AbhinavaPaatha of Shriimand Bhagavad Gita

By M. H. Zaffar. Dated: 12/10/2018 2:11:35 PM

Study of shlooka-text used by Shaiva Savants in Kashmir

Bhat, R. L. AbhinavaPaatha of Shriimand Bhagavad Giita: Study of shlooka-text used by Shaiva Savants in Kashmir. Jammu: Substance Publishers, 2017, pp. 265, Price 475/-

Bhagwad Gita has been described as an ageless piece of literature having spiritual and philosophical impact across the world. However, there has been a different rescension of the scripture in Kashmir than the rescension that has been prevalent in the rest of India. The variations and comparisons between different versions of Bhagwad Gita, is what R.L Bhat has explicated in his seminal work. In the very first paragraph of the Foreword of the book the author delineates the motivational factors that led to the production of this book, "This work proceeded in pursuit of a personal enquiry. During the study of the scriptures of Kashmir Saivism, along with Pradeep Koul Khodbali, Hira Lal Bhat, Opinder Ambardar, R.L. Dhar, B.L. Chalo, and others under the tutelage of late Vesh Nath Bhat (jytishi), I undertook study of the sangraha shlookaas of Aachaaryapaad Abhinavagupta."
In the first place we must accept this unfortunate fact that usually we Kashmiris are not interested in our scriptures or even the secular literature that our ancestors have bequeathed to us. We are convinced that in terms of material prosperity there is not much to be gained from such kind of study. In this scenario, Mr. Bhat and his friends deserve all appreciation and praise for engaging themselves in this apparently non-profit enterprise. Mr. Bhat is exceptionally fortunate to have had this opportunity of studying and contemplating the scriptures in the company of his friends, and he has put his labour to good use by writing this book which is very enlightening and enriching for all of us as it introduces us to one of the most significant texts of our spiritual and cultural tradition. I am not sure whether any such study groups exist now. Of course, we have many non-profit NGOs but their aims and objectives are totally different.
As is clear from the title, the book is a study of the Kashmiri version of the Shrimad Bhagavat Gita in comparison to the version that has been commented upon by Acharaya Shankara and which has been prevalent in the rest of India. The scripture has two versions in Kashmir also. One is the Sarvatoobdra of Acharaya Rama Kantha and the other is the Shrimad Gitaarthasangraha of Abhinavagupta, and there are some variations in these two versions of the text also, and these variations have also been detailed, though they are not very substantial. The author comments, "The text of Shrimad Bhagavata Giita in the commentaries of Shankara, Ramanuja, Madavaacharaya - to name just three of the commentators from mainland of the Indian subcontinent - is consistently the same. This text differs in many ways from the text of the shlookas in the two saivite commentaries of Kashmir,viz. Ramakantha's Sarvatoobhadra (RG) and ShrimadGitaarthasangraha of Abhinavagupta(AG). Some commentators have noted these differences, but not very comprehensively. Editors of Sarvatoobhadra and ShrimadGitaarthasangraga have also mentioned the variations in passing. The clear and consistent nature of the variations in the text of the shlookas of Shrimad Bhagavad Gita current in Kashmir deserves a comprehensive notice."
There have been two Rama Kanthas, one who has written a vivrti on Spandakarika was a disciple of Acharaya Utpaldeva, and the other Ramakantha, who is a son of Narayana Kanthaand is a Saiva Siddhantin, is the author of the present commentary. He was a prolific writer and many of his works have come down to us, which include not only the Sarvatoobdra but also his commenteries on Sadyojyoti's Paramoksa Nirasa Karika and Naresvarapariksa. Recently a European scholar Dr. Alex Watson has written a book about the author, titled "The Self's awareness of itself : Rama Kantha's Arguments".
Sadyojyoti is considered one of the founders of Saiva Siddhanta in Kashmir; and Abhinavagupta has critically examined and evaluated his views in the Tantraloka. It would be really interesting to have a comparative study of the two commentaries of the scripture by the two Kashmirian sages that is Acharaya Rama Kantha and Acharaya Abhinavagupta from two different but related perspectives. But the present author has confined his study to the original shalookas only. About the purpose and objectives of the book, the author writes:
The present work examines the Kashmirpaatha and its consonance to the standard text of the ShankaraPaatha. The discussion in the main text indicates that the shlooka-text of Kashmir paatha is largely consistent across the two commentaries, spanning the 9th and 11th centuries. The first commentary dates to the time when the savants Vasu Gupta and Soomaananda, the founders of the definitive texts of Kashmir Shaivism, lived and taught. The second dates to, what can easily be called the most fruitful development of Shaivist thought in Kashmir. Though RaamaKanttha is definitely a senior source, here, the paattha being validated in the hand of erudite Abhinavagupta, is a distinction. As a tribute to the great aachaarya, the Kashmir variant of the text may be designated Abhinavapaattha. That also compares with the designation Shankarapaatthaand conveys the import, as well as the distinction, elegantly.
