Gitartha Samgraha (critical Study)
by Partha Sarathi Sil | 2020 | 34,788 words
This page relates 鈥楯nanashatka 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).
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5. J帽膩na峁峁璳补 in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补
The combined form of the two tattvas, 艢颈惫补 and 艢补办迟颈, is 驰腻尘补濒补 (unification), where 艢颈惫补 is of the form of generative and 艢补办迟颈, the independent mother[1]. Abhinavagupta has made obeisance to his y膩mala form in his 骋墨迟腻谤迟丑补蝉补峁単谤补丑补. To acquire this knowledge it is necessary to perform activities with devotion as prescribed by the 艣腻蝉迟谤补蝉.
It is said in the 艢颈惫补s奴tra that incomplete knowledge is ignorance鈥�
鈥�caitanyam膩tm膩箩帽腻苍补m ca 产补苍诲丑补岣�鈥�.
It can be learned from the s葪tra 鈥楥aitanyam膩tm膩鈥� that atman is consciousness. In consideration of the division of the 骋墨迟腻 in 峁峁璳补蝉 it can be found that 闯帽腻苍补测辞驳补 has been mentioned in the Karmayoga鈥檚 峁峁璳补. However, in the 峁峁璳补 of 闯帽腻苍补测辞驳补, comprised of the last six chapters of the 骋墨迟腻, it is stated that after gradually knowing the nature of the tattvas like 碍峁谤补, 补办峁谤补, 闯墨惫补, Jagat, Daiv墨sampad and 膧sur墨sampad. Lastly, through the instruction of renunciation and abandonment the tattvas of the 闯帽腻苍补测辞驳补 can be properly understood.
Like 办补谤尘补办腻峁囜笉补 and Bhaktik膩峁囜笉a, 箩帽腻苍补办腻峁囜笉补 also cannot be confined to a particular boundary in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补. Throughout the entire 叠丑补驳补惫补诲驳墨迟腻 advices of Lord 碍峁涐梗峁嘺 and knowledge have been expressed.
The third hexade, however, has been considered by the 腻肠腻谤测补 Saraswat墨 as 箩帽腻苍补办腻峁囜笉补鈥�
鈥�trit墨ye tu tayoraikyam v膩ky膩rtho var峁噛ate sphu峁璦m /
evamapyatra k膩峁囜笉膩n膩m sa峁僢andho鈥檚ti parasparam鈥�[2].
Here the thirteenth chapter to the end, it is declared as 箩帽腻苍补ka峁囜笉a or the J帽膩na峁峁璳补. Here gradual discussion has been made on 办峁迟谤补-办峁迟谤补箩帽补-yoga, 驳耻峁嘺迟谤补测补-惫颈产丑腻驳补-yoga, daiv膩sura-sampad-惫颈产丑腻驳补-yoga and 办补谤尘补-蝉补苍苍测腻蝉补-yoga. Here Arjuna is the enquirer disciple and Lord 碍峁涐梗峁嘺, the preceptor and advisor. He is the dispeller of ignorance. To the mundane people this physical body of us is 办峁迟谤补, to the prudent person, individual soul is the 办峁迟谤补 and he who knows the physical form is the 办峁迟谤补j帽a. The Veda also says that the 办峁迟谤补j帽a is to be worshipped[3]. To the intelligent 笔补谤补尘腻迟尘补苍 is the 办峁迟谤补j帽a[4]. Abhinavagupta in this part of his commentary has said why the word 鈥榤ama鈥� is used in sixth case ending in accusative[5]. He says that here by this knowledge I (笔补谤补尘别艣惫补谤补) am to be understood. So, genitive is employed in the place of accusative[6]. At the beginning of the first chapter Abhinavagupta has said that the thing which destroys the doubt of 蝉腻诲丑补办补, is advice. This doubt is mainly about the understanding of which one is 惫颈诲测腻 and which is a惫颈诲测腻. He has counted the knowledge as the highest in respect of advice to the path of emancipation[7]. What is knowledge? In this context it is said in the G墨峁乺thasa峁単raha鈥檚 second chapter that knowledge is that which the consequence of undesired object is[8]. Though Lord 碍峁涐梗峁嘺 has spoken about 箩帽腻苍补 as well as Karman, Abhinavagupta has admitted the supremacy of knowledge[9]. Where there is primacy of Karman admitted in the Yoga philosophy[10]. According to Kashmir 艢补颈惫颈蝉尘, this 箩帽腻苍补, knowledge and 办谤颈测腻, action both are considered as 蝉补峁僾颈迟 tattva, the concept of transcendent consciousness. So it is said that knowledge cannot exist without action, and action without knowledge[11]. Abhinavagupta has expressed the unseparated nature of 箩帽腻苍补 and kriya in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补. In respect of the ignorant person the activities like agnihotra etc. are instruments of attainment, but the knowledge is attainable. Knowledge is manifested by performing the activities admitted by the 艣腻蝉迟谤补蝉. The prudent 蝉腻诲丑补办补 performs the right deeds, but an ignorant person should not be imparted the advice of non-dual. He should abide by the instruction of the 艣膩艣tra first. The 箩帽腻苍补 yogin remains unattached though he lives in this mundane world. He does not have any bondage[12] as the Karman cannot enchain the god who is crystal clear like the sky[13]. J帽膩na is Brahman, and that is Vi箩帽腻苍补 which destroys the spiritual activities related to god. Abhinavagupta thinks that the activities, performed without any desire, gets destroyed having been entered into the fire of knowledge[14]. No new expectation generates from that action, because the seed of Karman destroys completely[15].
