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VoL X l NO. III + IV

OCTO 'B ,ER 2004 A'··D JANUARY 2005 fCOMfj'lNED ISSUE)

THEMAL .•Abhinavagupta about Mlili.l'll"

~ . : I ' ; : qtJ,ffli ~,{r{g' i - ~ r « : t : n . q II a Q$ l1 c t q ~l~fI"

Qile : t cf : t1116~, \i t t i ' F r t Wil lU f~~. ~ I I , I, .SriMiilini Devi is ever vi r itorious. In union

with her all the treatises of non-dualistic

orde r achieve I t l l € ! nature of divin e potency ..

T.'A~A~XXX 'VI I

. : A " - . .; .. I,

. " ~ 'RUSTISHBI 'R (NISH~ ),' SRlN GAR KASHMIR

.1)

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Board of rustees!Sr i Inderkrishan R1. ina

(Sec retary/T,rus te e )

Sr i Samvit Prakash Dhar".1Sri Brijnath Kaul

Sri Mohankrishan Watta]

Editorial.Boa rd :

Sushri Prabhade v i

Prof. Nilakaruh Gurtoo

P ro f. Ma kh an la l K ukilo o.iSri Somnath Saproo

PllblislJ erj ~~

lshwar Ashram Trust

lshberj'Nishat], Srinagar, Kashmir

Te l. : 0] 94=2461657

Head t Jfl ic 6' z

Ishwar Ashram

lshber (Nishatj.Srinagar, Kashmir

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Ishwar Ashram Bhawan

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Delhi' Office _"

lshwar Ashram Bhawun

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Tel. : 2 6 9. 5 8 30 8~2697 4 97 7 ~26943307

October 7.004 and January 2005 issue 'cOI l1.b: ined}

P,~ce ·R I e 40 00_ W i 1~ . .~ '~ . ",'·C~'.. ", ." .. '.. _

Yearly subscription: Rs, '100.,00

~}lshwar Ashram Trust

Produced on behalf of Ishw ar Ashram Trust

by Paramount Pri ' 1 : 1 rographics, Daryaganj ~Ne V iI Delhi-Z, Te 12328-1568;, 2327- J 5 6 8 .

( 2 )

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f & b 1 1 1 ~ : Contents

4

II

01. Siva Sfitras Isvara Svariipa Sviinii

Laksmana joo MahariiiaI "J 7

lsvara S V'Q TU pa SVDI1ULaksmana /"00 Mahdrdia

I! I :1 15

03. The Divine Mother in

Kasrnir Saivism

04 B: ddhist H ' "~ t ' of K"',,l""".~ , ,u' , ' lSIi., erlage 0 l -asomJr t».Advaitavadini Ka,tll 3'0

05. Doctrines of Shaiva (Trika)Phllos,oph.y V_ .N ,J ots hi (B hat) 38

06. Death and After Prof. 8'. L . Atreya 44 ·

07', Seeds 0 Contentment S hri Anu pam Shah .5 1

D r. Jagir Singh . 55

12. Administrative Office 63

(3)

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q '6 1 ' ! = I , " ~ - [ f ! i r «C(g'

127 -9-·1 '991

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S~'· · . · · " / A S , - · 'U ~ ' I T · ' I R A · · · ' .S.····•~...... - . .

~

' V i m _ 3 1 r s i . D I Sanskrit Commentary o.fSrl . Ksemar.a]"a. . .

[Continued from last issue)

~ .~ , am: ' ij"JS~ E J F t 4 ~ql : . lCff l g P f t 1 r ' t ~ J f u F C : : f 1 ' i r q 1 1 ~ " 1 " · ; ; P ' i t ' l I f f . f , r r~

·fl4G~'lltl ~nnliir (g1t1l4I'~~ ~ f 6 t f t o q ~ ~'flIliQ-~ ~- because thus, arrT:-

therefoJe~ 1!&FqQI~I~q·~ the state of .pure knowledge of consciousness,

a c ~ R " 1 f ( f f l f t : r : - ,by' already explained ways, ~llflIFG"~Jl~- r em ain stab le" 1l2fT

~ 'rr~ I 1R1~and does not decline, n~~~. 'f I ~G~ ' l l ltI-' in each and every staleof life 41 'fffi~ ~I'~ 'yogi , (4lif~I~1 - q f l : t t 1 0 4 - · must remain completely aware,

~((:il~"" 'the author sayso-

~ ~i ~tvfaH"" a :l1 ~ iijQ q_ II ~'O II

(Tris« caturtham tailavat ,aS~C):afn)

So the fourth state of universal being i~IEL Turya, must be made to

permeate the ' three other states viz", wakefulness, dream .ing and

dreamlessness ..Just oil expands and spreads more and more in succession ..~ G lP F ( l R g ; ~ , ~ U O G r E I 'Q I Q I c f ; I : t I * ,G g 1 4 r . ; r " '& l f l I N C f i " 1 T 1 1 ; ~~ffl

"If'U ~~ r f i ~ 1 ] I 1 ~q;i '!,l'ti"'~~~ & i I 5 f l f f l " " f f ' f f 3 l 1 < f 1 i l 1 J O j Btllqifq ~

· a , ; ; Q 1 t 1 ' .d ,q~I I ~ H r : : I : O fi 8 4 1 W i;o c t '6 f1 ~ 1 2~1:qR flft { e l l 'g 4 ( ' f I P i : ~ ' c r 4 t I ~ 1 = 1 fq r a t r 6 t 2Lf[f 'g j O f f ! lf

6 4lllj~ lt t . ~ d;;q '41q~ct ' ' iJCjln(1(~ H\l1r4J~fqg frni1~ nlff~ 1l~:~1 (~ '-\SI)

$lftI'~'1 a , i Q i1 4 ~ lfatt1 ';q ~ I'lfi6 !4i4~~ !q~ :: ~ m 'AtiC~ ' \51 I~~ lJ~-~ . 1itlifJgl~'

g4f4~il Cltf'll i. t. b t r 1 ; q t fl 'e t ( 1 Ictl~~r : N (~ -,~ ~ ) ' l f t f · Wrq q f 4 1 LIi~ ! 1 u ~ ~ dq l~5 f 1 1fMT

~ I I J 1 ,( 1F e : ' J . ; i ' ~H~ ~~lf: I 3 1 , ~ ~ u ~ 3t 10I ,r i 1 f q tI 3 1 c i t ~ 'Ui s : q;r;q I ' c : : t1C h f C r\ J1 l l i l ( IF~5I '4 t l 4 ~ + l I R = t e . f f f q114 , $rg[ffl'~ ~ ' f i i ~ q! II ~

~- in three, '31r:llR'~-'51iUC(~ the awaking, fqQ~ tile dreaming, ~.~

the deep sleep , ~~ states :qa~-~~-' th e f ou r th state~, 1fi,&fqlQl~ ~'q1I51I{ti\q':-

which is full with plUfle knowledge, pure light, r t~,f '1",<{(4· l i r'lCh,'- andthe

bliss and joy of ~ . 1 t t ' 4 , q : r G r C 1 - like oil, (that is to say) 'lf~- just ~- oil,

- d 1 q U,I~ in succession, a;r f~41~~fr i l~-more and more, ~ : J d , { ~ ~ . expands, a:rl~=

surface, 'ciq I g " ' 1frt- spreads C f S Q T = like that wa,y~ 3 i : l i l · : e z i ' - , must be sprinkled

and. expanded ~ .~ fq . '~ - in all the three states, d,41~I-·at 'the time of

8/3/2019 Malini Oct 2004


entry, 3LHI!~kqCf'l- at the lime of exit, ~ chll-J):- at the t ime of entering

and at the time of coming out, qR¥§ .U i l u q f f j " r - by pervading nectar of

u m t l1'U!lr;:~lllOIfq- but also in the middle of there states, ~iigCffllI by

means o f ho ld ing it , 6qI !1 l<qkt , -s expanded, ~ - doing this, c t ; :: & i ll ." " c v m j J lU c t~ ~

yogi becomes one with that nectar of ~ I 1\jj.lUffCI!A'tl9r~ ~ifrT " H ' q C f :

( ~ - 1 . . 9 ) in the seventh siltras of 1st Awakening this present sulfa is explained

as thus that the expansi ve state of - w I T is experienced by a yogi in all the

three states, ~9~- by this surra, 3~l1~lfctdil¢h!jf i~q~A1'l . : fT'\Jf ; - it is

explained that by utilizing ~1 1CR1 1qII1 1:1fI3l{flYIf'{{ft, > J 1 i J I { I R q ~ ~ 'Hii;W il"5i-~

d&fl'(- exp ansing its own ecstasy and joy inall the three states of~ ~

and ~ :J presence of~ is said everywhere I~ ~ cfftvr: (~ -\~ ) inthe eleventh surra of lstAwakening this present sutrais explained as "the

one who enjoys the oneness of the three states, becomes the master of all

organic energies", ~\OIJlql'4I'j1ul ~dqlCfl SCfflll G1PI(I~ ~ ~:- in

this sutra it is said that 'by utilizing W \ O i c ( : 1 qlll with force. \ i1l lll{IR ~:

~ : .~ " f C J Y and ~ get subside and become one with ' [ l IT I

~ ~- by t hi s p r es en t siitra ( G 1 ! ~ ' t I 2 f ~('14<lfla:Jlt)- 3"11IcflMfiI-

~- by utilizing the way of a:HOI.~ l lq l lJJ : j [p' l{lfq?l~, g:f ~flIRiCffi~:C:1-

~Cf'l14"t these three states along with ~. are like a sword and its sheeth.

Just a sheeth and sword. though separated from each other are united with

each other, similarly these three states are one with ~I ~ ~:- this is

difference between these three siltras-

3i.,uQllfAI6

The mean s fo r attain in g th :is sta te is exp lained in the following siltra-

.t(lf: f'i4 f i l f l . . . . ' 1 I f E 1 , ~ ("t III ~ ~ II"

magnah svacittena praviset.

By developing the awareness of one's own nature he enters and is lost

into the universal God -consciousness,~~Q 6£!cRiU li~~I~H't..

l t a . : c : t r r t h i n lRJf f Q " " « 4 ( iOf~ 1;Jff; II I

$ f i J4¢hUj 1T~~1.?lfi'l ~ ~ I ~ ~'tfSfJ1Cl " 4( !I {C fI f.H a fCH1

~T Qlollllili ~-tll{oIlF~ ~H1qI4Ii qR("lI~, fq~il'1 3 'lM2flt" tlC 6 ~

8/3/2019 Malini Oct 2004


~f.l~I;i(1{ F t 4 + I I : t f iOf'ieq;I{lrrli1~!ij~~~~;Wr:q~-~41 fq ~ Q II qi;Eifi",,~? 'q J ~ :-

~ ~ IIOU ~ l ; p : : n 'C l t 1 i J ~ ' ~ T.i~ttt i l l( \it q~~'1 V:(rttlll~1

Q II U I I~F~et{ t1I '1 l i i7t1 1 ; : ; q : i ' f ( ' q l . . . . After leaving the gross movement of his

breath, the yogi, ~~"qIP1 j<, - ' enters into .he subtle movement of 'breath,

l l a : 4 i r l n t i g Iq{t: j_ the subtle movemei t of reath enters into the supreme.

'ttI"<1l:i~ ' l R J ' : , _ . whe ,-he witnesses the ( J 4 ' = - < r ~ - the suprem.e motion in

his own nature $ '85,lltonRf-' thus the au-hor ksernaraja starts, his explanation ..

by sa.ying,tifq,<'~Cll ttt{ " f ! ! 4 ~ ( 1 t = U - that th~yogi should! enterin that having his

mind fully aware of God-consciousness ~ . m ' 1ffg,r~rf'' i121(Ch - r ~ ~ ~ f C t f r

::fI~r~ as explained in ' tetratan

a'QIU[llIl'4 sqlll-'4I((]n'F~ ~t11ql£t i l~

qftf'q!:i4- [discarding the gross means such, as Pranayama, contemplation

and concentration, '3 1 M t f i@ 4 O f i fj\qui by means of thoughtless process

lC I:R4~ :~ -merged in . 'the self, 3iPfl~@ t i ' ~ ~ ' ~ T 1 ~by tha t int rover ted knowledge,

'-Qf~fI{- gets entry 3iR1I{~lr'l-iii1 4 t i h l { : 1 € " I 1 1 1 - where he finds ecstasy of intenal

awareness 't.tiiIEtti~~ ?~how h e gets it ? J J f ~ I ' 1 I : ~ 'being merged, lRll s : n u n f r : :

-Y1{rqff l - having achieved f-ness on the gross body ( l R rR ) gllul l lrG:~ o n . the

Prana and Puryastaka (9 ,z ft!d h) t6 iQ ~ ¥f~fi'3hr( llI·'i~~'·"f glll'ltl~- that 1=ness ~obe merged in the nectar of ecstasy of consciousness,

c r - s : t t t f , m (4.,~- As. is said in Svaccha ida tantra

Qd -q t t · Q"1+ I ' 'R!I iftit I ' s i t Q t c \ f a uI I 4~ltilt rt~~~ f¥ fifi'i!4Q w : : a f f 1 q~q::ffr 't IcU U fiilH (1 1 .~ II

a :U lU ( , -ue activity, ' I [1 ;Q~, of the mind, ~'E4ettF-leaving aside c 1 l t t 4 ( f \ q - ~ ' ~

in God-conciousness. ~,~ltt{-ne must unite that rrGf- then, 'f1lct (i1lf~-

he attains . 'he s ta te of siva q'~l-that ~- thn nt~"?4JfCt·'1~- e attains thestate of siva ~ - thus the Iimi' ed being, ~ "f~rt11qlll~-is liberated from

the cycle of births and deaths,

~ -F~ iH~ ' ' i j E i l { * s : f T t - in. vi jfian .ab,_~airav,a a SIO it is said,

'IIP i : t = i ' t a t 1 = 1 I I ' " I I f c t f 1iIen '~nil t t , ! :q '(II

'tIlT ftritq n : ~ oj tutr 'ffit. f r r c t 1 l 1 ! : IIlfir IIftrlt- 0, dear one 'i1 1f i - the mind, t . t fi r t1~....the individual conscious ness,

~lrCft1;~ the vital energy 3iIH:"'lir-- the limited se f q~I I I~Fn i i J , t l@ i q ' - when these

(9)

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. '. . < ,-,,' . ,.,-:-., ,"_ ,.... " .,c. .'. '.. .,'. ,_ .. ' . ~-._ '. \iii_ .. , -'. ',. . .....

