Sri Aurobindo Study Group
Auburn, Alabama
Message of the Gita
Chapter 1: Kurukshetra
Introduction--It is worth noting that we are introduced to the Gita, as is
Dhritarashtra, the blind king of
the Kurus, through the occult words and vision of Sanjaya, his faithful
servant, because
this first chapter raises the fundamental questions about life, God, and
action in this
world of spiritual darkness
which will be dealt with throughout the Gita. Kurukshetra represents the
field of life--the battle of life--in which the outer circumstances
serve as the
environment for the development of the inner life, while also manifesting the
inner Self outwardly in the material universe. Kurukshetra is the field of our
evolving dharma, the place of our spiritual struggle and pilgrimage.
* * *
The context--The Gita and its teaching take place in the midst of a
violent conflict, a
terrible war, not in the quiet, meditative atmosphere of an ashram or the peaceful
setting of a woods or mountain retreat. It presents Krishna (the incarnate Godhead,
the Avatar) speaking to his disciple in the midst of a violent struggle, not in the
temple, on the mountaintop, or under the Bo Tree. Life itself,
the field of our spiritual
struggle, is holy; and God is ever present as friend, guide, and helper.
This setting and context suggest that the message of the Gita pertains not
only to an
inner liberation, but provides guidance for our life of action in the world.
* * *
The problem--Arjuna (the White One) is described as the best among men. He
has lived according to the highest ideals and moral principles (sattwa) of
his time. As a
kshatriya,a warrior, he has lived a life of morality, purity, and
honor according to
the highest ideals of his caste and of his society. His duty, his
dharma,is to protect
society by defending it against the forces of evil and unrighteousness.
In fact, leading
his troops in this great and climactic war represents the pinnacle of his duty as a
warrior. But these same noble principles which have guided him to such an
honorable position among men, have now led him to this violent and repulsive
action--As Krishna, the driver of the chariot (and the inner guide of
life and action
in the world) positions the chariot between the two armies and instructs Arjuna to
"behold these Kurus gathered together," Arjuna realizes that in carrying out his
duty, he will destroy his own loved ones, friends, family members, and
gurus. And
in destroying them, he will destroy the very fabric of the society and nation which
he is supposed to defend. The result is a profound inner crisis in which Arjuna
loses confidence in the very
standards of action which have led him to this
point.
His standards of action (his dharma) have apparently failed him, leading him to this
horrible action and crisis.
The dilemma faced by Arjuna is extreme and goes to the very core of his
being. It calls into question the whole meaning of his life. Everything
he stands for and holds sacred, the entire basis of his status as a
warrior and a leader, is about to be shattered--shattered by an action
(his own action) to which he has been led by those very same standards
and principles which he is about to destroy. His entire inner and outer
world is about to collapse.
His high and noble principles--of action, of value, of belief--his whole
basis for viewing the world, have failed him. His life's foundation has
vanished. He no longer has a firm basis for viewing the world, formulating
values, or conducting action.
Note that Ajuna's repulsion to this battle is not based on fear for
himself. Arjuna is brave and confident of victory. It is a revulsion to
the action which he is about to carry out. His despair results from the
loss of his basis for action and morality--loss of his dharma. He no
longer has anything to "hold on to" in life. The whole meaning of his
existence has apparently been taken from him.
The problem is presented to us
in such an extreme and dramatic form in order to raise
and highlight the most fundamental questions of life and existence:
How do we reconcile the
spiritual life with life in the world? What is the real purpose of life? Why is the
world the way it is? What is God's role in the world? What is our relationship with
God? What standard (dharma) is there for action in the world while trying
to live inwardly a
life of purity and spirituality?
* * *
The response--Arjuna's initial reaction is one of rejection and
withdrawal: He lays
down his weapons and refuses to fight.
In casting down his god-given weapons,
Arjuna also rejects the inner and outer qualities of his warrior nature
(also god-given) as well as his divinely-ordained charge and
responsibility. As he becomes
completely dejected, his reaction progresses in stages: The first response is from the
senses--disgust and repulsion at the slaughter about to take place. Then an
emotional reaction--the pain of destroying these loved ones. Then the moral
sense--arguing that it is actually his own greed and desire for the power and
pleasures of kingdom that have led him to this situation.
Finally, he rationalizes his reaction
by arguing that it is a worse sin for him to carry out such an action because he would
be acting in full knowledge of the wrong about to be committed, while his
opponents, though guilty, are blinded by their own greed and have no sense
of guilt. The first chapter of the Gita ends as Arjuna collapses in his
chariot in utter despair.
* * *
The lesson--What is the practical lesson for us in this first chapter of
the Gita? To
examine ourselves honestly and sincerely. To take a frank and unflinching look at
our own motives and standards of action. To look within and
ask the questions: What is the
dharma I follow in life? What is the truth of my own nature? What are the
principles and foundation of my actions?
What is the truth upon which my life is based?
