Introduction
In stark contrast to Sun Tzu’s pragmatic and strategic approach to war, the Hindu scripture, The Bhagavad Gita, presents a more philosophical and moral perspective on conflict. The “art of war” in Hinduism, as depicted in the scripture, does not concern itself with the tactical aspects of warfare but with the moral and spiritual dimensions of conflict and duty. In this work, war is perceived as a necessary evil that needs to be confronted when righteousness (Dharma) is threatened (Easwaran, 2007, p. 15).
The protagonist, the Pandava Prince Arjuna, faces a moral dilemma of fighting against his relatives in the Kurukshetra war (Easwaran, 2007, p. 42). He initially refuses to fight, but his charioteer, Lord Krishna, advises him to fulfill his Kshatriya (warrior) duty and fight for justice (Easwaran, 2007, p. 42). Krishna elucidates that it is only the physical body, the temporary, material shell, that is killed in a war, while the eternal soul remains unharmed (Easwaran, 2007, p. 19). This perspective reflects the Indian belief in the immortality of the soul and the transient nature of physical existence.
The “Art of War” in the Indian Perspective: How and When One Should Fight
In Hinduism, war should not be fought for personal gain, vengeance, or hatred but to pursue justice and uphold Dharma. This emphasis on righteousness and duty reflects the Indian belief in Karma (actions and their eventual consequences) and Dharma (duty, morality, righteousness) (Easwaran, 2007, p. 15). Therefore, war becomes one’s duty and should be fought without attachment to results, reflecting the philosophy of Karma Yoga (path of selfless action) in Indian philosophy (Easwaran, 2007, p. 30). Thus, for Arjuna, the war against the members of his own family becomes a righteous war as he chooses to stand for Dharma and combat the evil ways of his cousins who lust for power (Easwaran, 2007, p. 48).
Broader Manifestation of Indian Beliefs Beyond the Concept of War
This perspective of war, as presented in the Bhagavad Gita, indeed mirrors a range of broader Indian beliefs and philosophies. It encapsulates the essence of various key Indian concepts such as Dharma and Karma, as well as Samsara (cycle of birth and death) and Moksha (liberation) (Easwaran, 2007, p. 15). While addressing the context of war, Bhagavad Gita provides a comprehensive guide to life and duty, emphasizing the importance of righteousness, selflessness, detachment, and devotion.
Furthermore, the Hindu scripture emphasizes that a war fought for the righteous causes no harm to one’s eternal self. Atman (the divine core of personality, or the self) is central to Hinduism and its notion of the cycle of birth, death, and rebirth (Easwaran, 2007, p. 16). Atman is eternal and embodies existence itself, and, as Lord Krishna discloses to Arjuna that it is never born, nor can it die (Easwaran, 2007, p. 50). The death of the physical body does not affect Atman, and one’s self can be reborn into another physical being (Easwaran, 2007, p. 19). Although it remains unclear whether the rebirth happens directly following the passing of one physical body or whether the self lingers in other worlds before reincarnation.
It should be noted that Lord Krishna is Atman yet transcends it (Easwaran, 2007, p. 139). In addition, Atman, as the eternal self, represents the infinite transcendent knowledge as the self learns from each life (Easwaran, 2007, p. 139). It is the connection of every being with the divine and cannot be destroyed by physical death.
The eternal self is not born and cannot die, yet it can escape the cycle of reincarnation or achieve Moksha. Bhagavad Gita defines Moksha as the spiritual liberation from Samsara and states that it is the ultimate goal of one’s existence (Easwaran, 2007, p. 15). Moksha is the existence beyond time, space, and causality and is viewed as the spiritual freedom of the self (Easwaran, 2007, p. 19, 74).
It cannot be achieved by succumbing to worldly desires, and to truly achieve Moksha, one should abandon all desires and overcome ignorance. If duty, pleasure, and wealth are the goals of an ordinary life, their abandonment and living by Dharma will lead to salvation (Easwaran, 2007, p. 168). Thus, by fighting the war against his cousins who pursue wealth and power above all, Prince Arjuna will likely achieve Moksha, as his path is one of righteousness, virtue, and morality.
Conclusion
In summary, it should be noted that the “art of war,” as presented in the Hindu scripture, the Bhagavad Gita differs substantially from Sun Tzu’s specific approach. The scripture does not discuss war strategy and tactics but concerns one’s moral duty, the pursuit of justice, and remaining righteous in challenging times. War is seen as a necessary evil to uphold Dharma and restore balance in the world. This perspective reflects broader Indian beliefs, emphasizing the transient nature of one’s physical existence, the immortality of the eternal self, the importance of duty and righteousness, and the philosophy of selfless action. While centered around war, the Bhagavad Gita’s teachings provide profound insights into life, duty, and spirituality, making it not just an “art of war” but a guide to life itself.
Reference
Easwaran, E. (Trans.). (2007). The Bhagavad Gita. Nilgiri Press.