OUf, q f t P 3 r u i have disappeared, r r G T then, rR l " ~ . the nature of

Bhairava appea rs 1 ((("II~ cfj 111J I~ tn)St 'SM~;; t ' liijil!ltiR"iIr.f,q",\- th is is

explained inthe lfia:nagarbha stotra and is , said by o'u r great masters.-

(Jfianagarbrha stotra has been written by \ tI9JJ;J~ the disciple of

'I q g ffi ill 2 : : )

' f a G 14 fa ih( H I : R 1 i III \it P IP, I I IU . . f A ' ' r : : : a ;fffifCl lt I, ift f .f.h,~,I i 1 iii1 1 t ( f a - ' 'q I~' ; : ; l i ' 1 , aq ttl '(II

f t:ar<'1ffi i f«1'if14ii1: eqfe; '~t1ft m 'qU

t(~I I I 'iF"~rll'r~ 1 1 " 1 : 1 ''dU l I ' 1H tz I, F - - « . , , , ' II\ilf1r~ 0mother , eifi,t1I: 'ii'1,ij1:' ilhlfl- a J the actions of'the mind f t 4 C 1 1

fq'6lq~ leaving aside from a 1 . 1 sides ~r l jCR1l 'Cf;{OIr~tqllj(ffdqi(t1~-, sets

aloof dependence o n the senses hy which one is ensleaved. ?1~,l"'l~lqfl,:hen

by' your grace,,«>ql '~_ be a once ~ - achieves, t1IIQ'(IIG'II- th ,a t s up reme

state of God eonsiousness '~:-' by seekers, ,Q;t:t1f!stll a: I~ ' t . 'fi@ ll1df.LI,r~4l

which floods them with unique nectarofbliss ~ ~ q{Ji ~ w f C 1 ! t ' £ t . dif-Q.

t rt1 jfc .U \iI,0i4It 'l ~ ~ : 'W ( = t { u i '" Iq F n ~ - Now a 'yogi 'w ho is established 1 '0th at su p reme state when au tom atic ly he, com es out of' .hat state then what

hap penes to ' h im , is explained inthe following sutras

.. 1 .' •. '," q,i{"f"'i( I I ~I~ II I

Priina samacare samadarsanam~

After being 'well established in that state he breathes out that .•ate into

the universal activities 'hence the differentiation between the self and the

'universe is not recognised,

q t e e n (till ,Ii41 1 t r = c f ( 1 r 4 1 1 1 : ' " 1 t ! 1 1 ~fitl t 1 @4 1; I ' r l tq~ ' ij £ t C f i , '{fff' ' F c l t f i P { = i rI

tI1 1 1 T~ I I fI4 C f i 3 iI A t1 ( 3 'f ~ !lti'if i i i 6 1 1 1 t 'l 3 lT~{qt( 'ifft: - q ~ ~ ~ ~ '~ . , I t t (" i ( u i t f "

~-fif4~1'1~EI~lfqdLl!(Q!ifi~'1:f, ~-e'4~1'4 3 1 ~ e e f G ~ ; F I" ~ 3i!'~ 1 : I E t f n ~If: I

d'Cfd Ti ~11=9 '~~--

ii\{ ' r iti .4tFCfiifil"l:Uf~ri 9 J 1 i h t c { ~I

~ ' 4 " 1 1 Ii'ri a , c n . , i" . tfiR' i f 0 1 f ' l 'IIf'{¥ I I

,« ,cqrU1 i ' f lq t111&,~W lriJ i! fd : ~ : I I l "fi= rl l

am"~ IIQ:~ IR i Iq i l· & ;t I 't'

~ . '.Y IV f m,m itiill~'U,qt t II= t l IIP I I Iitil ' fiefi)'6t1-

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-

four, qft,~(ji- have disappeared, 00 ,~then, t 1 t l ~ C l 3 ' : - - the nature of

Bhairava appears lttff~€f iI,11J ltl '-m '~M~~' 1461!1( i r~ I 'P f '&r~- this is

explained in the Jiianag,arbha stotra and, i s . said by o'ur great masters.-

( Jf ianagar 'b 'rha s to tr a has been written by v~~~ the disciple of

1i : E Cfj E = I a:)

'flrd ~ ;q ' - + I Q fi (H I , : R f i & I I \it , 1 1 P 1 1 1 1 1 : 1 , , , , + I T ' : ' ' :tI ; f a 1

f a !i, ift1I' Cfi,(lJrl f l f i : q iltrff" i q r ~ n = : a i l ' a i t (P I '(II

fW"~"h~lqlifH:~W d lIT

t(fll ~td,r';fn(1 q,«al1fHtzI,F~.:n'1 -

~;;F1- 0mother , fi2 h , t 1 I : 14!~("ii-:,fih~ 1 - a 1 . t h o . actions of the mind t l I 4 d t

Fqlollr- j ,eav in ,g a ' ide from all side ' ~ i ' : l : CR 1 t ! f i {UI Fatil4~j~Fd 4itt1 ; : ; ; ; q , . . . . sets

aloof dep endence on the senses by which , one i s . ensleaved I t 1 e ; , = j " l !I C { " f f: then

by you r grace 'tl'qft- he a , once ~ - achieves, ;~:uq(ilC\~'II-hat supreme

state of God eonsiousness ' - = : f ' t f : - by seekers, ,a: t , t1r~t11 d i , 4 d : ' I 'R O O 'f C 1 , f t £ r ~ ~ " ' l

which floods them 'with unique Detar ofbliss ' f f 2 f ' ~ q{Lf q({ w f C t , 2 ! t l l '3iftl

q~ ~ f"lilloqllt t. ~ Y " ="s;lf{tlli-

'"Iqf(1 t 1d~ l - Now a yogi who is established inthat supreme sta te when automaticly he comes IOU. ! of hat stale then what

happenes to him, is explained in the. following sutras

. 1 . . : : ·.'tt q:«l ' l . . . .1( I : q '~ : 1 1 1

Priina samiiciire samadarsanam•

After b eing 'well estab li shed. in, that state he br eathes ou t that. elate into

the universal activities hence the differentiation between the self and the

universe is no t recognised,

t{feqj . ,<tU,qq: ; ¥~ICfa qf{q~1 fi+tjltlM YlOl 'M t l " " L t lc t L . ~ 'rC4(fir~d

''9 ,q« W.-t l I I I t " IOf) ail ~ { · a t ~ !"tq i1 ifU t t . & IT~Iq ' t t . i{ft": 'II'~ J : r r : < , ' ~ - Ye (til I'

,(4q-~I;r-~¥1I:( 'qd;qil( t J ( C f i ~ q J ' ~~f i i4~ '1J t a;rtJ~t('e4Ci'~'UJH al~Zr1 'IClfCl~ : I

d ' c t n ' Tf ,~jl'i,'~1111'~~-

a"nr""'l ' i ih F c i f i ifiIiiI...la' ijIikt t f t r i n t IIf ' t Ii'ri ~ICU~ i f l - - Q 1 l ' ifUlfJl itI « , ; s f i ' II

1 ;6QIOl i

l f I f t 1 1 ~ i fIf ' l C R 1 : ~ : IIlfirll

a m ' ~ J J f I gNf\r~1 , £ 1 1 1 1 : - '

~r~ ' ·W. lU I m_' i4r61~$1n'dqlql l " , j l l=t I I IF6n 't1tfiTill-

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' = I T ' r~'1 illr4Jf4" q l1Tq ~ [II '$ f S l : . fd ' ( ~I

t q ('tJfi,(:tlllf'i,(fi- the supreme glittering of · : t f l [ i j f ( 1 . . . . God consciousness

"1flq t1ti ~ t 'f {2~r- al l ied with 'the fragrance, 1 :n II f4-, breath ~ r E t a n ' r : Q t 1 ("i,Ii U '

lr~ltqql 3irt1( at"ql!'~\lIi1(1It(--hough his breath is moving out, b,e·feels his

breath is not moving out he feels his breath is established inhis supreme

being a 1 T ' ~ ~ : l4 ' " < ~- '1 ~ : . ~ ~ ~ 4 \ t {U'j- then after exhaling very slow ly , ~

rq~I'=-J~ ~l1lllf'1t1~l~~ ~ 'fi~G'1't hiefeels that an~l"etc three states

are full of dense n ctar of God-consciousness and e c f , t . : : : J f l f t , ·Oi'tll " ' i 'C l f ( ,

~ :- in each and every state ofhis life he expe r iences G od-consc iousness.

a ' C k i ' ' i '. f , : . ' , - - - , . - - - . - . , _ - this has been -aid i: Ananda Bhairava s a s t r a :

aN1 ~ I ~ eaving aside, ,~fEfichllT~B,i·-t -e daily routine of his ife, ~ -,

and accep ts the ..... 'Don dualistic state, ! 1 f c t t 1 ~ . , the giver of liberation ;r

l P : f 4 M c i < e U 1 I i then h ie is OD:e 'with all deities ' f t " 1 f r e r u f 1 J t ' , Q I R : : e f i - all c a s t s and

asrama etc, ; :bQl lu l i f l I t t f : 1 1 = ( l 1 n · - , be does' not feel any difference in pure and,

inpu re in what is to ,th e tak en and what 'not to be taken f H 5 I t R 1 ! : . . . .he is -_iberated

from ' . ~ · e f E i f · : t t ! r : -all boundag S of -~aily life. ~ ~ m ' w IM r ' l i u l i F ' ' t g , c f f i · . . . .

In Pratyabhijfia also it is said.-

~ Ulult;lel:~-' .~- W ' aking dreamin g - a n ' - d - - 'deep sl c - ' - r - ta t e s c a l ' , - -,~~ -' _- _ - -.,)I.~' In : _I& .JL -', _ . re~ · -~ -.,__-'. _" \> -' ,,~ .eep s " --I _ - - -.so

i1IQl~ln" dqli:}1-workin,g and per fo rming all actions Q i,rt~f6 t11ti !cnlf{ I=1I~

they do Dot find o ut hinder ance in their form. of s up reme God-cons ciou sness

j ? f J r t U , f J ! f C f i f q { c \ 4 1 ' m'if ~- t _ ' I U ' 'they experience \ i r t t f t _ 'a 1 ~ 11 ~ j I

'lf~Jg ; 3 1ptPl@ ~ a : t ct~t.qQ e h ~ : - t 1 - r R j ' g ; Q i r H l HI~, 'Q!f'fti- ' " : J ' J E l i i I f iI · !t IR i r ,

3 l f t I i U \t.1fq( ~,fil~IQ n < f trq(qiil( ~ t;aJ t i '~ l t 2 l i n R f t i e } 3i~(4'~

~ t : : l l i j . - when a,yogi - : : r l lt l Ifq'IFC 1 I- is unable to have 3i"\1~fSsllf'at1lR'

3 ; i C 4 J £ I ) b Q \ l6f; I t ir:t~ t r q f d 1 d . ~ - th e state 'o f'~ in 'the midst of wakefulness

dreaming and deep sleep s' ares, ~ - b t ~tl&qil-~~ remains statisfied,

~ '€I11 1{i5fi~ ~J1~ ~~ in the ecs asy of g - 4 f ; , ~ c h 1 f ? l : t i ~ ' @ l . . . . which he

experiences only during eentry and exit of any of [he three stales ~ .....hen_..-

3iflI- for th i s typ e of yogi~

s r U J t . s q ~ ~+lq: II ~~ I I I

madhse vara prasavah

Ifone p rov es a failu re in infu sing the state, o f self in th e universe , he, ill

( '11 )

••

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. .

faredl y remains satisfied in his own internal nature,

' { i : 1 YQ {C f l l e m : t l , 4 U?IAlfq 11e : ~H1 : ,l~ -"t1t:l1<;~!Il1Larcn::-31b:, ~:-

O T ~ I' l l ("41 9 i r ~H1 : (1 iIT ~ IIu" 1 tl~M B ~ R c t S fltH4g c J ~ H " $ f9ji'ffi ' ~~ ; : f l f ' !11

~ C l U tP ~ f t f l ~ 2 f : l ~ m ' 1 1 R > i " " 1 1 ~ -Cillft9Iql~(W'U.q.sfl:r <itSgq:Jr 9f \ ij14Hi I

"'If.,ffi! ~ 4 1\H IU f :: fl ~ "1 ll1 C f'1 I: I I

HPI,t{ ~ ~ ~\I f i : h 9 i itiflirt a f1 qq I& 3 l u I I T f f i ' ypd1 i iji l R fI I '(II

l{d4f4{cht2:=41: 3m:·qle: ;1l1~:1:-when be experiences the nectar ofwU

onl y during en try and exit of any of the three states, t : r~ -llV·:li::~II"~i in the

midst of any of these states) 3ffi-3lm~:-~&.\jI'1I('ti11 9 j , f C = f H 1 : wiT~-

he flowsout but not in the supreme way, he is just like us '~ fcfm ~

~ f C l ! ; r e : - ~ f t i " ~f1,*rl~4··I}lfl<Il liRTli4lg;~fd ~tf:- but according totenth sutras of 2nd awakening that "although he is established in god

consciousness in " f I l l T f " l but unable to maintain awareness. he enters into

the dreaming state after some time." we must not consider this that he is

away from God-consciousness.

" 3 ' C R i m 4 1 f t E H l ~ - as is send in Malini vijaya Tantra: c H ' ! " : fi i1

"I1?lt1llilsf4- being attached to outer impressions, one may lose his temper

and becomes careless and un even-minded be is played by this universe in

the center played by every aspact of daily life. Therefore one desirous of

attaining the highest. should not be attached to their outer impressions ..

~ ~ f io l l l 'F ~ d 't . - this has been already explained ill previoussutras.

t(ctt,q ~sftr ~ ~ w i HW:tt!,$r t{~ 1 1 r * - l r e l ~ , ~ ~ '~

~- even though; ~sfq ~- the intferior generation of ills self has

occured, t l , 4 H : I ' I 6 I t ! , . . .~ - the blissful nectar of ~I g ' " H [ " q - again he " tJ~

fB3iqfc'l- sprinkles in the other three states ~- then the following stltras

explains that-

'tJ'aT ' 'E ' d 'l l R H ' ' C I li 'uFt ; : U H < O I ~ I I ~ ~ I I

Miitrii- svapratyaya- sandhdne nastasya punarutthiinam

when a yogi, after developing awareness of God-consciousness,

transend the state of Turya, he enters into Transcendental God-

consciousness again. 4 1;t 14 ij,- ~ ~ - in the objective world, fCl l ;H·4~

~~ attampts to maintain awareness of God-consciousness,

( 12)

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~ ,.ii1iEUH a I'ill aT ' 4 , ¥ ' t I - in'i'l {: I

'q=lnpi I=tI , ;&rd" L_ ,F~$!,~ClILQiSlRfh II I

a t 6 Ff i l I tA 'II= lI it ' i I " i E I ' ~ iD t 1 = a n ~ I

Q+ i : I "'llr~'tf" t"iI~!&r: QQ64H :11

~ ' 4 , ~ t;t!4!1 1 - whatever is seen by the eyes, 'C f 1 I i£ l 1C U - Of 'by speech,

l I¥ + l I T in i: ll (: - whatever is felt, q~ftcll'i1q~ ' l f T F I . . . .whatever is thought by the

mind" ~r~I'~lctll~q ~'fd'-, whatev er is determined by th e intellect 3 1 6 q ; f u F ~ r

lIl~q- whatever i owned 'by .imited ego" 'lfTif ~ Q t1 "t t t ~ - whatever

exists ill th, objective world ~ 'qii'l11lrtd~what ever does not exist

there, ~ ' ' H 34;i41!rEtf!~ hat su p er God -c on ciousness should be sought , Q:l[6Id:~

with er at e ~ or t~ ~ Ft1 ,mfriti£i9l~ ' F r + ' f 4 n ~M~'~ as p r explanation of

S vaec handa T antr a,

t~~ct'fJi~ ~-~-~,tt.hf;Ht1i(i\'qdi- ~lcist~:~'i241(b 31C4(Qflctlff-

i 1 I 2,(4- ?{ I I n 11: . . . .: t ! q i s ,IR(1- - . ' ~Cf i E i P i = C ; ,I irq;1< . q ; q f2 t " t f i J t 'w- '~~ ' , 9 / 1 1 (i(fOIlr1~0''*1 G i ij ; 1 - -

1t1~CflI ~~C\ (4 ' ' { l U i f r e t -a s E t d ~I~It@ ~ ~Q ti, W I ' o q : ~ tRH~ f i t q) ' f J Pfr'i f 4 q ' 4 4 : P i : :

'~rgqijil4-

~'fq~,qfii~1''\....his entire world Is with myself , ·~ft r~~r(~:1U:: '1 ' (6\qdr~

the fullness of God-consciousness et{ '9i ' in '_very object '3 1 ij J A « , t ! 4 I { 1 ' : -

perceives, ~ a q , q { A + I ! i: 4 l l it ' i - by a l ready explained inferior generation =9'!:tlt-

completely destroyed, 'q ) fl I 1 1 :, _ _ this yogi whose nature was a:1q61IRt1~

removed - « 1 f ' lttit:i1"q''ittfil(Q=q- l l f 1 " l I c t , e ; q : the ecstasy' 0 .£ then nectar of the

blissful nature of ~ 4 f 1 !i'1(i~I;j~ d;;q' iiJ1; j~ 1 : I~~q i ( e'{uf{q~then aga in

he rises in his own nature and becomes o:newi h the full glory of God-

consciousness, f lStk'i ~1~"i0~'- again it is said in Svacchanda- ' w f l Q l

'q~c11.~'Cii ' Q r l f il l; r - I t f f q - ' q~ f t 1 : w enever 'the mind of the yogi flows out,

forcebly he becomes vacillating ~,rslqw;&lf-' begining with hi: that then

there exis s some great yogi.

