Gitartha Samgraha (critical Study)
by Partha Sarathi Sil | 2020 | 34,788 words
This page relates 鈥楽ignificance of the Sangraha shlokas of 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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1. Significance of the Sa峁単raha 艣濒辞办补s of the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补
Abhinavagupta has presented one recapitulating 艣濒辞办补 at the every chapter of his 骋墨迟腻谤迟丑补蝉补峁単谤补丑补. By introducing the recapitulating 艣濒辞办补s, he has serially brought out the hidden purport of all the eighteen chapters in a systematic manner keeping in consonance with the doctrine of Kashmir 艢补颈惫颈蝉尘 in one hand also the deeper meaning of the 骋墨迟腻 on the other.
In the benedictory six verses of 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, Abhinavagupta has stated the subject matter of his composition, its utility and how he has been inspired to undertake the work. The ultimate four 艣濒辞办补s of the composition contain the chronology of his preceptors and also the 艢颈惫补 of the 艢补颈惫补 philosophy infused inseparably with the divine 艢补办迟颈[1]. From the standpoint of investigative research, the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 may be properly regarded as a commentary in one hand and also an explanation of the 骋墨迟腻. Abhinavagupta himself has termed it as an explanation. The name of the composition has termed it as explanation.[2] The name of the composition has been mentioned as 骋墨迟腻谤迟丑补蝉补峁単谤补丑补[3] in the benedictory stanza, while the name has been stated as 叠丑补驳补惫补诲驳墨迟腻rtha蝉补峁単谤补丑补 in the second 艣濒辞办补[4] of the concluding four stanzas. In the Kashmiri edition of the 惭补丑腻产丑腻谤补迟补鈥檚 Bh墨峁aparvan, the well known conversation between 碍峁涐梗峁嘺 and Arjuna in 艣濒辞办补 form is admitted as the 叠丑补驳补惫补诲驳墨迟腻 and as those 艣濒辞办补s are discussed in the present composition, it is quite likely that 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 and the 叠丑补驳补惫补诲驳墨迟腻rtha蝉补峁単谤补丑补 are no different from each other.
While explaining 8th Chapter of the 叠丑补驳补惫补诲驳墨迟腻 which represents the philosophical thought of the Kashmir 艢aivites, Abhinavagupta has taken the meaning of the word 鈥�蝉补峁単谤补丑补鈥� as means[5], and he has established the non-dualistic 艢补颈惫颈蝉尘 in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 with citations from the Spandak膩rik膩s[6]. Considering all the sacrificial rites as the form of Brahman, Abhinavagupta has mentioned the collected 艣濒辞办补s of the inseparable existence of divine 艢补办迟颈 and non-dual Brahman[7]. In this way 笔补谤补尘别艣惫补谤补 has been mentioned 痴腻蝉耻诲别惫补 in some places of the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 and somewhere as 惭补丑别艣惫补谤补.
It is very difficult to understand the nature of 惫颈诲测腻 and a惫颈诲测腻. So, with a view to understanding both them the worshipper by dint of his sadhana and reasoning gets rid of resolution and irresolution. Abhinavagupta has grasped the essence of the entire first chapter of the Bhagavag墨t膩 in his recapitulating verse; The name of the first chapter is 鈥楢rjunavi峁Ｄ乨a-yoga鈥�. Here the bow, g膩nd墨va slackens off Arjuna鈥檚 hand. He is perplexed to see his own relatives as opponents. Perturbed Arjuna here is s symbol of infirm 蝉腻诲丑补办补 standing between resolution and irresolution. He, however, could be able to concentrate slowly to his duty by resorting to the refuge of Lord 碍峁涐梗峁嘺. This is why we find in the recapitulating 艣濒辞办补 of the first chapter where the advice has been given to be free from any discrimination so that the 蝉腻诲丑补办补 can enter into the adobe of nirvikalpa (free from thought -constructs) by accomplishing the appropriate deeds. In other words, it is an advice to engage oneself in the thought of god forsaking the mundane enjoyments. The second chapter deals with vice and virtue[8]. By using the word 鈥榰bhe鈥� he has meant vice and virtue. These two things are opposed to each other. Yet destruction of both of them speaks of the skill of yogin, ascetic[9]. He becomes absorbed in Brahman being freed from the bondage of rebirth by the desires of objects like 谤奴辫补, rasa etc.