Gitartha Samgraha (critical Study)

by Partha Sarathi Sil | 2020 | 34,788 words

This page relates ‘Tattvas (Principles) of Kashmir Shaivism in the Gitarthasangraha’ of the study on Abhinavagupta’s 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’s vision about the purpose of human existence and the accomplishment of salvation (i.e., self-realisation).

4. Tattvas (Principles) of Kashmir Śaivism in the Gītārthasaṅgraha

Abhinavagupta is the famous ācārya of the Kashmir Śaivism. He composed the Gītārthasaṅgraha. The Gītārthasaṅgraha does not discuss the thirty six tattvas of Kashmir Śaivism serially. But the tattvas of Kashmir Śaivism like ātman, paramātman, jīva, paśu, prakṛti, puruṣa, śvātantrya-śakti (power of divine freedom) etc. have been mentioned and discussed according to the contexts. According to Kashmir Śaivism, all the creatures are paśus. They are captivated by the pāśa, noose. Due to ignorance men their souls are perishable as their bodies are perish. This ātman is eternal. The concept of the Trika philosophy enunciated by Abhinavagupta and other Śaiva Ācāryas is primarily based on the three tattvas of Parā (transcendental), Aparā (Material) and Parāparā (a combination of transcendental and material). The three tattvas of Kashmir Śaivism called Pati (the supreme Lord), Pāśa (fetter) and Paśu (the fettered being) denote Śiva, Śakti and Aṇu respectively. Ācārya Kṣemendra (11th Century C.E.) firmly established the foundation of the Kashmir Śaivism. It is, however, a fact that prior to these two Ācāryas there remained the tradition of Śaivism in Kashmir. The present dissertation will discuss on the ancient Ācāryas together with their available compositions.

Now we are going to concentrate here on the principles of Kashmir Śaiva Philosophy presented in the Gītārthasaṅgraha of Abhinavagupta. Knowledge, the subject of knowledge and the knower all these are in principle the manifestation of the Parameśvara. Prativimvavāda or the theory of reflection reveals that itself. Keeping away from any reflection on ‘śaṭka’ as presented in this Gītārthasaṅgraha of Abhinavagupta if we look from the stand point of the theory we can easily find a little glimpse of the process of creation. The role of māyā[1] at the root of the creation is also very significant. Besides one who is ignorant about the atman (self) thinks that atman gets killed. In fact this kind of people is known to be Baddhajīva (bonded being).[2] This bonded being is according to Kashmir Saivismpāśabaddha’ and as such are looked upon as ‘paśu’. These bonded being gradually attains Śivatva (the highest reality) through revelation of the knowledge of self. This atman is the root cause of the whole universe and so by its own nature the self itself, it performs the activities of creation, sustenance and dissolution. And all the verities of this created world happen due to these. From the stand point of theory all this is the manifestation of the natural existence of the Parameśvara[3]. The yogic enlightenment has been referred to in the Bhagavadgītā as a way of emancipation bondage of action.[4] The first creation of transformation of the illusive power or the māyāśakṭi[5] of which spoils or distorts the conception of infinity or indivisibility. This element of māyā is the greatest instrumental power in the activity of the creation of the universal self. Abhinavagupta in the commentary of the second chapter of the Gītā has pointed out two forms of māyā[6]. One of them hypnotizes while the other reveals possibilities of happiness or pleasure before us. Common people concentrate their mind and intellect towards the hope of happiness pleasure while, to the contrary, the yogins engage al their efforts to root out the hypnotic elements, effects or spirits of the māyā. They remain awake all along band stick to the resolve of not to getting attached or bonded by the hypnotic power of the māyā with a view to attaining the knowledge of the self[7]. With reference to the māyā, ĀcāryaŚaṅkara also quotes from Pañcadaśī in his commentary on Gītā and describes the sustenance of the power māyā in Brahman[8].