'Q4i4i! qqr41 \!n-ij: f t : z R : 1{U f ' : tI'I; :r rtH : I

'-, , ~ '€ I f ( H t 1 'H t " l 4 fI ilifil\ ( 4 ' 1 ' 1 III"+ttl « ~:qfll ' ~;ql"lq,\i'IC4:: 't "lI'I i;!flld : ~ : ~ ': '- who is fully conscious ofhis self

and whose God-consciousness is every where fully establis held and

8/3/2019 Malini Oct 2004


C'omplc'te, l f 1 l r ; ; r ' 'l~"ri n'(4....r i s . mind does not . movie here and there,

ttlqfq~rmllff(Jqid- in all states ie.in all. worldly pleasures.

1fif -q;ft :a u r A ir 't ~ f T ; w " " t i l II"'..p~? i t l l t!ll14 H I ' C ! i51ri ' B JIAl i l l ' t iln: I I , I lftr I

f i t fS l fA l ! ~ ,ails '$ r ~ & l I: i '! t ~ ~II

' t r S I i ' 'If!f' f . : I l + E \ c q - H iiiI " r e f ~ f t 1 6 1A ' - . I j ' - - - : It lfir _I~ ~ - wherever , t1~lrct- the m ind flows ou t, $4 ~ ~'i1~:tt

there he contemplates on thar one God-consciousness, 'lRi: l J E i l i t12f44-

because he feels every where the one ne' s of S i v a . = f $ I fM f i! 1 i l 1 I1f 4 d ' ifi';l- it f his

mind goes astray even then i t t does not move at ttl] f(fq~!~ ~,-, in , all

senseous pleasures : c r . . . . and ~ !F~ t (~ ~~ - in object of these senseous

things he feels and experiences the existence of the objective world, ~

1f;f r~"~n-h a t e v e r he feels a n d experiesnces ' 'i I R : l e j - - F ~ [ l , d' q : t t f ? C 4 I C l - -h a t

objective world is noth~Dg but Siva alone,(10 be continued)

. .~ . _ I_ _ -I II IIIII

I IIIIII I II I

III

I IIIIII

I IIIIIII

M A L , l i - : B Q u a r t e r l y M a g a z i n e

A n n u a l S ' u b s c r ip t io n . ~ R s ~ '10 0 . ,0 0

P ric e , P e r C 'f J f J Y .~ R . : s ~ 2 5 . 0 0

, O v e rs e a s S u b ,s c r ip tt o n : U I S $ 2 5 ~ O O

I l i l c o , r r e s p l o n r J s ' n ' C t l & s u b ' s c r i ' p t i o n m 'l u s t b iB s l a n t t o t n e

A , d m in is tr a l i v e O f f J ;c e , : 'I l s ' h w a r A s h r a m l B h l , a w 'a n

2 , ~ · I M a h i n s ! _ - N a g a r ~ C a n a l R o a d

J ; a m m u Tawi - 1 80 002.- - l e t : 25011 '99~, 2 5 1 5 5 1 7 . 5 5

I n t o rm a t l o , n r e g a , ; d i n g p r in t in g & p u D ' . l i s . h i n Q J ' e t c . can b e ! h 'a r J f r o m

Branch ' Of fice~~-

F - 1 1 1 5 ~ ,S , 3 ' n i t a \nhar, N e w O e ' ~ h l i , . 110 0 4 4

P h o n s : 2 6 '9 7 4 9 1 7

I I

,,. .'

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q~Iifrll i ! h I~'tffi :if6. i t t « . . (Fq'I4e14~ - W \ ,q<f'r "1 i !lR ~F i 4 t1 ti l

. ' a r i it r imSikii LaghuvrittiEnglish Translation Isvarasvariipa Sviimi Laksman joo Mahraja

6f" - a - MR., ....... ~ r s t~illllil~1 & 1 1 . 3 - : ~:II'~: WlaiUd:·· : I I I

;a)! t1 ' t_yanarg'hamahima' vipiisitapasuvrajah

sr i ln.a' .nadyag,;Ur&lh sa,rr ibhu.h lrf.kanthah paramesvarah. . iii ! i I .1 I . 1 i i

(Prom Par;attfmi' ika' \!iva rana]. . . .'

Salutations to the illustrious Guru Sambhunatha, the embodiment of.,. jf -

Srikantha (Siva), that glorious Lord who i S I full of radiance and whose

greatness is beyond evaluation: hail to 'the great G. ru who cuts a .under

theshakels which bind.souls to the wheel of samsara (repeated, births and

deaths),_ (f'

This Paratrimsikll Laghuvritti is a dialogue between Lor d, S iv a and

P-arvat i which.Abhinavagupta has commented upon it in brief

In tr od uc to ry v er ses:

1151 d'ilr~ ft~ ,ift.l· dq ir \! ll 'W ' n q t = Z l € l , -dGtif« "'Hqli~HGctJ \ a ; r Y F R ', ''l f l ( , 'l I'~ II I

, atra te ja si , t: ej lh .a si tan:.wmsi ca tamasyalam

teia.ms'i ell tamdmsyetadvande jyotiranuttaram

In , which light, "yatra tejasi tejamsi" a n lights exist" and in which

darkness all darkness exist, "yar ra tamarnsi bhavanti" ~That is th e supreme

light consisting 10 all light and all darkness. I 'bow tO I that supreme light

which is fullof darkeness and full of ligh .

+ l 1 a : 1 1 1 1 1 ' :r ~ U ;4 i l ! ~ - i l Q l lf i lH ~r"ifi 'J(1

3t'1II,tiN ~lfFl!t id'5l'+lI"( ~ it u £ f A ' II ~ IIsadagamapraviihesu b 'ah,udha vyl,kritam trikam/

srimadutpaladeviyam tantrasdram IU VU'TIJyate 112

In t h - f 1 : ' - , IIpm ~keiD: '1 'II 0factual T a n t r a j['! sat a g o ' a m a s - I 'a ' l · 1ic alr e ' " " " ".I".' _ _ ! e 'ows, ,~ . m.l~.u,· I· I.', -, CIJ.U .1 ',~,< ,',_\ ~_'-__"" ,I ;:y,' '. '~DU.J

explained 'the three, fold signs of Saivism in 'various ways, but here Lam

explaining t he esse,neeof a ll Tantras from Utpaladeva's point of view ,

ei{lrill~i4!1tfQ l t t I " , ~ u fqgf.~riJqlt(1

' t ; : « t i 'dIN'{lf;lIIf1-: + C f 4 '~~\i{fQi'fl("l III ,IJ

(15)

8/3/2019 Malini Oct 2004


s,QJdiibhinall ,agu_ tam a .rp ur~ ,(l',a m C (J prasi ddhimat I

hridav,(2m tatp o.llasaih svavam s,p~hurJ~atyanlJttar,arll113~ III Ii ..

The heart of ""'b,hi'_a , a d upt is secret, i t , has always remained secret

and at the iame time it is "prasiddhi mat" , known to leach and every body in ,the universe, He 'e that heart will be exposed, will bloom, 'will giv "out

sprouts, "svayarn", 'b y itself and "sphtlrjati'', that heart of A ihinavag ipta

willexpand in this wh .Je univer e.

tatra svatmadevataiv prabuddhyamanava .th.aya'ffi· vatmanarn

paramarsasenavatarantarh pricchati I

Firstly we have to explain here that svatma has two states, One state- ~ - _

ofLord Sivais already Illurninan d, already exposed; .nd another s ate of~

Lord, Siva is to 'be, ei posed, it will be exposed in the near future,When Lord S r i V 3 , wishes t o i llumina te this whole un verse he ta ke s th e

J i I "

formation of Parva.!] ' and in that formation Lo dSiva becomes theMasterciI

and Pti.rv,ati 'becomes the disciple, But actually this is Lord Siva who 'has,become both Master and disciple, Lord Siva. at one place plays, the part of

master, anr at Ia n[other place He plays til . .part. of disciple.,iI

SHoParvan i s . the state of Lord Siva which ..has come down , one. or two'"

steps to become the disciple, And in this p lay Lord Siva already knows the

answerto all questions, Even when be bec om es the disciple, inthe form ofparv,atl~rstill he knows what answer will come because he will notaccept

" "any answer which is not already. stablished in his intellect, So Lord, Siva

has. come : down one step for the p urp ose of getting the r ea l answer that will

illum in ate th is whole univ er se.

Ifr = e . c n I - a ilulil~

ai1* 1 5 . itil fC(tf: ~ F ~ ' i i M M D t C ; ; ' l 1q = r ~Fcr~IIHq.~lij'l@ ¥ C 4 ~ + l il l n i lfiR{ I t ~ I I I

"

Srf Devl uvaca:

anuttaram katham deva svatah kaulikasiddhidam l

yena vijlfa"am{1't"~e~lakhecarisamatam vrajet II}

And that [Glorious. Devi Parvati put this question before her beloved

Lord Bhairava .. . . .

no Lord Siva, how can that supreme " e f (a nu tta ra ), b es' ows in . just

one glimpse, without any effort, without doing any yoga practice and

without concentrating: how can 'that anu ttara that sup rem e oneness of

consciousness) bestows onus the kaulika siddhih (the energy of totality),

( 1 .6 )

8/3/2019 Malini Oct 2004


by l ~ch one imme .~ t Y becomes one with khecari (the collection of" "in n ume ra b le e nerg ies 0.Lord Siv,a)?I I I !

'q :H i( ~ ¥ l6 r 1 W ChfltllFii q'q 1J~1

~ U ; " ! I T ' , $ I fRfi: chif~llfIT e n t = t ; l f I q C f i I I~~ II

ni if C h W iL 4 r ~ i!r;J 1 I f i t e \ i l i l Q ;J (; '(II

etad gu,hyarh , Inu 'hu 'guhyar i t katI10}'tl5.V,U 111Uma prabho /

hridayaslhii tu yii saktil} kauliki kulana, ika 1/2

. t a m me' kathaya devesa yena tr~ptini vrajiimyaham l,no LordSiva' t is is guhyam, this ~s a most secret thing w ich I have

asked, 'y ou , and being secret it ] '1 also mahaguhyam always exposed t'o

everybody, '·0 explain it to me insuch a way that this secret becomes fullyexposed, ~Ii~

"That kauliki sa·: tih] the energy of totality, is infact residing in one's

own heart ill)"',... •d-ayastl 1 - a ! I I ' an'd Iat energy' go'vern M n'g thi s u -- ~ - e - , ' .. ' , ' : . 1 , - - 1 " J l . 1 ! 1 'c" ,_ ~ I ," I " ,. ..",: ,,' _ IS '.' ,~" " .' I ,nl.,ISe",:I'

"kulanayika" 0 lord Siva explain t, at energy to me in suer a way that Iget sati sfied, 'II

dt~a 6 1 I " i 1 1 1

"{OJ tiir q51qrir '4 tt'(fQ~ Q 1'ff~'lIII;1 ~

ChSElQ1fif";J 'e4i8: +ltI: !chirc;t"Chrm~~~1i f i ' I f ( O l C h T S 1 J ' fl rfQtr~qLl 'C(&(IIAICifl : .w(r: II~II'" .

Sri Bhairava uvaca:

sri,Qu devi mahiib.hage' uuarasydpyanuttaram II 3 '

no Devi, you have got "rnahabhagr 11_v· st understanding power, S'Q I

will explain to you that which is beyond uttara t iat which is completely

anuttara. ' 1

Kathayiim! na sandehah sadyah kaullkasiddhidam I

kauiiko'vam vidhirdevi mama bridvyomnvavasthitab 1/ 4

"There are .hree stages of uttara the, objective stage, the cognitive

stage and the subjective stage; and because i t . is' eyond that M t is anuttara

and I will explain it 'to 'you so there remains no doubt, II'

And IIsadyah" at th e very moment of my explana ion it w ill bestow

upon you the power of kaulika siddhi, the power of universality, because. .

this way of. niversal knowledge i s . al eady stablished in hevacuum .of

my hear t and that is ,nothing other than Universal consciousness, u

artlfGilr~tl!f: l I r i d : fIdI tl fa ~ij «~I~tt.1: I

( 1 7 )

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d«;;0:, l i f i ! 1 t i 1 t f ll I ~ ' , m ,q + ic i t ' 1 \ 4 Hillfffffl II ~ IIa th iid ; ya s tit, y,alj sarV'ii~svarli'h bindvavasanakiih/

tadantah. klila:yo',8If/iQ somasiiryau prakirtitau 1 / 511

"A I the vowels beginning from the letter 'a ' are called "tithayah" or...I r:u T- hi ~ .' d c. th 1 b h - ' ~ ' . , d .W 1 Y ~ . t-. 1 IS nommatec .10 ' .ese vowe .s because ' -ese VOWe . I lS r l e s ! . . · e In

their own natu re, they 'W e not depend- nt on consonant, .,n

II'S loall. these v owels up to bindu i .e, a. -a-i-i-lLl-u-r i-rI- li-II-e-ai-o-au-m . .

all these are tithis. (Tithis means days of the lunar month, days of the

fortnights of the moon, These are fifteen days and fiftee n vowels.) And

tadantab in the enid of" hese tithis by the unification ofBhairava, when all

these fifuen days are united in . ' [he stale of Bhairava, there you realize

som a and su ry a (~ pan.a and p rana) bo h simultaneously and , that is visargah1 ( ' ' h ', ) ~ Ia "I ! I . '

' I f & I ' ' O Q ' I t ! : r f ! I 'H T d I I 'f~ ~f) t il M 1 : 1r~q t 1 , I

d1,tllri:Ur~*!,lIif! ,qChI{I;fl! ~ I I I ~ II

' E l l I & B I " P J I 4 A ] f i t l f l 9 S : 1 101 f g n ~U l I I ; o r r iS I til!I f 1 = ( 1prithivy.ctdin·i tattviini purusiintiini paiicasu I

kramiit kadi.su varpes,u makiirantesu suvrate II 6110~ ~

! I I IO ;arvatI, beginnin.g from pnthv1 (earth) ,and ending in pnrusa, allthese elem ents an repres nted by the five v ar ga s r esp ec tiv ely , ,~

ka kha ga gha, r ia ca. cha ja jba ii.a ~ ~~ha dha na ta tha da dha na pa

pha ba bha ma

"Prom p r ithv r to p u rusa all. thesettartvas ,are represented by the f ive

vargas successivly from ka to rna."

vuyvfJgnisaUle'n,dral }!Q. t i l dhara1)if:.natil catustayam /

"These twenty five elemer us f rom prithvi 1 0 pu ru sa are held by four

dh5. r ' I),is. (Dharanas means that which holds.) And those , c : l l i l r a ' l ) . 3 s are ofvayu-ai r , agni-fire, salila-w ater and Ind ra (pnthvi-earth). And as itis held.

in one's own nature it is "antaljs ha" (inside), and these represent the five

fo ld a cts o f in div id ua l beings kala , v idy a, r aga, . kala.m id niy ati, ~e, -imited

doing, l im i ted knowlec ge .I im i ted a ttachmen t, limited time and limi tedp lace.