[10] Yet it is necessary to wipe out the impression of anything remaining unconsciously in the mind. The mind is the root of every action. So Abhinavagupta has told about the variegated movements of the mind in the recapitulating 艣辞办补 of the second chapter. Man enjoys the objects even after forsaking them. Again, there are some reverse instances[11]. This is why importance has been laid on the supremacy of mind in course of introduction of this recapitulating 艣濒辞办补. The sense organs have their attachment or hatred towards objects. So attachment is felt to those objects which produce happiness and the objects which generate sorrow are disliked. A mundane realises everything in the way. So, a person who is free from greed is praised in the recapitulating 艣濒辞办补 of the third chapter, named 鈥楰armayoya鈥�. He is not touched by greed or hatred. The dearest to a mundane is his wife, and the wealth is also desired by all. He always tries to keep his body in joy. But he who has realised the true nature of 腻迟尘补苍, considers all these things as trifles. Anger and others arise from the sense organs[12]. So it is necessary to know that parama-补丑补峁卥腻谤补 which is greater than intellect. That is why work, devoid of desire for outcome, is advised in the recapitulating 艣濒辞办补 of the karmayoga.
In the fourth chapter, accomplishment of the desire of the sense organs, are discussed. In this way liberation of soul has been advised in the sanny膩sayoga. When action is performed leaving aside all desires, the result enters in the knowledge and it is brunt there[13]. The action performed by the sense organs for keeping the body fit does not get attached with mind and intellect unlike a mundane[14]. If there is any desire in respect of the consequences of action, then a person becomes enchained by virtue or vice[15]. Therefore the recapitulating 艣濒辞办补 mentions the way of emancipation by performing deeds with the help of sense organs but having no desire for the consequences of action. The fifth chapter鈥檚 capitulating 艣濒辞办补 speeks of the way how emancipation can be avoided easily. The devotee, who finds everything in the world as his own self, can proceed towards the path of emancipation through his worldly behaviours. He performs the vow of a sannyasin through his earthly performance of activities. The parame艣vara is the experient of this entire world as all the fruits of yoj帽a etc are offered to god[16]. In the 艢补迟补辫补迟丑补 Br膩hma峁嚹� as well as in other places the 艣膩stric activities or sacrifices as referred are meant primarily for 笔补谤补尘别艣惫补谤补. All the activities which are performed by the self controlled person with complete devotion and with the desire of emancipating himself ease the path of liberation[17]. The all pervasive foundational consciousness never perishes[18]. While describing the fifth chapter, Abhinavagupta has explained the doctrine of 艢补颈惫颈蝉尘 by citing the instance of potter鈥檚 making of pots with mud in one hand and on the other he has given advice about the activities to be performed by the devotee striving after emancipation to attain Brahman. He has shown the actions which are to be done as per the desire of the sense organs in the fourth chapter and in the fifth chapter the advancement of it by opening the path to attain Brahman has been advised. In the fifth chapter he has shown in the recapitulating 艣濒辞办补 that incessant repetition of god鈥檚 name is the only way to salvation. This chapter named 鈥�膧迟尘补-蝉补峁儁补尘补-yoga鈥�, has discussed serially about yoga and its explanation following 笔补迟补帽箩补濒颈, the characteristics of one fallen from the practice of Yoga, refutation of 艣耻苍测补惫腻诲补[19] and lastly the god has been praised[20]. It has been certified here that Brahman is established on equality[21]. In this way the necessary steps for attainment of Brahman have been described one by one at the end of this chapter.
