Gitartha Samgraha (critical Study)
by Partha Sarathi Sil | 2020 | 34,788 words
This page relates 鈥楢bhinavagupta鈥檚 Gitarthasangraha: A linguistic discussion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.
1. Abhinavagupta鈥檚 骋墨迟腻谤迟丑补蝉补峁単谤补丑补: A linguistic discussion
The 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 was composed following the Kashmir version of the 惭补丑腻产丑腻谤补迟补. It is evident that reading of 叠丑补驳补惫补诲驳墨迟腻 as chosen by Abhinavagupta for commentary has various readings. SvamiLaksmanji says that Abhinavagupta has not changed any 艣濒辞办补 according to his will. In the present dissertation attempt has been made to study the linguistic aspect of explaining the 叠丑补驳补惫补诲驳墨迟腻 in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 in regard to the words employed and the linguistic style of analyzing the 艣濒辞办补s therein.
In the thirteenth chapter the speciality of devotion has been indicated by him in a different way in the statement鈥撯赌�param腻迟尘补苍o mahe艣var膩danyadapara峁� na ki峁僣idasti ityananyar奴po yo 苍颈艣肠补测补岣� sa eva 测辞驳补岣�, tena ca mayi 产丑补办迟颈岣�鈥�[1]. In a different place he states鈥撯赌�测辞驳补岣� 艣补办迟颈岣�鈥�, which means that the union of 艢补办迟颈 with 笔补谤补尘别艣惫补谤补, is also known as yoga. He has also established the absolute unconditioned (补办丑补峁囜笉补) in the Prak峁泃v膩daa through his writings[2]. He has also cited examples of the Vedic verses from the Upani峁das like 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁诲[3] etc. Here, some different readings of some Vedic citations are also available, as for example -办峁谤补蝉测补诲丑腻谤腻惫颈峁尘腻诲耻谤补迟测补测腻[4]. By this we can understand the existence of different readings of the Upani峁das of that time. The word 鈥�蝉迟丑颈迟补辫谤补箩帽补鈥� of the 叠丑补驳补惫补诲驳墨迟腻 appears as Stirapraj帽a in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补[5]. While explaining this word Abhinavagupta states it is not an adjective for the yogins like the word 鈥�辫腻肠补办补鈥� having a special as well as etymological and general meaning[6]. In this way Abhinavagupta has explained words in the light of accomplishment鈥揺xplained the word in conventional sense where applicable, but rejected the other meaning where not applicable. To explain the word 鈥榓nuvartante鈥� in the passage 鈥渕amavartm膩nuvartantemanu峁膩鈥�[7] he says that here present tense (l峁涐弓) has been used to mean potential (vidhili峁�). In this context he has also cited the Vedic instance of 鈥淎tir膩tre 峁岣峚艣inam g峁沨ananti鈥�[8]. Here the meaning is鈥揳t the end of night a utensil containing sixteen parts should be taken. Similarly the meaning, 鈥榤y path should be followed is also intended鈥�. In courts of description of the lack of authoritative attitude of the sacrificers belonging to the gods like Indra and others as mentioned in the ninth chapter of the 叠丑补驳补惫补诲驳墨迟腻, the word 鈥榶ajanti鈥� in the 艣濒辞办补 鈥榶ajantyavidhip奴rvakam鈥�[9] etc. is used in parasmaipadi termination and why this termination is employed, it has also been mentioned. Such grammatical discussion is available in the commentary[10]. The word 鈥�atha鈥� in the 艢膩stric sutras 鈥榓迟丑腻迟辞诲丑补谤尘补箩颈箩帽腻蝉腻鈥�[11], 鈥榓tha艣abd膩nu艣膩sanam鈥�, gives us meaning as 鈥�anantara鈥�, 鈥�补诲丑颈办腻谤补鈥�. That the word 鈥榓tha鈥� appearing in the 艣濒辞办补 no thirty five[12] of the chapter four of the 叠丑补驳补惫补诲驳墨迟腻, has been used as expletive[13] (辫腻诲补辫奴谤补峁嘺), can be found in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补. Contextually he has also dealt with grammatical elements like derivation of roots etc. As for example, why the great sage 痴测腻蝉补 has used the 鈥�办峁泃测补鈥� suffix in the word 鈥榓艣ocy膩n鈥� in the second chapter, has been stated by him for having two meanings. Firstly, as the body is perishable, one should not grieve for long. Secondly, the soul being imperishable, it is not worthy to be grieved[14]. In 鈥樑況ey膩ndravyamay膩dyaj帽膩d鈥� the use of 鈥�尘补测补峁�鈥� suffix is to mean the sense of 鈥榦nly鈥�[15]. In the explanation of the 艣濒辞办补 鈥槹灬梗e迟谤补办峁迟谤补j帽ayo岣モ�� etc., he says that application of genitive in the nominative case has been done in the sense of accusative. Here the intention is to mean that I, the knowable to be known by knowledge[16]. Similarly, the word 鈥榯u鈥� in the part 鈥榮anny膩sastumah膩v膩ho鈥�, is employed to mean 鈥榗ertainty鈥�[17]. This can be known from the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, the meaning of the word 鈥榚va鈥� employed in the fourteenth 艣濒辞办补 of the seventh chapter, has been nicely presented by him[18]. In the explanation of the stanzathe meaning of the word 鈥榯ad鈥� can be known as 鈥榖liss鈥�, pra艣膩nt膩 devoid of action or non-action[19]. Elsewhere the use of the pronoun 鈥榯ad鈥� is meant for general consideration 鈥極m tad sad鈥�[20].
