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practice of sacrifice, and there came about an opposition between the ritualistic karma kanda and Jnana Yoga. In the next period, the synthesis of the Vedic yoga was recovered by the Upanishads which took up the crowning experience of the Vedic seers and made it their starting point for a high and profound synthesis of spiritual knowledge. The Upanishads harmonised all that had been seen and experienced by the inspired and liberated knowers of the Eternal throughout the great and fruitful period of spiritual seeking. During the subsequent period of the development of the Upanishads, the tendency towards exclusive path of jnana became more and more prominent, and by the time we come to the Gita, we witness a great conflict between the path of knowledge and the path of works. The yoga of the Gita confronted this conflict and recovered the Upanishadic and even Vedic synthesis, and it built upon the basis of the essential ideas of that synthesis another harmony and synthesis of three great means and powers, Love, Knowledge and Works, through which the soul of man can directly approach and cast itself into the Eternal. But this synthesis also broke down, and various other specialised systems of yoga developed in the subsequent period of Indian history. During the Purano-Tantric Age, however, we find another synthesis of yoga, the synthesis of the Tantric yoga. While that synthesis was developing, the Puranas continued the synthetic tendencies which were present in the Gita and developed a synthesis with increasing stress on the yoga of Divine Love. There were also other Vedantic systems of yoga, and each one of these systems reflected the synthesis of yoga of the Upanishads and the Gita, even though each one of them laid a special emphasis either on the power of knowledge or on the power of Divine Love, and these systems of synthesis often presented a scene of

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