The Seventh chapter is named 鈥�闯帽腻苍补-惫颈箩帽腻苍补-yoga鈥�. Surrendering to god is the main theme of this chapter. The S膩dhaka, devotee can be fulfil all his good wishes by complete devotion. So, Abhinavagupta has told about complete devotion to god following the Kashmir 艢补颈惫颈蝉尘 in his 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, chapter Seven. Lord 痴腻蝉耻诲别惫补 is pervaded everywhere[22]. He is existent as spiritual, supernatural and material sacrifices[23]. 惭腻测腻, the principle of insentient material power is His action[24]. So one should come to his refuge. According to the Trika doctrine, if a person, forsaking desires, prays to any god, he can get the favour of that god[25]. This is why he has praised the complete devotion in the capitulating 艣濒辞办补 of the Seventh chapter. The prime thing of sacred and miscellaneous knowledge is to approach the 笔补谤补尘别艣惫补谤补 and it is attained by devotion. In the recapitulating 艣濒辞办补 of the eigth chapter it is stated that 笔补谤补尘别艣惫补谤补 is existent in all the tattvas or principles. Due to god鈥檚 existence everywhere, there is no difference between inside and outside. The 莫sopani峁d also speaks of Bhrahman鈥檚 existence in the same manner. Abhinavagupta has primarily focused in the eigth chapter on six mystical circles of the body, 峁峁璫补办谤补 in connection with S膩dhaka and also on the movement of the moon[26]. He has also mentioned about appearance of 辫颈艣腻肠补 belonging to the mysterious 艣腻蝉迟谤补[27]. To explain the 叠丑补驳补惫补诲驳墨迟腻 he has shown that after achieving the Prarame艣vara, man does not have the fear of moving round the cycle of birth and death[28]. He has expressed faith on the tradition of guru[29] and laid much importance on keeping faith on god at the end of the capitulating 艣濒辞办补, because the entire world is absorbed in god. Next in the recapitulating 艣濒辞办补 of the ninth chapter, he has mentioned about the 辫补谤腻艣补办迟颈, the highest power of the non-dual Brahman. Par膩艣akti is the basis of entire manifestation. So, it is necessary to concentration for that power.
The most notable thing of this chapter is that according to Abhinavagupta, the devotee is able to know the Veda in the dual state, but he is unable to know his own self as 艢补尘产丑耻[30]. So he has made it to understand that for knowing the non-dual 笔补谤补尘别艣惫补谤补, the method of Trika instruction should be followed. In this chapter he has refuted the theory of differentiation and at last he stated about non-dual Brahman and his divine power. In the recapitulating 艣濒辞办补 of the chapter ten he has said about worshiping of Brahman, devoid of resolve and thought construct. In this state existence of objects in the sense organs appearing through sight is also considered as obstacle. With a view to strengthening the context of refutation of the theory of differentiation it is stated in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 that the entire universe is existent in a single particle of the 笔补谤补尘别艣惫补谤补[31]. Removal of resolve and thought construct is the prime subject in the tenth chapter. In the recapitulating 艣濒辞办补 of the chapter eleven it is stated that only the true devotee can have the knowledge of pure experient and impure provable. In this way the fourth state of consciousness of the equal form has been said. In this chapter 痴腻蝉耻诲别惫补 tattva has been mentioned[32]. This tattva is another name of 艢颈惫补. In the recapitulating 艣濒辞办补 the main constituent element of god鈥檚 universal form has been expressed. When the devotee can realise his own self, everything appears as non-dual to him. Here is the reflection of arising the knowledge of Brahma峁囜笉a i.e. the universe in the 辫颈峁囜笉补 i.e. the body. In that twelfth chapter the characteristic of 顿丑测腻苍补-测辞驳补 has been shown. To be passionate to god is the true knowledge. In this way here a combination of knowledge and devotion can be found. That is why god鈥檚 presence is said in the concluding 艣濒辞办补 of the twelfth chapter[33]. Attainment of Brahman as existent in this delighted state indicates that it is the consequence of Bhakti, devotion. In chapter thirteen Abhinavagupta has given the real characteristic of yoga and he has told about attainment of devotion by yoga[34]. It is possible to attain emancipation from their world through the worship[35] of god with devotion[36]. At the end of this chapter judgement made on 辫谤补办峁泃颈, the principle of matter and 辫耻谤耻峁, the sentient principle of consciousness and also the relation between them has heightened the position of non-dual 艢补颈惫颈蝉尘. The recapitulation 艣濒辞办补 of the fourteenth chapter describes mainly the condition of the emancipated person while still alive. Delighted by the Bhakti[37] rasa the worshiper transcends the gunas by god鈥檚 grace while living in this world. In this recapitulating 艣濒辞办补 the result of attaining god鈥檚 grace is described. The main theme of the chapter is the sublimity of devotion. The complete destruction of duality and appearance of god are indicated in the recapitulating 艣濒辞办补 of chapter fifteen[38]. Here is virtually the end of the 骋墨迟腻艣腻蝉迟谤补 which preaches non-dualism. These recapitulating 艣濒辞办补s describe 蝉腻诲丑补办补鈥檚 attainment of the position of Brahman by removing ignorance. The substance of the chapter sixteen relating to divine and demonic wealth (诲补颈惫墨 and 腻蝉耻谤墨 蝉补峁僷补诲补) has been narrated at the end of the chapter in the recapitulating 艣濒辞办补. The person subdued by ignorance, becomes incapable to judge which virtue is and which is sin. So, here the 艣腻蝉迟谤补 has to be followed. The 艣腻蝉迟谤补s generate intellect. The hatred generated by mental perturbation is but hate to god[39]. So the 艣濒辞办补 says that transparent discernment comes from the 艣腻蝉迟谤补 and it is the main theme of the 艣濒辞办补. Difference of attachment to work as well as accomplishment of work between a householder and a prudent has been shown in the recapitulating 艣濒辞办补 of the Seventeenth chapter. The same work done by a prudent brings emancipation for its being offered to the god. After mentioning the context of 艣补产诲补产谤补丑尘补苍, v膩k艣akti and svatantra-艣akti, power of divine freedom, Abhinavagupta has described the nature of Brahman[40]. He has praised in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 the offering of deeds to god for attaining that state of Brahman. At last in the eighteenth chapter attainment of the state of 痴颈峁ａ箛耻 and then heightening to the position of 艢颈惫补tva is mentioned in the recapitulating 艣濒辞办补. The conflict of knowledge and ignorance which was stated as divine and demonical in the first chapter of the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, that has come to an end in this recapitulating 艣濒辞办补 by way of removing ignorance. It is not only the theme of this chapter, but the theme of the whole of the 叠丑补驳补惫补诲驳墨迟腻 is reflected in it. In this way
Abhinavaguta has presented a great gift by way of as if, collecting honey from each of the chapters and establishing the doctrine of the Kashmir 艢补颈惫颈蝉尘.
Sa峁僩raha艣lok膩s of 骋墨迟腻谤迟丑补蝉补峁単谤补丑补
惫颈诲测腻cidyobhay膩gh膩tasa峁僩ha峁弓aviva艣墨k峁泃a岣� |
测耻办迟测腻 dvayamapi 迟测补办迟惫腻 nirviveko bhaven尘耻苍颈岣� ||1 ||
A wise person, who was compelled into the troubling union between knowledge and ignorance, should, having analysed and rejected both, enter the state free from thought.
aho nu cetasa艣citr膩 gatisty膩gena yatkila |
膩rohatyeva vi峁y膩帽chraya峁僼膩峁僺tu parityajet || 2 ||
The most amazing, indeed, is the movement of the mind. Through the process of giving up one object it jumps to other ones, taking thus recourse to new objects that are again and again.
dhan膩ni d膩r膩ndeha峁� ca yo'nyatven膩dhigacchati |
办颈峁� 苍腻尘补 tasya kurvanti krodh膩dy膩艣cittavibhram膩岣� ||3 ||
One who approaches one鈥檚 health, wife or even one鈥檚 body with a sense of difference from his real nature, what kind of hard could be done to such a person by the changing nature of mind?
vidhatte karma yatki帽cidak峁cch膩m膩trap奴rvakam |
tenaiva 艣ubhabh膩ja岣� syust峁沺t膩岣� kara峁嘺devat膩岣� ||4 ||
Whichever act, preceded by the desire in the sense organs, one might perform, this act will make gods in the form of sense organs fulfilled and in return they will bless people with auspicious results.
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 ||5 ||
He who perceives all creatures as being equal is fit for liberation, even if he is ignorant in the matters of worldly affairs.
bhagavan苍腻尘补sa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 ||6 ||
Only by attaining God鈥檚 name everything is achieved, just as rice grains blossom when the rainy season comes.
蝉辫丑耻峁璦峁� bhagavato bhaktirahit膩 kalpama帽jar墨 |
s膩dhakecch膩samucit膩峁� yen膩艣膩峁� parip奴riyet ||7 ||
Pure devotion is the wish-fulfilling tree by means of which one may fulfill hopes proper to be desired by the 蝉腻诲丑补办补.
