Gitartha Samgraha (critical Study)
by Partha Sarathi Sil | 2020 | 34,788 words
This page relates 鈥楥oncept of Moksha in the Gitarthasangraha鈥� of the study on Abhinavagupta鈥檚 Gitartha Samgraha commentary on the Bhagavad Gita: one of the core texts of Indian Philosophy. The Gitartha Sangraha is written in the light of Kashmir Shaivism and brings to Shaiva metaphysics and Yoga integrated in the Bhagavadgita. This study deals with Abhinava鈥檚 vision about the purpose of human existence and the accomplishment of salvation (i.e., self-realisation).
Go directly to: Footnotes.
7. Concept of Mok峁 in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补
In Indian philosophy 尘辞办峁, liberation is one of the foremost point of discussion. Varieties of synonyms like ni岣ヅ況eyas, apavarga etc. have been used in the Indian philosophy to explain the term 尘辞办峁. The word 尘辞办峁 is referred to in the 艢补颈惫补 philosophy as well as 叠丑补驳补惫补诲驳墨迟腻. Abhinavagupta has raised the context of 尘辞办峁 in the light of Kashmir 艢补颈惫颈蝉尘 while he explained the 叠丑补驳补惫补诲驳墨迟腻. At the beginning of the book, the six 艣濒辞办补蝉, which he mentioned as the benedictory 艣濒辞办补蝉, have stated the 叠丑补驳补惫补诲驳墨迟腻 as the means for attainment of 尘辞办峁. The way how a yogin can be gradually absorbed in 艢颈惫补鈥檚 entity through the process of worship, has been discussed here.
Due to supreme Lord鈥檚 imposition of limitation (蝉补峁僰辞肠补) 膧峁嘺惫补尘补濒补 is produced and it is the prime obstruction in the way of feeling of the divine nature of spiritual monads. Only the supreme Lord can destroy this defilement by his divine grace. 艢补办迟颈辫腻迟补 or descent of anugraha takes place by the rite of Guru. The Guru saves the way of disciple to reach the desired goal by means of 厂腻诲丑补苍腻. So, according to the tantric view, guru is the representative of Supreme Lord. Thus the rite of initiation (顿墨办峁Ｄ�) is an activity that leads the disciple to proceed through the spiritual path after tearing the cover of ignorance. The Kashmir 艢补颈惫颈蝉尘 speaks of three types of 碍谤颈测腻 or 耻辫腻测补 according to the levels of awareness of the experients. They are 艢腻峁僢丑补惫补, 艢腻办迟补 and 膧峁嘺惫补 upaya. Abhinavagupta talks about another 耻辫腻测补 named an耻辫腻测补 in his texts 罢补苍迟谤腻濒辞办补 and 罢补苍迟谤补蝉腻谤补. By this 耻辫腻测补 the (厂腻诲丑补办补) spiritual seeker can attain the descent divine grace spontaneously. As no other support of any spiritual discipline is needed here to attain the divine grace, it is called an耻辫腻测补. 笔补谤补尘补艣颈惫补 emancipates his devotee from the sorrows of birth and death by showering anugraha or divine grace. The word 鈥榓nug峁沨峁嚹乵i鈥� as mentioned in the 4th chapter of the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 also suggests the same sense[1]. It is therefore obvious from the examination of 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 that the Supreme Lord as 痴腻蝉耻诲别惫补 or 惭补丑别艣惫补谤补 is no different. There 鈥業鈥� the consciousness power in the form of blesses, recognize myself as the essence of 艢颈惫补. With the recognition of one鈥檚 true nature devoid of defilements, the soul becomes completely emancipated and thus the universal nature of the Supreme Lord is clearly revealed in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补.
According to Kashmir 艢补颈惫颈蝉尘, 腻迟尘补苍 is of the nature of 辫谤补办腻艣补, illumination and 惫颈尘补谤艣补, self revelation. Prak膩艣a is self-effulgent light which requires no other light to reveal it. Revelation of caitanya, consciousness constitutes the ever-pulsating power, which transforms the revealed caitanya into self effulgent light. It is the 惫颈尘补谤艣补 艣补办迟颈, power of innate self-revelation. The Kashmira 艢补颈惫补 philosophers establish non-fracture between non living and conscious and thus establish the view of entirety. When the alive person knows the undivided entity by his penances, he emancipates. During initiation of the s膩dhaka, descent of the divine power as divine grace happens through the guru. Then the path of liberation expands. Descent of divine 艣补办迟颈 or the conceot of 尘辞办峁 in respect of propitiation to god has been shown by Abhinavagupta in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补. As for example, he has said in the second chapter that the s膩dhaka, having attachment to yoga, gets rid of the cycle of birth and death by forsaking the fruit of deeds, and attains Brahman[2]. After leaving aside all desires from mind, that yogin attains emancipation which is of the nature of peace[3]. That means, the s膩dhaka who desires 尘辞办峁, should keep his sense organs controlled always[4]. The self-controlled person generally resides in this earth being freed from bondage[5].