A nd these fiv e fold a cts a re r ep r esented by' the four letters ya , ra la and va, II

"ttiJ I l f i : r e t t 9 Q , ? f ! I { + H I e ; : : " m qiJ< I i '( II 'S I~I

tadlirdhve iad'j vikhyiitam pus a ~.tiidbrahmapaiicakam II 7

"Above that you will see there is the. place of "brahmaparicaka" .hie

five states of supreme consciousness. T-hese are represented 'b y the etters

8/3/2019 Malini Oct 2004


' !!a sa sa ha and ksa or ku !abr ja,. These letters are 'nominated as a~ma by

grammarian'S which means" 'again realizing ones own nature as it was in

the very beginning.' And this brahmapancakam, these five fold. states, of

rahman will be explained after some 'tim, in this 'very commentary, ~I~

a : t i{t-iiI , t t ttfii~n~ ,tiliii t { Q J '6 ' d O I G J f ' l l I

amulet , tatkrll,majjiieyli k~lin,tQ srt~,i.ru!dahr,ita l

HO Devi, this, sristi, this flow of creation starts with armila, the root

letter Ia', and ends .n ksanta: ,the le tter 'ksa.'.. .

tt ; ft ii lT ~ q',U'Ii~C i l tll~ f '" If'"1r~ I I I I l, , II

. f 2 f a n r . . : ft'" I (§iij Itil + I Jti~ o 1It t i :{11

sarvesiim caiva maI1tra."iim vidyiiniim C,Qyasasvin ' i . ' 1/ 8iyam )J! ,onl .h sa mli'khv.ata: sarvatantresu sarvadit l. ' ~ .•

7

1 1 0 Parvatl and this flow of creatio is explained in the Trika Sastras; i 1 ! '

of Saivism as the cause of all mantras, all knowledge and all letters. u

iQ ' j l a ; " I ' q t i ' 'iIl' F H U l 'II=tI fA 'I : o : q H '{I

qlrft4 ' " i f 6 T '"i'~1 ';«4 ft(q:lrq~: II ~ I I I I

caturdasayutam bhadre t!lhisanl,aso;manvitlam /

tr,ill.vam brahma sui'li.o~.i hridayam bhairaviitmana,~ II 911

'~IO ',ev i '. I w ill p ut before YOiU , the explanation o f the heart of'Bhairava,the essence of Bhairava, The essence of Bhairava is not realy Bhairava in ,

its,nature, The essence of Bhair ava is found in the three fold consciousness,

"caturdasayutam rith_jsanta,trinyam brahma", i.e. when you put the third

brahman- 'sa'm the -I': urte th rnoveme t 'I, ~I and tdd vi arga 'ah,II The',~~, ,",', .",', ," ' " 1,0,' ,,·e n~ , " 1 . 1 " , , : ,,'~n, au ,' . :,',a~ , ' ': ,' 8 " ': ' , " , . , ' l , , , ,_'

third brahman ~I:a' represents the thirty-one elem ents or tattvas from prithvl

o m'itya~Th fourteenth letter of the vowels 'au' represents the three

elements, suddhavidya ...lsvara and sadasiva, And above sadasiva are the" ,

two elements of Sakti and Siva represented, by visarga 'ah'.""Tritiyam brah ..........~,means obiectiv conscious ness 'sa' caturdasayutam~ "i_ .·w~ J lJ . : ruu.uu ,UJU ': : J " .Il..e ~ ~~_l_ ',', ':" : j' " : ' ruasa _~L'

means cognitive consciousness 'au and 'tithisarDta means subjective

consciou sn ess 'ah', And the hear t of Bhairava is found in , all these three.

movements; when objective consciousness is IIi ted, with subjective

consciousness through cognitive consciousness. And that is sauh."

f(f1 ; ; ; 1 1 1 i j ) J f i l . . . j f t~G 1 r r i T . , 1 1 ti, r t ' l J I i l f f ' t 1 ! it.'tIl

, & . , ~ & i a : i t ' ~ , i 4 t = l t lI1.it a O · . r l ~ 4 t 1 1 ~ II ~0 II

etanniiyoginijato niirudro labhate sphutan: l

8/3/2019 Malini Oct 2004


hridayam devadevasya sadyo vogavimoksadam ,II' lOll

"And onlyYoginis and Rudras 'will understand this philosophy. This

phi losophy i s . not understood by those who are not Yogims and .who are

-ot Ru d' rae III,f" . ,_,~",~,.

(When ,inmale consciousness divine female consciousness I S inserted,

and. when in female consciousness divine male consciousness is inserted.,0'

b~lLord Siva, then this essence ofBhairava shine's, forth, S O l Rudras are

those male aspirants and Yoginis are those. female aspirants who have

u nd er sto od 'th is phi losophy) ,

"This is th e hear t of the Deva of D e vas 'this is the essence o f'th e Lor d,

of Lord, And .at the very moment one understands it , this essence

immediately bestows Y O , g ' 8 and moksa on , the one who is a R udra and who

is aYogini."

3 f+ t T r & 1 l~ ~ +l i i i I :s~"451!~ t i IU 'n ' ,Q619 )

""let: l ~ ~ « i l r u : q F a 'lF14 it fU 'CI'I ,ij1~ 't 11 ~~ 'I I

asyocciire krite samvak maruramudriigano mahan I

s(1~dyu~sanmukhatiimeti svadehiivesalaksanam II l.lll

IIAsyoccjre krittte, when this heart of Bhairava is exp er iennc ed in itsfullness, "samyak", even inone flash, then "mant ramudragano mahan": all,

c lasses o f m an tr as and allclasses of'mudras reveal themscl vies 'before that

YOgi a t once , "sadyah s anmnkha tsmet i. Svadehavesa -I aksanam, 8'0 1 the body

of that yogi is f illed w ith , comp le te knowledge and complete action, which.;;d ~ h ~ hea r ~ Inrest. es 1.0.. 15 own teart..

1 J J i f f . f4n~ ~ 't:Ikhf;"'1IFtl9f~~1

V ~ ~ " ~ 6 ' q~~JJillQf ~': III ~~II

h--i, . _

b k ~l.h· d ~ ,t,. /'" nu _u rtam smara te yastu CUI».· a·..enao. tmu, rt ta,~~....

sa badhniiti tadii deham mantramudriieanam narah II 12 IIil •

"Muburtam srnarate yastu", now for that yogi who realises this state

of Bhairava for fourty eight minutes, 'he becomes permanent ly stamped

with th r : i , · t I I : ' t · a te and I~ I""U mb ,nt..e n': ib.'bj: :mI11dr:ah" he need ! t " i 0 · ·nlY ' [ -0 thi n k of"_ . a.. i . ' 1 ! ci.1. . . a " ~.,L .·aJSJ.·, ,u.': ...Y_ -1!J.,u,· .. J' , " .. }i;j, .',., _. , I : . : . . . . . . ~ :

som ething and all those Devatas responsible for fullfilling 'that desire rush

'to,his side like iron filings to a,magnet, For that yogi al classes of mantras

and mudras come und , , Q j ; ' [ L.~,i tI" supervisio n Ur '~.I_!. ~~" •.~_ · · _ : _ I L I . ,[U~~: ~,Jtd, .... ~

3U'I'dl"1lin 1;!feW{1 f i r . : n f t . i : f i 1 4 Q r q N I

,afl,t,a'nag'fltattart.hxi,n pri,~~',aJ sau kathyatyapi l

8/3/2019 Malini Oct 2004


"Atttanagatam han pri~,to'sau kathy aty api ", tbat yogi call also reveal

the 'past and fu tu if anybody asks, He can reveal 'the past and futur-e

because those revealers are there" in his body, Whenever he desires "they

reveal to him what will happen; he has nothing 'tiD worry,This, is th e power he achieves lo r attains by being in the state of

Bhairava forfourty eight minutes."

IWiJ.(ICf<f\tgti '~qIHil~ttij+El{,\ II ! tq II

m~q,qNtI, r ; : ; ; r .Qil l f l i l f 6!f : t r tWifq: I I

prahariidyadabhipretam devatiiriipamuccaran 11131/

sak~aJ . lJ . la{Yl l '~, 'asandigdham ilkri~'ta,h r,ud'rasaktibhi~ /

"If o'n' is firmly established in that state of Bhairava for three hours he",.

can, call Lord Siva, 'he can call I .ord Visnnn, or he can call any DivineDivinity and talk 'tohim, Ifhe mer ely thinks, of some deity in his consciousess

then th ~Rudrasakti's depute those dei ies to appear before him at once, ~I

''\4&"s:,qq='~-Ui l~ Gil qft '"f'1~,11 ~\( ~ I I

praharadvayamiitrena vyomastho ja y ate smaran IIJ4//

"And when that yogi resides in the state of Bhairava continuously for

six hours, he feels that his body has become universal, he b· comes so light

just like vyoma (akasa) land, he flys in the universe, "vyomasi ho jayate

smaran."- S , t q 01 q Id (':,lftIf litItVlif 'q i61itH i:I

' i f t 1 : r ift")n: F + I Q ii I. e ; i l S I ' IPI l'n ' f t f i '::fIllUI! I ~ ~ I I. . . . .

trayena miitarah sarviik ].0.' . esvaryo mahiibaliil: IoJ ! !II. i

vi,rilh vlre'Jvara~ siddhii balaviin . s a k i n F g a t } a / : z I I J 5

111'IAfteremaining' in that state of consciousness without any' interruption

for nine hours al l . the energies of Parvatl, all yogisvarts . all '.he collection of

samvitcakra, al] viras, aghoras, ghoras, ghorataryas all the Laird, of viras

and §,wnls (the energies who control all universalorgans); they come and,appear before him and ' they bestow O'D, iim the supreme powers of yoga, u

3 1 1 1 , 1 1 ' i 4 ; i "fl ' p . : " 'ctTilI~ . 4 0 1 ' g,tI)r~nl: I I

t il '0 r : n '(I f!qi i ' ffif~ tti t 4 1 £ 1 G I f J J f t ' F s H I (J II , ~ ,? ,IIIagatya samayam dattvii bhairavena pracoditiih.~ p

yacchanti paramiim siddhim phalam yadva samihitam II .16

IIIf 'that yogt resides in the state of Bhairava for nine hours then, a]1

yogisvaris, allviras, all viresvaras, all siddhas and all the collection ofDivine

(21)

8/3/2019 Malini Oct 2004


'"energies ofLord Siva, wh r ev er ac tio ns they are :performing in this universe?

not only in 'th is un ive rs e but in all one hundred and eighteen universes,

before that action is completed they must come and , l a y respects to I his

:y o g~ iand fu lf ill h is desire, If he c or rec ts their doings they have to obey , u~ - ~

(T ,is ~, the difference bet ee Lord Siva and, thi yogi, Lord Siva

takes care of this whole universe in a passive state and this yogi is in an

active nate . )

at'~~ .r ~;jir: ~ f+iQ f P f l " 4 . = I I f & l iQ f : :n , _ - q r ~ 1 ': III ~\9 ~ I

anena siddhii sets) anti sadhay' anti ca mantrinah II J 7 II~ I

"By the attainmen of thi: universal I consciousness all siddhas get

th eir ac hiev nnent and all fecit 'IS 0 mantras get their a h iev emen t, Andthey get th eir achievement in the near fu tu re because this, kind, of yogi is

one with the past _ire ent and future IIIt

1 f f t c t i f 1 4 < i & t i l w - : S t fttfllWh\ ~t4f"I,L l;:;rifti d \ ( 4 "IIa " IIi\III a I $ I.' ~ .. _ I. ~ tII

yatkimcidbha,iftl'le tanire sarvamasmiit prasidd,hy,ati /

manl/~(JlIi't~aisan'lliv.etap,,-·rablh(Jvatna .niya,ntrana II J 8 II, ~

"Whatever is found in those Bhairava Tantras, whai ever power,

whatever state, whatever glory" " sar v amasmat p r asid dh ay ati n h ..achievesall those by the attainment ofuniversal l-consciousness. This universal I-

consciou sness " · ] carry 'h im to whatever attainments are found in the

Bhairava Tantras, II

IISOlr in other words, mantra vfrya samavese, 'Wh._D you enter in

mantravlrya, that univer sal l-consciousness, na kadacit niyantrana there isb ,~ h Uno 0'.struct on anyw ae e_ '

(ICourtesy Mr. George Val1 Den Barselaar]

to be continued. ..,.,.~.'

8/3/2019 Malini Oct 2004


The DivineMotherin Kasmir Saivism(Tabu from Nii'm"l~ptl Journal Wi'ller .20'04)

,_ George Van,Den Barselaar

In the Philosophy of Kashmir ~§,aivi .sm~the Divine Mother plays , 8 . .

vitally ' important role. References to her by' various names and in various

forms can be found, i n . most of the' philosophy's major texts, though the

practical reality of her nature remains ,8, secret held, by only those directly

linked, 'to '[hie oral tradition,",,

The tenth-century Saiva saintAbhinavagupra-considered by Swami

Lakshmanjoo to be the greatest in the lineage of masters of' Kashmir'oi"

Shaivism=-made repea.~ed reference to the 'Divine Mother inmany of his.' I D . i i ' i ! ' I i H h ] l d " "" ':' bi iii. hiddorxs. re nevert .'e ess plu'rpolse.hy presentee lUS teacm ngs In, a , 1 . , 1 " , - en way

so c a s to ensure, as he openly stated, that the supreme 'treasure of Kashmir"Saivism would, remain intact.

The ancient Tantras and Agamas were also purposely cryptic in their'

descriptions ofthe Divine Mother This" aecordingto Swami Lakshmanjoo,

was due to ' [he fact that essential meaning was, transmitte-d 'by' word ofmouth only, from r na sste r to ' d isc ip le ,

Ahhinavagupta's chiefdisciple, Ksemaraja (pronounced Khem araj a),,;#

too m ade frequent reference tO I the Divine Mother, especially in his Siva~ _

Su tras Vimarsin i [ commen t a r y O 'D the S iv a S'u,tras]~ In the third stltra ~of the

SecondAwakening, be cites numerous references t , O I the Divine Mother in

a f-ii!l!!i,V'. kno wn ~'IC" t h e Tantrasad - - b " h a - : - ' v 'a 2 S wami L a k s h m a n ' ] ' · ' 0 0 ' " himiself d r e w_ I l. . . ., ;A ~ . , 1 \_ , ' , ', " Q~ " .1"" J 1 [ " _ - " _ ' ,j,jll ,',I,'; ,~_ 'W .J,,~ . . : c _ ' , _ , ' , ' 1 _ " ".0'",,", ,'.-_ ,

on 'the Tantrasadbhava for a p'aper entitled "Kundalini Vijnana Rahasya, 'I],

'which he p resented at a,Sanskrit conference in Varanasi in, 1 91

6 5 , : s '

i'vidJ'tis"fr~ rsH f}'j;1~,lrrhsJ'11" ,t~le secre t essence oj rntJU"l f r is es tb lis hm et» r i:nih e Bod)' of tke

kno w ledze of an en ess. r;

,2 Being 8.pure tantra, t he Tan trasadbhava consists of divine reveltions given by Lord S t ' V : R [0

P " " a r v a ' t i .

? l, " The se cr et k nowle dg e of' , K . u _ 1 J ( ~ b d i n r l !n biJlSw am i Lakshmanjeo, Self R 1 e a J iza.tion , 'h I Kashmir

Shaivism, John Hughes,! ed, ,(Alba_ny, N ew \fo rk: SU N Y Press~,!99 1.4.), ch, 5~ pg;, 93,

4. See N,;unarupa 1~pg. !67.5 ; Swami Laksb"mM j0'0'1 S hiv a S utr as: T he Supreme Awateni ng " John ,Hughes, ed, (Los Angeles:

Uni'ter,sal g,haiv,ti Fellowship, 200.2) .

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Even though this explanation is secret and can't be exposed or

exp ained, it is revealed in the Tantrasadbhava sastra in this way ,

That D iv ine M other , who is filled with supreme light, bas pervadedthe whole universe Upl tobrahrnaloka. Oh Devi ! I Just as all letters are

fo di h fi ' 'I' 1 " I . 1 I i " ' th . th h ~ $: dnc In the ~ust letter a . v s0m "e sam W '8 ,Y , istt e w '-0e universe ronm

in , that Divine Mothe r.6

She is 'su p reme, su btle no t lim ited to any par t icular s choo l o f ph ilo sophy

or religion". 1This Divine doth r, called KundaIini 3 is placed in the center

of 'the heart ." There you will find that D iv ine Mother ; Ju st like a ser pent in

the sleep ing state. O h Parv au ~'Ihere she rests in deep sleep not p e rc ei vi ng '

anything other than. b r own Self, illa place called rnuladhara by ourmasters.P'ln addition, this Goddess places inher body ~h .moon [candra],

fire [agai], the su _[ ravi] , all the stars [naksatra], and all the fourteen 'worlds

[bhuvanani caturdasa], and still is she absolutely 'unaware that this is

happening in her ow ' i nature."

