But How Can I Communicate
With The Gods Who Am A Pencil-Maker On The Earth, And Not Be
Insane?
"I am the same to all mankind," says Kreeshna; "there is not
one who is worthy of my love or hatred."
This teaching is not practical in the sense in which the New
Testament is. It is not always sound sense inpractice. The
Brahman never proposes courageously to assault evil, but
patiently to starve it out. His active faculties are paralyzed
by the idea of cast, of impassable limits, of destiny and the
tyranny of time. Kreeshna's argument, it must be allowed, is
defective. No sufficient reason is given why Arjoon should
fight. Arjoon may be convinced, but the reader is not, for his
judgment is _not_ "formed upon the speculative doctrines of the
_Sankhya Sastra_." "Seek an asylum in wisdom alone"; but what is
wisdom to a Western mind? The duty of which he speaks is an
arbitrary one. When was it established? The Brahman's virtue
consists in doing, not right, but arbitrary things. What is that
which a man "hath to do"? What is "action"? What are the
"settled functions"? What is "a man's own religion," which is so
much better than another's? What is "a man's own particular
calling"? What are the duties which are appointed by one's
birth? It is a defence of the institution of casts, of what is
called the "natural duty" of the Kshetree, or soldier, "to attach
himself to the discipline," "not to flee from the field," and the
like.
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