Abhinavagupta has brought the context of captivated jīva in the description of Kṛṣṇa’s advice to make the matter realise[9]. The ātman, which is considered as the main cause of the world, the origination, existence and destruction happen herein. In the tattvik perspective it is said as the normal existence of Parameśvara[10]. So, the Bhagavadgītā has advise not to be sorry for ātman, which is imperishable. In the second chapter it is advised to avoid the bondage of activity.[11] Jīva is paśu. Captivity is the main cause of pasuttva, animality. Parameśvara pervades this mundane existence by māyā. Māyā hints at pleasure. A real yogin always remains cautious to be freed from the influence of māyā[12]. For the main target is attainment of Brahman[13]. Infatuated person may not perform works by his sense organs of action, but he cannot avoid the resolved and irresolved activites of mind[14]. Abhinavagupta has said about the inseparable relation between jñāna and karman[15]. The work done by the sense organs of action has no relation or attachment with the yogins[16]. The yogin performs the sacrifice of his sense organs by the fire of his self control, Mind is controlled. Fire remains there burning. There the desires are always burnt by the fire produced by the thought of existent soul. It becomes possible by the penance also[17]. Then it is named sacrifice of penance, Abhinavagupta has quoted from the Spandakārikā to say that Prabhu, the Lord is the experient and this mundane existence is worthy to be experienced. Everything is included in the Parameśvara tattva[18]. The yogin illuminates the fire of knowledge with the help of penance, prohibits the mind with the help of intellect decides the single matter (Parameśvara), and burns other matters. In the text Śivopanisad the worshiping of the yogin by the yoga of the soul is prescribed and it has been discussed contextually by Abhinavagupta in the Gītārthasaṅgraha[19]. The nature of god is ātman. The Gītā has clearly mentioned the ātman as the entity of god[20]. In the recapitulating ślokas of the fourth chapter Abhinavagupta has mentioned about the activities of the sense organs, which may be considered as belonging to the Śiva tattva[21].

The yogins perform activities without any attachment to the sense organs and there remains no doubt about the fruit of action[22]. They attain naiṣṭhiki (immortality)[23]. To illustrate the nature of ātman, Abhinavagupta has chosen a very beautiful simile. He said, as a hole in a room does not make any influence to the resident of that room, likewise the ātman resides like the in this body where there are nine holes[24]. Ignorance is destroyed by knowledge and the self manifestation knowledge is fulfilled[25]. Parabrahman is of the nature of knowledge. The entity of Brahman never perishes[26]. Brahman is settled on equality[27]. The importance of ātman in respect of emancipation is immense. Pāramārman is widely pervasive. If the yogin cannot perceive the Paramātman as pervasive one, he is unable to realise the true nature of Him. The Paramātman does not express His nature always. But everything is dissolved in the manifestation of Paramātman[28]. However, the mind is the indispensable tattva for emancipation of ātman, because it is the mind which can emancipate ātman[29]. In this way union of mānan-tattva and ātma tattva is observed in the Gītārthasaṅgraha. In course of discussion of mind there comes the context of buddhi-tattva (intellectual faculty)[30]. The yogin attains accomplishment by concentration of mind by ātman. The mind becomes steady by practice and devotee gradually controls his sense organs[31]. By setting the look on the top of the nose as the look remains concentrated at one spot only leaving aside all other things, similarly it is the prime object of worship is to settle the mind of Brahman[32]. The path of emancipation is the connection of renunciated mind with this mundane existence filled with sorrow. Here practice is the important thing[33]. Desire should be forsaken by mind and leaving of activities[34] is not desirable. This mind destroys the direct fruit of attainment of the entity of Brahman and also the fruit of liberation of incorporeal[35].