This. goddess cannot be awakened with force, She can only be

awakened, bly uprerne l-consciousncss [nada filled with supreme

awareness. To awaken her, the yogi has to churn his point of one-

pointedness in the heart} withoutbreak"

again and again,]1

He must churniby inser ting sp arks of awareness 'one after another , again and again, in

unbroken continuation. The process is to insert one spark o f awa rene ss .

L e t thatc " - _' k f d ~ - ,Azait - m ' "s e r t fresh - ' a r e ' ' ' - ' ' ' ' - - ' T ' h ~ , s " - o c e ' s s : must: , a l on ,e spar, , _ : _ I . a e". '_ ,-~ a tn " ~ . Ie " . . J M , . aw· ,ne.ss,~ ., J p r o . - _ ~

b,. d d ... , ..

, e c ontmuec over ani, lov er agaIn m . perpetuity ..

6 1 r a s , a ' m c i 'l ; i ii dev i p ara te ja sama' n vita Iralya ~'(11'famidan! ~d5varrisa b rahma ~b'Jntv:anilruakam~

II ;ratrasthmn ca sadd d ; 2 V . i rvyiip1l"toni en suriicite I avamastho yatha var{UiI sthlta sarvagata

priyell

7 She is not limited to a n y p ar ticu larp hilosop hy or religion becau se any one ev en a c at= -c an r ise

If L or d 8 i\l" 9 p u ts some force in [bat being,8 She is caned KU1}~.aHni because sh e is internal power existing like a se rp e nt. in th e sh ap e 0.. a

'"eoit. Actually klilf)(la/u sak l~ is the r ev ealin g an d. conceal ing energy a Lord Siva This. kJJ,lJr~{lhi

sakti is ,not ~f~erenl f rom le ex istence ot Lord , S iva, ju s Las the eru~, rgyof Iig ht and the e m l e r g y

of'the heat of a ,fir e a re not , separate from, th e fire itself. kunda li i, t he r efo r e, is in th e true sense"

[ he e xiste nc e o f Siva. It is the life and glory of Siva. It 'is Siva itself,

9 T his hear t is not [he p h,y s~ caJhear t. This heart is [ he center of aw ar en ess. It ls found everywhere

in th e body ..

~0 MaladJiii racalera i s f ou n d near ibe rectu m , r

~ . J : ya s a saktih pari S I U k S l 1 ! ' i i ' llil·aciiret.i kirtitli:.1 brdbl.nduni 'Ve~t'(titvanlab su~u.plabhujagiikrtih'ltat ra s~p ta l 'nahabhage na kincinm'Qn)"llte um e /1 candrli.'gI1iral Jinaksatrairbhuva11ani caturdaia

I t., ip lv o,d ar: e tu _yZidevi vifftlillf#-ihev,a sa gata II

J 2 prabuddhli. n inadena parena Irnathita codarastbena b ' induna 1~!Hl1Man;i'"i1/I

(24 )

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Theil, th· bodv of energy" which is es ablished in be body of the

Divin _'Mother Ku dalim.Ts churned by this awareness. Because of this

ch irning, the yogi will initia lyexperience very intense lights seeming to

come from all sides" Because of these ] mghts and that supreme 1 :-

consciousness filled with supreme awareness [nada], this Kundalini rises ..

n the .oldy of that Kundalinf th e yogi fin ds h in du " llJ Thi: hindu ~which is

residing i.n the body 'o f the Divine Mot, ier Kundalini, h as fo ur projectionsradiating fr om , its c en er , 1 4 ·

Swam ~Lakshmanjoo hen explains hat th' first projection is that of

.ubjectie awareness, th e second pro j .ction that of c og n itiv e aw ar en ess

the third, that of objec ive awareness, and the fourth, that of digestive

awarenes ., Subjec t ive awe .eness is awareness of the :tate lo f knower[ pr an1 atr ] w hile aw ar eness 10 th e s ta te of knowledge is c ogn itiv e aw ar en ess

[ p rar nan a ~Awar en ess otthe state of know n objective awareness (prernaya)

and these three forms of awareness ris from that center of Divine Mother

Ku'I) '~a lin i, The fourth projection~ig stive .,waIen!eSS~OCCUfS when

subjective" cognitive and obiective projections have been digested in such

a way as to be no longer.differentiated from one ano ther . .Hence, in the

projection of digestive awarene s all projectionof digestive awareness,

are one, without distinction.I Sanskrit , this is call', d pramiti bhiiva, or thedigestive state of though .

So, he Devi simultaneously pu s the churne -and that which is [1 0 'be

churned in the body of Kundalini, Bydoing t ris Kundalini, the Divine

Mother, rises in a , ,traight line. Here she is called j y e s J , h ' a sakti because she

is absolutely established between th e points of subjectivity [pramatr] and

o objectivity [prameya], 'Then, wen, these tw o paints, ibindu] of' ubjective

awareness and cognitive awarenes: ar e also agitated by the process lof

continual churning, Kundalini gives rise · to real, pure, ..u rp rer ne s 'men, andthat semen r ises :from the bottom to the top in the form of'Kundalini, This

]J Here, bindu refers to [he supreme semen r v ~ , : \ ' a J that becomes agitated, The "ormauon of

kU~lt1al. il is of that supreme semen, 1 . i s . not individual . semen. 1 . is someth ing beycnd that,

exp ricnced only by yogi s,

14 tii vudvai b,llrama ve g ena nJ;i1tha» ani ikt i vts rabe I bhe,ali 11u ,PrtJtham {Hila nnii

v iuda vas te ' t ivar asab /u U /1U ll u ti R1ita_,ada . . \ f Q d a tena IUlia sft lq;;snl lJ H J. k € l ~.u![{1iIelltu~kalamaYQ

bint/up .iok.lerudllragait prtlbhub

(25)

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Kundalini is known as the D iv ine M other rekhini.".1 -

er ie again Swam i L akshman jo o p oints ou t ' that nei ther th e subjective

nor objective projectionwill be found because they have both been diluted

in the oneness of the sup reme bliss that r esu lts from the r ise of sup reme

semen. W hen this sem en r ise s, t he Y '0 1gi immediately c omes ou t of his internal.1 t .. ~ . b ... . .:.,. h· '. . .. I·t · rr . · m , . at th . . . . . . ' ,. ', ~ I" '.' , ...... ."" . .... .. I. . . h~'h . . :'c thstate eca u se ..e can..no . nuerare e J O y ne is e.xpe. r .u~ncm.ng"W '" ic ... l S i . . e

creation of nectar, 16

There the Divine Mother is called tripatha because sh« takes the'

fo rm ation ofth e three centers. An.{j 'then again the subjective centre objective

center and th e cognitive center rise.. .A nd Wi1£11 all these three centers again

rise fromKundal: n i. th e enei gy oj'Kundalini is called rat tdri sakti because

it is this energy that puts obstacles in: the WQ)' of the journey of finallib, . ... 17I . . -eration.

Swam i Lakshmanjoo then tells us that, having reached this point, 'the

yogi must return inside again and again; 'he rnusr no'[ think' that hiehas lost

anything, nor should he wait for amaster's direction; Instead, because the

f lib . [ k ] h b db"ay 0- 1 erauon ,tnO':S2, as oeen stopped, e must contmue to return~ d .,., ·'d d ,'~ f h-, .,... o· '. . I " ' I'," . . 1", . " '-,," - .agam an again wn.S.1 1, an to m.H.1ntain awareness 0 t e oneness,

T11en 'again . She [A.m·b.ika] takes the / 1 1 1 1 1 " of the halfmoon, which. is

halfinside and halfoutside. iN And so: even ifthat supreme Divine Mother

is only one', yet she take's these threeformations: one/or the inferior )ll1g.iJ

one for th e yogi who WQltt:y to experience enjoyment, and one for the

superior yogi. By virtue of these energies of the Divine Mother Kundalini,

1 1 ine classes a/letters ] 1 , {l've'arisen. The first is the class of letters from ~ 1 1 1 au

to visarga (av arga), The next is the class of letter s assoc iated w ith ka

( k ) T·, 1 1 " di J l ifi · d ·h ( ) nh'I" (f'II'. . ,. .... . i" '.~ ',. ', .. '. . . " . . 'J i .. ..., . " . ." . - . .' . .,' " . ,. I.kavarga) , ne t . u ts tne c tass oj ettersnssoctatea w u r ca cavargaj, _.__

[ourth is th e class of letters associated w itn ta (tavarga). The fifth is theclass of lette rs associated \1lith ta (ravarga), Tile sixth: is the clQS~~f letters

,. d "h (' ) 7 : 1 ' hi h 1 1 [ - " d-I . .• • . : , I I " - . J ' -. . . . .. r , - • • •• • • • ; . 0-' . . ,.' .,- . 'I . ., -:ill'. ' - "r : J " ' . , _ . - - . ' . ' 11 " - .associatec »,ll. _pa jJ lavare;a ,. 'U ! ! . .seventn IS.r. ,e ( ass a etta s associatea

with. ,ya (yavarga). The eighth is the class of' letters associated witk sa

1 '5 nUlthyafna~~' la~uJ 'ytJ&'~nn. l :#uvan! l .JaJ" l te 'IJr(,~.eIj\'e.~lhi~s e t / a i s1n,-iu satlt hilldlu::i"v:arasunl'(.ulhytZga

1/ biuduna k~'oh'h{uutiyali i rek-hQIviifn:riakl:J./.;uJt~1i. I rekhini n , f i n u J J s i i j n lt !: J 'r l. ubhau ,binl 'ui f1

}w:1a~~l,agiJ,~J

l6 Trhis is a natural occurrence. The' yogi (and CVICryO:l1!~else who experiences [ h i s state) reaches

t hi s 'S ta te o f i nt en se joy a nd th en comes o u t o fit.

17 I: r i p r . t l h . f l siis~un ' f i khJala raudri ,'KJJ7l1W; tu glJate IrfJtJJ'f in .i sa ' sQJ1'l-udd~~tanolqa.rnli;rgaHnitf)dhanliJ

18 This state is [he reaJ sIat(ll~fkl"ama. mudrs, ,rhich is l,titbnatelJ experienced h )' blessed yogis.

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(~av,arga).,And the niii hs the class associated 1 ith ksa (ksavarga), All, hese

. lasses ofletters have a .risen from' the Divine Mother KunQal io" ,,]9

There are five sacredstates of the Self that rise from this KunQalini and

. .they are the five mouth .ofLord Siva: Isana: tatpnrusa; aghora; vamdeva;

and sadyoj:ata,?O,TJlese mouths have appeared/rom this Kundalini so that

Lord S i V C i can speak to the public, helping them and, by illumin atillg' that

whicb is to be known teaching them ..2 1 '

Twelve vowels also rise from this Dis ine Mother Ku{t(lalilii},aJ1d,tifty

litters ulso rise from the SUJ11e Mother: And nOlV consider the three kinds of'

speech: supreme, medium and inferior. The supreme speech is said to be

centered In ' the heart. T 1 1 i s supreme speech is the supreme sound called

pasy nti. Til throat is the center oj,madhy,ama speech land th e tongue is

tile center oj'vaikh,arr speech.

lV11en something is to be said, i , t ' is first to b e takenfrom one's heart In

the heart, there is no differentiatiorl. of letters or words; there is only

consciousness. There is some force ofwhat is to occur in the' next moment.

Soin the heart, it is just onepoint, one atom _eka nava], land that i s ' called

pasyann speech (v'ak) ...~

SOj' the supreme e,nerg) ofsupreme speeclt is t h e e source of all speech ..

This is whv all these Ietters emerge from the supreme center q f that ,energyof God consciousness, the'Divine Mother: And all mantras that are recited

b) spiritual aspirants [sadhakas] get their strength [virya] and splendor

[rom lite supreme Devi' of God consciousness, Kunda lin t.Ksemaraja cone -udes his comm mtary of this third surt. from the

< I I '

SecondAwa .ening of his Siva sutra vimarsinl with the following:

This is why' is, aid that m a t ) X a and InalinI!2 both risefrom this KU1)ljalin,l

1 9 ,""a sli,U rtH B kQ ra 6.unbikii iirdhacnndrikii J ekuiveuhani (Jara 'saluill tridlzo sCitu fU"'o. i j t~yau3"11

abhJ"o Jltluen1-(l.'uktli'bhYl.lh . r a . I , r ~ j t i t ( ) .a av av arg ak ah I na pc uJh ah c a stnrita tu naJ)('i'va.rgol'nlaksit~

20 In the b eg in nin g o f satva vuga ; Lord S~ 'vaap pear ed ~ nthe orrn of Svacchandanstha, w ith fiv e

headsan d ~i'gh~e n a rm s, His five heads. came i nto ma ni fe sta uo n th ro ug h tn s live great energiet !

c "l saki,i [aU ee c on sc i o u sness 1 " a nanda s a k I i [all-bli s s] ~ i'c.ch(i sakI, i I (lU~w i U , L iii-ana ,l~(.lJctilll -knowledge j, an d kriya sakli [all-artionl. These f ive energies appeared in . his ~v e m ou ths

known as ;;ianct tatpurusa, aghora, VQn lade Va'l and Laa)'ojiif(]'.

21 Because these r 1 V C mouths r ise from ~IJ]Ju~aUnT,ord Si'va is dependent 'O n k~J!'Q~aHnr.

Svaradvada,saga. de-vi dvada§asfil.£l ,rulciahr'lu I aka.rlfdik~~a"araJ1,llislhitfi paiictlsata bliidiill

h,tstha eklil.lal.~ftp rn fn kanth« pr:okla d'idtl.\'aka / Trira'~1avii{Ui1liiltlvyfijiJuJan!ule sada , ,1hi ta I

I jilrwigre l',a'''~lGU~spattir bha 'va f ). 'a r r .a na ~aln 'Say(lbI evtui labr.lG~s·'Qnispattir ~!abd(n'J'lipl:'a"J1

caraca n:uij'I

(27 )

8/3/2019 Malini Oct 2004


Because th e S,ivll Stitras are ac.tuall» the most secret and' essential thoughtsoil

of L ord Siva, in, expla ining them , w e have re fe rr ed to , S , G many ta ntra s. Y ou

shouldnot be worried about our giving so many references. And ifJJ{J'ustill

do not u nd erstan d w h at KU1)~alinl actually is , evel1~though we have given

so many references It)aiel your understanding, then you should take !,old

of the feet ofyour master:#

In the Krama sy stem of K ashm ir Saivism, which was introduced 'by

the sage Durviisa at the beginning of the Ka11~yuga, the Divine Motheris. . : - . h ' '. . . ' _ d ' , ~ . t h _ . ~ · _ · · · · f ' L ' . ' 1 ' : - ' . :v..u . .13 y,." ' 1 ' " ~ -1 ' " ' ' t h ' - Ii" '". t , ~ ' I D . .. ' D " '" , , ' " , 'wors ippe m tr e rorm 0, twe ve nct E S . , , 1 1 1 leI e even "aspec , me . avme

Mother takes the form of.Mahakllli' and is dep ic ted as dancing on the, 'body';# "- -

of Lord Siva.r 'To the ardent devotee of Siva," the q uestion of why Kl1l1 is'"dane ing on Lord Siva may be p erp lexing ~In a verse from the Kramakeli=-

a now obsolete text penned 'by Abhinavagupta=-Swami Lakshmanjoo

provides the following' explanation:"~ '"

It is Kiilasamkarsini W/lD' dances 10'," the body , Of Lord Sil lQIO He reiSiva~ I 'J

is known as "MahclkalaJ " the lord of time and death. , 8 y ' s imply knitting

her eyeb'row,s~h is b e tte r h;tllj; ~~:Mah:ahkallt has shattered th e universe into

p ie ce s and digested all time an-dspace in her O¥VI1 nature. Here, th ere is' no;t

p as t, p re s e n t o r J if, l~ u r:e ~ ·othing is born and nothing dies ; therefore Siva as

Lord of time and death surrenders totally and enjoys the blissful to uch , o f

,M (lhakall 's lotus feet. It is ' to this' unive rsal Mathe r that 011Jt must surrender

everything. as she. is th e real Mother protecting everybody. Y o w should

take refuge in, h er at an y co st a nd ev eryth in g w ill be fine/?