All actions turn to ashes in the fire of knowledge. As a result no new seed of action sprouts again. S膩dhaka procures knowledge by salutations, by respect. It is also referred to in the 测辞驳补蝉奴迟谤补. Abhinavagupta has said that yoga is performed by yoga. There the 蝉腻诲丑补办补鈥檚 knowledge is perceivable knowledge which is complete with truth[16]. There is no such thing as pure as the knowledge in the world. As the knowledge is pure, it can be perceived only by feeling[17]. When ignorance is destroyed by knowledge, the self illumination of knowledge is established. Abhinavagupta has said that knowledge is an unerring intellect. Where there is accumulation of various knowledge, the vi箩帽腻苍补 is manifested there[18]. To expand will and knowledge, one should continue the mind[19]. Due to want of envy 蝉腻诲丑补办补鈥檚 perception of equality becomes possible and he enters into the domain of knowledge[20]. Abhinavagupta has mentioned in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 that 蝉腻诲丑补办补 performs the both the karmayoga and 箩帽腻苍补yoga through the perception of non-dual. In fact, there is no difference between action and knowledge. This state of indifference is sat, truth[21]. As there is inseparable relation between 箩帽腻苍补 and karma, similarly inseparable relation between bhakti and 箩帽腻苍补 is also described. Affection to god is termed as 箩帽腻苍补 in the bhaktiyoga of the twelfth chapter[22]. Here the combination of bhakti and 箩帽腻苍补 manifests loyalty to 惭补丑别艣惫补谤补. By forsaking the fruit of deeds refuge to the god and thereby attainment of knowledge is the way to emancipation. So, knowledge is considered as the best of all[23].Besides the J帽膩na峁峁璦ka and many other places where 闯帽腻苍补测辞驳补 has been discussed at the highest level, the thirteenth chapter dealing with the matter of 闯帽腻迟腻 and 闯帽别测补 states[24]. It is said in the fourteenth chapter, the knowledge by which sages transforms into accomplished yogin, is not a new knowledge[25]. It is rather a matter of feeling and it is proved since ancient times. This is the knowledge to be known as the 笔补谤补尘别艣惫补谤补 and his power, the root cause of everything[26].
It is the independent knowledge which is the root of all the knowable matters and by which this universe is created. It is the knowledge innate in the form of aham, I experience. Abhinavagupta has expressed all types of knowledge in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 by mah膩s峁涐梗峁璱, the great creation, apohana, negation and 蝉尘补谤补峁嘺, remembrance. Knowledge and ignorance, 惫颈诲测腻 and a惫颈诲测腻 all co-exist in this world. So, what is a惫颈诲测腻? We find the answer as demonical 迟腻尘补蝉墨 v峁泃ti is a惫颈诲测腻. S膩dhaka gets the result by the knowledge which arises from the feelings of thought[27]. In this regard Abhinavagupta has mentioned also views of the 惭墨尘腻峁僺补办补蝉 in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补[28]. It is therefore, wise for the yogins to submit themselves for the cause of knowledge being freed from the clutch of Karman, because the knowledge has been considered foremost in the eighteenth chapter[29]. In the eighteenth chapter the Lord has described to Arjuna the three forms of instrumentalities belonging to knowledge[30]. It is necessary to practise 蝉腻迟迟惫颈办补 happiness for gaining appropriate knowledge. It is, however, very hard to achieve. With a view to making it understand rightly, Abhinavagupta has cited example quoting from the 碍补峁环辞辫补苍颈峁诲[31]. Cleanliness of mind is fulfilled by it and as a result the 蝉腻诲丑补办补 requires no other happiness. The implication of all the advices of Lord 碍峁涐梗峁嘺 is the devotion to knowledge, by which bondage is removed[32]. The advices which the god pertained to His devotee are most secret. It is more secret than the 痴别诲腻苍迟补 艣补蝉迟谤补. Here the non-dual tattva of the mysterious 艣腻蝉迟谤补 been expressed here by the Lord. Though this knowledge has been explained in different ways many times, Abhinavagupta has explained it here in distinct words. Explaining of knowledge again and again illuminates the intellect. The knowledge of 笔补谤补尘别艣惫补谤补 is very secret; these are contained in the 艢补颈惫补 艣腻蝉迟谤补[33]. This secrecy enables the devotee to attain emancipation[34]. These things gradually happen by penances, respect and advices of the preceptor. In the battlefield Arjuna decides to perform his own duty on hearing the advices of the Lord. Here, the attitude towards war is the prime thing. But Abhinavagupta has maintained in the last chapter that by this attitude the knowledge of the Supreme Brahman has not been accomplished[35].
