Instrumentación

T4smiit etc. Cutting asunder the doubt, you must practise, by the said method, the Yoga, the dexterity in action; and then stand up i.e., perform your acti,.ities simply with the idel that

they are tobeperformed. (42)

MAY THERE BE HAPPINESS!

Here is the Catch-verse:

Whatever action one performs exclusively following the desire of [tho deities of] the sense-organs - by that alone the deities of the sense-organs52 would be pleased and become bestowers of fortunes [on him].

Thus ends the FOURTH CHAPTER in the Holy Bhagavadgilifrthasaifgraha, written by the revered Rifjiinaka

Abhinavalupta, the best among the illustrious great teachers of the Miibesvaras.

Notes

1. As in the sentence etc. I.e. in the sentence Nl8Tlt2: 'Ii "l1'l"<r'Wander begging for food and bring the cow too',

2. Even though he knows etC. Sankara too - but not Bhaskara - views the present question of Arjuna in the same light, But, in fact Arjuna seems to realise the supreme nature of the Lord only after he actually witnesses His greatness as described in chapters X and XI below, 3. The six attributes are: (I) Omniscience, (2) Contentment, (3)

Enligh-tenment with no beginning, (4) Freedom, (5)Perennial undeminish-ing Power, and (6) Incomprehensible Energy. Cf.

wf~ffi :~C[: ~([;:'1([Tf.r~l'[~C([:U~: I

atFt'~:r:ufffi*f

~l'\1f1ifC[~:lil'STI?;<:lfTf.f

+r%:~

II - Vedantaka/po-toru under Bhamati, Introd. Verse 3.

And also

cr. «

"l

'l'f'T'lT'l;~~"<1<f:rrfffii[~'lrr~itN:

^{lJGJ ~:}

Saokara in Gita-Introduction.

4. Rea/ises ... ·manner; I.e. realises that his birth and action are divine.

For, both the embodied Soul and the Absolute are identical. It may be noted that no commentator other than Ag. has succeeded, to this extent, in explaining logically how the knowledge of the Lord's birth and action as divine ones could be the means to attaining the Lord Himself.

5. Vasudeva: 'Supreme Lord', Cf. 'l~:

«~: ~ <i«Rr

^~~'1T~

<i~Rr

~ <iT - The sabdakalpadruma, s.v. 'IT!;!: •

6. The usually known form of the injunction is

31Rrml ~:sf:u;f >;!~,"fTfir.

7. S/aughterin sacrifice: Cf. m'l~~~fEf.I;:~~Ml1];fu:a;T<rrm:u~:

-SK,2.

8, The stage of rising: According to the Kashmir school of Saivism, the Absolute and Its power of creation (visarga) constitute a couple (i.e., two stages) - the one in which the A.bsolute rests and is called visriima or prasanta; and the other which is Its first stir or aunmukhya, and is called udaya or rising stage, So, if the Absolute Soul is viewed in the former stage, It is the performer of no action and If It is viewed in the latter stage, It is the performer of all actions.

9, He performs etc. Dissolve - W~ l!ill

WRr (§' ~,

'li\iil QTl1'~:)

~, ~ (~'OSl\;r ~~:) ~ <iT!i~~,1 Elsewhere also Ag.

quotes this verse and briefly gives both these meanings as:

IV]

Notes 93

- IPVV. onder I. v, 3.

Thus there is no necessity to assume that the description of the seer as a performer of all actions is a mere praise. Cf.

~ffl~'li'i{ ~

~Rr

l;~ <ii+rf1li'fIJfTR~~'\ml - Sankara.

10. Ridofcraving: Cf.

Fro'll, arrml-<l:

5lT~1'<IT f.!1;!IfiT;:a': -

Rk.

11. Self, (body): Cf.:am+rT, mrl:;; Av.

12. Transitive verb•.••••.. subject: I.e. in order to denote the marked facility of :lctiOD.

13. Otherwise

R'l's<fct

is to be taken as a Passive usage in which case it is thc action that would be the Agent of the action mentioned by the Verb.

14. In the sequel: T.e. not the sacrifice (yaflia) that has been already spoken of in the last chapter in verses 9·11 and so on.

15. By implication. The theory of

~f~'i

or implication of certain word-meaning by another word.meaning is usually attributed to the Prabhakara Mlmamsakas. But the Bhatta Mimarnsakas, the Naira-yikas etc., refute the above view and fav~~r the Im'plication of words only. Yet. they too favour implication of mere word-meaning where it may Dot lead to any complication. Certainly the implication of the meanitlg of yat by the m,aning of tat, as stated by Ag. cannot result in any complication. See the Nyayasiddhantamuktavali and the Di'lakari etc, thereunder (Chowkhamba Ed. 1<)72)pp. 308-309.

16. How could they b.eetc. Cf.

rm.~~'f ~

"lllffRH'pn~l'fT'f;:r<rr I

~~iJT Rr~~~sil'ij G':qTl'f'fRr II

~qjfG:fq-fcm~CTlJmc+rr;f1m ~ ~S~(f I

<ii"liWf

~<.I

~lf('r ••••• " •. PS, 61, 65·66.

17. By some: While Ag. seemS to view that in the present verse the Yogin's action is described by employing a metaphor of the Vedic sacrifices, the commentators referred to by Ag. appear to take the verse to contain an instruction regarding how a wise man should view the different accessories of the Vedic sacrifices. If this is true, then we may believe that these commentators perhaps belong to the same school of thinkers whose view is referred to by Sankara as:

~ ~~S: - ~ ~ ern:. '3l'f!J'fT<t1R;

~If ~

trti!J'fT~

<i"l-~~ ~ifl Ci<M'fttl~ lC{Cf ~ 'ifj.)fu etc.

\

Anandagirl calls these thinkers as sl'ayiithyas or those belonging to a certain school of Advaitins. And the theory in question is of that school to which Bhiiskara belonged.

18.PlaY/III: Deva is from the root

~'t

^{'to play'. Cf. ~ ~ in the}

IPV, I. viii, 11. See also above Ch. III, note 7.

19.Yajiia: Here root

~,"!:,

from which ~ is to be derived, is taken in the sense 'to have proper relation [with objects]'. Cf. <{ot ~;jfr-~-'fi\U'Rl'~f,t;);- Pal)ini, Dhlitupo!ha, No. 1002. See. Ag.'s commentary under III, 11tr.,for Ago's own interpretation of diiva and yaFla in these senses.

20. They galn ... Self: Because the root ~ means 'to exist', ~ seems to be taken in the sense of ~~: i.e. ~<ifM' ~l'{~.

21. Matub •..slgnifies etc Cf.

~l1R+<:;rsro~~

f,r~<WtSRrm<f.r

I

~WfsfWFq-"[I{I1<IT

l'{crf.<:r 11~'{~:

II

- See the Klisikli under PA, V, ii, 94.

22. That cannot be satisfied. This meaning seems to be got from ap~e of the text. Para, usually derived from the root Pf 'to fill up' may mean 'fulfilment' or 'satisfaction'. Dissolve:;r 'R: <R!fi:T~.

22A. For a discus.ion on this theory see Introduction.

23. It is going to be iedared etc. Perhaps this is the reason why Ag.

does not favour the former interpretation in the present context. i.e., the interpretations of yajna, deva etc., which he had himself suggested earlier under III, 11 ff.

24. Restralntr: The etymology intended here is: ~ ~lVr ~

~:,l=[;r:l

IV] Notes 95

25. Laghvl Prakriyii: K.C. Pandey includes this work in the list of Ag.'s works known only from references (op. cit, p. 39, no. 10). Possibly the Gltiirlhasangraha is the only work known to refer to this Lalhvl prakriya.

