Advice to the Indian Aristocracy/Chapter 10
COURAGE.
Mr. Macnaghten classifies courage as of two kinds, namely, physical courage and moral courage. He says physical courage means that "which enables us to meet bodily dangers and even death, without fear"; and moral courage means, he says, that "which enables us to say and do what we know to be right."
Hindus say that courage means patience of mind in fear, sorrow, pain, danger, and also in bearing the effects of the six emotions called the six internal enemies of man, viz., desire, anger, avarice, arrogance, delusion and envy.
PHYSICAL COURAGE.
We must not take acts of mere daring as those of courage. There must be some thought or principle in an act of courage. An action at close quarters may sometimes in the end turn into a brave or gallant act. Some call it a daring action. But daring actions alone never come under the above heading. Bravery, we may call "fearless action, which cleaves to its purpose, regardless of consequences." We see courage in that sense in animals too, when they turn at bay. The best courage or bravery we find is that of a game-cock. Courage in men is of a much higher quality than in dumb creatures; because we have thinking and reasoning powers which they have not.
"It is this same courage which often inspires soldiers in battle, and sportsmen in the jungle, to face great peril, not only without fear, but even with a kind of 'stern joy' and pride."[1] Trained soldiers are generally brave men and they stand together because of discipline at the entire risk of their lives. You must have seen some soldiers (officers included) wearing a Victoria Cross. It is the highest distinction to be won only by gallantry. We all know well of the great soldiers, Earl Roberts and Lord Kitchener of the present day. They were ordinary soldiers at first and now they have been raised to their present distinguished positions for their valour and distinguished services in war.
I was fortunately present at the Guildhall in 1902 at the presentation of addresses to Earl Roberts and Lord Kitchener by the Corporation of London on their return after the great Campaign in South Africa. It was a great and very enthusiastic function.
When Lord Kitchener arrived in London from South Africa, he was met by Their Royal Highnesses the Prince of Wales and the Duke of Connaught, at the Railway station. That kind of high reception is only due to ruling monarchs and their heirs-apparent. You now see, Kitchener obtained that high honour simply for his successful conduct of a difficult war. On the Canadian Arch which was erected for the Coronation, but then used for the occasion, there were put two inscriptions in his honour, viz., "Soldier in War" and "Soldier in Peace."
In the battle described in the Mahabharata, though there were many heroes, Abhimanyu, the son of Arjuna, was considered to be the best. All the best warriors of the enemy surrounded him and fought with him. He, being unfortunately separated from the heroes on his side, fought very bravely with the enemy as long as life lasted. There are many more instances of valour, such as that shown by Sri Rama, Sri Krishna, Bhima, Arjuna and many others. I will now give you an account of more recent valour shown by the defenders of Bobbili Fort in 1758. This battle was fought between one of my ancestors with his small army and the combined forces of Vizianagaram, the French and the Nizam who numbered 14,000, of whom 12,000, viz., those of the French and the Nizam were all well trained. I quote some parts of "Orme's History of Indostan."
"The assailants admired, for no European had ever seen such excess of courage in the natives of Indostan, and continually offered quarter, which was always answered by the menace and intention of death : not a man had gained the rampart at two o'clock in the afternoon, when another cessation of the attack ensued; on which Rangarow assembled the principal men, told them there was no hope of maintaining the Fort, and that it was immediately necessary to preserve their wives and children from the violation of Europeans, and the more ignominious authority of Vizeramrauze. A number called without distinction were allotted to the work; they proceeded, every man with a torch, his lance; and poignard, to the habitations in the middle of the fort, to which they set fire indiscriminately, plying the flame with straw prepared with pitch and brimstone, and every man stabbed, without remorse, the woman or child, whichsoever attempted to escape the flame and suffocation. Not the helpless infant, clinging to the bosom of its mother, saved the life of either from the hand of the husband and father. The utmost excesses, whether of revenge or of rage, were exceeded by the atrocious prejudices which dictated and performed this horrible sacrifice. The massacre being finished, those who accomplished it returned, like men agitated by the furies, to die themselves on the walls. * * * Nevertheless, none of the defenders quitted the rampart, or would accept quarter; but each fell advancing against, or struggling with, an antagonist; and even when fallen, and in the last agony, would resign his poignard only to death. The slaughter of the conflict being completed, another, much more dreadful, presented itself in the area below : the transport of victory lost all its joy : all gazed on one another with silent astonishment and remorse, and the fiercest could not refuse a tear to the deplorable destruction spread before them." Such was the gallantry shown by my ancestor and his followers. Not only men but also women have shown bravery or courage. But such occasions happen very rarely; women are not born for such action. Satyabhama, Damayanti, etc., and in recent years, such as Sultana Rezia, are examples of feminine heroism. For a widow to become "sati" demanded courage on her part. The strong belief that she would join her husband in a future birth or in Heaven was the source of her courage. Otherwise no woman would have dared to meet such a terrible death. On the other hand, some foolish women put an end to their lives by hanging, by drowning, or by poisoning themselves, even for very trifling causes. There is nothing but foolishness in them and their actions may be called daring, but not courageous.