In respect accomplishment of yoga of the yogin by controlling mind, Abhinavagupta has cited example from the yogaśastra which is available in Gītārthasaṅgraha[36]. As per the doctrine of the Śaivism jñāna and vijñāna mean jñāna and kriya[37]. By knowing these two things everything can be known. The Gītārthasaṅgraha establishes non dualism in the prakṛtivāda[38]. The Gītārthasaṅgraha mentions eight divisions of a single prakṛti[39]. The Prakṛti is the cause having no beginning as it has no other cause[40]. So the Gītā refers to eight types of prakṛti-tattva. The tattva of god is not different from the tattva of prakṛti and puruṣa[41]. All the prakṛti and other tattvas are absorbed in the tattva of god. The prowess is the power or force of man. This world is created by the will power of Parameśvara[42]. The foremost cause of this world is called bīja, seed. Manifestation of will force is inherent in His desire. By the power of god the noose of infatuation destroys and the yogin becomes powerful by the power of god[43]. Vāsudeva is beyond the guṇas. He exists everywhere. The yogin who processes the knowledge of Vāsudeva’s pervasiveness, is great[44]. Parameśvara makes everyone to play. He performs all the plays of this world by his power. Māyā, universal manifestation is his play[45]. It is due to Māyā tattva that the qualities like sattva etc. though not different from supreme consciousness, appear separately. Due to the influence of māyā men become ignorant primarily[46]. God is Brahman for His boundless expansion. His nature is consciousness. The universal creative power remains inherent in Him. God manifests the external material by the power of His divine freedom which is His divine glory (aiśarya). The expressive entity which remains in the outer matters is called visarga (throwing out)[47]. This visarga makes the manifestation of the experient like Brahman etc. and the variety of living and non-living things of the world. The puruṣa tattva (empirical self) is the ātman where all the individual souls reside[48]. The doors of the body are all tattvas of sense organs[49]. The centre of all the tattvas is Śiva-tattva which remains on the head of all tattvas[50]. Attainment of the Śiva-tattva for a single moment produces the knowledge of non-separation. In support of this Abhinavagupta has produced reasoning from the Stavacintāmaṇi in his Gītārthasaṅgraha[51]. Attainment of the Śiva-tattva destroys the cycle of rebirth[52]. The paśu, enchained by noose, pāśa revolve round the cycle of birth and death in his world[53].

Ācārya Abhinavagupta has given appropriate description of Parameśvara tattva in the recapitulating śloka of the eigth chapter[54]. Knowledge is but attachment with god[55]. A devotee acquires appropriate knowledge by knowing the pure experient, impure object to be known and pure and impure proof[56]. All these things unfold the constituent element of Śaivism. The mind of the devotee remains devoid by resolve and thought construct in the knowledge of tattva[57]. In the thirteenth chapter of Gītā unexposed prakṛti and eleven sense organs have been discussed[58]. Rūpa etc. five matters are also described there. These are discussed in the Kashmir Śaivism as tattvas. Abhinavagupta has said that consciousness is puruṣa[59]; paramātman is of the nature great joy and bears no name[60]. His power of manifestation is Supreme Brahman. The Supreme Brahman is indicated by the three words-om, tat and sat[61]. By the word om, showered on tat[62], the wilful power of divine freedom is indicated in respect of emergence of the world after the state of tranquillity. Maheśvara is the Supreme soul. There is no other tattva excepting him, this knowledge, indicative of union, is yoga[63]. A real yogin performs the practice of this yoga. Prakṛti is the cause, five great elements and śabda (sound) etc. render assistance in the creation of effect and puruṣa is the Supreme and experient[64].

Abhinavagupta has, in connection with the prakṛti-puriṣa tattva, resorted to simile of lame and blind persons in the Gītārthasaṅgraha. There the soul is secondary observer[65]. In the discussion of the prakṛti and puruṣa tattva Abhinavagupta has spoken about sāṅkhya and yoga philosophy. At the end he has described the way to emancipation by worshiping god[66]. The knowledge of non difference is the essence of prakṛti-puruṣa tattva. The ignorant tends to separation[67]. Lord Śiva is the father of this world. The inseparable power of Śiva’s divine freedom is the mother[68]. All the messages and scriptures of the world is pervaded by the Vimarśa-śakti (power of self-awareness in the pure consciousness) which is inseparable from god[69]. God is the Brahman himself[70]. God’s tattva (constituent element) can be known by doing service unto god[71]. All the creatures are paśus, captivated by pāśa (noose). All the creatures belong to the part of Parameśvara. Due to ignorance the living frame cannot know his existing form of Śiva and his sense of division generates[72]. Ignorance belongs to the part of evil spirit[73]. According to the Śaivism, the embodied being enters into different body together with the constituted eight elements[74]. He is, in fact, of the nature of Śiva. In all the śāstras like Veda and others it is really the Parameśvara who is expressed[75]. In the GītārthasaṅgrahaAbhinavagupta has, by mentioning the Śiva-Śakti-avinābhava-stotra, described the inherent and essential relation of Śiva and Śakti tattva[76].