Abhinavagupta has said that for knowing the nature of god if someone with detachment to the material world, concentrates his intellect to the 笔补谤补尘别艣惫补谤补, can attain the entity of 艢颈惫补[6]. Mok峁 is possible only for him who has born in human womb as mentioned in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补[7]. If the s膩dhaka attains 痴腻蝉耻诲别惫补鈥檚 own nature, he transforms into a transparent form like 笔补谤补尘别艣惫补谤补[8].
Abhinavagupta has expressed very nicely the way of spiritual performances of the preceptor and disciple. While describing the vital energies like prana, 补辫腻苍补 etc. he has mentioned how a guru, preceptor pours purity in the mind of his 艣颈峁补, disciple[9]. By performing 蝉惫腻诲丑测腻测补 测补箩帽补, the pertains the Supreme consciousness, 蝉补峁僾颈诲 to the mind of the disciple and gives him emancipation. The 测补箩帽补s are said to be means to attain Brahman[10]. These 测补箩帽补s are mainly maintained by the karmayoga. If performed properly, they bring 尘辞办峁. When ignorance is destroyed by knowledge, then the self-luminous nature of knowledge is established[11]. In this way by attaining supreme knowledge s膩dhaka鈥檚 material desires disappear and he attains emancipation. 惭补丑别艣惫补谤补 is the experiencer. 厂腻诲丑补办补 offers his fruit of penance to this experiencer and becomes able to get liberation[12]. It is also possible to be liberated by maintaining equal outlook among all the creatures of the world and performing the earthly activities without any attachment[13]. Both the virtuous and sinful if possessed of equality in outlook, are worthy to attain 尘辞办峁[14]. It is very good fortune to take birth in the clan of yogins. Taking birth in the rich family creates obstruction in the attainment of 尘辞办峁. So, one can easily attain emancipation if born in the clan of the yogin[15].
According to the Trika 艣腻蝉迟谤补, if the yogin performs worship devoid of any desire, can attain 尘辞办峁[16]. He has said this in the 罢补苍迟谤腻濒辞办补 also. The Lord has said in the 骋墨迟腻 that he who knows me, does not take rebirth[17]. On the other hand, those who worship for getting the desired objects, they after getting those objects again climb the cycle of birth and death. The gods like 叠谤补丑尘腻 and others also have birth and death like human beings[18]. Only in the form of 惭补丑别艣惫补谤补 there remains perpetual emancipation. The 骋墨迟腻 has said that the s膩dhaka, who dies during the progress of the sun to the north, gets emancipation[19]. All the tattvas of this earth are derived from 笔补谤补尘别艣惫补谤补. The s膩dhaka who acquires this knowledge, can perceive the non-dual identity of 笔补谤补尘别艣惫补谤补 from inside and outside[20]. Being an artificial devotee and absorbing in the meditation of 惭补丑别艣惫补谤补 emancipation cannot be guaranteed[21]. God himself rescues his devotee from this earth of death and provides him with liberation[22]. It is also possible to attain emancipation by the grace of guru as well as descent of the divine 艣补办迟颈 of 笔补谤补尘别艣惫补谤补[23]. Due to god鈥檚 grace the yogin, overwhelmed with the supreme joy, easily dissolves in the entity of Brahman[24]. Man can not get rid of this circle of mundane by worshiping god through any way. For this the s膩dhaka should practise without any interruption. Abhinavagupta did not mention same same 艣濒辞办补蝉 of the fourteenth chapter. He said that he did not introduce and explain those imaginary 艣濒辞办补蝉 to avoid repetition[25]. He has said there, the person who transcends all the 驳耻峁嘺蝉 and excels the 驳耻峁嘺蝉, becomes freed yogin. The s膩dhaka being initiated into the consecration of 笔补谤补尘别艣惫补谤补 and by worshipping 惭补丑别艣惫补谤补 devoid of anger etc. attains the entity of 惭补丑别艣惫补谤补[26]. To both the prudent and a household the attachment of activities remain the same. In spite of that those activities make way for emancipation to the prudent person[27]. All the behaviours attached to mundane existence appear to the prudent as filled with 艢颈惫补. He perceives everything as god 艢补峁卥补谤补 and attains 尘辞办峁[28].
