sin. Even salvation, even the highest good is to be gained by ceremonial sacrifice. It must never be abandoned. Even the seeker of liberation has to continue to do ceremonial sacrifice, although without attachment; it is by ceremonial sacrifice and ritualistic works done without attachment that men of the type of Janaka attained to spiritual perfection and liberation.
Obviously, this cannot be the meaning of the Gita, for it would be in contradiction with all the rest of the book. Even in the passage itself, without the illumining interpretation afterwards given to it in the fourth chapter, we have already an indication of a wider sense where it is said that sacrifice is born from work, work from brahman, brahman from the Akshara, and therefore the all-pervading Brahman, sarvagatam brahma, is established in the sacrifice. The connecting logic of the "therefore" and the repetition of the word brahma are significant; for it shows clearly that the brahman from which all work is born has to be understood with an eye not so much to the current Vedic teaching in which it means the Veda as to a symbolical sense in which the creative Word is identical with the all-pervading Brahman, the Eternal, the one Self present in all existences, sarvabhûteshu, and present in all the workings of existence. The Veda is the knowledge of the Divine, the Eternal,—"I am He who is to be known in all the books of the Knowledge," vedeshu vedyah, Krishna will say in a subsequent chapter; but it is the knowledge of him in the workings of Prakriti, in the workings of the three gunas, first qualities or modes of Nature, traigunyavishayâ vedah. This Brahman or Divine in the workings of Nature is born, as we
