We see in the teaching of the Gita how subtle a thing is the freedom from egoism which is demanded. Arjuna is driven to fight by the egoism of strength, the egoism of the Kshatriya; he is turned from the battle by the contrary egoism of weakness, the shrinking, the spirit of disgust, the false pity that overcomes the mind, the nervous being and the senses,not that divine compassion which strengthens the arm and clarifies the knowledge. But this weakness comes garbed as renunciation, as virtue: ‘‘Better the life of the beggar than to taste these blood-stained enjoyments; I desire not the rule of all the earth, no, nor the kingdom of the gods.’’ How foolish of the Teacher, we might say, not to confirm this mood, to lose this sublime chance of adding one more great soul to the army of Sannyasins, one more shining example before the world of a holy renunciation. But the Guide sees otherwise, the Guide who is not to be deceived by words; ‘‘This is weakness and delusion and egoism that speak in thee. Behold the Self, open thy eyes to the knowledge, purify thy soul of egoism.’’ And afterwards? ‘‘Fight, conquer, enjoy a wealthy kingdom.’’ Or to take another example from ancient Indian tradition. It was egoism, it would seem, that drove Rama, the Avatara, to raise an army and destroy a nation in order to recover his wife from the King of Lanka. But would it have been a lesser egoism to drape himself in indifference and misusing the formal terms of the knowledge to say, ‘‘I have no wife, no enemy, no desire; these are illusions of the senses; let me cultivate the Brahman-knowledge and let Ravana do what he will with the daughter of Janaka’’?

The immortal sees not as we vainly see.
He looks on hidden aspects and screened powers,
He knows the law and natural line of things.
Undriven by a brief life's will to act,
Unharassed by the spur of pity and fear,
He makes no haste to untie the cosmic knot
Or the world's torn jarring heart to reconcile.