and moral edific erected by the human mind. In human life some sort of a clash arises fairly often, as for instance between domestic duties and the call of the country or the cause, or between the claim of the country and the good of humanity or some larger religious or moral principle. An inner situation may even arise, as with the Buddha, in which all duties have to be abandoned, trampled on, flung aside in order to follow the call of the Divine within. I cannot think that the Gita would solve such an inner situation by sending Buddha back to his wife and father and the government of the Sakya State, or would direct a Ramakrishna to become a Pundit in a vernacular school and disinterestedly teach little boys their lessons, or bind down a Vivekananda to support his family and for that to follow dispassionately the law or medicine or journalism. The Gita does not teach the disinterested performance of duties but the following of the divine life,the abandonment of all dharmas, sarvadharman, to take refuge in the Supreme alone, and the divine activity of a Buddha, a Ramakrishna, a Vivekananda is perfectly in consonance with this teaching. Nay, although the Gita prefers action to inaction, it does not rule out the renunciation of works, but accepts it as one of the ways to the Divine. If that can only be attained by renouncing works and life and all duties and the call is strong within us, then into the bonfire they must go, and there is no help for it. The call of God is imperative and cannot be weighed against any other considerations.
But here there is this farther difficulty that the action which Arjuna must do is one from which his moral sense recoils. It is his duty to fight, you say? But
