Time magazine in Jan, 1950 called it the “Revolt of a doormat” (alternate link). Nandini Mehta, wife of Bombay textile millionaire Bhagvandas Mehta and mother of three children went to court asking for legal separation. She had become a disciple of Jiddu Krishnamurti and aspired to live a celibate life but her husband would not permit her to do so. After an acrimonious court battle, she eventually separated from her husband but was unable to gain custody of her children (1). She devoted the rest of her life to running an orphanage Bal Anand (i.e. “joy of children”; it still exists; see a report).
The Bhagavad Gita is an inspiring scripture which people frequently turn to for guidance and also quote in support of their arguments. Unfortunately, its aphoristic quality and the backdrop of the war through which its message has been expounded makes it amenable to divergent interpretations. Pacifists tend to be distressed by the justification of war while the warhawks delight in it. The Gita’s enunciation of multiple spiritual paths provides leeway for commentators to selectively highlight the sections they prefer and ignore the rest of the book. Ethicists, for instance, may assume that the Gita preaches the performance of duty above everything. In this article, we examine Sri Aurobindo’s perspective on the Gita.