Bhokiitram et.:. [The Lord is deemed to be] the enjoyer in the case of their fruit of the sacrifices. For, it is in favour of Him that the fruit is renounced. The same is with regard to the austerities. By knowing the nature of the Lord as such, • man of Yoga is released, whatever way he may remain in. (28)
MAY THERE BE HAPPINESS!
'52 - S
Here is the Catch-verse:
Even tbe fool-like mundane business of a pel'Son (man of Yoga) who views here al! beings, without exception, as equall, turns to be just for emancipation [of him].2~
Thus ends the FIFTH CHAPTER in the HolyBhagavadgitarthasangraha written by the revered Rajifnaka Abhinavagupta, the best among the illustrious
great teachers of the Miihesvaras.
Notes
1. Is reachlld.••••subuquently : Cf. ~ q-!llT\\.~Tl1r~ ~ -R.k.
2. Knowledge il not without YOla: It may be noted that Arjuna's ques-tion is with regard to the relative importance of what are called samnyasa and yoga, the two terms ordinarily denoting renunciation [of action] and the action-Yoga. The Bhagavat's answer also com-mences with them in verse 2 and 3 above and it deals with the same in verses 6 if., below. But in between, in verses 4 and 5, it deals with the identity between what are called samkhya and yoga, - two terms generally used in the sense of 'knowiedge' and 'the action-Yoga', Other commentators like Sankara, Bhiiskara. Riimiinuja, Madhusiidana Sarasvatl etc., point out this inconsistency and follow their own respective ways to arrive at a sort of consistency. Ag. however does not seem to bother himself with this problem and so is Rk. too. Both take samnyasa and sl!mkhya in their ordinary senses. However, the ultimate' idea intended' to be conveyed by la,!,nyl!la and la'!'khya SCCmstobe one and the same even according to Ag. as it is so accord-ing to Sankara and Bhiiskara. Cf.
'€fillmfr m f.r:~~ ~:
I ~~ ~m
if~11!ffu
(under verse 2 above) and ~ if ~fir.rr;
"sflt;r ~
f<r.n
(under verses 4-5).3. Th, identity 0/ theu two: The Gita tries to establish the identity of the Siitpkhya and the Yoga on the basis of the identity of their pur-pose. To arrive at the same cOllclusion Ag. adds another reason viz••
their co-extensiveness.
4. Master o/Yoga: Yukta and yuiijana are generally employed to denote respectively the one who has already completely mastered the Yoga and the one who is on the way to that stage,
S. Already shown: I.e. in Ill, 13ft.abovo.
V]
Notes 115 5A. This statement of Ag. is clear enough to suggest that he mostpro-bably concurred with Sankara in taking brahman (2nd half of the verse) as a term indicating samnyasa itself mentioned in the first half of the verse, and that he does not subscribe to the text-twisting method of Bhliskara in this context.
6. This Soul ••.anything etc. In this paragraph as well as in the next one viz. Further. actioll etc., Ag. gives the Satkaryavada (a theory accord-ing to which the effect - even before it seems to take birth - exists in its causes) as accepted by the Saiva Absolutists. This theory lays foundation for the Abhasavada or the theory of manifestation.
Moreover the wOld kriyii in the passage ~ ~ f.ir;<rr has a tech-nical import. The Lord, the Self desires to know or to act; and that desire is called kriya (i.e. kriyasakti) in the Pratyabhiji\ii: literature.
Cf.
~ ~8~ (f;;~1t ~ !IT~Cl"1f ~ I
[~8"1f,fiiST<!f~lI[!
(~if.t~)] -
(Siva•• I, 19).and the commentary thereunder. See also
!!17f~ffi:Cf<!Et:~: 'lil'r~~ I
~ ~qmi{~: ~ 0l{t[fi\1r;.r€t II
in the commentary thereunder. Further the entire statement of Ag.
under the present Gita verse may be better appreciated in the light of the following:
~-~~;.rm<rt[~~~] ~\f ~ [cr'U]i>R~ IIiCli
~17f~ 'Ii\'llT~ "'~: ~: ••.•.•.Utpaladeva·.
Vivrli thereunder.
3. ~.l{<nI~'1f~<\USlf<;:<n~ I
f:o<rl{lf ~ m Q~l1Tl3fq-~:'liT imrnCiT I
~11I ~!fQS~Il{l{I«'fla:. I NWIi~ 'l'f<;:~ ~'l'!filf<;:+n;<MT: II
~~ ft1<ft~{~'li~: I
~ tf~: mfi:rnl;\tsfil ~l{T:
'!iRr:
II'" • - TA, IX, 36-39.
7. The results ordained injuctiOus: Or 'the result [generally believed to have been] brought about by the Fate.'
8. The unseen cause: I.e .• the unseen effect otherwise known as apilrva which is believed to be directly produced by the good or bad actions of the individuals and to be the eventual cause of pleasure and pain.