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� ||8 ||
When the Lord is known to be present in all the tattvas, then for a yogin there is no place either externally or internally where 笔补谤补尘别艣惫补谤补 is not present.
advaite brahma峁噄 辫补谤腻 sarv膩nugraha艣膩lin墨 |
艣aktirvij峁沵bhate tena yatan墨ya峁� tad膩ptaye ||9 ||
That all merciful Par膩艣akti, which blesses all living beings, blossoms and expands in that unitary consciousness called Brahman; therefore, one should strive to attain that highest reality.
颈肠肠丑腻测腻尘颈苍诲谤颈测别 惫腻辫颈 yadev膩y膩ti gauravam |
丑补峁环腻诲惫颈濒腻辫补测补峁僺迟补迟迟补迟辫谤补艣腻苍迟补峁� brahma bh膩vayet ||10 ||
Whatever might be the object of one鈥檚 experience and whatever might form the content of one鈥檚 desire, one should while persistently dissolving all of that, meditate on the Brahman, which is the highest peace.
艣uddh膩艣uddhavimi艣rotthasa峁僾idaikyavimar艣an膩t |
产丑奴谤产丑耻惫补岣� svastraya峁� pa艣yansamatvena samo 尘耻苍颈岣� ||11 ||
Having the realization of the oneness of consciousness, which is manifested as pure, pure-cum-impure and impure, a meditator possessing a balanced mind observes the three states of consciousness with equilibrium.
param膩nandavaiva艣yasa帽j膩t膩ve艣asampada岣� |
蝉惫补测补峁� sarv膩svavasthasu brahm膩satt膩 hyayatnata岣� ||12 ||
The yogin absorbed in God and taken by the bliss of the absorption spontaneously experiences the reality of the Brahman in all states and conditions of life.
pum膩n辫谤补办峁泃颈ritye峁 产丑别诲补岣� sa峁僲奴岣峢acetas膩m |
parip奴r峁嚹乻tu manyante nirmal膩tmamaya峁� jagat ||13 ||
The difference between Puru峁 and Prak峁泃i exists only for those who are confused, but those who are perfect realize the entire universe as the pure atman.
lasadbhaktiras膩ve艣ah墨n膩ha峁僰膩ravibhrama岣� |
sthite'pi 驳耻峁嘺蝉a峁僲arde 驳耻峁嚹乼墨迟补岣� samo 测补迟颈岣� ||14 ||
A yogin, who has become free from error caused by 补丑补峁卥腻谤补, as a result of the nectar of blooming devotion, such a yogin although living in the midst of the three 驳耻峁嘺蝉 is beyond their influence.
丑补迟惫腻 诲惫补颈迟补尘补丑腻尘辞丑补峁� 办峁泃惫腻 brahmamay墨峁� citim |
laukike vyavah膩re'pi munirnitya峁� sam膩vi艣et ||15 ||
The sage who has transcended the great delusion caused by the notion of duality and who has realized his consciousness as being pervaded by the Brahman, that wise men even while performing worldly activities should permanently remain absorbed in the highest reality.
abodhe sv膩tmabuddhyaiva 办腻谤测补峁� naiva vic膩rayet |
kintu 艣膩stroktavidhin膩 艣腻蝉迟谤补峁� bodhavivardhanam ||16 ||
At the time of indecision one should not use one鈥檚 own mind to decide the course of action, but rather should rely on the 艣腻蝉迟谤补s whose purpose is to increase knowledge.
sa eva k膩rak膩ve艣a岣� 办谤颈测腻 saiv膩vi艣e峁峁嚹� |
tath膩pi vij帽膩navat膩峁� mok峁Ｄ乺the paryavasati ||17 ||
He, 艢颈惫补 alone assumes the form of different instruments; his 艢补办迟颈, which is free from all attributes, is action. In this way, to those who possess knowledge, all actions, such as charity, austerity or sacrifice, culminate in 尘辞办峁.
