seem to him unanswerable. It is these claims of Arjuna’s egoistic being that Krishna sets out first to destroy in order to make place for the higher law which shall transcend all egoistic motives of action.
The answer of the Teacher proceeds upon two different lines, first, a brief reply founded upon the highest ideas of the general Aryan culture in which Arjuna has been educated, secondly, another and larger founded on a more intimate knowledge, opening into deeper truths of our being, which is the real starting-point of the teaching of the Gita. This first answer relies on the philosophic and moral conceptions of the Vedantic philosophy and the social idea of duty and honour which formed the ethical basis of Aryan society. Arjuna has sought to justify his refusal on ethical and rational grounds, but he has merely cloaked by words of apparent rationality the revolt of his ignorant and unchastened emotions. He has spoken of the physical life and the death of the body as if these were the primary realities ; but they have no such essential value to the sage and the thinker. The sorrow for the bodily death of his friends and kindred is a grief to which wisdom and the true knowledge of life lend no sanction. The enlightened man does not mourn either for the living or the dead, for he knows that suffering and death are merely incidents in the history of the soul. The soul, not the body, is the reality. All these kings of men for whose approaching death he mourns, have lived before, they will live again in the human body ; for as the soul passes physically through childhood and youth and age, so it passes on to the changing of the body. The calm and wise mind, the dhira,