9. By nature, equally: Cf. tr~if:J
~li ~
3lfcmi ~'Ri~ ~Qtll~li!T:- Rk. However, our rendering follow; Ag. \;ho seems to treat ~ as an Adverb. Perhaps this is due to the fact that the Kashmir recension, wihch Ag. had with him did not contain the verse:
~~~:~~lSft~~+R":1
f.r~ ffl:
'lifll ~ \Rl11,\~ ij~l: IIa verse that is met with after verse 18, in the Vulgate. But even without this verse with him, Rk. has taken ~ of ~;r: as the object of d!s, as Sankara and others have done:
10. Cf. Nothing bitt this ,tream of tholtght etc. Bhiivana ordinarily means 'imagining, fancying' as in
l£Fcrm<IT fu!!'
l{l~. But fa/lcying does consist of an element of wrong notion. Hence Ag.'s gloss on bhlIvayan. Cf.$fllf'l!iilRr -
'f,rlif~~
~rerJ ~ ;{t1:ifqlf l:TR~J if fI~~ ~ ~Uif>lt'"lifTm; .'1fqrl:.+H'<l~:J. 'i\Rr~l~ ~:
••••••••• 8i vopadhyaya's Viv!ti on the present verse ill the VB.
11. Hi, self engaged in the Yoga Brahman: Cf.
~ tr+Hm ~~lt1 ~<rT f.r<:1ll!f~:~ur:; ij~~~,
~ ~8'li~, ~ arr~ ~ ~
Rk.
12 See the "!,ippal}i on the passage concerned.
13. The quotation is from the Paramllrtnasara of Ag. himself, and it , occurs in the context of describing the beha viou! of the man of
reali-sation. The completo verse runs
-V]
Notes 117~~l1r;f~~<::~I1~off I
f.r:~51i!f~lilir '>Is ~<rfq~~: II (verse71)
14. Th< tranquil one: Dissolve: f.r,fff 'ffii ~<f <ilHT<:t (j'q: f.r<rfllT~.
See below. Cf. R<rflll', (fl'l'~!]n~(~ >lll1T~ ~,
qi
(f~-Rk.15. Dualism and doubt: Dvaidha has been taken in the sense of sa'!lsaya 'doubt' by Samkara and Bhaskara, and in the sense of dvaita-pratyaya 'sense of duality' by Rk. while Ag. combines both these senses.
16. That is ultimately true which is not annnlled anywhere at any time in anything. Probably the idea of 'ultimately true existence' has been suggested by nirva~za of the Gita verse under study for which a tenta-tive etymology has been suggested in the 'fIppal;!"
17. The time of control of mind: Or 'the time of the destruction [of body].
17A. Establishilll all sense-orgam etc. As we have earlier seen more than once, the S"aiva Absolutists do not subscribe to the view that a sage should not accept the external objects, a thing which is apparently prescribed by the statement in the first quarter of the verse 26. Hence Ag. seems to feel obliged to elucidate the point so that there may not be any contradiction. '
18. Desire and wrath: The word hllrii is to be derived from the root Mra", 'to wander' (1Class) or from the root bhram 'not to remain quiet' (VClass). In either case, the dual bilruvo~ can denote anger and desire as well as the left and the right· views because they do fluctuate and do not remain quiet.
19. The pious and impious acts: Generally pral;!aand apana are derived respechvely from pra 'forward' or 'upward' plus the root an 'to go' (II Class), and from apa 'backward' or 'downward' plus the same an 'to go'. Hence, these two words may literally denote the pious and impious acts respectively, as they are responsible for the movements both forward and backward. No doubt Ag. in this context has in his mind an authority like:li[+{llTmr~e:q
~.
IT+rr+T!iR<JTq:'l1q~erl1llT~
I'Due to virtue is the ascent to the higher region;
due to vice is the descent to the lower region' - SK. 44.
20. Nasa: Usually nasa is derived from niis 'to sound' (I Class).
However All. appears to derive it from lias 'to behave crookedly'
(IClass) (~~ ~ '1m, ~q ~1<:1T).So nasii can denote the mental modification. because it beha ves always crookedly or in equally. For a reference to the association of niisa with crookedness cf.
and
wi
~1lll..
~<:i~ erR'lT i'l''f if[~l'fl1!:TPfof"-"'l":- Srihar~a's Nai~adhl)'acarita, IX, 41.
, ,~«~
bTl\<fl~~l~ f<Ig<ii ~ '!~erif[~nqiRif[~-\l'?Ior
a{m-:w:~
!:Tl~~ll 'Ilffi:ff: 1- Mallinitha's JlvlJtuthereunder.
Two of the MSS of the Amarapadavivrti derive niisii from nas. See the AK. I, Adyar Ed., p.419.
21. Th,same is ..•.•.plane: This statement seems to mean that the etymo-logies given above of hold good even with regard to the external or physical entities that go generally by these terms viz•• the eye-brow, the upward breath, the downward breath and the nostril. It may be noted that only these physical entities are meant in these Gttii verses by other commentators like Sankara, Bhiiskara/etc.
Now because, according to Kashmir Sai vism. the sense objects like touch etc., do not fall outside the all-inclusive Supreme Self-Consciousness, a slight emendation of the text has been suggested (see 'fippani), so that man's wrath and desire, the idea of right and wrong'etc. alone are declared to be outside the Consciousness.
22. The idea expressed in this verse may be compared with above verses 19 and 24 as well as with Ag.'s comments thereon.