conception of duty but on the awakened inner perception of man, the moral being.
There are in the world, in fact, two different laws of conduct each valid on its own plane, the rale principally dependent on external status and the rule independent of status and entirely dependent on the thought and conscience. The Gita does not teach us to subordinate the higher plane to the lower, it does not ask the awakened moral consciousness to slay itself on the altar of duty as a sacrifice and victim to the law of the social status, It calls us higher and not lower; from the conflict of the two planes it bids us ascend to a supreme poise above the mainly practical, above the purely ethical, to the Brahmic consciousness. It replaces the conception of social duty by a divine obligation. The subjection to external law gives place to a certain principle of inner self-determination of action proceeding by the soul’s freedom from the tangled law of works. And this, as we shall see,—the brahmic consciousness, the soul’s freedom from works and the determination of works in the nature by the Lord within and above us,—is the kernel of the Gita’s teaching with regard to action.
The Gita can only be understood, like any other great work of the kind, by studying it in its entirety and as a developing argument. But the modern interpreters, starting from the great writer Bunkim Chundra Chatterji who first gave to the Gita this new sense of a Gospel of Duty, have laid an almost exclusive stress on the first three or four chapters and in those on the idea of equality, on the expression kartavyam karma, the work that is to be done, which they render by duty, and on the phrase “Thou hast a right to action, but none to the