In regard to the last 艣濒辞办补 of the fifteenth chapter, he has stated that here the word 鈥榠ti鈥� denotes the end of the 艣腻蝉迟谤补 and 鈥榗a鈥� stands for surprise[21]. In many other places he has explained the suffixes used in the 叠丑补驳补惫补诲驳墨迟腻 wherever necessary and presented the Kashmir 艢补颈惫补-tattvas and spiritual performances. In some places he says unfolded the meanings of the 叠丑补驳补惫补诲驳墨迟腻 in a very simple manner with terrestrial similes. For example, in the commentary of the 艣濒辞办补 鈥榮arvakarm膩峁噄 尘补苍补蝉腻鈥�[22], he has shown the nature of 腻迟尘补苍 inside the body with a simile of a person residing in a tattered house compared to the significance of happiness enjoyed by a person keeping his mind under control and desisting from action related to sense organs[23]. Then he has expressed has his opinion declaring it as the doctrine of the Kashmir 艢补颈惫颈蝉尘 that, the activities of a potter like movement of his 诲补峁囜笉补, cakra etc. are not different from that of the potter himself[24]. Somewhere similes have been employed by citing vidhi and established the way of difference and differenced (顿补峁囜笉墨 prai峁膩nanubr奴y膩t) while discussing about self-controlled person, he coined the appropriate simile that without control over mind worship, devoid of devotion, cannot bring desired fruit as the grains of rice cannot sprout in autumn though there remain the elements like rain etc. The shower of spring alone possesses the sole property which is capable to sprout that seed and produce fruit[25]. In this way explaining the 叠丑补驳补惫补诲驳墨迟腻 by using the rhetorics like 耻辫补尘腻 etc., Abhinavagupta has shown his power of new outlook in almost every line in establishing the undivided self. In the recapitulated 艣濒辞办补 of the sixth chapter he has said that the way the rainy season alone ripens the rice, likewise only remembrance of the name of God brings accomplishment[26].
In regard to the Vedic instruction, 鈥槼静共圆共跄錯vaanudra峁ａ弓avyam鈥� i.e., one should try to know the Supreme self by min, Abhinavagupta has expressed at a place of his commentary that the intention is to use the word mind for 腻迟尘补苍. The mind has been considered here as the rescuer[27]. That Abhinavagupta was well versed in 惭墨尘腻峁僺腻 philosophy also together with all other philosophical knowledge can be known from the attentive study of his commentaries. In a certain context he has stated that, 鈥榠t is not an ap奴rvavidhi鈥� here the nature of the yogins has been described[28]. To negate some tattva (principle), it is necessary to have the knowledge of it. Here the knowledge of 惭墨尘腻峁僺腻 is approved through negation. In other place while analysing a 艣濒辞办补 of the seventh chapter鈥搕墨rthe艣vapacag峁沨e鈥�, he said that, here there is indication of both the vidhi and 补苍耻惫腻诲补[29]. Moreover, references to the 测辞驳补蝉奴迟谤补 also can be noticed in many places of his commentary that he laid much importance on the Siddh膩nta艣腻蝉迟谤补. In respect of protecting yoga has said that according to the 艢补颈惫补-siddh膩nta艣腻蝉迟谤补, practicing yoga is the means to attain own soul[30]. He has mentioned the word 鈥榶ogabhra峁ａ弓a鈥�[31] and along with praising the devotees, he has negated the 艣膩艣tras like m墨m膩峁僺膩 etc. He has mentioned tactfully about comparatively temporary results of the 办补谤尘补办腻峁囜笉补[32]. He has explained the word 鈥榶ogabhra峁ａ弓a鈥� elsewhere very nicely where the person deeply devoted to God and averse to other deeds, is 鈥榶ogabhra峁ａ弓a鈥�, i.e. he is recognised as real yogin[33]. He has clearly mentioned the doctrine many times 鈥斺赌�惫腻蝉耻诲别惫补 eva sarvam鈥�[34] and at appropriate moment he has expressed the nature of the Trika doctrine in his weighty language[35].
