his whole conscious being, not the thought alone but heart and vital desires and all, are utterly bewildered and can find nowhere the dharma, nowhere any valid law of action. For this alone he takes refuge as a disciple with Krishna; give me, he practically asks, that which I have lost, a true law, a clear rule of action, a path by which I can again confidently walk. He does not ask for the secret of life or of the world, the meaning and purpose of it all, but for a dharma.
Yet it is precisely this secret for which he does not ask, or at least so much of the knowledge as is necessary to lead him into a higher life, to which the divine Teacher intends to lead this disciple ; for he means him to give up all dharmas except the one broad and vast rule of living consciously in the Divine and acting from that consciousness. Therefore after testing the completeness of his revolt from the ordinary standards of conduct, he proceeds to tell him much that has to do with the state of the soul, but nothing of any outward rule of action. He must be equal in soul, abandon the desire of the fruits of work, rise above his intellectual notions of sin and virtue, live and act in Yoga with a mind in Samadhi, firmly fixed, that is to say, in the Divine alone. Arjuna is not satisfied: he wishes to know how the change to this state will affect the outward action of the man, what result it will have on his speech, his movements, his state, what difference it will make in this acting, living human being. Krishna persists merely in enlarging upon the ideas he has already brought forward, on the soul state behind the action, not on the action itself. It is the fixed anchoring of the intelligence in a state of desireless equality that is the
