thought of ego, we loosen this knot and finally arrive at freedom.
At first, however, the Gita takes up the Vedic statement of the idea of sacrifice and phrases the law of sacrifice in its current terms. This it does with a
definite object. We have seen that the quarrel between renunciation and works has two forms, the opposition of Sankhya and Yoga which is already in principle
reconciled and the opposition of Vedism and Vedantism
which the Teacher has yet to reconcile. The first is a
larger statement of the opposition in which the idea of
works is general and wide. The Sankhya starts from the
‘notion of the divine status as that of the immutable and
inactive Purusha which each soul is in reality and
makes an opposition between inactivity of Purusha and
activity of Prakriti; so its logical culmination is cessation of all works. Yoga starts from the notion of the
Divine as Ishwara, lord of the operations of Prakriti
and therefore superior to them, and its logical culmination is not cessation of works but the soul's superiority
to them and freedom even though doing all works. In
the opposition of Vedism and Vedantism works, karma,
are restricted to Vedic works and sometimes even to
Vedic sacrifice and ritualised works, all else beeing excluded as not useful to salvation. Vedism of the
Mimansakas insisted on them as the means, Vedantism taking its stand on the Upanishads looked on them as only a preliminary belonging to the state of ignorance and in the end to be overpassed and rejected, an obstacle to the seeker of liberation. Vedism worshipped the Devas, the gods, with sacrifice and held them to be the powers who assist our salvation. Vedan-
