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.  But they who are unconcerned about the consequences of their actions are not therefore unconcerned about their actions.

Behold the difference between the Oriental and the Occidental.  The former has nothing to do in this world; the latter is full of activity.  The one looks in the sun till his eyes are put out; the other follows him prone in his westward course.  There is such a thing as caste, even in the West; but it is comparatively faint; it is conservatism here.  It says, forsake not your calling, outrage no institution, use no violence, rend no bonds; the State is thy parent.  Its virtue or manhood is wholly filial.  There is a struggle between the Oriental and Occidental in every nation; some who would be forever contemplating the sun, and some who are hastening toward the sunset.  The former class says to the latter, When you have reached the sunset, you will be no nearer to the sun.  To which the latter replies, But we so prolong the day.  The former “walketh but in that night, when all things go to rest the night of time.  The contemplative Moonee sleepeth but in the day of time, when all things wake.”

To conclude these extracts, I can say, in the words of Sanjay, “As, O mighty Prince!  I recollect again and again this holy and wonderful dialogue of Kreeshna and Arjoon, I continue more and more to rejoice; and as I recall to my memory the more than miraculous form of Haree, my astonishment is great, and I marvel and rejoice again and again!  Wherever Kreeshna the God of devotion may be, wherever Arjoon the mighty bowman may be, there too, without doubt, are fortune, riches, victory, and good conduct.  This is my firm belief.”