2. The doctrine of _atma_, or the human self, or soul, is more in accordance with the Sankya than the Vedantic school. The individual soul is represented, not as a part of the Supreme Soul, which is the distinct doctrine of the _Adwaitha_ philosophy, but as a separate entity which is immutable and eternal. Listen to Krishna's argument to Arjuna, in order to urge him into battle and to shed the blood of his friends: "Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men; nor will any of us ever hereafter cease to be. As in this body, infancy and youth and old age come to the embodied self, so does the acquisition of another body; a sensible man is not deceived about that.... There is no existence for that which is unreal; there is no non-existence for that which is real.... These bodies, appertaining to the embodied self which is eternal, indestructible, and indefinable, are said to be perishable; therefore do engage in battle, O descendant of Bharata! He who thinks it to be the killer and he who thinks it to be killed, both know nothing. It kills not, is not killed. It is not born, nor does it ever die, nor, having existed, does it exist no more. Unborn, everlasting, unchangeable, and primeval, it is not killed when the body is killed.... But even if you think that it is constantly born, and constantly dies, still, O you mighty man of arms! you ought not to grieve thus. For to one that is born, death is certain; and to one that dies, birth is certain." There is a great deal more in this line of the indestructibility of the soul; but nothing is said of the Vedantic idea that the soul has no real, separate existence, and that even this illusory existence, in human conditions, will terminate when the self shall be recognized to be, as it really is, an unsevered and inseparable part of the Supreme Soul. The eternal existence of the soul is posited by every school of Hindu thought. In the Sankya philosophy, the human self, as we have seen, is a separate, uncreated entity; and the teaching of the Divine Lay concerning it is in harmony with this. And it must be confessed that in many respects this doctrine is inferior to the Vedantic, which emphasizes the spiritual character, and the divine origin and destiny, of the soul. 3. The doctrine of Liberation, or of Redemption, as found in the Bhagavad Gita, is a strange combination of all the ways which Brahmanism has inculcated through its many schools, with other ways here added. "In every way men follow in my path," declared Krishna. In the pursuance of any religious practices whatever, men were assured that they would be acceptable if they were only Krishna-olaters.