Essays on the Gita, First Series (Arya Publishing House, 1922)
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The answer is important, for it puts the whole distinction very clearly and indicates though it does SANKHYA, YOGA AND VEDANTA not develop entirely the line of reconciliation. ^ Renunc iation and Yoga works bo th bri ng about the souFs salvation, but of the tw o the Yog a of works js distinguished, al^ve the renundation of worl^^ He should be known as always a Sannyasin (even when he is doing action) who neither dislikes nor desires ; for free from the dualities he is released easily and happily from the bondage. Children speak of Sankhya and Yoga apart from each other, not the wise ; if a man applies himself integrally to one, he gets the fruit of both,''] because in their integrality each contains the other. ‘The status which is attained by the Sankhya, to that the men of the Yoga also arrive ; who sees Sankhya and Yoga as one,„be sees. But renunciation is difficult to attain without Yoga ; the sage who has Yoga attains soon , to the Brahman ; his self becomes the self of all existences (of all things that have become), and even though he^does works, he js^not^ involved- in them.** He ^^^^J^^ihC-^adions are nojuhis, but Nature’s and that very knowledge he is free ; he has renounced works, does no actions, though actions are done through him ; he becomes the Self, the Brahman, brahmabhUta, he sees all existences as becomings (bMtdni) oT that self-existent Being, his own only one of them, all their actions as only the development of cosmic Nature working through their individual nature and his own actions also as a part of the same cosmic activity. This is not the whole teaching of the Gita ; for as yet there is only the idea of the immutable self or Purusha, the Akshara Brahman,
I2I and of Nature, Prakriti, as that which is responsible for the cosmos and not yet the idea, clearly expressed, of the Ishwara, the Purushottama ; as yet only the synthesis of works and knowledge and not yet, in spite of certain hints, the introduction of the supreme element of devotion which becomes so important afterwards ; as yet only the one inactive Purusha. and^ the l ower Prakriti and not yet the distinction of the triple Purusha and the double Prakriti. It is true the Ishwara is spoken of, but his relation to the self and nature is not yet made definite. The first six chapters only carry the synthesis so far as it can be carried without the clear expression and decisive entrance of these all- important truths which, when they come in, must necessarily enlarge and modify, though without abolishing, these first reconciliations.
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