solution they have indeed to be taken up without delay and resolved. But in actual sdadhana one has to advance from stage to stage, leaving many things, indeed the greatest things to arise subsequently and solve them- selves fully by the light of the advance we have made in spiritual experience. The Gita follows to a certain extent this curve of experience and puts first a sort of large preliminary basis of works and knowledge which contains an element leading up to bhakti and to a greater knowledge, but not yet fully arriving. Thesix chapters present us with that basis.
We may then pause to consider how far they have carried the solution of the original problem with which the Gita started. The problem in itself, it may be use- ful again to remark, need not necessarily have led up to the whole question of the nature of existence and of the replacement of the normal by the spiritual life. It might have been dealt with on a pragmatical or an ethical basis or from an intellectual-or an ideal stand- point or by a consideration of all of these together ; that in fact would have been our modern method of solving the difficulty. By itself it raises in the first instance just this question, whether Arjuna should be governed by the ethical sense of personal sin in slaughter or by the consideration equally ethical of his public and social duty, the defence of the Right, the opposition demanded by conscience from all noble natures to the armed for- ces of injustice and oppression ? That question has been raised in our own time and the present hour, and it can be solved, as we solve it now, by one or other of very various solutions, but all from the standpoint of our normal life and our normal human mind. It may be