26. It is the second half of a verse from the SpandakCIrikCI(U, 4). The first half runs:

~Ei~~;:m~ <r~S~ <r <IT

Wr:

^I

27. Sivopani~ad: The verse quoted by Ag. here is found in the Tantra work generally known as Vijnanabhairava. It had perhaps another name Sivopani~ad as Ag seems to .uggest. Or, the Vijifanabhairava itself has taken the verse from an earlier work called Sivopani~ad.

28. When .••. very much: While rendering this quotation in this manner we feel compelled by the conteKt in which <\g. has quoted it. How-ever, It is to be confessed that the verse, taken from the Vijiianabhai-rava (verse 62), seems to require a different rendering in the context in which it occurs In that work immediately after

;:rl{<i'tlli"f<i't~ S<rlCm liS'; WlTY;ifi:!a:I

~'l"<l ~ Z<l~Ct1TliS~

mer

5f.fiTmf It 61 It

Further, in the verse l{f,f etc., quoted by Ag. as published in the Vijnanabhairava, we find ~ or ~ in the place of ~; and the commentator takes nyakle as a Vedic usage (81"~: 5l~:) and renders it as ~~ ~ 'hidden', 'unseen' and treats it as a synonym of ~.

29. Apane etc. The gloss of Ag. on these two verses is highly technical and contains many expressions, all with hidden meaning. In order to understand what Ag. has got to say here it is good to bear in milld the following facts: In the Fifth Ahnika of the Tantriiloka, Ag. deals with a certain path to realisation which he calls A'!avopaya.

arror~<r ~f5T'fT 'Rli[Tl'f

~~R~(i~ItIIl

In this path. the intellect, the vital air and the physical body-though all the three are the pseudo perceivers-are made use of, for Self-realisation on the ground that it is there that we find the Reality, the Self, shining.

(f:{ ~ (f~ mU'r ~ "'iTN ~ I

~~SQ!~ 'R+lT~: ~ II 7 II

By discarding the insentient aspect in all the three, the seek.er may become one with the Reality.

~miit('fm~~u~ ~r~CTT I

at

mu!:Tf<r iforrciT ~~1111<iT ~~ II

- quoted by Jayaratha under TA. V, 10-11.

Of these three, the bodyISuseful as it keeps up the sense-organs, the objects and the v Ital airs together as a slngle unit, which is the characteristic mark of the embodied Soul.

~a:rM~a-R~~ ~: II 19 II

The intellect is of the nature of contemplal1on and the five modifica-tions of the vital air constitute 'Utterance', For example, the very act 'living' itself constitutes the supreme 'Utterance' in the case of the firSt of the five airs (viz. Pra~a).

~f.(;:15<rfifl1<lT(f'f mllf ::O'i!RUflmi.fi: n 17 II ::o~ 'if ml1ff<m ¢<ll'fRH: r:j'ij '['i'lIl: I an'll'! ~ 5f!ur<rrf\1lii<rrq~\rfc+r!ir ~'1l(f,II 18 II [mU[ifrf~€1ff, ;m;:qum'T~r ;sft'l'1r~cr<Tf<rrmUfiflfT~\1fllT]

Further Ag. describes the contemplation as the real or direct path to realisation.

('f?f 15<rrifl1<T

mq":l~~

^{II I9 II}

[~ qro:rrmq:]

After dealing with the details of this contemplation (verses 20-42) Ag.

gives the five functions of the vital air as a mean~ to the reaJisation of the Anuttara stage:

a{([ ~ <IT'i~:mUfifroT Fr~furr I ('[~<r('f<rf

'Lm~~q:

II 43 U

Ag. also gives the details of seven stages of experiencing Bliss that are possible to attain by means of' utterances' of the different aspects of the vital air. They are (1)N ijananda, (2) Nirananda, (3) Para-nanda, (4) Brahmansnda, (5) Mahaaanda, (6) Cidiinanda, and (7) Jagadananda. For our present purpose here, it is enough if we understand a little about the first three that are connected with the pra~a andapanawhich are the concern of the Gila verse under study.

