स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।कर्तुं नेच्छसि यन्मोहात् करिष्यस्यवशोऽपि तत् ॥
svabhāvajena kaunteya nibaddhaḥ svena karmaṇākartuṁ necchasi yanmohāt kariṣyasyavaśo’pi tat
What from delusion thou desirest not to do, O Kaunteya, that helplessly thou shalt do bound by thy own work born of thy swabhava.
Compiled rendering · Anilbaran Roy
AI translation
Essays on the Gita
What then is the master man, the divine worker, the opened channel of the universal Will to do when he finds the World-Spirit turned towards some immense catastrophe, figured before his eyes as Time the destroyer arisen and increased for the destruction of the nations, and himself put there in the forefront whether as a fighter with physical weapons or a leader and guide or an inspirer of men, as he cannot fail to be by the very force of his nature and the power within him, svabhāvajena svena karmaṇā18·60? To abstain, to sit silent, to protest by non-intervention? But abstention will not help, will not prevent the fulfilment of the destroying Will, but rather by the lacuna it creates increase confusion. Even without thee, cries the Godhead, my will of destruction would still be accomplished, ṛte’pi tvām. If Arjuna11·32 were to abstain or even if the battle of Kurukshetra were not to be fought, that evasion would only prolong and make worse the inevitable confusion, disorder, ruin that are coming. For these things are no accident, but an inevitable seed that has been sown and a harvest that must be reaped. They who have sown the wind, must reap the whirlwind. Nor indeed will his own nature allow him any real abstention, prakṛtis tvāṁ niyokṣyati. This the Teacher tells Arjuna at the close, “That which in thy egoism18·59–60 thou thinkest saying, I will not fight, vain is this thy resolve: Nature shall yoke thee to thy work. Bound by thy own action which is born of the law of thy being, what from delusion thou desirest not to do, that thou shalt do even perforce.” Then to give another turn, to use some kind of soul force, spiritual method and power, not physical weapons? But that is only another form of the same action; the destruction will still take place, and the turn given too will be not what the individual ego, but what the World-Spirit wills. Even, the force of destruction may feed on this new power, may get a more formidable impetus and Kali arise filling the world with a more terrible sound of her laughters. No real peace can be till the heart of man deserves peace; the law of Vishnu cannot prevail till the debt to Rudra is paid. To turn aside then and preach to a still unevolved mankind the law of love and oneness? Teachers of the law of love and oneness there must be, for by 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 outer and immediate reality. Christ and Buddha have come and gone, but it is Rudra who still holds the world in the hollow of his hand. And meanwhile the fierce forward labour of mankind tormented and oppressed by the Powers that are profiteers of egoistic force and their servants cries for the sword of the Hero of the struggle and the word of its prophet.
And first the Gita restates the body of its message. It summarises18·49–63 the whole outline and essence in the short space of fifteen verses, lines of a brief and concentrated expression and significance that miss nothing of the kernel of the matter, couched in phrases of the most lucid precision and clearness. And they must therefore be scanned with care, must be read deeply in the light of all that has gone before, because here it is evidently intended to extract what the Gita itself considers to be the central sense of its own teaching. The statement sets out from the original starting-point of the thought in the book, the enigma of human action, the apparently insuperable difficulty of living in the highest self and spirit while yet we continue to do the works of the world. The easiest way is to give up the problem as insoluble, life and action as an illusion or an inferior movement of existence to be abandoned as soon as we can rise out of the snare of the world into the truth of spiritual being. That is the ascetic solution, if it can be called a solution; at any rate it is a decisive and effective way out of the enigma, a way to which ancient Indian thought of the highest and most meditative kind, as soon as it commenced to turn at a sharp incline from its first large and free synthesis, had moved with an always increasing preponderance. The Gita like the Tantra and on certain sides the later religions attempts to preserve the ancient balance: it maintains the substance and foundation of the original synthesis, but the form has been changed and renovated in the light of a developing spiritual experience. This teaching does not evade the difficult problem of reconciling the full active life of man with the inner life in the highest self and spirit; it advances what it holds to be the real solution. It does not at all deny the efficacy of the ascetic renunciation of life for its own purpose, but it sees that that cuts instead of loosening the knot of the riddle and therefore it accounts it an inferior method and holds its own for the better way. The two paths both lead us out of the lower ignorant normal nature of man to the pure spiritual consciousness and so far both must be held to be valid and even one in essence: but where one stops short and turns back, the other advances with a firm subtlety and high courage, opens a gate on unexplored vistas, completes man in God and unites and reconciles in the spirit soul and Nature.
The essence of the teaching and the Yoga has thus been given to the disciple on the field of his work and battle and the divine Teacher now proceeds to apply it to his action, but in a way that makes it applicable to all action. Attached to a crucial example, spoken to the protagonist of Kurukshetra, the words bear a much wider significance and are a universal rule for all who are ready to ascend above the ordinary mentality and to live and act in the highest spiritual consciousness. To break out of ego and personal mind and see everything in the wideness of the self and spirit, to know God and adore him in his integral truth and in all his aspects, to surrender all oneself to the transcendent Soul of nature and existence, to possess and be possessed by the divine consciousness, to be one with the One in universality of love and delight and will and knowledge, one in him with all beings, to do works as an adoration and a sacrifice on the divine foundation of a world in which all is God and in the divine status of a liberated spirit, is the sense of the Gita’s Yoga. It is a transition from the apparent to the supreme spiritual and real truth of our being, and one enters into it by putting off the many limitations of the separative consciousness and the mind’s attachment to the passion and unrest and ignorance, the lesser light and knowledge, the sin and virtue, the dual law and standard of the lower nature. Therefore, says the Teacher, “devoting all thyself to me, giving up in thy conscious mind all thy actions into Me, resorting to Yoga of the will and intelligence be always one in heart and consciousness with Me. If thou art that at all times, then by my grace thou shalt pass safe through all difficult and perilous passages; but if from egoism thou hear not, thou shalt fall into perdition. Vain is this thy resolve, that in thy egoism thou thinkest, saying18·59–62 ‘I will not fight’; thy nature shall appoint thee to thy work. What from delusion thou desirest not to do, that helplessly thou shalt do bound by thy own work born of thy swabhava. The Lord is stationed in the heart of all existences, O Arjuna, and turns them all round and round mounted on a machine by his Maya. In him take refuge in every way of thy being and by his grace thou shalt come to the supreme peace and the eternal status.”
Other writings
The greatness of this teaching is for the great. Those who are commissioned to bring about mighty changes are full of the force of the Zeitgeist. Kali has entered into them and Kali when she enters into a man cares nothing for rationality and possibility. She is the force of Nature that whirls the stars in their orbits, lightly as a child might swing a ball, and to that force there is nothing impossible. She is aghaṭana-ghaṭana-paṭīyasī, very skilful in bringing about the impossible. She is the devātmaśaktiḥ svaguṇair nigūḍhā, the Power of the Divine Spirit hidden in the modes of its own workings, and she needs nothing but time to carry out the purpose with which she is commissioned. She moves in Time and the very movement fulfils itself, creates its means, accomplishes its ends. It is not an accident that she works in one man more than in another. He is chosen because he is a likely vessel, and having chosen him she neither rejects him till the purpose is fulfilled nor allows him to reject her. Therefore Sri Krishna tells Arjuna:
