 An ethical view centered on Vedic injunctions is embedded in Mīmāṃsaka attitudes, and Gaṅgeśa shows sympathy for the life regulated by ritual, in particular daily rituals that require no special qualifications. But his own ethical outlook is nowhere explicitly stated. At places he shows affinity for a soteriological ethics implicit in a mystical way of knowing the “truth” concerning the “self,” ātman, a self as experienced in a special kind of yogic meditation. At several places, he quotes the Bhagavad Gītā, apparently endorsing its karma-yoga teaching of benevolent action. Despite sympathy for Mīmāṃsaka positions, when it comes to the striking and longlasting conflicts, ethical and otherwise, between ritualists and mystics/yogins in the subcontinent, Gaṅgeśa seems to line up with the yogins—like, it should be noted, Gautama, the author of the Nyāya-sūtra and his commentators. Indeed, although airing Mīmāṃsā opinion apparently with much sympathy, Gaṅgeśa sees injunctions to perform rituals as trumped by yogic teachings of the way to self-discovery. But also like many Naiyāyikas before him, Gaṅgeśa appears to try to find middle ground in ethics as in other areas of theory. Surely, he is not a radical critic of the ritualists’ moral codes, more likely one of their number trying to nudge colleagues into broader points of view.