The Nijananda is the Bliss of the Self - callea Pramata - in which all objects are absent (sunya) i.e., which is to be dissociated from all objects. Experiencing this Nijananda at his heart, the seeker should contemplate on the Nirananda. The Nirananda is that stage of the Bliss which is reached due to the experience of extrovert from

IV] Notes 97 the Self, while letting out the vital air, called Pramana. This process Ag. calls prii1Jodaya 'rising up of the vital air', on the ground that it rises up from the heart, during the process, upto what is called Dvli.

dasiinta 'the distance of twelve-fingures',

The Pariinanda is that stage where the Bliss is experienced due to the experience of objects as aspecU of the Self. The seeker, being established in the Apina aspect - cal1ed Prameya - of the vit&! air, should contemplate on this Pariinanda; and he should remain there in the Parananda, being content with the enjoyment of objects and being illuminated by the moon of the air Apllna, This he should do while filling up the heart with air from the said Dvidasinta:

f.r~ m:rr~~IiT~ ~ gu ~: I

~qHrr'!f<n;I..(lM('I"~fi!rl:!~ II44II m~ 3;~ aqwr;i{fit'lrm,I a'fl\i~~"lT~: II4S II

'Rl~fcr~~

aro<rofumfi:r(f:

^{II etc.}

[~+rf.r ~m~, fit~~ mvrrsi1:<rfitwr~!;;~

fWt, f.r'3f:

f.mTfi:lCi!f1tl:liil'flq~(f: arRf<l{: '" .••I'I'f •••••• ~: ~~ .••.••

• , •• l>lIiT"fRl'l'if:m~ ~100 ~ ~q;nit~ ...f.roif~ f.r~

~~ ~ ~~Tfif~ ••••..~Q •••••• ~

wi'

~, <RuT ~ ~ arRf;:<i

fiim~

l ••• ~.~ ~~11.'{Tij, 3f~ Q'U'l'rl(f.m~

...•

I•••••••••~

aroiJ ~

^{~Q<!T mft}

€A' mfl:rQ:

^{~!fi~ ~~ ~ ~ ~~~~~: ~~:}

J

The A¥!aiiga Yoga system recognises the concentratioD on Niida as a means to attain the Samiidhi stage (Cf,~~13'~lifm~ - HP, IV, 81).

Elsewhere Ag. tells us that Siva viz., A, followed by Niida viz., HA remains everywhere in the entire universe as father-cum·mother :

iIi~ 'lT~3~ lRllcl~~1i!f!fi:I

ro.rt

If[ffiiij-~if lliQ'T~ ~: II (1 A,

m,

200-01) On this Jayaratha glosses 'lT~if ~ ~; and he quotes:

am~~~~ ~~: ~ ,

fit~~~R<:r ~fl"lf~mRlf II

Further it is also stated that this AHA joined with M -the later called Bindu or Kundali - constitutes the mystic AHAM 'which denotes the Self and which' is the best of all the mantras (ibid. 2011f). This AHAM

952 - 7

has been described as the very Vimada (also known Pratyavamarsa) aspect of the Supreme Consciousness:

'1fT~

f!rmf.:afii~:

<:i'tS@'r~'If~

- quoted by Ag. in his Tattvaviveka under the Paratri'r'sika.

verse 1. (K.S. No xvm, 1918, p. 58)

The course of the vital airs Prana and Apana, their connection with the heart and the Dvadasanta ~nd the consequential rise of the mystic AHAM all are described in the PH also (See under the sutras 18-20). All 'these ideas Ag. tries to compress in a few sentences and this adds to the difficulty in clearly understanding the text.

