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from its Logos. Some have taken Krishna's exhortation to Arjuna to worship him alone as supporting the doctrine of a personal god. But this is an erroneous conclusion. For, though speaking of himself as Parabrahm, Krishna is still the Logos. He describes himself as Atma, but no doubt is one with Parabrahm, as there is no essential difference between Atma and Parabrahm. Certainly the Logos can speak of itself as Parabrahm. So all sons of God, including Christ, have spoken of themselves as one with the Father. His saying, that he exists in almost every entity in the Cosmos, expresses strictly an attribute of Parabrahm. But a Logos, being a manifesration of Parabrahm, can use these words and assume these attributes. Thus Krishna only calls upon Arjuna to worship his own highest spirit, through which alone he can hope to attain salvation. Krishna is teaching Arjuna what the Logos in the course of initiation will teach the human monad, pointing out that through himself alone is salvation to be obtained. This implies no idea of a personal god.
Again notice the view of Krishna respecting the Sankhya philosophy. Some strange ideas are afloat about this system. It is supposed that the Sutras we possess represent the original aphorisms of Kapila. But this has been denied by many great teachers, including Shankaracharya, who say that they do not represent his real views, but those of some other Kapila, or the writer of the book. The real Sankhya philosophy is identical with the Pythagorean system of numerals, and the philosophy embodied in the Chaldean system of numbers. The philosopher's object was to represent all the mysterious powers of nature by a few simple formulæ, which he expressed in numerals. The original book is not to be found, though it is possible that it still exists. The system now put forward under this name contains little beyond an account of the evolution of the elements and a few combinations of the same which enter into the formation of the various tatwams. Krishna reconciles the Sankhya philosophy, Raja Yoga, and even Hatta Yoga, by first pointing ont that the philosophy, if properly understood, leads to the same merging of