Footnotes and references:

[1]:

māyā ca nāma devasya śaktiravyatirekiṇī |
bhedāvabhāsasvātantryaṃ tathā hi sa tayā kṛtaḥ || Tantrāloka, 9/141-150.

[2]:

ya enamātmānaṃ dehaṃ ca hantāraṃ hataṃ ca ceti, tasya ajñānam, ata eva sa baddhaḥ | Gītārthasaṅgraha, 2/20.

[3]:

kiṃ ca yattanmūlakāraṇaṃ kiṃcidabhimataṃ tadeva yathākramaṃ vicitrasvabhāvatayā svātmamadhye darśitatattadanantasṛṣṭisthitisaṃhṛtivaicitryaṃ nityameva,Gītārthasaṅgraha, 2/30.

[4]:

Gītārthasaṅgraha,2/40.

[5]:

yā sarveṣāṃ bhūtānāṃ niśā, mohinī māyā tasyāṃ munirjāgarti | Gītārthasaṅgraha, 2/31.

[6]:

yeyaṃ māyā khalu tasyā mohakatvaṃ nāmarūpe sukhatantratābhāsanaṃ ca | Gītārthasaṅgraha, 2/71.

[7]:

avināśī vā are'yamātmānucchittidharmā, bṛhadāraṇyakopaniṣad, 4/5/14
paramātmano nāsti kaścidvināśo'pariṇāmadharmatvāt, Gītārthasaṅgraha,2/17. GS, 2/17.

[8]:

mṛcchaktivadbrahmaśaktiranekānanṛtān sṛjet |
yadvā jīvagatā nidrā svapnaścātra nidarśanam ||

nidrāśaktiryathā jīve durghaṭasvapnakāriṇī |
brahmaṇyeṣā tathā māyā sṛṣṭisthityantakāriṇī || Pañcadaśī, 58-64,Bhagavadgītāvyākhyā, 2/69.

[9]:

sa enamātmānaṃ dehaṃ ca hantāraṃ hataṃ ca veti tasya ajñānam, ata eva sa baddhaḥ | Gītārthasaṅgraha, 2/20.

[10]:

etadeva sphuṭayati nāyaṃ bhūtvā iti | ayamātmā na na bhūtvā bhavitā, apitu bhūtvaiva | ato na jāyate | na ca mriyate yato bhūtvā na na bhavitā, apitu bhavitaiva | Gītārthasaṅgraha, 2/21.

[11]:

eṣaiva ca yathā yoge karmakauśale yojyate tathaiva śṛṇu | yayā buddhyā karmaṇāṃ bandhanaṃ tyakṣyasi | Gītārthasaṅgraha, 2/40.

[12]:

yogī tu tadviparītastadīyaṃ mohakatvaṃ tadunmūlanāya paśyati, sukhatantratāṃ tu nādriyate | Gītārthasaṅgraha, 2/31.

[13]:

sa ca yogī sarvakāmasaṃnyāsitvāt śāntirūpaṃ mokṣameti | Gītārthasaṅgraha, 2/73.

[14]:

karmendriyaśenna karoti avaśyaṃ tarhi manasā karoti | pratyuta mūḍhācāraḥ mānasānāṃ karmaṇāmatyantamaparihāryatvāt | Gītārthasaṅgraha, 3/6.

[15]:

Gītārthasaṅgraha, 3/15.

[16]:

śarīropayogī indriyavyāpārātmakaṃ karma śarīraṃ, yanmanobuddhibhyāṃ na tathānurañjitam | Gītārthasaṅgraha, 4/21.

[17]:

pratipannabhāvanārūpā abhilāṣaploṣakā visphuliṅgāḥ, teṣu indriyāṇyarpayanti | ata eva te tapoyajñāḥ | Gītārthasaṅgraha, 4/26.