SW3i.TI.i Lakshmanjoo then writes that "by the grace of God, by th e

22 ln afrlc a i s t he s ys tem cf letters ofthe Sanskrit alphabet t ha t beg ins with th e f ir st le tte r "a" an d

e nd s w ith m e l as t l et te r "ksa" In the English alphabet t hi s 'wo uld cor respond to th e k~t t~n~ . 10 z...

In Kash : m i r S ai vi sm ~t h e fie 1 S , a no tb er u nd er st an ndi n 1 1g of the system .of] etters, [ n [hi s sYstern. .lh e ~e u e r s M e n o t inord er ~ i t t s ,an o rd er less \; \~rl d 0f 'Ie tters, S u.ch a S : Y S l e l 'f 1 1s o n e th in g in. a J 1 .

th in gs an d aU things in,one lhi:ng. ~nKashmi r Sa l v ism this system is c~ned M;aUni,

23 SW3mi Lakshrr tanjou, Kashmir Shal'VisJtl. ' TJ~'eSec re t S~prelJu!. a d. J oh n Hu gh es (' ns Angel es :

U niv ersal Shaiv a F ellc wship , ] g r , s S ) ch, , ~9 .p , 13 . 3 .

24 In the f amou s D .at~ im~e~vaTemple -where Ramakrsna Paramahamsa had, hi s reat izau on-M other'Divine is e m o Q d m e d 'i n th e fo rm o f " M , a f [ , i k .i f L

25 JrlJ'Utrl sadlis ivap ad e pi Inahograki i Ii bt1.r,~{ } tk~l ' (1h ' ,ht"ukJ1Jire~ ' £ 1 ( ,i hhal i ,gl ILbh iimilJ lllyiikala,;yya

partuna.ui sthitimetya kil(]~al~'ika:~inim hhilgavatim hatha 1 ' . 0 dhi .f i~11e, lII

2 16 K;UclS£;inikar~i~ii.Kftal"i·is c onsider ed to be the su pr em e em bo di r nent o r a n twelve K;nh~i.I n th is

formal ~on she ]s also r e f e r r ed to as Ptllii B h al ra vi'.

27 "Audio recordings o/Swtuni L a k s i 1 n U l - n j D , { ) - .J99.1~;r (Los Ange les, U n ive r sa l Shaiva Fe]h)wsh:ip'

audio ] ibrary.) www.u-s-f .org .

(:28 )

http://www.u-s-f.org./

http://www.u-s-f.org./

8/3/2019 Malini Oct 2004


grace of '[he Master, or by' the grace of the sacred scriptures, the aspirant

who has understood the 'trick of awareness' b e 1 C 0 1 T I · e s , liberated in no time, u

The recipient of such grace soon realizes that '~heDivine Mother is not far

a way in some seventh. heaven, but is in fact, the very essence of his or' her

own being, For such an, aspirant, there is nowhere t O I go to realize the

Divine, as she is closer than one's own, breath,- _ .t_ _ iI_

A beautiful verse from 'the Siva Drsthi sums up the divine ply of Siva# . _

and Sakti:"#

Let S iva, w ho is 1 1 1 ) ' ,(lW~:Znature, b'ow down to'his real nature, Universal~ ~

S(lJQ'J th roug h h i's ow 'n Sakti [Divine Mother] f O I 1 " the removal of bondage"

and' l im i tat ion; which is none' oth er th an S iva.i' ,F

So, it 'is through Sakri that Siva is realized; and thus for one whose

awareness has expanded to embrace the true nature of the play of this

Universal . Mother, the daily routine ofeveryday life becomes the r eal m ean s

of worship,

O~ 1.1 h S " : . , _ ,m tvamai .'.:V1ay'Q

~ ,-

For more information about Swami Lakshmanjoo and KashmirS''''" '. I ,i it ,.,h h t t it' rvism, p, ease 'V1S1 : www.isnwaras ram rILlS .net

www.universalshaivafellowship.org

fIto tr{_b '{qr Q " W I crra;tlu~I q

Q 'R i ' 1Q : W I ' ~~IICllq I

O m . Para, Bhairaviiya s n ' Laksmanaya

Tubhyam namah ~§riGurve s i v u . y u :

http://www.isnwaras/



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8/3/2019 Malini Oct 2004


Du er.itage of Kashmir

~ DI: Advaitavadini Kaul ~

The or i gin, of Buddhism in Kashmir is shrouded inobsc u rity , Buddh ist

sources, howev r we unanimous in attributing th .',ntroduc ion o f Buddhi sm

in Kashmir to M ajjhantika a 111,Onk of~ :. ranas r i and a dis: ip le of A nanda,

A cc o .,dino to Ceylonese Chronic le I he Mahavamsa Moggliputta Tissa,

the spiritual guide of kind Asoka after _ 1 1 1 t : conc lu sion of the third Buddhist

C ou nc il, sen t missionaries to di feren t countr ies ro p ropog te Buddhism,

A B uddhi: t savant Majjhantika waI

depu ted . to Kashm ir -G andhara. Thestory of th e introduc tion of Buddhism in Kashm ir b'y Majjhantika i· also

told in , several other Buddhis t texts like rhc A okavadana, the

Avadanakalpalataa, the Tibetan D u l . . .va (vinaya) and the t ravel account left

by Y uan Chwang, It is infested with le gend ar y colouring a rd relates how

Majjhantika r ec eiv e: - hostile treatm ent at.the bands of th e . 1 1 0 . a 1 l N aga p eop le

an d th eir ' chief and bow be was finally able to w in ove to Buddhist faith

l .h!e- ntire Naga populat ion a' ongwith t, eking through his : upernatural

powers .Accord ing to the Buddhis text' the D ivyavadana 'however, several

monks from Tamasavana 'inKashmir W' re invited by' Asoka to attendthe

third Buddhis Council at Pataliputra, Again, Kalhana describes the

esta al ishment of sev er al v iharas in Kashmir du r ing the reign 'of kind

Surendra, the predeccsso of Asoka. It leads to p resume that the Buddhist

faith 'w as alr eady in troduced in 'Kashm ir before the time of Majjhan ika

and A soka, H ow ev er , it seem s that B uddhisrn . though introduced earlier,

gained a fim footing i n . Kashmir only under th e sp ir itu al leadership of

Majjnantika during the th ir d c en tu ry ' B ~C .

Asoka (eire. 27,3-236 B~C~)whose sw ay extended to, Kashmir as well,

: S I described 'I y Kalhana as a' in g of Kashmir and. the fo llower of Jina i .e . ,

Buddha and i credited by him with, the establishment ,o f several stupas

and v ih ar as in th e v alle y, Thu he is credited, 'with the building of a caitya

o f am azin g height in the town of Vi .astatra, Y uan-chw ang also noticed

fou r .stu pas in the v alley containing apor t ion of relic s of the B uddha whi c h,

accord ing to him we r e set u p by Asoka, The well known Ti 'elan historian

Taranatha 'peaks of kind Asoka as having bestow ed lav ish gifts on several

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The history of Buddhism inKashmir after Asoka ..:,! somewhat obsr.ure,

B ddhi , h f ] 'I I '1 d ' du r i h ~ f J m k " h iU ,U , , sm seem s £ , 1 0 1 ave ..auen on .vu I . ,ay·s ,"unns t tereIgn 0_ ~a~u 'a t e

son 'ofAsoka. Jaluka was a supporter 0 'th, indegenous Naga and Saivacults and not well disposed towards the Buddhist faith ..A chang in his

attitude toward Bud hist faith is " however, said was effected in him ater

b y 'the interces ' : mon of the divine sorceress named Krtya at w hose request

he built a vihara called Krtyasrame __Th ~ vihara has been identified as

'ki-teche' by O'kong who visited it during the eighth cell ury A~D~

The Te ,1 landmark in the history of Buddhism in Kashmir is formed

by he farnou: Buddhist treatise Millindapanha which recor '1 the di·cussion

on important B uddhis top ics between ~heIndo-Greek Kind Menander orMilinda and the arhat named Nagasena, The scene of the discussion is .aid

'to have beer t a spot o:nly twelve yo· anas fr om . Kashmir . The author 1 0 " this

famous treatise refers to his in irnate knowledge with Kashmir and

sur rounding regions an,d ap pears to be fairly familiar with the pe ople 0"

th i r egion . .K ing M ilinda, according to this wor k, fir st becam e a lay devotee,

then built the Milindavihara and after some time handed over the reigns of

his government to his son to join the' Buddhist samgha. The epigraphic

and numismatic evidence attest to the professing ofBu dhist faith by theIndo-Greek rulers" who, after the f III of Mauryan empi e establ ished their

sway over whole of the north-western India ..It is not unlikely that Kashmir

also c ar ne u nd er the influeno 0 .Indo-Gre kru lers and Buddhi sm flourished

in the val 'ley under heir benign patronage. A coin ofMen nder bas, een

found in Kashmir which ·s now in the SPS M useum in Srinagar ,

Buddhism r ec ei v d a g r ea t ph ili p duri ng the rule of the Kushana rulers,

Kaniska's reign (circ . ? .A~D~): · full of glory in . the history of Buddhism,

He r ec ov er ed the 1 1 st glory oft re r eligio n and fulfilled the worl of KingA aka of sending distinguished scholars abroad to p opagate he religion.

Kashmir and Gandhara particularly enjoyed the Pro sperity i n the history

of, uddhism during Kanishka's reign The ses .ion of the fourth B iddhist

Council, ,he creation of the famo I.commentaries called vibhasa sas tra

lan d the appearance of d~stinguished scholars are some of the important

factors, for which Kashmir stood promin ntduring his r ig".,.

According 0'..lhana, Huska, Jusks and Kanishka were the piou '.

Turuska rulers who built Huskapura (Uskur), Juskapura (Zukur) and

Kaniskapura (Kanespur) respectively and erected caityas and maths a

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Suskaletra and other places, Ace irding to Taranatha, Kanishka became a

devout Buddhist and jist ned to the 'discourses delivered to him 'by Simha-

a . ruler of Kashmir, who after ordination wa called Sudarsana.Subsequen ly , Kashmi became an important centre of Abhidharma

studies iie~ the Sarva tivadin Abhidharma, It produced a Iarge number of

distinguished scholars who specialised in Abhidharma studies and, wrote

commentaries on the same ...Many scholars went outside India to propagate

the faith, Some, who went to, the neighbouri ng countries of Central Asia

China, and T ibet translated Sanskrit text s in to 'the 'language ofthose regions,

Again, after becoming an important centre of Abhidharama studies,

distinguished scholar from others c ou ntr ies also w er e. attracted to Kashmirto gain knowledge,

After Kanishka, another king who i s known, to have extended patronage

to Buddhism in .. ash nir was .v leghavahana (eire. 6th century . .D.)

Meghavahana originally hailed f rom Gandhara - a predominently Buddhist

country, He prohibited the slaughter of living beings in his country, 'His

queen Amntaprabha of pragjyotisa (modern Assam) built, fo the us of

foreign monks, a lofty vihara called Amritabhavana to which reference

has been made by th· ••Chinese traveller O'Kong and which is representedby th e extent ruins at Vounta Bhavan (ancient Arnritabhavana) a suberb of

Srinagar. His other queens are also referred ·~ohave 'built many viharas,

Kalhana fur her refers to some evidences which prove the

estabiishrnent of Buddhism during the sixth and the seventh c nturies

A~D. Jayendra the ma erna uncle of King Pravarasena II patronised

Buddhism and built Jayendra vihara and. erected a statue of Buddha in.it.

'This vihara was subsequently destroyed by King Kshemagupta (950-958

A~D ~J,. 'The ministers of Yudhisthira II also patronised the faith and

constructed viharas, caityas and completed other pious works.

Amrn a p r a b h a w i f e of King' Ranaditya installed the statue of ·uddha I D . . n.

viharabuilt by Meghavahana's wife Shima, Galuna, th e minister of King

Vikrarnaditya built one vihara in the name of his queen Ratnavali, The

queen of Kind Durlabhavardhana (600-636 A.D~) set up'Anangabhavana

vihara and Prakasha Devil wife of 'King Candrapida ( 686-, '69 . 5 A .D ,. )

founded Pre tasha vihara,

.A fair ly ' trus worthy account of the state of Buddhism in . Kashmir

from the 7th century onwards is furnished by some literary documents, the

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·

Suskaletra and othe places, According to Taranatha, _ anishka became a

devout Bud dhist and listened to the discourses delivered to him by Sirnha-

a ru er of Kashmir, who after or dination w as called Sudarsana,Subsequen Iy , Kashmir became an important centre of Abhidharrna

studies i..he Sarvastivadin Abhidharrna It produced a large number of

distinguished schol: rs who specialised inAbhidharma ..tudies and wrote

commentaries on tile same. Many I. cholars went outside India to propagate

the faith. Some, who went to the neighbouring countries of Central Asia,

China and Tibet, tran . lated San" krit texts into 'the language ofthose regions,

Again, after becoming an important centre of Abhidhararna studies,

distinguished scholar from oth IS countrie also were attracted. to Kashmirto gain knowledge.

After K an ~shka, a no th er king who ~ know n to hav e extended patronage

to Buddhism ill Kashmir 'was Meghavahana (eire. 6th century A~D.,)

Meghavahan a o r ig in ally hailed, f rom Gandhara - a predomin ~n ly Buddhist

country, He prohibited theslaughter of living beings in his. country. His

queen Amritaprab ia of pragjyotisa (modern Assam ) .buiIt for the use of

foreign monks a lofty /ihara called Amrirabhavana to whi ch reference

has been made by the Chinese traveller O'Kong and which is representedby the extent r u in " ,atVoun ta Bhavan (ancient Amrirabhavana) a suberb of

Srinagar , H is other q ueens are also referred t1 0 have bui t man y viharas ..

Kalhana fur her refers to some evidence which :prove the

establishment of Buddhism during the sixth and the seventh centuries

A~DI'Jayendra the materna uncle of King Pravarasena II patronised

Buddhism and built Jayendra vihara and erected a statue of Buddha ill it.

ThiSI v iha rawas subsequen tly destroyed by King Kshemagupta (950-958

A~D~),.The ministers of Yudhisthira II also patronised the faith and

construt ted,viharas" caityas and completed other pious 'works.

Amritaprabba, wife of King Ranaditya installed the statue of Buddha in a

vihara 'built by Meghavahana's wife Bhima ..Galuna, the minister 'O f King

Vikramadityi built one vihara .i,n the name of his queen Ratnavali, The

queen of Kind Durlabhavardhana (600~636 A~D.. set upAnangabhavana

vihara and P rakasha Devi, wife of King Candr ap ida .6 86 -,,6 9,5 A ,.,D '.)~ -

,'ounded P ra ka i h a vihara,- - -

A fairly trust worthy account of the state of Buddhism in Kashmir

from th e 7th century onwards is furnished 'b y some li terary documents, the

(J2 )

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trav 1 . a counts of the' hinese tr,__ellers Yuan-chwang and O 'Kong, [hie

Rajatarangini some archaeological discovers s and epigraphic _ecords ..