MORAL COURAGE.
Moral courage means to be patient of mind in sorrow, pain, and under the effects of the six emotions, viz., desire, anger, avarice, arrogance, delusion and envy; and the strength of mind to say or do what we know to be right. "This moral courage is the courage which braces us always to do our duty; always, in spite of all opposition, of all derision, of all loss or trouble, to think, say, and do what we know to be right. This is the noblest form of courage, and yet it is the courage most commonly required; it is the courage which every day, almost every hour, demands of us all.
"This is the highest heroism, the heroism of every day; for this is strength of character, compared with which other strength is as weakness. And this is the strength which inspires with fortitude man or woman, boy or girl, making no distinction of age or sex, of bodily power or bodily weakness, except that it grows with our growing years, and often grows stronger as our bodies grow weaker.
"To speak the truth under all circumstances,—this is moral courage. When we are conscious that we have done wrong. then not to be afraid of the shame, but fearlessly to confess our fault,—this is moral courage. Not to be ashamed to be honest, not to be ashamed to appear as that, and only that, which we really are,—this is moral courage. Not to be ashamed of comparative poverty, comparative weakness, comparative ignorance; not to be ashamed, in general, of our inferiority to others; but under all circumstances to do our best, simply, candidly, honestly, without regard to the favour of man, and with regard only to duty and God,—this is moral courage. To bear, with calm unruffled spirit, pain, disappointment, and bereavement, braving the worst and hoping the best, seeing the sun behind the cloud,—this is moral courage. It is written in the recently published life of a Punjab officer, Reynell Taylor, that he was 'a hero absolutely fearless, not only in battle and bodily exposure, but in every daily occupation of life : he feared God and nothing else.' To fear God and nothing else,—this is moral courage."[2]
You must think well before you do anything. If you then find it to be right, do it without hesitation. If you are young or ignorant of any subject, consult with those who have knowledge on that particular subject and act accordingly. People do not act generally as they think, because they do not always think consistently. They are so changeful in their opinions and thoughts. When they hear of or read of any moral principles, then they think of them and desire to act according to those principles. But when it comes to action, they do not remember the principles, but only do what they like.
Politicians are considered to have the greatest courage of mind. But Pandits belonging to all religions, being mostly bound by formulas, are generally weak-minded. The great Akbar had a very great respect for Pandits of various religions. He used to spend Fridays with them at Fatehpur Sikri near Agra. But he never consulted with them on state matters, because he thought them weak-minded, and hence incapable of giving advice on such matters.
When a person finds on good authority and declares that a certain belief in vogue is contrary to reason and truth, people at first say his statements are absurd, and ridicule him. But we must not heed such ridicule. This will show you have strength of mind. In all our undertakings, though we get discouraged at the beginning, we must try to succeed in the end by perseverance and courage.
"The world is blind to moral worth, but worth which has courage to persevere will be recognised and honoured at last."
When the Pandavas became slaves to Duryodhana in that great gambling match, the greatest that has ever been known, they did not say a word or do anything when Draupadi was dragged into the audience chamber and ill-treated, though they were very much superior in strength and ability to the Kurus. They were silent because they wanted to abide by reason. It is an instance of moral courage.
In all our right endeavours we must try and try, stronger after each failure, till we succeed in them. Such perseverance in spite of our failures is also called moral courage.