SAIVA-SIDDHANTA

the
"
"
184 THE UNION OF INDIAN PHILOSOPHIES.
therefore needing no redemption. Man, needing to be redeemed, is a
later thought one springing from a more self-conscious age.
;
Now the connection of this thought with the Sarikhya philosophy is
obvious. It regards man, the spirit, as ensnared by Nature, and con
sequently as needing release and, for the S inkhya school, this release
comes through an effort of intellectual insight. But this concept, man
saved by intellect, is essentially untrue to life, where man lives not by
intellect alone, or even chiefly, but by the will ; and it became necessary,
granting our fall, to find a way of salvation, of redemption through the
will. This way is the Yoga philosophy. It is the natural counterpart
and completion of the Sarikhya and has always been so regarded, The
pure spirit of the over- intellectual Sankhya becomes Lord of the
more religious Yoga using religion in the sense of redemption to the
;
will. But, though thus complementary, the two systems might easily
come to be considered as opposing each other ; and it seems to be part of
the mission of the Bhagavat Gita or rather, of certain passages forcibly
imported into it, to reconcile the Sarikhya and the Yoga once for all, and
to blend these two with the Vedanta.
We need only quote two passages, which are obviously due to the
Sdrikhya Yoga reconciler. The first is dragged into the middle of the fol
lowing sentence, and evidently has no true place there "
If : slain, thou
shalt attain to heaven ;
or conquering, thou shalt inherit the land. There
fore rise, son of Kunti, firmly resolved for the fight. Holding as equal,
good and ill-fortune, gain and loss, victory and defeat, gird thyself for the
fight, and thou shall not incur sin. And thus there shall be no loss of
ground, nor does any defeat exist ;
a little of this law saves from great
fear
;"
law, namely, that the slain in battle go to Paradise. Now
into the midst of this complete and continuous passage has been inserted
this verse : This understanding is declared according to Sankhya; hear
it
now, according to Yoga." Needless to say, the last part
of it has as
little to do with the Yoga philosophy as the first has with the Sankhya.
Then again, in the next book, the third : Two rules are laid down by me:
salvation by intellect for the Sankhya salvation by works for the follo
;
wers of Yoga."
So that one part of the Bhagavat Gita is devoted to the
reconciliation of these two complementary though rival schools.