xxxii श्रीमद्भगवद्गीता गीतार्थ संग्रहोपेता Self-dedication and the constantly entering into the d Lord (Samavesayoga)'- And other topics. Though very interesting, these topics are not examined here because many of these items have been studied in the Notes in pt. II, on the respective passages. V Now one may ask How far has Ag. succeeded in bringing out these ideas of his in the GS? It is not an easy question to answer. For, as we pointed out at the very outest, Ag. does not give us a word-by- word commentary throughout. Many verses he has (F. n. 6. Contd. from p. xxxi) the object. This is nothing but the Pratyabhijña of Kashmir Saivism (भोक्तैव भोग्यमावेन सदा सर्वत्र संस्थितः ). Thus a Saiva of Kashmir could find here an Upanişadic concurrence with his theory of Bhedopaya of Kṣetra-Kṣetrajña-Vibhaga Yoga leading to the Abhedopaya, and to liberation. 1 However an Advaitin would say: By means of the Pañcakośa Vivecana, the seeker slowly attains Nirvikal- paka Samadhi (trance admitting no difference) and be- comes one with the attributeless Supreme, devoid-of-duality (Nirguna Advaita Brahman). But when he re-enters into the mundane experience, he remembers- This remembra- nce the Upanişad records while concluding with amaze that this Advitiya Brahman, the Self is (appeared earlier as unreal many such as) the food, food-eater etc. It is just like, after realising that it is rope only and not a snake or garland or a sword, the man would still remember that this rope is (appeared earlier to be) the snake, sword and garland (badhayām samanadhikaranyam). Ch. XII, 2, 11; etc. pt: II, p. 237.
