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the human monad in the Logos. The doctrine of Karma, which embraces a wider field than that allowed it by orthodox Pundits, who have limited its signification solely to religious observances, is the same in all philosophies, and is made by Krishna to include almost every good and bad act or even thought. The student must first go through the Bhagavat Gita, and next try to difierentiate the teachings in the eighteen difierent parts under different categories. He should observe how these different aspects branch out from our common centre, and how the teachings in these chapters are intended to do away with the objections of different philosophers to the occult theory and the path of salvation here pointed out. If this is done, the book will show the real attitude of occultists in considering the nature of the Logos and the human monad. In this way almost all that is held sacred in different systems is combined. By such teaching Krishna succeeds in dispelling Arjuna's despondency and in giving him a higher idea of the nature of the force acting through him, though for the time being it is manifesting itself as a distinct individual. He overcomes Arjuana's disinclination to fight by analysing the idea of self, and showing that the man is in error, who thinks that he is doing this, that and the other. When it is found that what he calls "I" is a short of fiction, created by his own ignorance, a great part of the difficulty has ceased to exist. He further proceeds to demonstrate the existence of a higher individuality, of which Arjuna had no previous knowledge. Then he points out that this individuality is connected with the Logos. He furthermore expounds the nature of the Logos and shows that it is Parabrahm. This is the substance of the first eleven or twelve chapters. In those that follow Krishna gives Arjuna further teaching in order to make him firm of purpose; and explains to him how through the inherent qualities of Prakriti and Purusha all the entities have been brought into existence.
It is to be observed that the number eighteen is constantly recurring in the Mahabharata, seeing that it contains eighteen Parvas, the contending armies were divided into eighteen army-corps, the battle raged eighteen days, and the book is called
