Shiva Gita (study and summary)
by K. V. Anantharaman | 2010 | 35,332 words
This page is entitled 鈥渢he pre-eminence of shiva gita over other gitas鈥� contained in the Shiva Gita (Study and English comments by K. V. Anantharaman). The Shiva Gita is a philosophical text from the Padma-purana in the form of a dialogue between Lord Shiva and Shri Rama. It deals with topics such as Advaita metaphysics and Bhakti and consists of 768 verses.
Go directly to: Footnotes.
Appendix 1 - The Pre-eminence of 艢颈惫补 骋墨迟腻 over Other 骋墨迟腻s
1.0 骋墨迟腻 defined
骋墨迟腻 is the name given to certain sacred writings in verse (often in the form of a dialogue) which are devoted to the exposition of particular religious and theosophical doctrines.[1]
2.0 Available 骋墨迟腻s.
A list of about sixty-four known 骋墨迟补蝉 is cited in the appendix. Out of these, sixteen of them are from 惭补丑腻产丑腻谤补迟补, twelve of them from 笔耻谤腻峁嘺蝉 and others are independent ones.[2]
3.0 Bhagavad 骋墨迟腻 and 笔谤补蝉迟丑腻苍补迟谤补测补.
Of all the 骋墨迟补蝉, Bhagavad 骋墨迟腻 became most popular because a commentary on it was written by P奴jya 艢补峁卥补谤补 Bhagavatp膩da [Bhagavatp膩da?] and it has become a practice that just the mention of word 骋墨迟腻 connotes to Bhagavad 骋墨迟腻. It became part of the revered 笔谤补蝉迟丑腻苍补迟谤补测补 along with major 鲍辫补苍颈峁诲蝉 and 叠谤补丑尘补蝉奴迟谤补, which form the bedrock of the illustrious San膩tana Dharma. 鈥業t may be pointed out that for the 痴别诲腻苍迟补 philosophy, the 痴别诲腻苍迟补 or 鲍辫补苍颈峁诲蝉, the 艣谤耻迟颈 is the primary authority and 叠谤补丑尘补-蝉奴迟谤补 and the 骋墨迟腻 though very profound and helpful, being the 蝉尘峁泃颈, are of secondary authority only and have to be interpreted in harmony with the primary authority. However 艢r墨 艢补峁卥补谤补 finds no contradiction in them since Brahman and personal 莫艣惫补谤补 are not two different realities, but two aspects of one and the same reality. It is only those who do not accept the 鲍辫补苍颈峁诲ic teachings and want to consider the personal 莫艣惫补谤补 not only 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the Highest but the only Reality that find contradiction. 艢r墨 艢补峁卥补谤腻鈥檚 glory is that he systemized the 鲍辫补苍颈峁诲ic thoughts and realization of the seers in such a way that it can accommodate, on the relative plane, all those aspects of the various philosophies of the past, present and future, including the Budhistic philosophy. 艢r墨 艢补峁卥补谤腻鈥檚 philosophy, therefore, is neither 惭腻测腻-痴腻诲补, 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 some would like to characterize it with an understandingless, derogatory overtone, or 莫艣惫补谤补 惫腻诲补 or even Brahma 惫腻诲补. It includes all these and much more. If it be a 惫腻诲补 at all, it is primarily 膧迟尘补-惫腻诲补, which establishes the supremacy of the 膧迟尘补n, which is identical with Brahman and is the only irrefutable Reality within the intuitive experience of all, at all times, 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 their very self.鈥�[3]
4.0 A play of words.
All great religious reformers whether Advaitic, Dvaitic or Vi艣i峁ａ弓膩dvaitic or others chose to gamer their required support from these exalted texts of 笔谤补蝉迟丑腻苍补迟谤补测补, deriving the meaning from same verses 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 desired by them by their clever skill in word meaning manipulations. To quote 厂惫腻尘颈 艢颈惫腻苍补苍诲补 it is鈥斺�淎 play of words or lingual warfare, hair splitting, logical chopping and intellectual gymnastics.鈥�[4]
5.0 艢颈惫补 骋墨迟腻鈥擳orch bearer.