[18]:

“na bhogyaṃ vyatiriktaṃ hi bhoktustvatto vibhāvyate |
eṣa eva hi bhogo yattādātmya bhoktṛbhogyayoḥ ||

iti spande'pi-‘bhoktaiva bhogyabhāvena sadā sarvatra saṃsthitaḥ’ iti (spa, 2 ni, 4) |

[19]:

taduktaṃ śivopaniṣadi ‘bhāve'tyakte niruddhā cinnaiva bhāvāntaraṃ vrajet |
tadā tanmayabhāvena vikasatyati bhāvanā || V.B. 56, Gītārthasaṅgraha, 4/27.

[20]:

ātmana īśvarasya sāmye ko'pi viśeṣa uktaḥ | Gītārthasaṅgraha, 4/35.

[21]:

vidhatte karma yatkiṃcidakṣecchāmātrapūrvakam |
tenaiva śubhabhāja syustṛptāḥ karaṇadevatāḥ ||
Gītārthasaṅgraha, Saṅgrahaśloka-4.

[22]:

yoginaśca kevalaiḥ saṅgarahitaiḥ parasparānapekṣibhiśca kāyādibhiḥ kurvanti karmāṇi saṅgābhāvāt || Gītārthasaṅgraha, 5/11.

[23]:

naiṣṭhikīm apurāvartinīm, Gītārthasaṅgraha, 5/12.

[24]:

yathā veśmāntargatasya puṃso na gṛhagatairjīrṇatvādibhiryogaḥ evaṃ mama cakṣurādicchidragavākṣanavakālaṅkṛtadehagehagatasya na taddharmayogaḥ, Gītārthasaṅgraha, 5/ 13.

[25]:

jñānena tu ajñāne nāśite jñānasya svaprakāśatvaṃ svataḥ siddham, Gītārthasaṅgraha, 5/16.

[26]:

teṣāṃ sarvataḥ sarvāsvavasthasu brahmasattā pāramārthikī na nirodhakālamapekṣate | Gītārthasaṅgraha, 5/26.

[27]:

sāmye hi te pratiṣṭhitāḥ | sāmyaṃ ca brahma | Gītārthasaṅgraha, 6/10.

[28]:

yaccedaṃ vastujātaṃ tadbhāsanātmani paramātmani viniviṣṭaṃ bhavati, tathāvidhaṃ yo na paśyati sa paramārthasvarūpāt pranaṣṭaḥ tadvyatireke satyanirbhāsāt | Gītārthasaṅgraha, 6/31.

[29]:

manasaiva na vyāpāroparamena | Gītārthasaṅgraha, 6/26.

[30]:

ātmānaṃ cittaṃ ca yuñjīta ekāgrīkuryāt | Gītārthasaṅgraha, 6/11.

[31]:

āsanasthairyākālasthairye cittasthairyam | cittakriyāḥ saṃkalpātmānaḥ anyāścendriyakriyā tena yatāḥ niyamaṃ nītāḥ | Gītārthasaṅgraha, 6/13.

[32]:

nāsāgrasyāvalokane diśāmanavalokān | matparā yukta āsītyetyarthaḥ | Gītārthasaṅgraha, 6/15.

[33]:

sa tu niścayena āstikatā janitayā śraddhayā sarvathā yoktavyaḥ abhyasanīyaḥ | anirviṇam ubhayaprāptau dṛḍhataraṃ saṃsāraṃ duḥkhabahulaṃ pranirviṇaṃ vā ceto yasya | Gītārthasaṅgraha, 6/24.

[34]:

manasaiva na vyāpāroparamena | Gītārthasaṅgraha, 6/25.

[35]:

bhagavadabhihitānantaropāyaparamparayā sphuṭamapi pratyakṣanirddiṣṭamapi brahma, manasaścāñcalyadaurātmyātsudūre vartate iti parokṣāyamāṇam | Gītārthasaṅgraha, 6/35.

[36]:

abhyāsena mokṣapakṣaḥ kramātkramaṃ viṣayīkriyate iti dvayorupādānam | uktaṃ ca tatra bhavatā bhāṣyakṛtā ‘ubhayādhīnaścittavṛttinirodhaḥ’ (Y.D. 1/12), Gītārthasaṅgraha, 6/36.