Certain grammatical points are also involved in Ago's explana-tion. He seems to take svadhyl1ya as consisting of sva adhi a aya (from the root ay 'to gO') 'coming orentering upon the Self'. Simi-larly he takes Pra'!a and Apana in the literal senses pra ana and apa ana (from the root an 'to move') meaning respectively 'one that rises up' and 'one that sets down' • However. by suggesting these etymolo-gies he is not excluding the process of oral teaching by the teacher to the students

(~~,IJff'i~~);

the vital air that moves up-ward and the air that moves downup-ward, But the movements meant here are only in between the heart on one hand - where the air is filled in by inhaling - and the Dvadasanta. mentioned above - where the air is expected to hit. Cf •

•• •• ~: ~<t<fl'(, 31-<1"~: B:TG:m::a:;o~:

munw;:r-fcr~l~ffi

f.r~T<iR~- PH. under surra 18.

Bearing these remarks in mind let us try to understand what Ag.•

the mystic, has got to say here.

30. Nada: As we have already seen nl1da denotes HA. First syllabic instance of Pra'!ava etc. Dissolve: 51arCf~ aif.lrr~ a{!~ a{!~~JlT:

aU'IiR: ~ 'I{3f ~o 5fijjCfT~<!T5{T<if<I:a{~+fT~ +r'IiR:, «!'if ~~

:'P'6~U~I"1i'lf'IfT f~'If~, ;:r31-<1":~ ~ I

31. Svl1nanda etc. Thus the meaning of svadhyaya is brought in. Dis-solve ~ <mc~ an~, atfEf~: an a{'If: ~:, ;:r ~ '3fR+lT

~ Q'RH~,1 The expression <m~: etc. is suggestive of A. Cf.

IV] Notes 99 3lTc+riift';;r+J:3f.liTi i'{~r~ ~~ i'{ - the Uddhiirakosa of Dak~il)limjjrti, (Delhi, 1978) V, verse 5.

Here sviinanda is the same as the nijiinanda mentioned above. Sva is substituted for nija in order to bring in the svlidh)'ii)'a-concept. Thus sviidhyiiya at the levels of both the intellect and the vital air is explained.

Thus Ag. seems to take '3fqf.[ ~

m"!+i.

to mean - 'They utter HAM after A'.

32. Firmness of body: For pi,:gasthiti see above. Thus svlidhyliya is also at the level of body.

33. What sets down etc. 1.e some sages place the setting HAM on risingA.

34. By uniting these two etc. Thus MAHA-A is formed by inverting AHAM. The general Tlintric belief is that the creative state is AHAM because it starts with A, the Self; and the annihilatory state is , MAH A-A because it ends with A, the Self. Cf.

3lTCll'r~: ~<rfu:, );f~~l?;jfam+TRf:

- Saokara under BS, II, iii, 15.

The sages are stated to take recourse to the latter state only to help their students in their effort for emancipation. Further, Ag. seems to bring in here the relation between the teacher and the taught obvio-usly following the generally accepted meaning of adhyayana that has been defined as ~ir;m:U'fT'f."lR0Tll.Cf •

• •• •• •~~ ~Rfisrm;rQ<IT~r'fTl;;<rrm.T '~ ~; .... ~-+R51OTT;rQ<IT~l!]~ 'lWdf'

~fu...

- Ag. under parlitrirrzsikii, verse (p.11) 1•

•••... \'reI

fit+r~:

~;r<fq

~l1r~'liml::,

;r

~if:

~I1T<ftl1rq~~-~O'f!l~ '~' ~~~ ~ - Ibid. p.58.

In this regard the Mlilinlvijayottaratantra speaks of the method to be followed by a preceptor to initiate a pupil: In order to uplift the pupil spiritually, the preceptor, favouring the pupil, should meditate upon AHAM as a source etc. of all and convey the same by reversing the order of the letters i.e. as MAHA-A :

~ Tl' (fffil!]~~~51~ I

;rra,:Tl'R9~WIT~f~.tO'f:

II

~oi

^(f@'!!i&m-lflTl5llj'q-<Wrq: I

<rrWTtTm"T m'fT Q;Ii ~~~~ I

:ac~

ffif:

~it

cr~!{Tg~hl'll

- Ch. XX, verses 49-52,59, 65.

[~<rn'f~~q~-(f@'

f~

^iFf.