Although 艢颈惫补 骋墨迟腻 is not 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 popular 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 Bhagavad 骋墨迟腻, in one sense it can be asserted that it is the forerunner of Bhagavad 骋墨迟腻 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 艢颈惫补 骋墨迟腻 is a treatise of dialogue between Lord 艢颈惫补 and 艢r墨 搁腻尘补 which took place in 碍峁泃补测耻驳补, while Bhagavad 骋墨迟腻 gives the dialogue between 艢r墨 碍峁涐梗峁嘺 and Arjuna which took place in the 碍耻谤耻办峁迟谤补 warfield in the subsequent 顿惫腻辫补谤补测耻驳补.
5.1 艢颈惫补 骋墨迟腻 occurs in Padma Pur膩峁嘺 in Uttarakha峁囜笉a and was written by 叠丑补驳补惫腻苍 Veda 痴测腻蝉补 from whose pen flowed the great 惭补丑腻产丑腻谤补迟补 in which Bhagavad 骋墨迟腻 occupies a pride of place. It is no wonder certain verses are verbatim reproductions, six in number to be precise, while there are thirty two 艣濒辞办补蝉 which are very similar in content and project identical views.
5.2 艢颈惫补 骋墨迟腻, although a text of religious content of 厂补驳耻峁嘺 and 狈颈谤驳耻峁嘺 鲍辫腻蝉补苍腻, places much importance on Advaita philosophy and can be termed 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 a super blend 谤补蝉腻测补苍补 of both. 鈥榃estern philosophers consider knowledge, which is sought after in advaitic realization, 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 something to be discovered, whereas to the Indian, knowledge is something to be recovered. The self must know the not-self to know itself. The goal of human existence is to comprehend and apprehend the Oneness of things in eternal Spirit鈥�.[5]
5.3 While teaching Rama to get over his anger (krodha), delusion (moha) and sorrow (艣辞办补) on the loss of 厂墨迟腻, his beloved wife, sequel to R膩va峁嚹佲�檚 abduction, Lord 艢颈惫补 also instructs 搁腻尘补 highly philosophical truths and nature of true and genuine religion along with the advice on practical strategies of war against 搁腻惫补峁嘺 for rescuing 厂墨迟腻.
5.4 During these teachings God鈥檚 attribute 惭腻测腻 is freely discussed along with various 测辞驳腻蝉. The mystery of the connection between the unchanging One and changing many is what is called 惭腻测腻.
6.0 Various Yog膩s.
鈥�惭腻测腻 is a change and relativity. 惭腻测腻 is made of name and form. 惭腻测腻 is the very mind that attempts to divide the indivisible, to think the unthinkable, to limit the illimitable.鈥� Turiya is 鈥渂eing鈥� whereas the three states (waking, dream and deep sleep) indicate diverse level of 鈥渂ecoming.鈥� Immortality is not the result of any spiritual discipline. It is a revelation. The watch word of Bhakti yoga of emotional mind is 鈥淭hy will be done鈥�; of Karma yoga of active mind is 鈥渨ork is worship鈥�; of R膩ja yoga of mystical mind is 鈥淜now thyself鈥� and of 闯帽腻苍补 yoga of philosophical mind is 鈥渢he self is Brahman鈥�. 痴别诲腻苍迟补 says鈥斺�淗e feels bad when things are good, lest he should feel worse when things become better.鈥�[6]
7.0 Western philosophy and 痴别诲腻苍迟补.
鈥�Socrates defines man 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 鈥減hilosophical animal鈥�; Plato 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 鈥減olitical animal鈥� and Aristotle 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 鈥渞ational animal鈥� and 痴别诲腻苍迟补 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 鈥渟piritual being鈥�. 痴别诲腻苍迟补 rejects the view that human brain is an appendage of genital gland and Philosophy teaches us to be happy intelligently.鈥�[7]
8.0 Commentaries on 艢颈惫补 骋墨迟腻.
The importance of 艢颈惫补 骋墨迟腻 can be guessed from the fact that Jagadguru 笔补谤补尘补艣颈惫别苍诲谤补 厂补谤补蝉惫补迟墨, the great 57th Pontiff of 碍腻帽肠颈 K膩mako峁璱p墨峁環am, from 1539-1586, wrote an exhaustive commentary on it and interestingly enough so too Abhinava 狈峁泂颈峁僪补 Bh膩rati Sannidh膩nam, the 24th Pontiff of 艢峁涐箙驳别谤颈 P墨峁環am during 1599 -1622. Commentaries from two stalwarts in the course of a century speak volumes about the great importance attached to this work. 艢颈惫补 骋墨迟腻 in its sixteen chapters with a total of 768 verses gives prime importance to advaita metaphysics and also explains various modes of 鲍辫腻蝉补苍腻 and Bhakti.
