even by works that Janaka and the rest attained to perfection." It is true that works and sacrifice are a means of arriving at the highest good, sreyah param avâpsyatha; but there are three kinds of works, that done without sacrifice for personal enjoyment which is entirely selfish and egoistic and misses the true law and aim and utility of life, mogham partha sa jîvati, that done with desire, but with sacrifice and the enjoyment only as a result of sacrifice and therefore to that extent consecrated and sanctified, and that done without desire or attachment of any kind. It is the last which brings the soul of man to the highest, param âpnoti pûrushah.
The whole sense and drift of this teaching turns upon the interpretation we are to give to the important words, yajna, karina, brahma, sacrifice, work, Brahman. If the sacrifice is simply the Vedic sacrifice, if the work from which it is born is the Vedic rule of works and if the brahman from which the work itself is born is the shabdabrahman in the sense only of the letter of the Veda, then all the positions of the Vedist dogma are conceded and there is nothing more. Ceremonial sacrifice is the right means of gaining children, wealth, enjoyment; by ceremonial sacrifice rain is brought down from heaven and the prosperity and continuity of the race assured; life is a continual transaction between the gods and men in which man offers ceremonial gifts to the gods from the gifts they have bestowed on him and in return is enriched, protected, fostered. Therefore all human works have to be accompanied and turned into a sacrament by ceremonial sacrifice and ritualistic worship; work not so dedicated is accursed, enjoyment without previous ceremonial sacrifice and ritual consecration is a
