adoration of the Purushottama and union with him it can enjoy wholly its divine nature.
Such is the analysis, not confining itself to the apparent cosmic process but penetrating into the occult secrets of superconscious Nature, uttamam rahasyam, by which the Gita founds its synthesis of Vedanta, Sankkya and Yoga, its synthesis of knowledge, works and devotion. By the pure Sankhya alone the combining of works and liberation is contradictory and impossible. By pure Monism alone the permanent continuation of works as a part of Yoga and the indulgence of devotion after perfect knowledge and liberation and union areattained become impossible or at least irrational and otiose. The Sankhya knowledge of the Gita dissipates and the Yoga system of the Gita triumphs over all these obstacles.
