perplexed by the words in which Krishna continues to reconcile action and renunciation of action and asks once again for a decisive statement of that which is the best and highest, not this “mingled” word. When he realises fully the nature of the Yoga which he is bidden to embrace, his pragmatic nature accustomed to act from mental will and preference and desire is appalled by its difficulty and he asks what is the end of the soul which attempts and fails, whether it does not lose both this life of human activity and thought and emotion which it has left behind and the Brahmic consciousness to which it aspires and falling from both perish like a dissolving cloud ?
When his doubts and perplexities are resolved and he knows that it is the Divine which must be his law, he aims again and always at such clear and decisive know- ledge as will guide him practically to this source and this rule of his future action. How is the Divine to be distinguished among the various states of being which constitute our ordinary experience ? What are the great manifestations of its self-energy in the world in which he can recognise and realise it by meditation ? May he not see even now the divine cosmic Form of That which is actually speaking to him through the veil of the human mind and body? And his last questions demand a clear distinction between renunciation of works and this subtler renunciation he is asked to prefer; the actual difference between Purusha and Prakriti, the Field and the Knower of the Field, so important for the practice of desireless action under the drive of the divine Will; and finally a clear statement of the practical operations
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