9.0 艢颈惫补 骋墨迟腻 and Holy Ashes.
In the initial chapters Sage Agastya arrives, who becomes instrumental for 搁腻尘补 to have Lord 艢颈惫补鈥檚 benign appearance and advice, and teaches 搁腻尘补 the importance of 惫补颈谤腻驳测补, treated separately in chapter IX and 痴颈谤腻箩补 顿墨办峁Ｄ� also called 笔腻艣耻辫补迟补 vow. The 笔腻艣耻辫补迟补 vow is a sacrament of fire and ashes. When the doomsday fire breaks out of 艢颈惫补鈥檚 third eye, all creation is destroyed. Similarly, everything creaturely is destroyed in those who take upon themselves the 笔腻艣耻辫补迟补-vow. It rests on the knowledge that existence is a relation of consumer and consumed. Fire is the consumer and Soma, the essence of life, is the stuff to be consumed. Ashes are the very potency of 艢颈惫补. Whatever has become ash has become sacred. By daubing the body with ashes and having controlled the anger and senses, all sins are destroyed and there will be no more rebirths.鈥�[8]
10.0 Embryo development discussed in 艢颈惫补 骋墨迟腻
艢颈惫补 骋墨迟腻 provides a full chapter on 笔颈峁囜笉辞迟辫补迟迟颈 kathana, a veritable treasure on the evolution of human being right from conception to various stages in life culminating in final beatitude or liberation. This treatise is quite unique, in contrast to Bhagavad 骋墨迟腻 and it is discussed in chapter verse comparing and contrasting it with the great Garbhopani峁d, appearing in Atharva Veda. The graphic picture on embryonic development presented in the text is in conformity with modem medicinal advances.
11.0 艢颈惫补 骋墨迟腻鈥攁 forerunner of Bhagavad 骋墨迟腻
An avid reader of 艢颈惫补 骋墨迟腻 is likely to project that the great teachings 艢r墨 搁腻尘补, an 补惫补迟腻谤补 of 痴颈峁ａ箛耻 received from Lord 艢颈惫补, ie. from a Primary Godhead to a 笔奴谤峁嚹乿补迟腻谤补; has been suitably modified 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 Bhagavad 骋墨迟腻 in another yuga by 痴颈峁ａ箛耻 in in his subsequent 补惫补迟腻谤补 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 艢r墨 碍峁涐梗峁嘺 for enlightening the mankind for redeeming itself, through Arjuna.
12.0 Comparison with 础峁ａ弓腻惫补办谤补 骋墨迟腻
艢颈惫补 骋墨迟腻 has more in common with 础峁ａ弓腻惫补办谤补 骋墨迟腻 than Bhagavad 骋墨迟腻 in its philosophical content and appeal to final beautitude. 鈥楾he major difference between 础峁ａ弓腻惫补办谤补 骋墨迟腻, the 鲍辫补苍颈峁诲蝉 and the Bhagavad 骋墨迟腻 can be summarized. First 础峁ａ弓腻惫补办谤补 stresses that the highest metaphysical reality is 膧迟尘补n or self rather than Brahman, the 笔耻谤耻峁 or God. He also emphatically discards any polarity and contradiction between empirical self or 膧迟尘补n governed by the 驳耻峁嘺蝉 and the Transcendent Self, often called 笔耻谤耻峁 or Brahman by the 鲍辫补苍颈峁诲蝉 and 笔补谤补尘腻迟尘补 by Bhagavad 骋墨迟腻 and 惭补丑腻产丑腻谤补迟补. This 础峁ａ弓腻惫补办谤补 is the exponent of radical 膧tm膩dvaita 痴别诲腻苍迟补鈥�.[9]
12.1 鈥楨thically and philosophically, the 础峁ａ弓腻惫补办谤补 骋墨迟腻 and Bhagavad 骋墨迟腻 are poles asunder. The former presents an all sufficient ontology grounded in the cosmic mysticism of the self. The latter achieves a profound system of ontology, religion and ethics. The teaching about non -attachment is the same in two 骋墨迟腻s. But unlike the Bhagavad 骋墨迟腻 , 础峁ａ弓腻惫补办谤补 骋墨迟腻 altogether denies the efficacy of actions; for the self is neither doer nor enjoyer and is ever free and unstained. 础峁ａ弓腻惫补办谤补 takes into cognizance only action resulting from the consequence of actions in previous births鈥�.[10]
12.2 鈥楾he Bhagavad 骋墨迟腻 鈥檚 grand reconciliation between 闯帽腻苍补测辞驳补 and Karma yoga through dedication of all goals and activities of life to the divine and through the assimilation of activity into 厂补尘腻诲丑颈 in the highest wisdom or Brahmatva does not interest 础峁ａ弓腻惫补办谤补. He is too absorbed in the absolute aloneness or impersonality of the non-dual self.[11]
12.3. 艢颈惫补 骋墨迟腻 in its exposition bridges the gap and advocates a coalesced Bhakti-advaitic syndrome. 搁腻尘补k峁涐梗峁嘺 笔补谤补尘补丑补峁僺补 clearly brings out the relation between 箩帽腻苍补 and bhakti. He compares the former to a terrace and the latter to a staircase. Both are made of same materials. The terrace is the Absolute realized in 蝉补尘腻诲丑颈, in which the self and the world are blotted out. The staircase is the world of names and forms -the manifestation of the Absolute to the human sense. One goes up and down, sometimes resting on the terrace, and sometimes on the steps of the staircase.