Footnotes and references:
[1]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/11.
[2]:
测辞驳补产耻诲诲丑颈测耻办迟腻岣� 办补谤尘补峁嚹佱箖 辫丑补濒补峁� 迟测补办迟惫腻 箩补苍尘补产补苍诲丑补峁� tyajanti brahm膩satt膩mav膩pnuvanti | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 2/53.
[3]:
sa 测辞驳墨 蝉补谤惫补办腻尘补蝉补峁僴测补蝉颈迟惫腻迟 艣腻苍迟颈谤奴辫补峁� 尘辞办峁meti | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 2/73.
[4]:
测补岣� 蝉耻办丑辞辫腻测补峁� siddhimapavarga峁� v膩 prepsati tena indriyakautukaniv峁泃ti m膩traphalatayaiva 产丑辞驳腻 yathopanatam膩sevy膩 iti | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 3/12.
[6]:
tath膩 caiva cidanta岣� manmayatv膩tparip奴r峁噀cchatv膩t krodh膩dirahit膩 ni峁１璩蟛贡舨贯箖 karma 办补谤补峁嚹珁补峁� kurv膩峁嚹� bahavo matsvar奴pamav膩pt膩岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/10.
[8]:
mama kila katham膩k膩艣akalpasya karmabhirlepa岣� | 膩k膩艣apratimatva峁� k膩man膩bh膩v膩t | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/14.
[9]:
艣i峁腻迟尘补苍膩 ca nay膩nayagraha峁嚹亂a kecit... prati峁ａ弓hitam膩nasa岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/30.
[10]:
sarve caite yaj帽膩岣� brahma峁噊 mukhe dv膩re 耻辫腻测补tve kathit膩岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/32.
[12]:
测补箩帽补phale峁 bhokt膩 tyaktaphalatv膩t | eva峁� tapa岣u | 墨d峁浥沘峁� 产丑补驳补惫补迟迟补迟迟惫补峁� vidan yath膩tath膩sthito'pi mucyata iti 艣ivam | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 5/29.
[13]:
蝉补谤惫腻峁噛别惫腻迟谤补 产丑奴迟腻苍颈 samatven膩nupasyata岣� |
ja岣峚vadvyavah膩ro'pi mok峁Ｄ亂aiv膩vakalpate || 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, Sa峁単raha艣loka-5.
[14]:
sa ca vi艣颈峁补te鈥攌ram膩tkrama峁� sa峁僺膩r膩ttarati | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 6/ 9
[15]:
yadi tu t膩ratamyen膩sy膩pavarge峁嘺 产丑补惫颈迟补惫测补峁� 迟补诲腻 yogikula eva j膩yate | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 6/44.
[16]:
kintu siddh膩nto'yamatra 测补岣� k膩man膩parih膩re峁嘺 yatki峁僣iddevat膩r奴pam膩lambate tasya tat 艣uddhamuktabh膩vena paryavasati | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 7/24.
[18]:
e峁岣� ca 辫补谤颈肠肠丑别诲补岣� praj膩pat墨n膩mapyasti | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/19.
[19]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/26.
[20]:
sarvatattvagatatvena vij帽膩te parame艣vare |
antarbahirna s膩vastha na yasy膩峁� bh膩sate 惫颈产丑耻岣� || 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, Sa峁単raha艣loka-8.
[21]:
m膩he艣varyavi峁yo ye峁Ｄ佱箖 蝉补尘腻惫别艣补岣� ak峁泃rimastanmay墨bh膩va岣� te yuktatam膩 mama 尘补迟腻岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 12/2.
[22]:
tath膩 ca mama stotre-(tantr膩loka), 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 12/8.
[23]:
[24]:
param膩nandavaiva艣yasa帽j膩t膩ve艣asa峁僷ada岣� |
蝉惫补测补峁� sarv膩svavasthasu brahmasatt膩 hyayatnata岣� || 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, Sa峁単raha艣loka-12.
[25]:
atra kecidasa峁僢addh膩岣� 艣lok膩岣� 办补濒辫颈迟腻岣�, punaruktatv膩tte tyajy膩 eva | etadgu峁嚹乼墨tav峁泃tistu mok峁Ｄ亂aiva kalpate | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 14/20.
[26]:
ataeva pr膩py膩py耻辫腻测补峁� p膩rame艣vad墨k峁Ｄ乨i, ye tath膩vidhakrodhamoh膩digranthisandarbhagarbh墨k峁泃膩ntard峁浥沘, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 15/11.
[27]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, Sa峁単raha艣loka-17.
[28]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, Sa峁単raha艣loka-18.