When the yogin, whose mind is engrossed in 笔补谤补尘别艣惫补谤补, performs his deeds devoid of attachment and always keeps himself engaged in the meditation of 笔补谤补尘别艣惫补谤补, can attain final emancipation (Kaivalya)[36]. This is the knowledge of non-dual 笔补谤补尘别艣惫补谤补 where dualism is destroyed and non-dualistic existent 艢颈惫补 manifests. Considering every tattvas as the manifestation of Bhagavad-tattvas, Abhinavagupta has stated in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 that 鈥渢his 艢补办迟颈 of the Lord is instrumental in creation in all wombs, because of being the original cause[37].
Footnotes and references:
[1]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补,14/4.
[2]:
Madhusudan Saraswati, G墨topadgh膩tabh膩峁a.
[3]:
kvacicchutau 办峁迟谤补j帽a up膩sya岣� iti 艣r奴yate | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 13/1.
[6]:
[7]:
箩帽腻苍补峁� ca 辫谤补诲丑腻苍补峁�... 箩帽腻苍补pradh膩nam, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, Preface.
[9]:
karma 耻办迟补峁� 箩帽腻苍补峁� ca | tatra na dvayo岣� 辫谤腻诲丑腻苍测补峁� yuktamapitu 箩帽腻苍补sya | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 3/2.
[10]:
s膩峁僰hy膩n膩峁� 箩帽腻苍补峁� 辫谤补诲丑腻苍补峁� yogin膩峁� ca karmeti | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 3/3.
[11]:
[12]:
补测补峁� na 蝉颈诲诲丑腻苍迟补岣� 蝉补谤惫补迟丑腻 muktasa峁僩asya svadharmac膩ri峁噊 苍腻蝉迟颈 ka艣cit pu峁噛ap膩p膩tmako 产补苍诲丑补岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 3/35.
[13]:
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.
[15]:
[16]:
[17]:
[18]:
[19]:
耻办迟补峁� ca 艣ivopani峁di 鈥榠cch膩y膩mathav膩 j帽膩ne j膩te 肠颈迟迟补峁� 苍颈惫别艣补测别迟鈥� (V.B.,18), 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 7/18.
[21]:
s膩tvatadharmagupt膩 sat 蝉补迟测补峁� 办谤颈测腻箩帽腻苍补yorubhayorapi bhed膩pratibh膩s膩tmaka峁�, tath膩 satt膩tmaka峁� 辫谤补办腻艣补谤奴辫补峁� 迟补迟迟惫补峁� vidyate ye峁Ｄ佱箖 te s膩ttvat膩岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 11/18.
[22]:
[23]:
ata岣� sarvam奴latv膩d膩ve艣膩tmaka峁� 箩帽腻苍补meva pradh膩nam | Ibid.
[24]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 13/15.
[25]:
yadeva 辫奴谤惫辞办迟补峁� 箩帽腻苍补峁� tadeva puna岣� prakar峁峁嘺 辫谤补迟测别办补峁� gu峁嘺svar奴panir奴pa峁嘺tay膩 vaitatyena vak峁膩mi | yajj帽膩tv膩 ityanen膩sya 箩帽腻苍补sya d峁涐梗峁璦pratyayat膩峁� 辫谤补蝉颈诲诲丑颈峁� c膩ha | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 14/1.
[26]:
[28]:
phal膩峁兣沞 bh膩van膩艣ca pratyayo'nuvidh膩yaka岣� (艣lo.v膩), 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 18/3.
[29]:
ato yogin膩m膩ve艣o n膩st墨ti t膩nprati kara峁嚹乨igir膩峁� prasa峁単o 苍腻蝉迟颈, api tu 箩帽腻苍补m膩tre eva t膩tparyam | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 18/18.
[30]:
箩帽腻苍补峁� karma ca 办补谤迟腻 ca tridhaiva gu峁嘺bhedata岣� |
procyate gu峁嘺sa峁僰hy膩ne yath膩vacch峁涐箛u t膩nyapi || 骋墨迟腻, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 18/19.
[32]:
ato madabhihitavi箩帽腻苍补pram膩峁嘺pura岣ar墨k膩re峁嘺 karm膩峁噛anuti峁ａ弓ha | tath膩 sati bandho nivartsyati | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 18/60.
[33]:
guhy膩t ved膩nt膩dapi guhyam param膩dvaitaprak膩艣an膩t | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 18/63.
[35]:
[36]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补,12/20
[37]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 12/4.