Sri Aurobindo Study Group
Auburn, Alabama
Message of the Gita
Chapter 2 (1-38): The Creed of the Aryan Fighter
Sankhya and Yoga--The first part of the Gita (the first six chapters)
synthesizes the paths of
knowledge and
works in a Vedantic framework. In this chapter, it effects a synthesis of the
principles of Sankhya and Yoga. Sankhya dwells upon the distinction between
Purusha and Prakriti, the soul and nature, and through a process of discrimination
and analytical reasoning attempts to arrive at a state of self-knowledge and
liberation which transcends the lower nature. Yoga is a system in which all actions,
the individual will, and all aspects of the being are offered to the Divine, the Lord of
Nature. The Gita shows that both paths are yogas leading to the same
Truth. The
yoga of the Gita combines the two in a large and powerful synthesis.
* * *
The first part of this chapter
presents the Sankhya distinction between Purusha and Prakriti,
Soul and Nature, in the context of the Vedantic principles of the immortality and
omnipresence of the spirit, the eternal nature of the soul, and the material world as
an extension or manifestation of the Self. These ideas formed the basis of the social
ideals of duty and honor of the kshatriya, the warrior.
* * *
Krishna's response--Krishna responds to Arjuna's refusal to engage in battle with a
strong rebuke. The pity expressed by Arjuna is viewed by Krishna as a form of
egoistic self-indulgence and a violation of his responsibility as a warrior. Arjuna's
reaction is not the divine compassion of the kshatriya, but a self-pity based upon the
results this action will have upon his own life and a desire for different results.
Arjuna's pity is a reaction of the senses and emotional nature, not the divine
compassion of the kshatriya, the god-like warrior. He is "invaded by pity,"
depressed, and discouraged--all unwarrior-like emotions. He is "overcome" and
"dejected"--overcome by reactions which invade him from the outside--again,
unwarrior-like reactions which are not part of his true nature as a kshatriya.
Krishna urges him to live up to the noble creed of the warrior,
to stand up and fight the outer foe as well as his inner faint
heartedness. Krishna responds: "This mood came not from heaven nor can
it lead
to heaven." Arjuna then takes refuge with Krishna, asking for enlightenment, for a
dharma--a new standard and principle by which to act.
* * *
The imperishable soul--Krishna then explains the immortal, immutable nature of
the soul, the true person. His explanation is based upon the philosophical ideas of
Vedanta, placing the Sankhyan principle of the separation of the Soul and Nature in
that context. The soul is eternal and imperishable and not affected by the
impermanence of the material world. The real person is the soul, not the body,
mind or senses. The enlightened person lives in this truth and identifies with the
spirit within, remaining equal to and unaffected by the pleasures and suffering of
the outer nature. Living in this realization, the enlightened person understands
that a soul cannot be harmed or destroyed, but that the physical nature (including
the body, life, and mind) passes through the stages of birth and death. The soul fit
for immortality lives in constant awareness of the eternal spirit and has learned to
endure and overcome the touches of this transient world. Such a person transcends
the life and death of the physical body and receives all contacts with the calm
equality of the soul. The Gita urges us to live in the conscious awareness of this
spiritual truth.
* * *
The implication of this knowledge in the life of the individual is to follow "thine
own law of action," the truth of your being and higher nature. Living in conscious
knowledge of the higher truth of God and Nature, act according to that truth. This
is each person's dharma.
* * *
The lesson--The practical lesson for us in this first part of the
second chapter of the
Gita is to meditate upon the eternal and imperishable nature of the soul. To see
ourselves and others as souls embodied in physical frames. To see the world and all
creatures as a manifestation of the spirit. Practice the separation of Purusha and
Prakriti, Soul and Nature. Become aware of the Divine Reality within, live in
constant awareness of that truth, and cultivate a state of equality (samata) towards
transient things.
