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THE PHILOSOPHY OF THE BHAGAVAD-GĪTĀis the philosophy of the Logos. In general, Christ or Buddha might have used the same words as those of Krşhņa; and what I have said about this mystery only refers to some particular passages that seem to touch upon the nature of Krşhna's divine individuality. He himself seems to think there is a mystery, as you may see from the ninth verse.

In the tenth verse Madbhāva means the condition of the Logos. Krşhņa says there have been several Mahățmas who have become Ishvaras, or have united their souls completely with the Logos. -

Turn now to chapter v, verses 14 and 15:

The Lord of the world does not bring about or create karma or the condition by which people attribute karma to themselves; nor does he make people feel the effects of their karma. It is the law of natural causation that works. He does not take upon himself the sin or the merit of anyone. Real knowledge is smothered by delusion, and hence created beings are misled.

Here he says that Işhvara does not create karma, nor does he create in individuals any desire to do karma. All karma, or impulse to do karma, emanates from Mülaprakrti and its vikārams, and not from the Logos or the light that emanates from the Logos. You must look upon this light or Fohat, as a kind of energy eternally beneficent in its nature, as stated in The Idyll of the White Lotus. In itself it is not capable of generating any tendencies that lead to bandham; but ahankara, and the desire to do karma, and all karma with its various consequences come