Nilrnata Purana of tln -6th-7th centu ry .-~D .i a Sanskrit text dealingwith the s a c r e d places, rituals and cer menials of Kashrnir , T ' h , _ Buddha i s

r ferred as an incarnation ifVis _in tins work. It uescr ib s the,celebrations

of Buddha's birthday as follows: "In the bright fortnight the irnag s of

Buddha's shoi ld be ba bed in .-_er rendered holy with all h erbs jewels

and scents , inaccordance with 'the instru ctions ofh Saky as i.e, Buddnis s.

'The.dwelling places of the Sak -a should be white w ash .d and the walls

o f the caitayas- the abed S o fth, _ -God iho uld b e decorated with. pa in ti ngs .

Gi ts of clothes- food and boo .-sho ld be made' 0 the Bud - rsts and afestival swarming with dancers and actors should be celebrated, Worsh ip

of Buddha with eatable off ring, flowers, clot ie e c. and the c ..rities to

th e poor should continue fOT 'three days" ~

The discovery of B~_ -dhist manus cripts from a tupa at Gilgit is an

impor tan t lan dmar k in the history of Buddhism in Kashm ir , On the basis

of paleography hese man scripts which are write .n in the so-called post

Gupta . alphabets m ay be assigned tO I 'he 7th cell ury AMD~ Gilgn at that

time was rul · ·dby ' the Shahi princes as is indicated by some ep -graphic

records and the manuscripts themselves which contain a m ention of some

Shahi ru..ers, .hese Shabi rul . S 'owned allegiance to the r uler s of K ashm ir ,

It appears t ..at the flourishing state ofBuddhism .inth e 7th century was not

co nfined to the valley alone but th e p re 'domin 'flee of Buddhism could also

be noticed in the distant. nor th of Kashmir ;

Yaan-chwang visited Kashmir in63 A.Dm He saw about a hundered

sanghar am as and fiv e tho usand Buddhist priests in the valley" H ie also saw

four st pas built 'b y A soka each of which contained re ies ofth Buddha,

Among the B uddhist v iharas visited by himhe spec ia lly mentions the Juska

v ihara w here he stayed fOT the night after hi---ir - t entry 1n.· ' ( ]1 the valley at

Baramulla and .he J ayendr av ih ar a ounded by the maternal uncle of

Pr av ar sena I~ ~Her e he stayed for a cou ple of y ear s and .eceiv ed instru ctions

in various ~astras, Yuan-chwang was warmly received by the king and

was invited 0 hispalace 'where he was provided all facilities including~ p

assis once for copying important Buddhist te x s, Yuan- hwang's account

proves beyond doubt t at Kashmir even during 'his 'visit was a centre of

Buddhist learning and there were ieveral di: tingui bed Buddhist scholars

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in th valley who I10t 'only cor rnanded mastery over the vibhasa and the

upadesa sastras but also co rtinued composing texts on irnporant subjects

with. unabated and unflagged zeal and enthusiasm. Admiring the contents1 0 , thee literary texts, Yuan- hwang re narks that in these ther e w as evidence

of great study and research, In tbem cou d be found an extra -ord ina ry insight

into tl ie Buddhist lores of various kinds and also into the Br hmani al

learning, Indian alphabets and Vedas and their angas.

O~King, also known a Dharmadhatu reached K. shmir via Kabul

and Kandhar in 759 A~ D ,. He stayed in Kashmir fo r four y ears and . . .u died

Sanskrit and vinaya texts from the celebrated Buddhi ..l teachers. In ,

Mundivihara, he studied the vinaya texts of the Mulasarvasivadins, Henoticed more th n thr ee hundred viharas in the valley and. la ge number

of S u pas and , im ages, Besides, 'lh..·Moung-ti viha a. O' Kong men lio ns th e

following Buddhist monasteries in the valleyr Ngo-mi-tro-p'a-wan

(Amitabhavana), Ngo-N arnli (A anga or Anandabhavana), K i teche

(Krtyasramavihara) Nao-ye-l .Je-jo, Ye-li-t' e-,~e~and K'o teen.

Th .'rulers of he Kar ·0,a dynasty of Kashmi .who ruled during lh 8th

cen u ry A~D.,thoughstaunchfollow 'rs of SaivaandVaisnva faithswere also

favourably disposed' owards th e Buddhist faith, They founded Buddhistinstitu tions and endowed them with lavish g~ts, The celebrated Karkota ruler

LalitadityaMu,ktapida(600= 736A.D~. founded on .Rajaviharawith a large

quadriangle and a large caitya at Parihasapura (the modern Paraspur) , He

also buil t another 'v ihara w i th a stup a at Huskapura near B ,ar amu l i. A huge

coppe r image of Buddha bu ilt l :y him i s " aid was high, almost touching the

sky . H is m inister K ay ya built Kayyav ihara, Bhiksu Sarvajnamitra who had

attaim "d he purely of Buddha liver in this v ih ar : ~Ano th er minister of

Lalitaditya named Can. um _ ,W 110

was a Tckhar ian. bu ilt two v iharas one of'which had s golde image of Buddha. Cankuna' a son in law a' so built a

vihara.f ext celebrated ruler ofthe Karko la dynasty, Jayapida Vinayaditya

,(7 5 .1 - 782 A~DI~)mblished his newly founded town Jayapura with three

images ofB uddha and: large v ih ar a, T he flou .ishing condition ofB uddhisrn

during the period of Karkotas is also evidenced by archaeological

excavations carried out atParihaspura and otherplaces which have brought•

to light several stupas viha a· · caityas and B uddhist images, Mention may

he made of excava ted ,L nte . ofParihaspurafounded by Lalitadityawhich has

revealed the existence of a s tupa a vihara and a caitya and brought to surface

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two images. of Boddhisattvaand one ofBuddha.

In th e fo llowin g centuries Buddhism in Kashmir was over-shadowed

by the wide u,psu.rge ofthe Vaisnava land Saiva faiths. However, inspire of'the overwhelming predominance of Brahmanic faith and the Ioss of the

royal patronage, Buddhism continued to flourish even as late as the I . 3 th

century A~D,.This is supported by the' Rajatarangini and th e epigraphic

evidence ~

King Avantivarman (8,55/6- 833 A.D.) has respected Visnu, Siva and

also Buddha.He prohibited the killing of living beings. During' his timet h e 0 " 1 ' " ' , e ·.~ ,s. .. h o i l a r s 1 1 ~k e S - ,:V ' . a s v a m in , I J 'oet s A ·. .nad a v a r d l h a n a 'M 'I k rtak g ' n ' " J I ia 'nd'. ;t:II. . Iii.. . . a· .... ,.I i. .. , ~ ~ ... ' .. , ... ' ! !o r < . , . , . . ' . " e ( . ,_ . "OJ. .. " I,;Jl.I.~ . ,d ., (iL. ~ '.

Ratnakara lived. Although a Saiva by faith, Siv asv am in com posed a workwith Buddhist theme entitled Kapphinabhyudaya, The poe t Anandava rd an a

is alSOI repor ted. to have written a subco rnmenta ry (Vivritti) on, t he P r amana -

viniscaya-tika 1 0 : (Dharmottara, a text belonging to Buddhist logjc,

The; Avadanakalpalata was composed by the well-knownpoet from

Kashmir Ksemendra du r ing ] lth Century A'D, It was completed by his

son Somendra who added one more chapter to his father's 'work to ' m ake

th e total number of ,Ava dan as 1 08 , an. auspicious number , He also wrote

an. introduction to it. The Avadanakalp alata is a hu ge collec tion of av adanas

which are called Jatakas in early Buddhist tradition. K sernendra has drawn

up 'the: traditional avadanas bu t in a poetical form.

Ksemendrahas many works to 'his credit some of which are known

' b l y name only. He composed his 'works du r ing the reign of King Ananta

(1 0 20 -1 '0 63 A .~D .) 'and 'his son K alasa (1063-108119 A.~D.)as is evident from

his works available to u s . . K sem endra had a variety of interests, and has

w rit ten o,n different subjects. Having been influenced 'by Bu dd hism a lso

'he seem s to 'have stu died the B uddhist religion deep ly that made i t possible

for him to compose the avadanas successfully.Further, being impressed.

'by th e faith he aJS(] included the Buddha among the ten incarnations of

Visnu in his dasavataracarita. In . (h ie beginning this work 'had a . mixed

reception in Tibet on the grounds that it was written 'b y a layman and DIOlt

'by a monk. Because of their inperfect acquaintance with Sutras and

Agamas, some Lamas of tibet ev en charged that 'the work containedmatters~ - ~

which different from the real Jatakas of the Buddha, But in due course oftime the Tibetan scholars realised the merits of this work and started

appreciating it. A large number of Tibetan translators as well as scholars

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devoted their atte ntion to ' ' 1 1 e study of 'fh~s 'work wh ich con ta in ed the largest

number of avadanas l 1 1 I D l any other W IO' ' " of th is c le , S " .Each avadana contains

a dis tinc t "tory of an, incident in th e life ofth.e Buddha illustrating a particularmoral. Th ' Buddhist propensity of self-sacrifice is brought 1 1 0 1 a climax

here. In tile last chapter the author has illustrated very weI the six

perfections (Pararnitas) viz., charity moral c : ' aracter patience, deligence

contemplation and wisdom, of' he Bodd tisattva. Describing the merits of

Avadanakalp alata, Som endra s ys:

"Those well-known viharas gorgeo rs 'with, the array of pictures I

p leasing to the eye, hav: passed away in the cause oftime. But the Vihara

of moralmerits, excellent and, lelightful erected b_ ' 'm y father, in whichthe avad an a",, with weighty meanin gs und er ly in g them are carved out, as

, i t were and painted ill, variegated COIIOlIfS by the pencil of the goddess of

lear ning, w ·1 1not peri '~ heven at the end 0 '£im1enot even by the ravages of

fire or of water" s

T hat B uddhism w as still p op ular illhe va Jey and had so rm , o llowin g

in the tenth century ' is also indica ted by the inscription, O f th e reign of Q u een

Didha preserved in SP'S '_ < useum I Srinagar, The inscription is inc esed on

three si:, es of a pedestal of bronze statu tte of the Boddhisatrva Padt I apani,

The epigraph records C O . n . ' L ecration of a re igiQUE gift (daya-dharma)

consisting of the statutte itself by Rajanka Bimata, a Buddhist devotee.

Another nscription of probably the same or somewhat later period and

incised on th _back of a Buddhist image, contains ~11efamous, Buddhist

creed Ye Dharma, etc, There is an other insc rip tion, disc ov ~red from A r i g 'O 'D 1

belonging to 1197A~D..-which records the c ons' ruction 0 a bric . shrine

by certain Ramadi va for installing , a n image of the Boddh.i attva

Avalokitesvara. S'~ ilarly in, the eign of Rajadeva (~213,-,~2J5 A.D.,) a

"articular cult object called M'mdalaka was consecrated 'by the-Bu Idhisl

teacher Kamalasr i in honour of B oddhisattva L okeshv ara (A valokitesv ar a) ~

To the same or the somewhat earlier period probably belong the two

inscriptions discovered 'by C unningham [atD rass in Ladakh which contain,

m ention of 'the Bodhisttva Maitreys and Lokesvara,

. According to the Rajatarangini Buddhism received patronage under

the II Lahora dynasty (1 ]01 - 339 A.D.) as well, Kind Uccala's queen

Jayarnati 'built two viharas and the king' hirnsel .laid 't · e foundation of a

vihara in honour of his siste r Sulla. Jayasimha was ano her king of this

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dynasty, whose rule commenced in 1128 A.D. His favourable attitude

towards Buddhism led to the construction of new viharas and renovation

of the old ones. The Sui vihara, construction of which was started by

Jay asim ha's u nc le U c cala, w as c om pleted by h im . T he r elativ es and officers

of Jayasimha also gave expression to their Buddhist leanings and founded

a number of Buddhist institutions to which large endowments were granted

by Jayasirnha. His queen Ratnadevi's viharas attained importance among

the religious monuments. Rilhana, his minister who was a pious man, built

a vihara at Bhalerakaprapa in honour of his decessed wife Sussala.

Jayasimha adorned Bhuttapura with viharas and mathas and completed

the Bijja vihara. His commander-in-chiefs wife Cinta built a vihara on the

bank of the river Vitasta with five other buildings,

Thus on the basis of archaeological, ep ig rap hic al an d lite rar y ev id en ce s

aduced to above, Buddhism continued to enjoy popularity in the valleyeven as late as the 13th century A.D.

In the history of Buddhism, Kashmir has a pride of place. Even since

its introduction, Buddhism continued to flourish and enjoy popularityin

the valley. The benign patronage of the pious rulers with B uddhise leanings

gave it a philip and a large number of monastries with rich endowments

were constructed throughout. These viharas, in course of time, became

great centres of Buddhist study and research and a large number of authentic

Buddhist texts and expository commentaries were composed by the

distinguished Buddhist scholars. These flourishing centres of Buddhismnot only attracted the attention of Buddhist scholars in the country but

several Buddhist celebrities of other countries also flocked to the valley to

gain first hand knowledge of th e Buddhist scriptures. It was the Buddhist

scholars of Kashmir who studied and taught not only in the valley but also

disseminated and expounded the Buddhist faith and Buddhist teachings,

in neighbouring countries 'O f Central Asia, China and Tibet. For detailed

discussion on the contribution made by Kashmir towards the dissemination

of Buddhist culture in these countries reference may be given to my book

on subject.

(This research paper was written b)' Dr. Advaitaviidim Koul for a seminar

conducted b y the Himalayan research and cuitura! Foundation 0,1 Jammu in the month

of March 2004 under 'he guidence of Prof: K. Warikoo Secretary General Himalayan

Research and Cultural Faundation.)

-Counesy Prof. K. WariKoo

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Doctrines of Sbaiva (Trika) Philosophy(Based 011 Para-Pr :aveska of Aearya Ksema Raja)

• - By V.N. Jotshi (Bhat)

There are two aspects of Kashmir Shavism i.e. theory and practical,

The important clauses of theory have to' be experienced practically by

means of Sadhna, Trika system has been recognized as highest among all

the Sadanapaths that lead to self recognition. It is also known as Advaita-

Shai va form. In this system mind is to be withdrawn from objectivities and

has to be turned towards the subject which is the real self and has to be

merged into .i t.

Para - Pravesika - a small booklet by Adirya K serna R a ja is p rim ar ily

the foundational work explaining different terminology prescribed in

different Shaive Scriptures. This booklet gives elementary knowledge of

Trika system as well..

The Trika Philosophy is triad and consists of l. Siva 2. Sakti 3. Nara(Jfva) or Para, Parapara, Apara,

1 . Sfva is absolute reality. S,akti is the divine activity of SIva through

which he conceals his nature, Her reflection through manifestation to

the position of souJ and world is Nara (the bound soul),

Trika Philosophy involves experiences of thirty six principles or

elements thereon. Reality of one universal consciousness is manifested

thr ou gh these exp er i ences "T his school ofthought believes in self-recognition,

action and thought For gaining positive pract ical experiences the aspirants

o fthis sys terns should ha ve mora] and men ta l characters of high orde. r .Tr ika

philosophy primarily deals with ultimate reality, manifestation o f tile wo rld

process, bondage and Iiberation leading the devotee to realize the supreme

identity of the individual soul with the Eternal-Principle - SIva, i.e,

transformation of the human consciousness into divine consciousness.

Parama Siva manifests this uni verse ful t of multiplicity and countless

forms yet remains the embodiment of consciousness. His true nature

undergoes no change,

The first movement in consciousness is called Spanda or Unmesa,

From Ills initial throb comes the creation of the cosmos in which Sakribecomes thirty six latta vas - the principles or constituents from SIva to Earth.

There is no difference between SIva and Sakti. Shiva is considered first

principle and Sakti - second principle.

In Trika philosophy the universe is being created, preserved and

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"dissolved in Siva alone ..Any thing don ~by him can not be unreal. Ma'ya, ,

cannot prevail on.51va, 'T _Jiva is divine or Slva but has forgotten his real

nature, The experience by which he is able '",0 recogni e 'his r eal . na ture andbr ing 'home to him the 'truth through spiritual discipline is known as 'Pra i~

bjia Le~self -recognition ~-hool of Trika Philosphy ~The main tenets of

trika Philosophy are as und ,:.. .

