two systems in the normal ideas of the time. The Teacher sets out by reconciling works and the Yoga of the intelligence: the latter, he says, is far superior to mere works; it is by the Yoga of the Buddhi, by knowledge raising man out of the ordinary human mind and its desires into the purity and equality of the Brahmic condition free from all desire that works can be made acceptable. Yet are works a means of salvation, but works thus purified by knowledge. Filled with the notions of the then prevailing culture, misled by the emphasis which the Teacher lays upon the ideas proper to Vedantic Sankhya, conquest of the senses, withdrawa! from mind into the Self, ascent into the Brahmic condition, extinction of our lower personality in the Nirvana of impersonality,—for the ideas proper to Yoga are as yet subordinated and largely held back,.-—Arjuna is perplexed and asks, “If thou holdest the intelligence to be greater than works, why then dost thou appoint me to a terrible work? Thou seemest to bewilder my intelligence with a confused and mingled speech ; tell me then decisively that one thing by which I may . attain to my soul’s weal.”
In answer Krishna affirms that the Sankhya goes by knowledge and renunciation, the Yoga by works; but the real renunciation is impossible without Yoga, without works done as a sacrifice, done with equality and without desire of the fruit, with the perception that it is Nature which does the actions and not the soul; butimmediately afterwards he declares that the sacrifice of knowledge is the highest, all work finds its consum- mation in knowledge, by the fire of knowledge all works are burnt up ; therefore by Yoga works are renounced
