cosmos; accepts the dissolution of the identifying egosense the discriminating action of the intelligent will and the transcendence of the action of the three modes of energy as the means of liberation. The Yoga which Arjuna is asked to practise from the outset is Yoga by the Buddhi, the intelligent will. But there is one deviation of capital importance,—the Purusha is regarded as one, not many; for the free, immaterial, immobile, eternal, immutable Self of the Gita, but for one detail, is a Vedantic description of the eternal, passive, immobile, immutable Purusha of the Sankhyas. But the capital difference is that there is One and not many. This brings in the whole difficulty which the Sankhya multiplicity avoids and necessitates a quite different solution. This the Gita provides by bringing into its Vedantic Sankhya the ideas and principles of Vedantic Yoga.
The first important new element we find is in the conception of Purusha itself. Prakriti conducts her activities for the pleasure of Purusha; but how is that pleasure determined? In the strict Sankhya analysis it can only be by a passive consent of the silent Witness. Passively the witness consents to the action of the intelligent will and the ego-sense, passively he consents to the recoil of that will from the ego-sense. He is witness, source of the consent, by reflection upholder of the work of Nature, sakshi anumanta bharta, but nothing more. But the Purusha of the Gita is also the Lord of Nature; he is Ishwara. If the operation of the intelligent will belongs to Nature, the origination and power of the will proceed from the conscious Soul; he is the Lord of Nature. If the act of intelligence of the Will is the act
