure and safe embodied existence insisted on by the vital and physical mind. And the human intelligence, since it is not able to realise entirely any of these things, much less all of them together, erects in each sphere many standards and dharmas, standards of truth and reason, of right and conduct, of delight and beauty, of love, sympathy and oneness, of self-mastery and control, of self-preservation and possession and vital efficiency and pleasure, and tries to impose them on life. The absolute shining ideals stand far above and beyond our capacity and rare individuals approximate to them as best they can: the mass follow or profess to follow some less magnificent norm, some established possible and relative standard. Human life as a whole undergoes the attraction and yet rejects the ideal. Life resists in the strength of some obscure infinite of its own and wears down or breaks down any established mental and moral order. And this must be either because the two are quite different and disparate though meeting and interacting principles or because mind has not the …
clue to the whole reality of life. The clue must be sought in something greater, an unknown something above the mentality and morality of the human creature.
The mind itself has the vague sense of some surpassing factor of this kind and in the pursuit of its absolutes frequently strikes against it. It glimpses a state, a power, a presence that is near and within and inmost to it and yet immeasurably greater and singularly distant and above it; it has a vision of something more essential, more absolute than its own absolutes, intimate, infinite, one, and it is that which we call God, Self or Spirit. This then the mind attempts to know, enter, touch and seize wholly, to approach it or become it, to arrive at some kind of unity or lose itself in a complete identity with that mystery, ascaryam. The difficulty is that this spirit in its purity seems something yet farther than the mental absolutes from the actualities of life, something not translatable by mind into its own terms, much less into those of life and action. Therefore we have the intransigent absolutists of the spirit who reject the mental and condemn the material being and yearn after a pure spiritual existence happily purchased by the dissolution of all that we are in life and mind, a Nirvana. The rest of spiritual effort is for these fanatics of the Absolute a mental preparation or a compromise, a spiritualising of life and mind as much as possible. And because the difficulty most constantly insistent on man's mentality in practice is that presented by the claims of his vital being, by life and conduct and action, the direction taken by this preparatory endeavour consists mainly in a spiritualising of the ethical supported by the psychical mind — or rather it brings in the spiritual power and purity to aid these in enforcing their absolute claim and to impart a greater authority than life allows to the ethical ideal of right and truth of conduct or the psychic ideal of love and sympathy and oneness. These things are helped to some highest expression, given their broadest luminous basis by an assent of the reason and will to the underlying truth of the absolute oneness of the spirit and therefore the essential oneness of all living creatures. This kind of spirituality linked on in some way to the demands of the normal mind of man, …
persuaded to the acceptance of useful social duty and current law of social conduct, popularised by cult and ceremony and image is the outward substance of the world's greater religions. These religions have their individual victories, call in some ray of a higher light, impose some shadow of a larger spiritual or semi-spiritual rule, but cannot effect a complete victory, end flatly in a compromise and in the act of compromise are defeated by life. Its problems remain and even recur in their fiercest forms — even such as this grim problem of Kurukshetra. The idealising intellect and ethical mind hope always to eliminate them, to discover some happy device born of their own aspiration and made effective by their own imperative insistence, which will annihilate this nether untoward aspect of life; but it endures and is not eliminated. The spiritualised intelligence on the other hand offers indeed by the voice of religion the promise of some victorious millennium hereafter, but meanwhile half convinced of terrestrial impotence, persuaded that the soul is a stranger and intruder upon earth, declares that after all not here in the life of the body or in the collective life of mortal man but in some immortal Beyond lies the heaven or the Nirvana where alone is to be found the true spiritual existence.
It is here that the Gita intervenes with a restatement of the truth of the Spirit, of the Self, of God and of the world and Nature. It extends and remoulds the truth evolved by a later thought from the ancient Upanishads and ventures with assured steps on an endeavour to apply its solving power to the problem of life and action. The solution offered by the Gita does not disentangle all the problem as it offers itself to modern mankind; as stated here to a more ancient mentality, it does not meet the insistent pressure of the present mind of man for a collective advance, does not respond to its cry for a collective life that will at last embody a greater rational and ethical and if possible even a dynamic spiritual ideal. Its call is to the individual who has become capable of a complete spiritual existence; but for the rest of the race it prescribes only a gradual advance, to be wisely effected by following out faithfully with more and more of intelligence and moral purpose and with a final turn to …
spirituality the law of their nature. Its message touches the other smaller solutions but, even when it accepts them partly, it is to point them beyond themselves to a higher and more integral secret into which as yet only the few individuals have shown themselves fit to enter.
