There is a distinction to be made between a ‘will towards violence’, and a ‘will towards destruction’. Sri Krishna does not teach: “You destroy with violence”, He opposes it: not in anger, not in hatred, not for the achievement, not for this or that result…but for destruction. We constantly destroy germs by breathing; our life itself depends upon the destruction of the germs. So you must make a distinction between violence and destruction although violence also creates destruction. But what Sri Krishna teaches is destruction, when destruction is needed, but without violence.
One should never do anything with violence: this is the fundamental teaching of the Gita. It is therefore said in the whole of Mahabharata…it is actually a message of peace: avoidance of violence. Even the war is the command to destroy that which was full of oppression and violence, and if at a given time the destruction can be done by instruments which are normally used by violence, you cannot help it, it is by weapons that you kill even with violence; it is with weapons that doctor can do operation. What is demanded by Sri Krishna is an operation. If destruction were done by any other means that also could have been welcomed and Sri Krishna says, ‘even if you abstain from it, destruction will not be stopped.
Question: The World War I and World War II are also a process of evolution?
Absolutely; they were willed.
Question: Greater good of the greater numbers, is that also a process of evolution?
Yes, absolutely: destruction and evolution. That also, correct, absolutely.
The important point is that if you however, attach yourself to the idea of non–destruction. “Non–violence” can easily be turned as a process of “non–destruction” and if you do that confusion, then there will be greater confusion. This is what has happened: India’s partition through a tremendous violence, where brothers fought with brothers and killed them and the country was itself dissected, bisected: it’s a tremendous violence. So, we must make a distinction between ‘violence’, ‘non–violence’, ‘destruction’, ‘construction’: all these terms have to be clearly understood.
Sri Krishna does not advocate violence at all in the Bhagavad Gita, on the contrary, but he certainly advocates destruction. But who does not do destruction? As I said we destroy vegetables while eating them; we breathe by destroying the germs: destruction is the very process of creation. To do creation, preservation, destruction with the Divine’s eyes without attachment without any kind of partiality, without anger, without violence, without desire for fruits of action: all the three activities are to be done. Only you must know at what time it has to be done. That is why the need to know the Divine’s will. Without knowing the Divine’s will you start destroying: that also is not correct, you must know what the Divine wills.
So, the answer to the question of Arjuna was not: ‘the destruction itself is good therefore destroy!’ That is not the answer. Today the Divine Himself wants to destroy, therefore you become the instrument of this destruction and that you do without any violence in you own consciousness: that is the message of the Gita. What was being preached in the time of the freedom struggle was: ‘don’t destroy!’. And when you do Satyagraha, what was it actually? It was violence.