xliv श्रीमद्भगवद्गीता गीतार्थ संग्रहोपेता DITA one to gain wisdom or Sänkhya.¹ As we saw earlier Ag. explicitly says that he cannot subscribe to the former school. At the same time he would not agree with the other theory of mutual incompatibility of the Jñana and the Karman. For him both are of mutually inclusive nature. In fact, the teaching for the Sankhya, i.e. proper knowledge, and the teaching for the efficient performance of action, i. e. Karma- yoga are basically not different. Ag. formulates this idea on the basis of ch. II, 40. Ag.'s text of the first helf of the BG verse seems to read: एषा तेsभिहिता सांडये बुद्धियोंगे यथा श्रृणु as against एवा तेऽभिहिता सांसपे बुद्धियोंगे त्विर्मा which is the reading of the vulgate and of the Kashmirian text commented upon by Bhaskara and Ramakantha. With all power at his disposal Sankara stresses on the word tu 'but', 'on the other hand' and often quotes this passage to substantiate his theory. But Bhaskara seems to ignore this tu, while Rāma- kantha has to labour a little to explain away the word. ³ This theory of mutual inclusiveness of the Sankhya and the Karman, Ag. seems to read also in 1. See above. 2. For, Karman, in its broadest sense signifies, not the Vedic and Smärta ritualistic practices alone, but kriya 'action', in general; and the Jñana and Kriya are two aspects of the Samvid. (Ch. III, 3; V, 8. See pt. II, pp. 44-45. If one has to believe that Ag.'s text too must have read as in the vulgate only, even then it might have been possible for Ag. to read, of course not very easily, in the verse his theory of mutual inclusiveness of the Jñana and the Karman. See the Anubandha (pt.I).
