implications, all these propositions are present in this book, and, taking his stand on these fundamental propositions, Krshna proceeds to construct his practical theory of life.
In stating this theory I have not made any reference to particular passages in the Bhagavad-Gita. By constantly turning to the detached passages in which these propositions are expressed or implied, I should have only created confusion; it therefore seemed better to begin by stating the theory in my own language, in order to give you a connected idea of it as a whole. I do not think it will be allowed by every follower of every religion in India, that these are the propositions from which Krshna started. The theory has been misunderstood by a considerable number of philosophers, and, in course of time, the speculations of the Sankhyas have introduced a source of error, which has exercised a most important influence on the development of Hindu philosophy. There is not, however, the slightest doubt in my own mind, that what I have said includes the basis of the real Vedantic philosophy. Having but little time at my command, I have thought it unnecessary to cite authorities; had I done so it would have taken me not three days, but three years, to explain the philosophy of the Bhagavad-Gita. I shall leave it to you to examine these propositions and carefully to ascertain how far they seem to underlie, not merely Hinduism, but