[37]:

jñānavijñāne jñānakriye eva |tato na kiṃcidavaśiṣyate sarvasya jñeyasya jñānakriyāniṣṭhatvāt | Gītārthasaṅgraha, 7/2.

[38]:

prakṛtirapyanādiḥ kāranāntarābhāvāt | Gītārthasaṅgraha, 13/20.

[39]:

sā caikaiva satī prakārāṣṭakena bhidyate iti ekaprakṛtyarabdhatvādekameva viśvamiti prakṛtivāde'pyadvaitavādaṃ pradarśitam | Gītārthasaṅgraha, 3/5.

[40]:

evaṃ ca tvamevopadhāraya yadahaṃ vāsudevībhūtaḥ sarvasya prabhavaḥ pralayaśca | Gītārthasaṅgraha, 7/6.

[41]:

pauruṣaṃ yena tejasā puruṣo'hamiti sārvabhaumaṃ pratipadyate | Gītārthasaṅgraha, 7/8.

[42]:

icchā hi sarvatra bhagavacchakti tayānuyāyinī na kvacidviruṣyate, Gītārthasaṅgraha, 7/11.

[43]:

ye tu vinaṣṭatāmasāḥ puṇyāpuṇyaparikṣayakṣemīkṛtātmānaste viparītamahāmohavitānāḥ sarvameva bhagavadraśmikhacitaṃ jarāmaraṇamayatamisrasrutaṃ brahma vidanti | Gītārthasaṅgraha, 7/29.

[44]:

anenaiva cāśayena vakṣyate ‘vāsudevaḥ sarvamiti’ iti jñānena... iti buddhyā sa mahātmā sa ca durlabha iti | Gītārthasaṅgraha, 7/13.

[45]:

devaḥ krīḍākaraḥ, tatra bhavā daivī krīḍā mameyamityarthaḥ | Gītārthasaṅgraha, 7/14.

[46]:

ye ca māṃ satyapyadhikāriṇī kāye nādriyante te duṣkṛtino narādhamā mūḍhā āsuratāmasāḥ | iti māyāmahimaivāyam | Gītārthasaṅgraha, 7/15.

[47]:

tasya ca caitanyasvabhāvasya brahmaṇo'paricchinnabāhyalakṣaṇatayā kroḍīkṛtaviśvaśakteraiśvaryalakṣaṇātsvātantryāt.... yo visargakrameṇa... nirbhāsakaḥ, Gītārthasaṅgraha, 7/6.

[48]:

puruṣaḥ ātmā sa cādhidaivatam, tatra sarvadevatānāṃ pariniṣṭhatattvāt | Gītārthasaṅgraha, 8/4.

[49]:

dvārāṇi indriyāṇi | hṛdi ityanena viṣayasaṃgābhāva ucyate na tu viṣṭhāsthanādhiṣṭhānam | Gītārthasaṅgraha, 8/12.

[50]:

ātmanaḥ prāṇam ātmasārathim icchāśaktyātmani mūrdhni sakalatattvātīte dhārayantiti kāyaniyamaḥ | Gītārthasaṅgraha, 8/12.

[51]:

yadāhurācāryavaryāḥ ‘nimeṣamapi yadyekaṃ kṣīṇadoṣe kariṣyasi |
padaṃ citte tadā śaṃbho kiṃ na saṃpādayiṣyasi ||
(Sta.Ci.114), Gītārthasaṅgraha, 8/14.

[52]:

anyatastu sarvatra eva punarāvṛttirastīti samantareṇa ślokena pratipādayiṣyate | māṃ tu prāpya na punaryogino janmāditrāsamāpnuvanti | Gītārthasaṅgraha, 8/15.

[53]:

evaṃ sṛṣṭau pralaye ca punaḥ punarbhāvaḥ | nānye'nye upasṛjyante apitu te jīvāḥ | Gītārthasaṅgraha, 8/19.

[54]:

sarvatattvagatatvena vijñāte parameśvare |
antarbahirna sāvastha na yasyāṃ bhāsate vibhuḥ ||
Gītārthasaṅgraha, Saṅgrahaśloka-8.

[55]:

jñānam āveśātma, abhyāsācchreyaḥ abhyāsasya tatphalāt | Gītārthasaṅgraha, 12/12.