13.0 厂补尘腻诲丑颈 Bh膩峁Ｄ�.
Just like 艢颈惫补 骋墨迟腻, Uddhava 骋墨迟腻 too is disciple oriented with simplicity being its hallmark. Very much importance is stressed on the disciple鈥檚 background and capacity to follow the teachings unlike Bhagavad 骋墨迟腻 which adopts a very pedagogic style. Uddhava 骋墨迟腻 forms the major part of the 闯帽腻苍补蝉办补峁囜笉补 of 艢r墨mad 叠丑腻驳补惫补迟补尘. Vallabh膩c膩rya, the founder of 鈥�艢耻诲诲丑腻诲惫补颈迟补鈥� philosophy has given the name 厂补尘腻诲丑颈 叠丑腻峁[12] (the language of the state of Super Consciousness) to 叠丑腻驳补惫补迟补尘. Profound meanings will be revealed if one meditates on each 艣濒辞办补.
13.1 It almost starts with the episode of the naked monk (础惫补诲丑奴迟补) and his twenty four Gums. The story is symbolic. The one who could make the entire existence -a worm, a bee, an elephant, a bird, a serpent and even a prostitute 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 one鈥檚 Guru, required no other formal Guru. A Guru is a small window into the infinite. If one can learn from the river and the mountain, sun and the moon, the flora and fauna, the infinite itself would become his Guru[13].
13.2 Uddhava 骋墨迟腻 has not left untouched any important factor contributing to our progress in spirituality鈥攅.g. 厂补迟蝉补峁単补 or holy company, Yoga, 闯帽腻苍补, scientific analysis of bondage, mukti and sufferings or miseries, bhakti etc. The special feature is the short cuts in 厂腻诲丑补苍腻 delineated by the compassionate Lord when Uddhava pointed out the difficulty in controlling the mind which was the main part of the 蝉腻诲丑补苍腻 in the various types of paths.[14]
13.3 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the title Uddhava 骋墨迟腻 suggests, Lord 碍峁涐梗峁嘺 speaks from the level of the disciple in a language comprehensible to the seekers while, in Bhagavad 骋墨迟腻, the Lord has talked from his supreme height. The main difference is that the Bhagavad 骋墨迟腻 (sung by 叠丑补驳补惫腻苍) has been so titled 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 to emphasize that the author is 叠丑补驳补惫腻苍 碍峁涐梗峁嘺 and the subject matter of the 骋墨迟腻 is also 叠丑补驳补惫腻苍.[15]
13.4艢颈惫补 Gita and Uddhava 骋墨迟腻 have much in similarity in explaining esoteric messages with graphic anecdotes intelligible to an ordinary seeker.
14.0 艢颈惫补 骋墨迟腻鈥攁 Yoga 艢膩stra.
鈥楤oth Bhagavad 骋墨迟腻 and 艢颈惫补 骋墨迟腻 are called Yoga S膩stras chiefly because its preponderant note is a synthesis of all ways of spiritual life, with their shifting emphasis laid alternatively on true insights (闯帽腻苍补), genuine devotion (Bhakti) and dedicated service (Karma), through all legitimate types of compromises.鈥�[16]
15.0 鲍辫补苍颈峁诲ic teaching simplified.
