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CONCLUSION
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to be satisfied merely by the religion of the Upanisads, or by the unification of the Upanisads and the Sāmkhya philosophy in the Smrtis. Therefore, the Gītā religion fuses the Knowledge of the Brahman contained in the Upanisads, which is cognoscible only to the Intelligence. with the king of mysticisms' (rāja-guhya) of the worship of the Perceptible which is accessible to Love, and consistently with the ancient tradition of ritualistic religion, it proclaims to everybody, though nominally to Arjuna, that, "perform lifelong your several worldly duties according to your respective positions in life, desirelessly, for the universal good, with a Self-Identifying vision, and enthusiastically, and thereby perpetually worship the deity in the shape of the Paramātman (the Highest Ātman), Which is Eternal, and Which uniformly pervades the Body of all created things as also the Cosmos; because, therein lies your happiness in this world and in the next"; and on that account, the mutual conflict between Action, Spiritual Knowledge (Jñāna), and Love (Devotion) is done away with, and the single Gītā religion, which preaches that the whole of one's life should be turned into a Sacrifice (Yajña), contains the essence of the entire Vedic religion. When hundreds of energetic noble souls and active persons were busy with the benefit of all created things, because they looked upon that as their duty, as a result of their having Realised this eternal religion, this country was blessed with the favour of the Paramesvara, and reached the height not only of Knowledge but also of prosperity; and it need not be said in so many words, that when this ancient religion, which is beneficial in this life and in the next, lost following in our country, it (our country) reached its present fallen state. I, therefore, now pray to the Parameśvara, at the end of this book, that there should come to birth again in this our country such noble and pure men as will worship the Parameśvara according to this equable and brilliant religion of the Gitä, which harmonises Devotion, Spiritual Knowledge, and Energism; and I end this Exposition of the Mystic Import (rahasya) of the Gitā by addressing to my readers the following hymn, with a
