पृष्ठम्:श्रीमद्भगवद्गीता (अभिनवगुप्तव्याख्यासहिता).djvu/४७

xlvi श्रीमद्भगवद्गीता गीतार्थसंग्रहोपेता of the vulgate and of the Kashmirian text followed by Bhaskara and Rāmakantha. No doubt here in ch. VII, 4-5, Ag. tries to read the cardinal principle of the Kashmir Saiva school viz., the Para Samvid mani- fests as both the sentient and the non-sentient, star- ting from Brahma (the Personal God) down to the insignificant grass; because sentiency is recognisable in men etc., they are called ajada or the sentient; and because it is concealed (not recognisable) in pot etc., they are known as jada or the non-sentient.¹ Ag. elucidates this theory further later on. The origin of this theory is traceable in the Upanişads." The theory is referred to by the Vyakaraṇa Värttika- kara Katyāyana, and is exemplified by the Maha- bhagyakara Patañjali, Sankara twice refers to and 1. See pt. II, pp 151-152. Cf सोऽयमात्मानगावृत्य स्थितो जडदं गतः । आवृताना वृतात्मा तु देवादिस्थावरान्तगः । जगजडस्याप्येतस्य द्रूप्यस्यास्ति चित्रता ॥ - TA, I, 133-35. 2. Ch. IX, 4-9. 3. Cf. aafa - (Chandogya, III, xiv, 1 etc.) विज्ञानं चाविज्ञानं च । सत्यं चानृतं च सत्यमभवत् (Taittiriya, 11,6). But the Advaitin would take these sentences as instances of badhayām samanadhikaranyam, i.e. sentences giving identity of the two (or more) in contradiction. See above. 4. Cf. सर्वस्य वा चेतनावश्वात्, the last Vārttika under धातोः कर्मणः समानकर्तृकादिच्छायां वा (PA III, i, 7). 5. . Cf. एवं ह्याह कंसकाः सर्वन्ति, शिरीषोऽयं स्वपिति etc. -the Maha bhasya under the above Värttika,