鈥淎ll the noble lessons that the 鲍辫补苍颈峁诲蝉 teach鈥攅g. the identity of Self with the Supreme, the unreality of the world and so on -are treated of in this book in such a simple and lucid style of narration that an unlettered man having only little knowledge of Sanskrit could acquire in a very short space of time the knowledge which is attainable by erudite scholars with their ardent vision and practices acquired through diligent, methodical and systematic study. The mode of treatment adopted in this work is done in such a consummate manner 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 to convert even a sceptic into a God believing person accepting the scriptural authority and sincere in performing duties 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 ordained by 顿丑腻谤尘颈肠 肠辞诲别蝉.鈥�[17]
15.1 It is befitting to recall the following verse relating to study of 艢颈惫补 骋墨迟腻[18].
vedam膩rgamima峁� muktv膩 m膩rgamanya峁� sam膩艣rita岣� |
hastastha峁� p膩yasa峁� tyaktv膩 lihetk奴rparam膩tmana岣� ||
15.2 Over and above the advaitic philosophy Lord 艢颈惫补 instructs 搁腻尘补 elaborately on the nature of the body, the vital airs, mind and intellect, the soul, the witness self, the world, self-less devotion to and meditation on 艢颈惫补 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 a means of Release.
16.0 艢颈惫补 defined
16.1
惫测腻蝉补岣� s膩k峁Ｄ乧chivaj帽膩n墨 艣ivasyaiva pras膩data岣� |
tatpras膩d膩daha峁� s膩k峁Ｄ乧chivaj帽膩n墨 na sa峁兣沘ya岣� || [19]
痴测腻蝉补 has become realiser of 艢颈惫补 by 艢颈惫补鈥檚 blessings and by His blessings doubtless I too will transform to be realisor of 艢颈惫补.
16.2 鈥渟y膩ti p膩p膩niti 艣颈惫补岣�鈥�[20]鈥斉毦北共� alone cuts asunder all sins.
16.3 The word 艢颈惫补 is supposed to have been derived irregularly from the root V膩艣 k膩nt膩n.[21] This would mean that 艢颈惫补 always fulfils the desires of his devotees and all the more he is 腻艣耻迟辞峁Ｄ�: pleased with express speed.
17.0 Greatness of 艢颈惫补
17.1 On many aspects 艢颈惫补 骋墨迟腻 over shadows Bhagavad 骋墨迟腻 , with graphic description and in this sense they can be complimentary and supplementary. 艢颈惫补 骋墨迟腻 is really a work of synthesis.
17.2 艢颈惫补 骋墨迟腻 is absolutely non-sectarian and clearly asserts that 艢颈惫补 and 痴颈峁ａ箛耻 are one and the same.[22]
17.3 Also 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 Veda 痴测腻蝉补 says
ye namasyanti 驳辞惫颈苍诲补峁� te namasyanti 艣a峁僰aram |
ye'rcayanti hari峁� bhakty膩 te'rcayanti v峁涐梗adhvajam ||
ye dvi峁nti vir奴p膩k峁峁� te dvi峁nti jan膩rdanam |
ye rudra峁� n膩bhij膩nanti te na j膩nanti ke艣avam || [23]
17.4 All these vouch for 艢颈惫补鈥敵站贬梗峁嚦� harmony and what has occurred in later history creating rift is only perversion which has no scriptural sanction.
18.0 Instructions of 艢颈惫补 骋墨迟腻
艢颈惫补 骋墨迟腻 follows the 腻谤峁 lores and instructs that 鈥渢hough intelligent, one should behave like a playful child. Even though he may be an expert, he should conduct himself like a moron. Though a scholar, he should babble like a mad man. Though well-versed in the mores, he should live like a cow, unconventional and uncivilized like eating directly from the plate. He should never get involved himself in arguments including on spiritual topics. He should never give the least offence to anybody else nor take offence from anybody. He should remain unconcerned whether he gets food and shelter or not and be satisfied with whatever comes to him of its own accord. A person whose dispassion has just been aroused and has practised self-control should approach a proper Guru and serve him 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 God himself, till he gets the knowledge of Brahman.鈥�[24]
19.0 Nourishment from 鲍辫补苍颈峁诲蝉
艢颈惫补 骋墨迟腻 gets very much nourishment from various 鲍辫补苍颈峁诲蝉 like Kaivalya 鲍辫补苍颈峁诲, 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁诲, B峁沨ad 闯腻产腻濒辞辫补苍颈峁诲, 搁耻诲谤腻办峁 闯腻产腻濒辞辫补苍颈峁诲, Bhasma J膩b膩lopani峁d; 艢颈惫补 骋墨迟腻 also gets good feed from 碍补峁环辞辫补苍颈峁诲 in portraying Ratha 碍补濒辫补苍腻. On the whole we can assert that 艢颈惫补 骋墨迟腻 gives the juice of great 鲍辫补苍颈峁诲ic thoughts in a very succinct and pleasing manner with no frills attached, in the form of a dialogue, easily comprehensible and adaptable. It can be considered 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the vade mecum of a philosophy which combines Knowledge and Bhakti.