In the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 the meaning of the word 鈥�蝉补峁僩谤补丑补鈥� requires some discussion. In the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补Abhinavagupta himself has meant the word 鈥�蝉补峁単谤补丑补鈥� as 鈥榤eans鈥� while unveiling mysterious meaning of a 艣濒辞办补[36]. In the entire 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, he has composed eighteen 蝉补峁単谤补丑补 -艣濒辞办补s in all and each of these 艣濒辞办补s has been incorporated at the end of each of the chapters, These 艣濒辞办补s, according to Abhinavagupta, express the main themes of each of the chapters. His writing explicitly bears the influence of the upani峁das. Somewhere he has cited sentences from the upani峁das and in some places he has expressed the similes of the upani峁das in his own language[37]. He paid due honour to other 膧肠腻谤测补蝉 in his writings and has quoted their opinions to make the sufficient understandable.
For example, in course of his citation from 膧肠腻谤测补 Bha峁弓an膩raya峁嘺鈥� Stavacint膩ma峁噄 he said鈥�
鈥測ad膩hur膩c膩ryavary膩岣� nimi峁mapi yadyeka峁� k峁峁嘺do峁 kari峁asi |
辫补诲补峁� citte 迟补诲腻 艣a峁僢ho ki峁� na sa峁僷膩dayi峁asi iti[38].
Apart from this he has mentioned his preceptors as proof while discussing about the practice of Yoga and expressed his own view[39]. Such type of presentation in the explanation represents his generosity. In other places where other commentators have different commentaries of the 艣濒辞办补s and differs with those commentators, he has first placed their views widely and then expressed his own views. He has stated that as he has considered those views not satisfactory, he has presented his own stand as per the 艣腻蝉迟谤补s and 腻驳补尘补蝉[40].
In regard to the discussion of 办峁迟谤补 and 办峁迟谤补j帽a of the thirteenth chapter, he has said that though the sages have discussed it in many ways, I am explaining it in a nutshell in short span[41].
In the fifteenth chapter he has refuted the view of others and established his own view by staying鈥�
鈥渁nye tu 补辫辞丑补苍补峁�, anen膩k峁泃eneda峁� bhavati 惫测补迟颈谤别办补产耻诲诲丑颈岣�鈥�[42].
Such statements expose not only his depth of knowledge, but also his exceptional power of the delivery of subject. He would know which of the 艣濒辞办补s are imaginary. He did not explain those 艣濒辞办补s. In this respect his statement is the proof[43]. His commentary has given the foremost place to the old 艣腻蝉迟谤补s and 腻驳补尘补蝉[44]. In respect of worship of God he has cited example in his commentary from Laghviprakriy膩 which is obsolete at present[45]. There is no barrier here for caste and race to offer prayers. In this world some perform worship considering knowledge as the supreme, some go by numbers or some are active to attain god by deeds. But according to Abhinavagupta, if someone listens to with devotion and desires to know the ultimate truth, can be able to transcend this mortal world[46]. It is very clear in his commentary that liberty for offering prayers in a necessity for all. Thus the linguistic study on Abhinavagupta鈥檚 style of composition establishes his knowledge in all the 艣腻蝉迟谤补s, his generosity and prudence.
Footnotes and references:
[1]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 13/12.
[2]:
s膩 caikaiva 蝉补迟墨 prak膩r膩峁ａ弓akena bhidyate iti pra办峁泃测补rabdhatv膩dekameva vi艣vamiti prak峁泃iv膩de'pyadvaitav膩da峁� pradar艣itam | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 7/5.
[3]:
avin膩艣墨 v膩 are'yamanucchittidharm膩, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 2/17.
[5]:
腻迟尘补苍yeva 办奴谤尘补 iva a峁単膩ni kro岣嵞玨aroti vi峁yibhyo vi峁y膩nniv膩rya, 迟补诲腻 迟补诲腻 sthirapraj帽a岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 2/60.