The Gita's message to the mind that follows after the vital and material life is that all life is indeed a manifestation of the universal Power in the individual, a derivation from the Self, a ray from the Divine, but actually it figures the Self and the Divine veiled in a disguising Maya, and to pursue the lower life for its own sake is to persist in a stumbling path and to enthrone our nature's obscure ignorance and not at all to find the true truth and complete law of existence. A gospel of the will to live, the will to power, of the satisfaction of desire, of the glorification of mere force and strength, of the worship of the ego and its vehement acquisitive self-will and tireless self-regarding intellect is the gospel of the Asura and it can lead only to some gigantic ruin and perdition. The vital and material man must accept for his government a religious and social and ideal dharma by which, while satisfying desire and interest under right restrictions, he can train and subdue his lower personality and scrupulously attune it to a higher law both of the personal and the communal life.
The Gita's message to the mind occupied with the pursuit of intellectual, ethical and social standards, the mind that insists on salvation by the observance of established dharmas, the moral law, social duty and function or the solutions of the liberated intelligence, is that this is indeed a very necessary stage, the dharma has indeed to be observed and, rightly observed, can raise the stature of the spirit and prepare and serve the spiritual life, but still it is not the complete and last truth of existence. The soul of man has to go beyond to some more absolute dharma of man's spiritual and immortal nature. And this can only be done if we repress and get rid of the ignorant formulations of the lower mental elements and the falsehood of egoistic personality, impersonalise the action of the intelligence and will, live in the identity of the one self in all, break out of all ego-moulds into the …
impersonal spirit. The mind moves under the limiting compulsion of the triple lower nature, it erects its standards in obedience to the tamasic, rajasic or at highest the sattwic qualities; but the destiny of the soul is a divine perfection and liberation and that can only be based in the freedom of our highest self, can only be found by passing through its vast impersonality and universality beyond mind into the integral light of the immeasurable Godhead and supreme Infinite who is beyond all dharmas.
The Gita's message to those, absolutist seekers of the Infinite, who carry impersonality to an exclusive extreme, entertain an intolerant passion for the extinction of life and action and would have as the one ultimate aim and ideal an endeavour to cease from all individual being in the pure silence of the ineffable Spirit, is that this is indeed one path of journey and entry into the Infinite, but the most difficult, the ideal of inaction a dangerous thing to hold up by precept or example before the world, this way, though great, yet not the best way for man and this knowledge, though true, yet not the integral knowledge. The Supreme, the all-conscious Self, the Godhead, the Infinite is not solely a spiritual existence remote and ineffable; he is here in the universe at once hidden and expressed through man and the gods and through all beings and in all that is. And it is by finding him not only in some immutable silence but in the world and its beings and in all self and in all Nature, it is by raising to an integral as well as to a highest union with him all the activities of the intelligence, the heart, the will, the life that man can solve at once his inner riddle of self and God and the outer problem of his active human existence. Made Godlike, God-becoming, he can enjoy the infinite breadth of a supreme spiritual consciousness that is reached through works no less than through love and knowledge. Immortal and free, he can continue his human action from that highest level and transmute it into a supreme and all-embracing divine activity, — that indeed is the ultimate crown and significance here of all works and living and sacrifice and the world's endeavour.
This highest message is first for those who have the strength to follow after it, the master men, the great spirits, the …
God-knowers, God-doers, God-lovers who can live in God and for God and do their work joyfully for him in the world, a divine work uplifted above the restless darkness of the human mind and the false limitations of the ego. At the same time, and here we get the gleam of a larger promise which we may even extend to the hope of a collective turn towards perfection, — for if there is hope for man, why should there not be hope for mankind? — the Gita declares that all can if they will, even to the lowest and sinfullest among men, enter into the path of this Yoga. And if there is a true self-surrender and an absolute unegoistic faith in the indwelling Divinity, success is certain in this path. The decisive turn is needed; there must be an abiding belief in the Spirit, a sincere and insistent will to live in the Divine, to be in self one with him and in Nature — where too we are an eternal portion of his being — one with his greater spiritual Nature, God-possessed in all our members and Godlike.
The Gita in the development of its idea raises many issues, such as the determinism of Nature, the significance of the universal manifestation and the ultimate status of the liberated soul, questions that have been the subject of unending and inconclusive debate. It is not necessary in this series of essays of which the object is a scrutiny and positive affirmation of the substance of the Gita and a disengaging of its contribution to the abiding spiritual thought of humanity and its kernel of living practice, to enter far into these discussions or to consider where we may differ from its standpoint or conclusions, make any reserves in our assent or even, strong in later experience, go beyond its metaphysical teaching or its Yoga. It will be sufficient to close with a formulation of the living message it still brings for man the eternal seeker and discoverer to guide him through the present circuits and the possible steeper ascent of his life up to the luminous heights of his spirit.
