8o                         ALBERUNPS INDIA.

ledge ignorance is rooted out and certainty is gained in
exchange for doubt, which is a means of torture, for
there is no rest for him who doubts."

It is evident from this that the first part of the path

of liberation is instrumental to the second one.

Worship as       III. The third part of the path of liberation which is

part of the   to be Considered as instrumental to the preceding two

liberation    is worship, for this purposc, that God should help a man

'guu.    "     to obtain liberation, and deign to consider him worthy

of such a shape of existence in the metempsychosis in

which he may effect his progress towards beatitude.

The author of the book Gitd distributes the duties of
worship among the body, the voice, and the heart.

What the body has to do is fasting, prayer, the fulfil¬
ment of the law, the service towards the angels and the
sages among the Brahmans, keeping clean the body,
keeping aloof from killing under all circumstances, and
never looking at another man's wife and other property.
What the voice has to do is the reciting of the holy
texts, praising God, always to speak the truth, to
address people mildly, to guide them, and to order
them to do good.

What the heart has to do is to have straight, honest
intentions, to avoid haughtiness, always to be patient,
to keep your senses under control, and to have a cheer¬
ful mind.
On Rasa-          The author (Patafiiali) adds to the three parts of the

yana as a                ipti            ■              •>      /                                                J-

pathieading path of liberation a fourth one of an illusory nature,

to Moksha.            ^^     -•     t~,       ^                                 ..                pit            ••

called Uasayana, consisting or alchemistic tricks with
various drugs, intended to realise things which by nature
are impossible. We shall speak of these things after¬
wards (vide chap, xvii.). They have no other relation to
the theory of Moksha but this, that also in the tricks of
Rasayana everything depends upon the intention, the
well-understood determination to carry them out, this
determination resting on the firm belief in them, and
resulting in the endeavour to realise them.