makes no attempt to reconcile the fatalism implied in the old theory of karma-saṃsāra with his new doctrine of special and general grace: he allows the two principles to stand side by side, and leaves for future generations of theologians the delicate task of harmonising them. (2) Three roads to salvation are recognised in principle, the intellectual gnosis of the old Upanishads and the Sāṃkhya, the "way of works" or performance of necessary social duties in a spirit of perfect surrender to God, and the "way of devotion," continuous loving worship and contemplation of God. In practice the first method is ignored as being too severe for average men; the second and third are recommended, as being suitable for all classes. (3) The way of salvation is thus thrown open directly to men and women of all castes and conditions. The Bhagavad-gītā fully approves of the orthodox division of society into castes; but by its doctrine that the performance of caste-duties in a spirit of sacrifice leads to salvation it makes caste an avenue to salvation, not a barrier. (4) The Bhagavad-gītā has nothing to say for the animal-sacrifices of the Brahmans. It recognises only offerings of flowers, fruits, and the like. The doctrine of ahiṃsā, "thou shalt do no hurt," was making much headway at the time, and the wholesale animal-sacrifices of the Brahmans roused general disgust, of which the Buddhists and Jains took
