fort and horror of war, effected by nothing better than political adjustments, gives no very certain promise of firm foundation and long duration. A day may come, must surely come, we will say, when humanity will be ready spiritually, morally, socially for the reign of universal peace ; meanwhile the aspect of battle and the nature and function of man as a fighter have to be accepted and accounted for by any practical philosophy and religion. The Gita, taking life as it is and not only as it may be in some distant future, puts the question how this aspect and function of life, which is really an aspect and function of human activity in general, can be harmonised with the spiritual existence.
The Gita is therefore addressed to a fighter, a man of action, one whose duty in life is that of war and protection, war as a part of government for the protection of those who are excused from that duty, debarred from protecting themselves and therefore at the mercy of the strong and the violent, war, secondly and by a moral extension of this idea, for the protection of the weak and the oppressed and for the maintenance of right and justice in the world. For all these ideas, the social and practical, the moral and the chivalrous enter into the Indian conception of the Kshatriya, the man who is a warrior and ruler by function and a knight and king in his nature. Although the more general and universal ideas of the Gita are those which are the most important to us, we ought not to leave out of consideration altogether the colouring and trend they take from the peculiar Indian culture and social system in the midst of which they arose. That system differed from the modern in its conception. To the modern
