self-pity, a recoil from the mental suffering which his act must entail on himself,—" I see not what shall thrust from me the sorrow that dries up the senses,”—and of all things self-pity is among the most ignoble and un- Aryan of moods. Its pity for others is also a form of self-indulgence; it is the physical shrinking of the nerves from the act of slaughter, the egoistic emotional shrinking of the heart from the destruction of the Dhritarashtrians because they are “ one’s own people " and without them life will be empty. This pity is a weakness of the mind and senses,—a weakness which may well be beneficial to men of a lower grade of development, who have to be weak because otherwise they will be hard and cruel ; for they have to cure the harsher by the gentler forms of sensational egoism, they have to call in tamas, the debile principle, to help sattwa, the principle of light, in quelling the strength and excess of their rajasic passions. But this way is not for the developed Aryan man who has to grow not by weakness, but by an ascension from strength to strength. Arjuna is the divine man, the master-man in the making and as such he has been chosen by the gods. He has a work given to him, he has God beside him in his chariot, he has the heavenly bow Gandiva in his hand, he has the champions of unrighteousness, the opponents of the divine leading of the world in his front. Not his is the right to determine what he shall do or not do according to his emotions and his passions, or to shrink from a necessary destruction by the claim of his egoistic heart and reason, or to decline his work because it will bring sorrow and emptiness to his life or because its earthly result has no value to him in the
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