THE subject of these lectures is a very vast and complicated one. I have endeavoured to compress the substance of my lectures within the required limits, expecting to go through the whole discourse in three days, but my calculations have failed, and I have hardly finished even the introduction. These lectures must necessarily remain imperfect, and all I could do in them was to lay before you a few suggestions upon which you should meditate.
A good deal will depend on your own exertions. The subject is very difficult; it ramifies into various departments of science, and the truth I have been putting forward will not be easily grasped, and I might not even have succeeded in conveying my exact meaning to your minds. Moreover, as I have not given reasons for every one of my propositions, and have not cited authorities in support of my statements, some of them might appear strange.
I am afraid that before you can grasp my real ideas, you will have to study all the existing commentaries on the Bhagavad-Gita, as well as the original itself, according to your own light, and see besides this to what conclusions the speculations of