bha峁卥tv膩 j帽膩navimohamantharamay墨峁� sattv膩dibhinn膩峁� 诲丑颈测补峁� 辫谤腻辫测补 蝉惫腻迟尘补惫颈产丑奴迟补蝉耻苍诲补谤补迟补测腻 惫颈峁ａ箛耻峁� vikalp膩gatim |
测补办迟颈峁僣颈迟蝉惫补谤补蝉辞诲测补诲颈苍诲谤颈测补苍颈箩补惫测腻辫腻谤补尘腻迟谤补蝉迟丑颈迟别rhel膩ta岣� kurute tadasya 蝉补办补濒补峁� sa峁僷adyate 艣a峁卥aram ||18 ||
Whatever action might be performed by a Yogin鈥搘ho has freed his mind dominated by the three 驳耻峁嘺蝉, which are of the nature of knowledge, confusion and inertia, and who has attained 痴颈峁ａ箛耻, who is beyond thought, through the beauty of the realization of his own self鈥搕hat action is performed effortlessly because he is engaged only in such activities of the sense organs, which arise in him on their own. To such a Yogin 艢颈惫补 is everything.[42]
Footnotes and references:
[1]:
[2]:
[3]:
bha峁弓endur膩j膩d膩mn膩ya vivicya ca 肠颈谤补峁� dhiy膩 |
k峁泃o'bhinavaguptena so'ya峁� 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 || 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 惭补峁単补濒补 verse -6.
[4]:
taccara峁嘺kamalamadh奴po bhagavadg墨t膩rthasa峁僩raha峁� vyadadh膩t |
补产丑颈苍补惫补驳耻辫迟补岣� saddivajalo峁璦kak峁泃acodan膩va艣ata岣� || 骋墨迟腻谤迟丑补蝉补峁単谤补丑补,concluding verse -2.
[5]:
samyag g峁沨yate ni艣c墨yate'neneti 蝉补峁単谤补丑补岣� 耻辫腻测补岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/11.
[6]:
[7]:
advaite brahma峁噄 辫补谤腻 sarv膩nugraha艣膩lin墨 |
艣aktirvij峁沵bhate tena yatan墨ya峁� tad膩ptaye || 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-9.
[8]:
[9]:
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 brahmasatt膩m膩pnuvanti | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 2/53.
[10]:
[11]:
eva峁� ca 惫补谤迟补尘腻苍补岣� 蝉耻办丑补峁� tantrayitumivotpadyate, vastutastu du岣hamohamaya岣� t膩masatv膩t, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 3/39.
[12]:
[13]:
[14]:
艣ar墨ropa测辞驳墨 indriyavy膩p膩r膩tmaka峁� karma 艣腻谤墨谤补峁�, yanmanobuddhibhy膩峁� na tath膩nura帽jitam, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/21.
[15]:
补苍测补迟丑腻 ja岣嵞乶膩峁� 办补谤尘补峁嚹佱箖 bandhane 蝉惫腻迟补苍迟谤测补峁� na tath膩 h峁沝aya峁僩amam, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/21.
[16]:
yaj帽aphale峁 bhokt膩 tyaktaphalatv膩t | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 5/29.
[18]:
te峁Ｄ佱箖 sarvata岣� sarv膩svavasthasu brahmasatt膩 p膩ram膩rthik墨 na nirodhak膩lamapek峁te | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 5/26.
[19]:
办颈峁僣idapi vi峁y膩峁嚹佱箖 tyagagraha峁嚹乨ika峁� na cintayet yastvanyairv膩khy膩ta峁� na 办颈峁僣idapi cintayet iti tadasmabhya峁� na rucita峁� 艣奴nyav膩daprasa峁単膩t | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 6/26.
[20]:
abhy膩sena 尘辞办峁pak峁岣� kram膩tkrama峁� vi峁y墨kriyate iti dvayorup膩danam | 耻办迟补峁� ca tatra bhavat膩 bh膩峁a办峁泃腻鈥檜bhay膩dh墨na艣cittav峁泃tinirodha岣�鈥�, (Y.D.,1.12),骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 6/36.
[22]:
ataeva sa v膩sudeva eva sarvam ityeva峁� d峁涐笉hapratipattipavitrak峁泃ah峁沝aya岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 7/19.
[23]:
膩dhy膩tmik膩dhidaivik膩dhidaivik膩dhiyaj帽ik膩ni ca mamaiva r奴p膩ntar膩峁噄 | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 7/30.
