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344 53
interpretation, for at 18.66, as we have seen, he is not
afraid to openly disagree with the great commentator.
Madhus奴dana's final advice to Arjuna--and through him all
other non-Brahmins who seek spiritual realization--is that
of a conservative Samkarite: K峁涐梗峁嘺's pupil should follow the
path of knowledge, having first "attained the proper
qualification" (adhik膩ram 膩s膩dya).54
Of course, Madhus眉dana
neglects to mention that such competence cannot be obtained
by a K峁�atriya in his present birth.
I
The ideal life of devotion portrayed in the GAD is,
then, something quite different from that described in the
BR. It is bhakti rendered compatible with j帽膩nayoga. The
latter, it will be remembered, was the alternative left
undiscussed at BR 1, section III, where the spiritual life
was split into the ways of knowledge and devotion.
suggest that, just as the BR opts for the path of pure love,
and speaks from a point of view proper to it, so the GAD
chooses the path of wisdom. It picks up, as it were, the
way neglected by the earlier text, speaking, as did 艣amkara,
out of the rather different set of values belonging to the
samny膩sins to whom, like the SGB, it is primarily addressed.
Yet, unlike Samkara's work, it strives to show the relevance
of bhakti to the path of knowledge. If the BR can be said,
at least in part, to be recommending Advaita to the bhaktas,
the GAD is promoting the cause of bhakti among the
Advaitins.