xxxiv श्रीमद्भगवद्गीता गीतार्थं संग्रहोपेता Sankara and Nagarjuna do in the Vedäntic and Buddhistic traditions." sind gov unog aid teodals We, however, refrain here from such an attempt. For, it will naturally lengthen the present study to an unmanageable extent. Further, to compare and contrast these giantlike sage-philosophers of immea- surable intellect, insight and achievements and to pass judgement on that account are bound to be hard task. Moreover, a little attempt has already been made here and there in the Notes in pt. II in this direction of comparison. Again, scholars who have made systematic studies of Kashmir Saivism do recognise in general Sankara's influence on the development of this Saiva philosophy of which Ag. is the greatest master. The same may be applicable to some extent to the philosophy of the GS too. Above all it is good to bear in mind this: There is bound to be much in common among Sankara and Ag. Because both believe in the total Advaita and advocate the same in their writings in their own respective ways. Both hold that the duality-view (Dvaitabuddhi) is only according to the ignorant person of the mundane life (Lokadrşti) and the unity- view (Advaita-buddhi) is of the intelligent person (Jñanin) with the scripture-eye (Sastra-drști).....At the same time there cannot but be difference between 1511189 11. L. N. Sharma: Kashmir Saivism (Varanasi, 1972), p. 70.- 2. Ibid; K.C, Pandey: op.cit.; S.S. Suryanarayana Sastri: Collected works (Madras, 1961), pp. 223 ff; etc. 3. See Sankara under BS, I, i, 28-31; I, iii, 19; II, ii, 3; II,iii, 21. Also see GS, ch. III, 47-48; etc.. e.g.
