throughout the work. Take, for instance, the word 'yoga,' which we have rendered 'devotion.' At Gîtâ, chapter II, stanza 48 (p. 49), a definition is given of that word. In chapter VI, the signification it bears is entirely different. And again in chapter IX, stanza 5, there is still another sense in which the word is used[1]. The word 'Brahman' too occurs in widely varying significations. And one of its meanings, indeed, is quite singular, namely, 'Nature' (see chapter XIV, stanza 3). Similar observations, to a greater or less extent, apply to the words Buddhi, Âtman, and Svabhâva[2]. Now these are words which stand for ideas not unimportant in the philosophy of the Bhagavadgîtâ. And the absence of scientific precision about their use appears to me to be some indication of that non-systematic character of which we have already spoken.
There is one other line of argument, which leads, I think, to the same conclusion. There are several passages in the Gîtâ which it is not very easy to reconcile with one another; and no attempt is made to harmonise them. Thus, for example, in stanza 16 of chapter VII, Krishna divides his devotees into four classes, one of which consists of 'men of knowledge,' whom, Krishna says, he considers 'as his own self.' It would probably be difficult to imagine any expression which could indicate higher esteem. Yet in stanza 46 of chapter VI, we have it laid down, that the devotee is superior not only to the mere performer of penances, but even to the men of knowledge. The commentators betray their gnostic bias by interpreting 'men of knowledge' in this latter passage to mean those who have acquired erudition in the Sâstras and their significations. This is not an interpretation to be necessarily rejected. But there is in it a certain twisting of words, which, under the circumstances here, I am not inclined to accept. And on the other hand, it must not be forgotten, that the implication fairly derivable from chapter IV, stanza 38 (pp. 62, 63), would seem to