~a:r~

^,f~lfl:

,~it:

^{sil;: ~}

'3'1R

~<r+fTorrlfl: .n5ll1f1: 3HlTm<rr:

tit<im

^{If.(ll1, ~"T} 3f.61~"T

~-~ G

~,- ,~l1HT5lTfq-~ i['li~ 3f.IiR~5~

~(~m

^{lfl'q -}

ami

~ ro~lfl<r ~ \ crT{~lfl 'l!f ~ fq-llflfl :a{5W;'f'Jflfl ~ :a{~ :a{+J'.

~ ~~'1~q<!lr~T, ~ 6i5~cr: ~ ~,'

aRt

jW+rR 'f'Jf~

"'Il, ~ ~+rT"fll. i3T&llI' ~\'( I +r ~ :a{

~m~~ ~m

lfl'lCi,1 ] The whole idea is made highly mystic. For, the Kaula system keeps everything secret and declares M AHA-A to he all the more secret

... ~-'ilj'~~~a:~ ..

- Ag.'s Tatlvavlveka under Paratrlo/-Sika, verse 1 (op. cit p. 55) 35. For the meaning of the technical term Pariinanda see above.

36. Examining etc. Ag perhaps views that these four acts are suggested respectively by the four constituents 8va adhi a 1Jyaof sVlldhyaya.

37. The process of emptying the same0111: By this statement Ag. seems to indicate that the AHAMand MAHA-A stages of the Tantra are the same as the puraka and recaka of the A~!iingayoga system. Here in the Gita too Priil)a is mentioned first and the word prlllJa is also derived from the root prll 'to fill'.

Further it may be noted that Ag. says that recaka comes last and he does not say that it comes next to puraka. For, there is kllmbhaka in between. Again when Ag. says that 'puraka has been mentioned first', he does not Seem to confine himself to the present GIla verse alone. For, puraka precedes the other two even in the Astiingayoga.

Cf.• '

~~ ~<ft

moT

^{~Of ~} I l:1R~T l:j1[n.1fffi~:

liilror ~ It

- HP.II, 7.

IV] Notes

or

course theYSreads

If[\m'l'<!''cmq;I1lRt: .••. (II, SO)

~

101

denoting an order like "caka, puraka and kumbhaka. But in the liaht of what we have seen, we may have to think that there too pro.

bably puraka is intended to come first, even though the word hahya denoting recaka figures as the first member of the Dvandva compound foilowing the grammatical rule an;:~('1; (P A, II. ii, 34).

37A. Ag.'s introduction to the Gita verses 29-30 and the tenor of his gloss on the same under study clearly suggest this: Ag. wants his reader to understand that the sacrifices concerned with the course of the Prana and the Apana dealt with in these verses, thcmsel ves constitute the Svadhyliya-sacrifice and Wisdom-sacrifice. Hence it is obvious that one no has been somehow missing in the present sentence of the com.

mentary. And we have supplied the same.

38. The same sages: Ag. perhaps gets this sense from apare'(verse 30) by dissolving it as if

<it.

Cf. the compound <af~: 'not he'.

39. Thorough practice of the said activity: Ag. seems to explain

m"Il~·

:il1TU«UIT:by splitting it into

sr,

'3R, arT,'Wi, ~, 'R, <af</ifand by the compound word ~ - etc. See '!ippll1!l.

40. Restrict their food: Thus the pratyahara idea of the A~!ailgayoga is touched. Cf. YS.II, 54-55.

41. Stopping the vital air: Thus the apparent meaning of m1l'/T<!1~<1lJ!r:

is also not ignored.

42. For Parlinanda etc .• see above. Thus Ag. seems to touch the A~!anga-yoga concept that through priilJayiima. the mind becomes capable of concentrating on the Self. Cf.

&1\"I1!.! '<{<ifu!ml1iflJ: (YS.II, 53).

43. Uprooted the mighty delusion: The YS too says that a mastery over

43. Uprooted the mighty delusion: The YS too says that a mastery over

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