general life of the race, while at the sama time by being subjected to high ethical ideals and every possible rule of humanity and chivalry the function of war was obliged to help in ennobling and elevating instead of brutalising those who performed it. It must be remembered that it is war of this kind and under these conditions that the Gita had in view, war considered as an inevitable part of human life, but so restricted and regulated as to serve like other activities the ethical and spiritual development which was then regarded as the whole real object of life, war destructive within certain carefully fixed limits of the bodily life of individual men but constructive of their inner life and of the ethical elevation of the race. That war in the past has, when subjected to an ideal, helped in this elevation, as in the development of knighthood and chivalry, the Indian ideal of the Kshatriya, the Japanese ideal of the Samurai, can only be denied by the fanatics of pacifism. When it has fulfilled its function, it may well disappear; for if it tries to survive its utility, it will appear as an unrelieved brutality of violence stripped of its ideal and constructive aspects and will be rejected by the progressive mind of humanity; but its past service to the race must be admitted in any reasonable view of our evolution.
The physical fact of war, however, is only a special and outward manifestation of a general principle in life and the Kshatriya is only the outward manifestation and type of a general characteristic necessary to the completeness of human perfection. War typifies and embodies physically the aspect of battle and struggle which belongs to all life, both to our inner and our outer living,in a world whose method is a meeting and wrestling of forces