[25]:
kintu siddh膩nto'yamatra ya岣� k膩man膩parih膩re峁嘺 yat办颈峁僣iddevat膩谤奴辫补m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.
[26]:
tatra candramaso bhogy膩峁兣浤乶uprave艣膩d bhog膩y膩v峁泃ti岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/25.
[27]:
辫谤补产丑腻峁玨腻, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/25.
[28]:
eva峁� s峁涐梗峁璦u pralaye ca punar产丑腻惫补岣�,.. sarvato lokebhya岣� punar膩v峁泃tirna tu m膩峁� 辫谤腻辫测补 iti sphu峁璦yati | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/19.
[29]:
asmadguravastv膩hu岣� sarv膩nugr膩hakatay膩 madhye 膩bhyantarak膩lak峁泃amutkr膩nti, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 8/27.
[30]:
yad耻办迟补峁� mayaivaved膩nveda na veda 艣膩峁僢havapada峁� d奴yeta nirvedav膩n |
svarg膩rth墨 yajam膩nat膩峁� pratijahajj膩to yajany膩jaka岣� || 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 9/27.
[31]:
upasa峁僪膩re bhed膩bhedav膩da峁� yadyadvibh奴timatsattvam ityanen膩bhidh膩ya 辫补艣肠腻迟 bhedamevopasa峁僪arati鈥斺�檃thav膩 bahunaitena..鈥� vi峁ａ弓abhy膩ham鈥漞k膩峁兣沞na 箩补驳补迟蝉迟丑颈迟补岣�鈥� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 10/42.
[32]:
avidyam膩n膩nyaj帽eyarama峁嚹珁膩 ye峁Ｄ佱箖 bhakti parisphurati te峁Ｄ佱箖 m膩峁� prapadyate, v膩su诲别惫补岣� sarvam ityadip奴rv膩bhihitopade艣acamatk膩r膩t 惫颈艣惫腻迟尘补办补峁� v膩sudevatattvamayatnata岣� eva bodhapadav墨mavatarayat墨ti 艣ivam | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 11/60.
[33]:
迟补迟蝉补谤惫补峁� mayi sa峁僴yasye 腻迟尘补苍ivedanadv膩re峁噀tya艣aya岣�.... p膩rame艣vare峁 hi siddh膩nta艣膩stre峁 腻迟尘补苍ivedane'yamev膩bhipr膩ya岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 12/11.
[34]:
[35]:
yena kenacidup膩yena bhagavatattvamup膩syam膩namutt膩rayati | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 13/26.
[36]:
tena ni艣cayena mayi 产丑补办迟颈岣� | yena kenacidup膩yena bhagavatattvamup膩syam膩namutt膩rayati | Ibid.
[37]:
sa ev膩vyabhic膩ri峁噛膩 bhagavato mahe艣varasy膩graha艣akty膩 pavitrok峁泃o n膩nya iti j帽eyam | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 14/26.
[38]:
guhyatamam sarv膩dvayapratip膩dakatv膩t.... iti 艣abdena 艣腻蝉迟谤补sya sam膩pti岣� 蝉奴肠颈迟腻岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 15/20.
[39]:
krodh膩diru峁tatv膩deva lok膩ndvi峁nto m膩meva dvi峁nti | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补16/18.
[40]:
o峁� tat sat ityebhistribhi岣� 艣abdabrahma峁噊 苍颈谤诲别艣补岣� sa峁僲ukh墨kara峁嘺m | tatra o峁� ityanena 艣膩str膩rtho'yam膩dehasa峁僢andham奴r墨k膩rya iti s奴cyate | tat iti sarva苍腻尘补padena s膩m膩nyam膩tr膩bhidh膩yin膩 vi艣e峁辫补谤腻mar艣am膩tr膩samarthena phal膩nabhisa峁僤h膩na峁� brahma峁噛ucyate.... sat ityamuy膩 艣rutya pra艣a峁僺膩bhidh墨yate | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 17/27.
[41]:
yaj帽aphale峁 bhokt膩 tyaktaphalatv膩t | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 5/29.
[42]:
Translations are quoted from Boris Marjanovic鈥檚 edition