By Abhinavagupta ; translated with an introductory study by Arvind Sharma.
Arvind Sharma joined the dept of Sanskrit and Indian stories at Harvard collage, eventually acquiring his Ph.D. in 1978. His doctoral paintings considering Abhinavagupta's observation at the Bhagavadgita. He additionally for this reason translated the statement into English.
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239. Srinivasa Näräyana Tädapatrikara. , op. , p. 5. The reading in the Käsmira recension is laitütmâmsam. sec Kami Chandra Pandcy. -iit.. p. 61. 39 S. K. Bclvalkar. , op. , p. 131. 40 Ibid. 41 Srinivâsa Näräyana Tädapatrikara. , op. , p. 72. 4243 It is clear, then, that at the hands of Rämakavi the classification of beings into daiva and äsura has undergone an interpretation and an elaboration far beyond anything suggested by Abhinavagupta and Änanda. 42 //>/
One might perhaps say that his system holds bh a kti and jiiâna together in salvific tension. Ill It was shown above how ail three, Sankara, Râmânuja and Abhinavagupta, agree on the goal of the Gita but have different views on the means it lays down for the achievement of that goal. In this section an exegetical aspect of the Gita will be considered on which Sankara and Ramanuja are united but Abhinavagupta takes a different stand. Such an instance is provided by the attitude towards the authority of the Vedas adopted by these three commentators of the Gita.
59 Thus both Sankara and Abhinavagupta, it can be argued, seem to refer to Krsna as an amsävatära. But not Ramanuja. 62 V This part of the dissertation may now be concluded by citing a case in which Rämänuja and Abhinavagupta interpret the Gitä along similar lines but Sankara interprets it in a way which differs from them both. Vishnu. ’' (A. Mahädeva Castri, op. , p. 3. ) 5H S. K. , op. , p. 131. ^ Wäsudeva Laxmana Sästri Pansikar, ed.. op. , pp. 190-191. 60 J. A. B. van Buitenen, op. , pp. 45-47.