[6]:
na c膩sya 辫腻肠补办补vadyogar奴岣峢itvam, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 2/60.
[7]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/11.
[8]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/11
[9]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 9/24.
[10]:
[11]:
Mi. Su, 1/1/1
[12]:
yena bh奴迟腻苍ya艣e峁峁嘺 drak峁sy腻迟尘补苍yatho mayi | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/35.
[13]:
atho艣abda岣� p膩dap奴ra峁噀, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/35.
[14]:
[17]:
tu 艣abdo'vadh膩ra峁噀 bhinnakrama岣�, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 5/6.
[20]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 17/27.
[21]:
cak膩ro'dbh奴tadyotaka岣�... iti 艣abdena 艣腻蝉迟谤补sya sam膩pti岣� 蝉奴肠颈迟腻 | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 15/20.
[22]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补,5/13.
[23]:
yath膩 ve艣m膩ntargatasya pu峁僺o na g峁沨agatairj墨r峁嘺tv膩dibhir测辞驳补岣�, eva峁� mama cak峁r膩dicchidragav膩k峁navak膩la峁卥峁泃adehagehagatasya na taddharma测辞驳补岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补,5/13.
[24]:
诲补峁囜笉补cakrapravart补苍腻诲颈kriy膩 n膩ny膩 |na ca s膩 gha峁璦ni峁膩dit膩 sa峁僾idantarvartitv膩t | tasm膩ccetana岣� 蝉惫补迟补苍迟谤补岣� 辫补谤补尘别艣惫补谤补岣� eva tath膩 tat膩 产丑腻迟颈, iti na tadvyatirikta峁� kriy膩tatphal膩dikamiti 蝉颈诲诲丑腻苍迟补岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 5/14.
[25]:
na hi 艣补谤补诲颈 salil膩dis膩magrisa峁僲arde'pi dh膩nyab墨j膩ni upyam膩n膩ni... preritamambha岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 15/11.
[26]:
bhagavann膩masa峁僷r膩ptim膩tr膩tsarvamav膩pyate |
辫丑补濒颈迟腻岣� 艣膩laya岣� samyagv峁涐梗峁璱m膩tre'valokite || 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, Sa峁単raha艣濒辞办补-6.
[29]:
tasm膩deva峁� vidhy补苍耻惫腻诲补u | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/7.
[30]:
up膩y膩n anekasiddh膩nt膩di艣腻蝉迟谤补vihi迟腻苍 sa峁兣況itya.., 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 6/37.
[31]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 6/42.
[32]:
na tasya yogabhra峁ａ弓asya loke paraloke v膩 n膩艣o'sti ana峁ａ弓a艣raddhatv膩diti 产丑腻惫补岣� |.. na ca tadagni峁ａ弓om膩divadavak峁yi, Ibid.
[33]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补,6/47.
[34]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补,7/13, 7/19.
[35]:
kintu siddh膩nto'yamatra ya岣� k膩man膩parih膩re峁嘺....艣uddhamuktabh膩vena paryavasati, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 7/24.
[36]:
samyag g峁沨yate ni艣c墨yate'neneti 蝉补峁僩谤补丑补岣� 耻辫腻测补岣�, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/11.
[37]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/12.
[38]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/14.
[39]:
asmadguravastv膩hu岣� sarv膩nugr膩hakatay膩 madhye 膩bhyantarak膩lak峁泃amutkr膩ntibhedamabhidh膩ya.. ityadin膩 | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/27.
[40]:
iti sarvairvy膩khy膩tam,.... tacca na h峁沝aya峁僩amam, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/16.
[41]:
yadyapi ca 峁涐梗ibhirbahudh膩 vedai艣coktametat tath膩pi sam膩sen膩ha峁� vy膩cak峁 iti | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 13/5.
[42]:
骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 15/15.
[43]:
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 | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 14/20.
[45]:
腻迟尘补苍ivedanadv膩re峁噀tya艣aya岣� | amumev膩艣ayam膩艣ritya ladhuprakriy膩y膩峁� mayyaivoktam | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 12/11.
[46]:
墨d峁浥沘峁� ca 箩帽腻苍补峁� 辫谤补诲丑腻苍补峁� kai艣cid膩tmatay膩 up膩yate | anyai岣� pr膩guktena s膩峁僰hyanayena | aparai岣� 办补谤尘补峁嚹�... te'pi m峁泃yusa峁僺膩ra峁� taranti | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 13/26.