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[ 328 1 forms him thoroughly as a result of which the human personality becomes changed with the Divine. In this brief analysis he finds that the doctrine of karma occupies an intermediate position in the spiritual path of a human being. In the earlier stage, it is a sort of fatalism. In the second stage, it is a moral force and recognized as such by all Indian systems Hindu, Buddhist and Jaina. In the long run again we find that the doctrine of karma which was the foundation stone of the cultural thinking falls to the ground replaced by the docrine of surrender not only in the Gītā and the Vaişņava literature but also in the general social Hindu literature of India. It is a very interesting point and has to be carefully taken into account in a systematic study of the philosophical standpoint until free moral atmosphere is changed to social stability and moral life and ultimately it is given up for ever when the moral life is replaced by spiritual life and with the surrender of a man to the Divine Will begins the period of selftransformation without which the human element cannot be transformed in the Divine Will.
