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(iii) Universal supremacy of the doctrine of dharma, that is, supreme importance to the principles of morals, conduct and duty; which may teach the subordination of the interest of the smaller group to its duty towards the larger group.

(iv) Discouraging the formation of strong theophratries (sampradāyas).

What is then the future of the sampradāyas of Christ and Mohamed and of other sampradāyas in India? This is impossible to predict with accuracy, but the tendencies seem to be in the following direction.

These sampradāyas will not remain the determinant of social groups. The sampradāyas and their sects will continue to have members, but their membership will not affect the social relationship of men very much. They will simply become bodies of worshippers coming and meeting on the prayer days. But the amount of social intercourse between men will depend on other considerations. Even in the question of morals the scriptures of the sampradāyas will not become final authorities.

In the meantime Hinduism will develop into a better cosmopolitanism than it is now. The religions will take the same place in this cosmopolitanism as the sampradāyas have taken under Hinduism. That is, the world will have a common civilization, a more common idea of morals, and every one will be expected to fulfil his duties as a member of humanity. The religions may ultimately become only of ritualistic value, and even the ritualistic side may also disappear, in case the state inspires a sufficient feeling of sanctity in their marriages. Religious bodies will then become merely prayer societies, or societies for mutual help.