The prominence of 艢颈惫补 is asserted at every step and concluded that prayer to any deity is ultimately, prayer to 艢颈惫补 only.
yetvanyadevat膩bhakt膩 yaja峁僼e 艣raddhay膩nvit膩岣� |
te'pi m膩meva r膩jendra yajantyavidhip奴rvakam || 艢颈惫补 骋墨迟腻 XII-3
Those devotees who worship with faith the gods other than Me, they too worship only Me without following the conventional rules, O the king of kings.
Footnotes and references:
[2]:
Vide 艢r墨艣ivag墨t膩t膩tparyaprak膩艣ik膩 -Introduction-p-VI
From 惭补丑腻产丑腻谤补迟补鈥攊, Utathya 骋墨迟腻; ii, V膩madeva 骋墨迟腻; iii, 峁氠梗补产丑补 骋墨迟腻; iv, 峁岣峚ja 骋墨迟腻; verse , Sampaka 骋墨迟腻; vi, M膩峁卥i 骋墨迟腻; vii, Bodhya 骋墨迟腻; viii, Vicaknu 骋墨迟腻; ix, Harita 骋墨迟腻; x, V峁泃ra 骋墨迟腻; xi, Par膩艣ara 骋墨迟腻; xii, 贬补峁僺补 骋墨迟腻; xiii, 叠谤腻丑尘补 骋墨迟腻; xiv, Anu 骋墨迟腻; xv, 叠谤腻丑尘补峁嘺 骋墨迟腻 and xvi, Prapanna 骋墨迟腻
From 笔耻谤腻峁嘺蝉鈥攊, Kapila 骋墨迟腻; ii, 贬补峁僺补 骋墨迟腻; iii, Bhik峁 骋墨迟腻; iv, Dev墨 骋墨迟腻; verse , Ga峁噀艣a 骋墨迟腻; vi, Brahma 骋墨迟腻; vii, 厂奴迟补 骋墨迟腻; viii, Yama 骋墨迟腻; ix, 艢颈惫补 骋墨迟腻; x, 搁腻尘补 骋墨迟腻; xi, S奴rya 骋墨迟腻 xii, 痴腻蝉颈峁ａ弓补 骋墨迟腻
[4]:
痴颈诲别鈥擫ord 艢颈惫补 and his worship -p-50
[5]:
痴颈诲别鈥擫uminous Eye-p-2-chapter 1-Luminous Insight
[6]:
痴颈诲别鈥敵毡鸹迥宀猿俨� Way to Peace and Happiness鈥攃hapter Paths to the Goal-p-23-24
[7]:
In the same place 鈥攑-42
[8]:
痴颈诲别鈥擳he Presence of 艢颈惫补-p-334
[9]:
痴颈诲别鈥擜VGp-14
[10]:
Ibid p-16
[11]:
Ibid p-17
[12]:
痴颈诲别鈥擜 Quintessence of Uddhava 骋墨迟腻-p-4
[13]:
滨产颈诲鈥攑-17
[14]:
Ibid p-22
[15]:
Ibid P-4
[16]:
Vide Compromises in the History of Advaitic thought鈥攑-14
[20]:
Vide. 艢颈惫补 Li峁単a by N.K. Singh p-72
[21]:
Ibid p-72
[22]:
Vide Tejobindu 鲍辫补苍颈峁诲 鈥攃hap VII-verse -64
[23]:
Vide Rudrah峁沝ayopani峁d 鈥攙erse -5 and 6
[24]:
痴颈诲别鈥擰uintessence of Uddhava 骋墨迟腻鈥攑-34