[56]:

śuddhāśuddhavimiśrotthasaṃvidaikyavimarśanāt |
bhūrbhūvaḥ svastrayaṃ paśyansamatvena samo muniḥ ||
Gītārthasaṅgraha, Saṅgrahaśloka-11.

[57]:

satataṃ yogī vyavahāravasthayāmapi praśāntāntaḥkaraṇāt | Gītārthasaṅgraha, 12/14.

[58]:

avyaktaṃ prakṛtiḥ | indriyāṇi manasā sahaikādaśa | indriyagocarāḥ rūpādayaḥ pañca | Gītārthasaṅgraha, 13/6.

[59]:

cetanā dṛkśaktiḥ puruṣaḥ | Gītārthasaṅgraha, 13/7.

[60]:

paramānandarupasya mahadbrahma bṛhakātmīyaśaktirūpaṃ brahma | Gītārthasaṅgraha, 14/3.

[61]:

oṃ tat sat ityebhistribhiḥ śabdabrahmaṇo nirdeśaḥ saṃmukhīkaraṇam | Gītārthasaṅgraha, 17/26.

[62]:

tat iti sarvanāmapadena..brahmaṇyucyate | Gītārthasaṅgraha, 17/27.

[63]:

ananyayegeneti ‘paramātmano maheśvarādanyadaparaṃ na kiṃcidasti’ ityananyarūpo yo niścayaḥ, sa eva yogaḥ | Gītārthasaṅgraha, 13/12.

[64]:

prakṛtiriti kāryakāraṇabhāve hetuḥ | puruṣastu prādhānyādbhoktā | Gītārthasaṅgraha, 13/21.

[65]:

ata evāsya śāstrakṛdbhirnānākārairnāmabhirabhidhyate rūpam ‘upadraṣṭā’ ityadibhiḥ | Gītārthasaṅgraha, 13/23.

[66]:

yena kenacidupāyena bhagavattatvamupāsyamānamuttārayati | Gītārthasaṅgraha,13/26.

[67]:

pumānprakṛtirityeṣa bhedaḥ saṃmūḍhacetasām |
paripūrṇāstu manyante nirmalātmamayaṃ jagat ||
Gītārthasaṅgraha, 13/35.

[68]:

sarvāsu yoniṣu ādikāraṇatayā bṛṃhikā bhagavacchaktiḥ sakalasaṃsāravamanasvabhāvā mātā | pitā tvahaṃ śaktimānavyapadeśyaḥ | Gītārthasaṅgraha, 14/4.

[69]:

śuddhavimarśaniḥṣyandavāktattvaparamārthaparabrahmasvabhāvam, svatantraprasaratayā āntaradvodhasvabhāvādbahijh prasaraparyantam.., Gītārthasaṅgraha,11/2.

[70]:

ahameva hi brahmaṇi pratiṣṭhitā | mayi sevyamāne brahma bhavati, Gītārthasaṅgraha,14/27.

[71]:

brahmaṇa evāyamaṃśa iti | Gītārthasaṅgraha, 15/7.

[72]:

kṣaramatītaḥ bhūtānāṃ jaḍatvāt | akṣaramatītaḥ ātmano'prabuddhatve sarvavyāpakatvakhaṇḍanāt | Gītārthasaṅgraha, 15/18.

[73]:

āsarībhāgasanniviṣṭā tāmasī kila avidyā | Gītārthasaṅgraha, 16/5.

[74]:

yathā vāyuḥ sarvagato viśrāntidhāma pārthivaṃ prāpya tato gandhamānīya sthanāntare tatsahita eva saṃkrāmati evaṃ jīvaḥ puryaṣṭakena saha | Gītārthasaṅgraha, 15/8.

[75]:

sarvairiti saṃbhūya kila sarvaśāstrāṇāṃ parameśvaratattvameva nirūpyam | Gītārthasaṅgraha,15/15.

[76]:

tava ca kācana na stutirambike
sakalaśabdamayī kila te tanuḥ |
....
stutijapārcanacintanacintanavarjitā
na khalu kācana kālakalāpi me || Gītārthasaṅgraha, 15/20.

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