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44
THE PHILOSOPHY OF THE BHAGAVAD-GITA

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