even of the Vedic sacrificial works; it admits them, it admits that by these means one may get enjoyment here and Paradise beyond; it is I myself, says the divine Teacher, who accept these sacrifices and to whom they are offered, I who give these fruits in the form of the gods since so men choose to approach me. But this is not the true road, nor is the enjoyment of Paradise the liberation and fulfilment which man has to seek. It is the ignorant who worship the gods, not knowing whom they are worshipping ignorantly in these divine forms; for they are worshipping, though in ignorance, the One, the Lord, the only Deva, and it is he who accepts their offering. To that Lord must the sacrifice be offered, the true sacrifice of all the life's energies and activities, with devotion, without desire, for His sake and for the welfare of the peoples. It is because the Vedavada obscures this truth and with its tangle of ritual ties man down to the action of the three gunas that it has to be so severely censured and put roughly aside; but its central idea is not destroyed; transfigured and uplifted, it is turned into a most important part of the true spiritual experience and of the method of liberation.
The Vedantic idea of knowledge does not present the same difficulties. The Gita takes it over at once and completely and throughout the six chapters quietly substitutes the still immutable Brahman of the Vedantins, the One without a second immanent in all cosmos, for the still immutable but multiple Purusha of the Sankhyas. It accepts throughout these chapters knowledge and realisation of the Brahman as the most important, the indispensable means of liberation, even