The author has conducted the research meticulously and has produced a text which really achieves the objectives that are set by him. The book comprises of 18 chapters and an introduction, in addition the original text of the Abhinava Paattha of Shrimand Bhagavad Gita is also included. In the introduction, which is spread over almost 40 pages, the author has analysed the issues relating to the various recensions of Bhagavad Giita logically and comprehensively. As per the study there is a variation of about thousand syllables between the two versions of Abhinavagupta and Shankara. These include variations in grammatical forms and word substitutes, besides entire lines being differently worded. In addition both the Kashmiri versions viz, RG &AG, include more than a dozen additional shlookas not found in the Shankarapaatha. On the other hand the text of Shrimad Bhagavad Gita shlookas in AG& RG is overwhelmingly similar and the variations between them are limited to fifty syllables only, on this ground the author rightly concludes that there is a textual continuity between the two versions and it is this text which we call Kashmir paatha.
The introduction which is a testimony to the erudition and scholarship of the author touch many other issues in the field of cultural studies including the issues relating to the conservation and preservation of the ancient texts.
Coming to the main body of the book, the reviewer has to admit that he is not a learned scholar of Sanskrit language, and is not an expert in the grammar of the language and the etymology of the words. The reviewer would comment only on the first shalook of the text.The shloka in the Shankarapaattha reads as under:
Dharmksheshtrekurukshetresamvetayuyutsva
Mamka: Pandvashchaivkimkuruvatsanjay
Dhritararaashtra said: Sanjaya, gathered on the sacred soil of Kuruksheetra, eager to fight, what did my sons and the sons of Paanddu do?
And the Abhinavapaatthareads as under:
Dharmksheshtrekurukshetresarvkshetresamagame
Mamka: Pandvashchaivkimkuruvatsanjay
Dhritararaastra said: Sanjaya, gathered on the sacred soil of Kurukshetra along with all the kshatrias, what did my sons and the sons of Paanddu do?
The author comments:
'There is little change in the general import of the shlooka.'
But, the reviewer does not agree with this statement of the author. In the Abinava Paathha, the phrase "eager to fight" is replaced by "gathering of all Kshtarias", the reviewer is of the opinion that this replacement is very significant keeping in view the subsequent events. Now, as per the Shankara Patthha if all the people gathered at Kurukshetra are eager to fight, then the very rationale of the existence of Bhagavad Gita, the sermon of the Lord Krishna vanishes. Because it was the reluctance of Arjuna to fight the war and kill his near and dear ones that made Shri Krishna to give the sermon which we call Bhagavad Giita to motivate and inspire him to fight the war as a duty and as dharma. The Shankara Pattha of the shlooka closes all space for any negotiation or motivational efforts as all the participants are projected as "eager to fight," and it takes into account only Kaurvas and Pandavas. While Abhinava Pattha takes into consideration the fact of the presence of all the Kshatria kings of the surrounding territories and does not prejudge the situation by declaring that all are eager to fight. Thus, it leaves open the space for the creation of the Bhagavad Gita.
In the realm of knowledge there are always possibilities of disagreement, and the ancient scriptures are always amenable to more than one interpretation, sometimes these interpretations may be even contradictory. But here the issue is not about the differing interpretations but about the differing texts of a great scripture, that is one of the constituent of 'Prasthanatrayee' and is absolutely sacred and significant for us. To study the text of the Kashmir paatha of the scripture which our ancestors have bequeathed to us after centuries of intellectual labour and spiritual practice is the intellectual and moral responsibility of those who consider themselves as the inheritors of the tradition.
To conclude, reading the book under review is a rewarding and enriching experience, not only because it contemplates a great scripture, but also because it introduces us to the Kashmirian mindscape over the centuries. The reviewer is of the considered opinion that every Indian especially every Kashmiri should read the book, if not for other valid reasons, which can't be counted here; but at least for paying some of his/her 'pitra-rin'.

 

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