xliii religions and philosophies. This vouches for Ag.'s rare catholicity. Indeed the philosopher Ag. not only tolerates, but also accepts and blessess whole-hearte- dly all paths. He believes strongly that if under- taken by the ignorant, the actions, however great they may be, are sure to bind; but if undertaken by the wise, the actions, however unimportant they may look, are means of liberation He has on his side the authority सेयं ॠियात्मिक शक्ति: etc of the Spandakārika. IX Introduction In this Section we may study two other impor- tant points found in the GS. They are based on some notable variations in the readings of the BG text which Ag seems to have had with him. The first point is in connection with the relationship between the Sankhya (Jñana) and Karman or Karmayoga, as means of Mokşa. According to the Jñana-Karma- samuccayavada of Bhaskara, both the Sankhya and the Karman have co-equality and they jointly help the aspirant in attaining emancipation. On the other hand according to the Sarvakarma - samnyāsa - purvaka jñānaprāpya - mokşavāda of Sankara, Sankhya alone is the means of Mokşa; by their very nature both the Sänkhya and the Karman are mutually opposed to one another, even though the Karman performed with detachment, may help 1. This reminds us of Gaudapăda's words: स्वसिद्धान्त व्यवस्था तिनो निश्चित दृढम् । परस्परं विरुद्धचन्ते तैरयं न विरुध्यते ॥ -Mandukyopanişatkārikā, III, 17. 2. Cf. also at: etc. under ch. XVII, 23-27, B
