idea of companionship and mutual aid in God-love and God-seeking which is at the basis of the idea of the sangha ot divine fellowship, is brought in when the Gita speaks of the seeking of God through love and adoration, but the real samgha of this teaching is all humanity. The whole world is moving towards this dharma, each man according to his capacity,—“it is my path that men follow in every way,”—and the God-seeker, mak- ing himself one with all, making their joy and sorrow and all their life his own, the liberated made already one self with all beings, lives in the life of humanity, lives for the one Self in humanity, for God in all beings, acts for lokasangraha, for the maintaining of all'in their dharma and the Dharma, for the maintenance of their growth in all its stages and in all its paths towards the Divine. For the Avatar here, though he is manifest in the name and form of Krishna, lays no exclusive stress on this one form of his human birth, but on that which it represents, the Divine, the Purushottama, of whom all Avatars are the human births, of whom all forms and names of the Godhead worshipped by men are the figures. The way declared by Krishna here is indeed announced as the way by which man can reach the real knowledge and the real liberation, but it is one that is inclusive of all paths and not exclusive. For the Divine takes up into his universality all Avatars and all teach- ings and all dharmas.
The Gita lays stress upon the struggle of which the world is the theatre, in its two aspects, the inner struggle and the outer battle. In the inner struggle the enemies are within, in the individual, and the slaying of desire, ignorance, egoism is the viftory. But there is -