Series1 Chapter1 - Series 1 - Our Demand and Need from the Gita
Series1 Chapter2 - Series 1 - The Divine Teacher
Series1 Chapter3 - Series 1 - The Human Disciple
Series1 Chapter4 - Series 1 - The Core of the Teaching
Series1 Chapter5 - Series 1 - Kurukshetra
Series1 Chapter6 - Series 1 - Man and the Battle of Life
Series1 Chapter7 - Series 1 - The Creed of the Aryan Fighter
Series1 Chapter8 - Series 1 - Sankhya and Yoga
Series1 Chapter9 - Series 1 - Sankhya, Yoga and Vedanta
Series1 Chapter10 - Series 1 - The Yoga of the Intelligent Will
Series1 Chapter11 - Series 1 - Works and Sacrifice
Series1 Chapter12 - Series 1 - The Significance of Sacrifice
Series1 Chapter13 - Series 1 - The Lord of the Sacrifice
Series1 Chapter14 - Series 1 - The Principle of Divine Works
Series1 Chapter15 - Series 1 - The Possibility and Purpose of Avatarhood
Series1 Chapter16 - Series 1 - The Process of Avatarhood
Series1 Chapter17 - Series 1 - The Divine Birth and Divine Works
Series1 Chapter18 - Series 1 - The Divine Worker
Series1 Chapter19 - Series 1 - Equality
Series1 Chapter20 - Series 1 - Equality and Knowledge
Series1 Chapter21 - Series 1 - The Determinism of Nature
Series1 Chapter22 - Series 1 - Beyond the Modes of Nature
Series1 Chapter23 - Series 1 - Nirvana and Works in the World
Series1 Chapter24 - Series 1 - The Gist of the Karmayoga
Series2 Chapter1 - Series 2 - The Two Natures
Series2 Chapter2 - Series 2 - The Synthesis of Devotion and Knowledge
Series2 Chapter3 - Series 2 - The Supreme Divine
Series2 Chapter4 - Series 2 - The Secret of Secrets
Series2 Chapter5 - Series 2 - The Divine Truth and Way
Series2 Chapter6 - Series 2 - Works, Devotion and Knowledge
Series2 Chapter7 - Series 2 - The Supreme Word of the Gita
Series2 Chapter8 - Series 2 - God in Power of Becoming
Series2 Chapter9 - Series 2 - The Theory of the Vibhuti
Series2 Chapter10 - Series 2 - The Vision of the World-Spirit - Time the Destroyer
Series2 Chapter11 - Series 2 - The Vision of the World-Spirit - The Double Aspect
Series2 Chapter12 - Series 2 - The Way and the Bhakta
Series2 Chapter13 - Series 2 - The Field and its Knower
Series2 Chapter14 - Series 2 - Above the Gunas
Series2 Chapter15 - Series 2 - The Three Purushas
Series2 Chapter16 - Series 2 - The Fullness of Spiritual Action
Series2 Chapter17 - Series 2 - Deva and Asura
Series2 Chapter18 - Series 2 - The Gunas, Faith and Works
Series2 Chapter19 - Series 2 - The Gunas, Mind and Works
Series2 Chapter20 - Series 2 - Swabhava and Swadharma
Series2 Chapter21 - Series 2 - Towards the Supreme Secret
Series2 Chapter22 - Series 2 - The Supreme Secret
Series2 Chapter23 - Series 2 - The Core of the Gita's Meaning
Series2 Chapter24 - Series 2 - The Message of the Gita
Series3 Chapter1 - Gita Translation - The Dejection of Arjuna
Series3 Chapter2 - Gita Translation - Sankhyayoga
Series3 Chapter3 - Gita Translation - Karmayoga
Series3 Chapter4 - Gita Translation - Towards The Yoga of Knowledge
Series3 Chapter5 - Gita Translation - The Yoga of Renunciation
Series3 Chapter6 - Gita Translation - The Yoga of The Supreme Spirit
Series3 Chapter7 - Gita Translation - The Yoga of Knowledge
Series3 Chapter8 - Gita Translation - The Immutable Brahman
Series3 Chapter9 - Gita Translation - The King-Knowledge or The King-Secret
Series3 Chapter10 - Gita Translation - God in Power of Becoming
Series3 Chapter11 - Gita Translation - The Vision of The World-Spirit
Series3 Chapter12 - Gita Translation - Bhaktiyoga
Series3 Chapter13 - Gita Translation - The Field and Its Knower
Series3 Chapter14 - Gita Translation - The Three Gunas
Series3 Chapter15 - Gita Translation - The Supreme Divine
Series3 Chapter16 - Gita Translation - Deva and Asura
Series3 Chapter17 - Gita Translation - Faith and The Three Gunas
Series3 Chapter18 - Gita Translation - Renunciation and Moksha