SIva, IshvaraJadas j \la

Maya

Rag

BudhiCaksu•

Kala

urus. ..Sruti

Vakr

S'"b d'ana la

Akasha

Vidya

PrakritiTvka

Pani

Span ha

Vayu

KaJ

Aha nkarL•• ' • "I •

Niyati

ManhGhran

Upasth

Gandha

Prthvi

Ji'vh'a

Pav l l" "

'Rasa

Jal

Pad

RupaAgni!-

=

Acarya Ksem a R aja has given -at" -n~l s y n iesis of these thirty s · - -principles

(concre e and real mental experiences) in the above mention ..d booklet,

The same is briefly give . as under:i) Five principles o· unlimited sub] ct-objeet exp .rience:

. . . . . . , . -1. Siv: 2~Sf 3. Sadashiv d. Isvara 5. Suddha Vidhva

. . . .. .SIva: He i. th - universe in all iu e ti ity an I even beyond it. He i~

spirit Iiss will knowledge and action.'"

2~ Sakti: The firs flash to , dr aw out into, exterior, It is force, energy 'O f i he

will t.'oact. It is bliss" will knowl dge and action.

3. Sadasiva: Here the feeling to emerge ou de velops into will to act.i<'

Her e su bje I - object i 0.0'1 differentiated.Will dominate ,-,I o th er Sak tis,_ .4~ I·v - a: .. ere subject actually emerges !QU' into object.Ahanta' (subject)

the feeline I predominates 'Identa =the feeling of 'this' iKnowle-dge'-it" .,.

Sakti dominates other Saktis.

5. Suddha Vidhya: Ahanta _nd identa or this aspect of experience is aIi" ;i*

bel!anced. Action Sakti domini tes other Saktis .

.i) Cr .ativc Energy o r lim iting principle:" "6. '--aya ,:,Thi: divir eSakti is responsible for differentiation, It makes us,

forget eu true nature and binds us down to individuality, It eludes

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v)

1 7 .

18~1 9 , .

20 .

these unlimit powers into f in it e' f orm ,,/

8., Vidhya: SIva is om niscien . Bu t Maya has p ut it into r rnitation, So t '

is limited knowledge,;I 'c

9 I Raga : SIva. is f ull and comp le te, bu t again Maya has put it inrobondage.

So there i s . a : tachrnent to sen' e objects,

1O~ Kala: Time limitations ~past, p resen -and future. S~'vais eternal. There

is no bondag ~lo r limitations of time to him,JJ

11. Niyati: Limitation 'with regard 0 space, SIva is omn ip r esent or all

P rvading but here it ha its own limits as Jiva,

I V ) Five limited individual experience:

12. Purusa: The concept of individuality. F ive , c loaks of obscuration~

conceal: th quality of the pu rusa from , Siva ~ (the universaconsciousness ).

13., Prkrtl: tt con ists OfG'UQ8S i.e. quality of Sattav, Rajas and Tamas. It

is different for different and it is resp onsible for differences in the

tempe r amen t o f in div id u als.

1 4 1 , Buddhi: is the intellect which makes Purusa behave, doubt, reflect,

thinl . . . .and consider_ 1\. 1&IL1~I' , ,: tl ,". . : : . 1 1 . .

1 .5 ,~Ahan kar a: T he eg'o,",It i s . responsible fo r fe elin g of I, or mine in th e

pu sa1 .6 t M anh: r esp onsible for will. thought ~,construct and store hou se 'of

th ou gh rs an d feeling .

No, (I4)~( (5) and. ( 6) are also known as Antahkarnas.

F iv e sense organs . .(janendriya)•i f '

Srut i

Tv·ka.

CakSlii

Fi ve organs of action: (Karme ndriya)

Yakp 1 a n i

Pada..

Payu

Upastha

(40 )

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Gateways:

Tongue H' nds

Speech Catch

Feet

Walk

A 'u s•operung

1 n

alimentry

canal

Ure th ra

Ur inazy

canal

These organs have nO I other "unctions than to r ceive pulsation or

vibration '0 five elements of sense perception.

v ii) F iv e objec ts of perception (Tan ~ Matr):

27" Sabada 28~Sparsa 29. Rupia '~,O~Ra~a 31. GandhaGateways:

E~ S~n Ey~ Thngue

S'OUDld Touch ' 'onn Taste

These are also called elements of sense perceptio [I,S~

VllI) Five gross ele nents (_' ahabuta):

32. A ,:asa 33. Y aY ''U 34,~Vahnih .35~Salila 36~Bh t lm i~

Air Fire

Gaseous Thermalsta e and motion

heat ligbt life

and life

Nose

Smell

Space

Channel for

Liquid

forms

Earth

sustains,everythingorces to act

! S ~ ' " 'I "., - i, ,:;

, ' .,us I l .a lJ1 lS

life

and

One of the Sutras explains that "The life i s . consciousness" I f ' i l = n :;q'l. ~ . , . ( S ' " ' " 1 1) C · . a I - I 'I, S ' ; ' . . 13i~f I "" I l l ' '. :lv a su s',r as ,~ s» ,'I msc io usness IS 1-" pervasrve.Srva IS complete

wave-less ocean of consciousness. Through, h is. p lay this universe 'has

become Grahaka-the nercei er . d Grahaya-the perceived, Again byemergence ofthirty six'Iattavas=constitutive principles, the consciousness

gives rise to the univi rse and it s activities fI'

For purposes of understanding the practical aspect, 'the universe has

been divi ded into hree catego ies-the knower, the means knowing, the

object of'knowle r-dge-known, Tbese are called Pramata, Pramana, Prameya

re ipectively,

Pramata, is limited, individual (jfva) who understands the.nature and

acti vities of the universe. The unive 'se is Prameya (and this. cor. - e c ' l t

understanding is,Pramiti). S ince the u niv erse is not different ' f rom,pararna.;/I

,~ S iva - there are no means separate from.Him" bywhich to know; him, He

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also gives the knowledge of the other objects, It is also ind ..pendent. It is

the cause of ev ery thing .. It. is . allcd Parama Samvit. Through the.of'

independent power of t h i " Su prem e I -consciousness Parama Siva. ecomes3 6 T ar tv as acid r ev eals sev en experiences i.e ..~ . ~ • • _ 1 " 1 "

:) Siva ~ Chit- Highes -the absolu e~- ;

it) M mtar Mah esv ar = exp e ience who, b as r ealiz ed S ad a-S iv a T atr va . .

. l i ) : _ . - antresvar = = Experient who has realized Ishvara Tattva,

iv ) M an ' ra, :=.xp,eri1cnt who has realized suddh,a v i d . y · a · Tattva.J

v) Vijnan Kala = Experient in between Suddha Vidy:a, and Maya

Tattva.

v i) Prayakala =: E x perient of Void,

vii) Sakala - Limited Experient dominated by May' a , Tattva,Not mowing his real self,

JJ ".,

Parama S iva . o r Siva exists as th e universe in it: infinite powers, The

five powers (S,akti) are:. . "

'Chi. Sakti ~Siva is selfluminous and,wholly independent,;ii #'

Anand Sakti : Siva has ability to experience bliss within himself

without any external cause.;. .iii

cha: Sakti :: Siva can do anything in a rneraculous way without

opposition and firm resolution... .

Jafia Sakti: He can assimilate. into himselfboth th e perceiver and. the

p er cei v ed ~" '.

Kriya Sakti : He can create objects ofvario IS forms,'"Siva with these five powers continuously performs five actions:

Creation = C reation of universe. w r .Sustenance : = maintenance of the creation, ~

Di sso lu ti on, = Absorption of the creation into h imself .

t = f e I 1 1 . If l q r M IQ

Concealment :. State in which c rea tion remains with in him" before

being remembered or re-created N I l l P r

Bestowal of Grace = Complete merging of the creation into the

u n i v e r s a l consciousness, 3 " 1 3 < 1 6

i I i , U E I I I + P E t ( " : " 4 1 i(fet , ' 1 1 1 1 ' " '1 1 1 1 , V 1 fH r q :F -

i • ~~ Plitflat ~'f(if >"111'\1 a:J"rt~ th~ li,U II

R I i O ! U F e : 1 1 ; 1 NI;:d fillitt1qniii:ri~

n q ! P t a ' '11fn+Q' lAltR ...~ m ' ' " 'Ie t r n ! . I II (1 : 11531ttla f t ~l ~~)o! ;I - . -

( 42)

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oG oddess! Ami.' I g YO 'U f various flashes, like 'Sun" nl 'OQ,D, fir e etc , and

even Great Lord is 0, ' lit le consequence when compared to you divine.,i

Saktis and bliss. Y ou an the embodimen Known. Insp ite of all this greatness

still y'OUdwell in the hearts of your devotees,

After understandi ng the significance of above constituent in the

physical aspect of s;-d'bna an aspirant reaches tOI the conclusion of Sauh,

• exp lained grammatically by Acarya Kserna R · . . a in his bookle t mentioned~

above, However in Nutshell this i.suited best in th e following Saloka;

'itwI~ ~fi ~ rfl'lfi 'U' ; ! fRdI1II f ; o q d ''l~

t ' f h f t i i i i l 6 J ~M 1 1 1 1 'Gil inClIill....II

~ '~ODevi !I will 'put before you file ..xp .anation of the heart ofBhairava,the essence of Bhairava, The essence of Bhairava is not realy B hairava in

its nature. The essence ofBbairava j ..found in the three old consciousness,

"caturdasayutarn titbi~anta trio am brahman, i.e. when, you P'U,' the third

brahman 'sa' in the fourteenth movement 'au ' and add visarga 'ah'. The

th ir d 'b rahman "sa"represents the thirty..-one elements or tanvas from prithvi, ~

to :may iL The fo '. nth letter of the vowels 'au', represe ts the three

. lements, su,ddhavidy- i~··ara and sadasiva, And abov sadasiva are the~ . .

two elements of Sakti and Siva represented by visarga 'ah', nIrritiyaIb b rahm mean s o bjec tiv e c onsc io usness, "sal, caturdasayutam

means cogm 'IV' con ciou ne 'au and tithisanta means, subjective

consciousnes 'ah', And the heart lofBhairava '·8 found in all these thre'.

movements; when objective con: ciousness is united with, subjective

consciousness through og "live consciousness. And that is sauh."

( A ! J explained by Swami ji Maharaj]

~

" ... -~_" '. I

.. .

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A s e x plained by B . . L . Atr~_l'a

Ex~Pr;of of Philo . · o p h : Y

Yogaviisistha .~-. !l II

Death never brings about complete annihilation. (VIb,..18~1)_That t e

dead is completely lost is a wrong s atement and is not true · :0 the fact

(V~7 1 ~6 5 ).He .s having another exp _rience ,.,- a different T ime-S pac e o rder

(V~7,..6,5)~Death means temporary withdrawal of the though process of

the individual (Vlb, '18~1.). The individual -aden with desire 5" having leftthi body" goes. to another Space and Tim ~(V~71..67-68)~ I T , ' e individual,

hav ing exp e ienc ed ,an i llu so ry insensibility of death and having forgotten

th e previous state of exist. nc . comes to ex -erie.nee another: tate (m.,20~3.I).

Then the inanimate body is said to be dead .m .616 .4~ 'The body being

dead, the air within the body hav in ~ r tu rned t lOI the atmospheric air, the

vital 'pr inciple laden wi h desires remains within the Self (In'~55.5). The

atomic vital being laden with desires is named Jiv a. " .5·5~6).Almost. very

individual experiences the insensibility of death (In~40Il.3I) .~A ter it j ..overevery individual has his experience ofth other world in t h o same manner

as we experience dream, day-dream and illusions (Ill~40.32)~ Th. orde.r

and. the content of the experienc of the next wor d af er the insens ibi ity

of death, are in . accordance wi h the desires of the "dead" (m~5J5~26).Then,

and .here this kind. oft a ight arises in 'him in the same way a' the dream.

idea arises in the mind of the person gone to sleep (Ill,55~2l) ~He feels that

he ha ! been placed in the si ua ion to undergo retribution 0 bis actic ns of

the last life, H e feels that he is going tO Iheaven or to heU (illE 5 5 . .3 .5) .Having

undergone the consequences ofone's actions" here, one enters the heart of

a m an and assoc iating w ith his spermato zoa en te rs the u terus of a fit mo her

' , . . . 5 5 . , 2 5 } E 'W ith a1 1his faculties asl e.p (un onscious) h.' becomes the seed ,

in which capacity he emers the 'u terus ofa female and then g rO 'WSI as ,8

foetus (llI, ,55~3,8).,n. this way, the m < EV· dual goe f rom I. ne body to ano ther ,

bound by hundreds of desires and hops like a bird fro:mone tree to another

(IV.43.26): Those who in pn vious life had attained some spiri ual progressland 'we re deS]fOU,S of further progress in that line ar e born in the family of.

good, pure noble and virtuoi s people and begin to make further progress- - -

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spiritual progress.tr ley proceed to the higher ones (VI.a~,1,26~51).

,Mo'derl1 Thought 'f-

..1 venture the statement-and mt would have the support, ._think of

almost all workers inthe field of philosophy-that the positi ve sciences leave

'us free either to affirm or to deny survi val after death, There is R'O evidence

that the ody has tl e power of generating thought andfeeling: and ther e is

no evidence, except strictly negative evidence that the consciousness of

the individual ceases for ever when the functioning of his brain is at an

end." (Prof. N~Kemp Smith In The Future Life, p. ]35)~

'~A '[ he lev el of Psychology there i s , no' answer with regard to the pas t

and fu tu re of mind, B u 'merle is the answ er that body and mind are not the

same kind of reality'! and" what is of as great an importance to' consider , we

have not the slightest idea 0.1 ..such an. event as death a8 happening tomind

0[' spirir.i..There is enough ,0:0 the psychological level to warrant an

affirmation 'that the m i. d or spirit is a r-eality which t ibemacles in a tent of

clay for three score years and ten a nd ,then disappears into some other state

of existence, The whole centre of gravity lies, even on the level of

Psychology, in 'th e a ffirmation a nd not in the negation of the continuity of

life after death, U (W~Tudor Jones : Metaphysics of Life and Death, pp .

183 . .) :86 1) ~ , ~

UI am, fo .persona purpose, convinced 0.. the persistence of human

existence 'b . .yond bod ily death; andthough I am unable to just ify that belief

ina full and complete manner, it is a belief which has been produced. by

scientific evidence; that is, it is based upon facts and experience." (Olive

Lodge: The P roofs r (~ fL ifea fte r D eath , p~134), . , U I assert emphatically that

there is ev idence for su rv ival" and, that som e of the evidence i s tho rough ly

good. I( can no more be treat d superficially 'than any other 'of scientific

experiences." (Olive Lodge: Making a/Man, .P~3 5 ) E

ilW '.conclu de, then, our d· ath is ou r .nr th to a li e beyond, U (W E Tudor

Jones Metaphysics of ,Life and Death, p , . 196)~

"The dea h of the p r ysical 'body does not mean dissipation of the se f.

If the self wakes U P I after dreamless sleep and feels its continuity with the

seifthat went to sleep, death n eednot m an discon inuity, r l (Radhakrishnan- IF

: A n, Idealis t V iew o f Life, P l~2'91)."The seeming ,end is not real y the end, for it cannot touchthe true real

essence 0.'· the individual, not h is , r eali sed, consc iousnes s which., is p re-

( 45)

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existent, surviving c nd ,eternal~&Wh,atdoes then death mat er? It destroys

only 3, semblanc " a temporary representation, The true and the

indestructible ind iv idual it y ass imi la tes and SO l preserves all the requirements

of all the. transitory p e rsona lity , 'th en ,bathed for the time in the waters ofLethe, itmaterialises anew in personality, and thu continues it evolution,

indefinitely, II~ (Geley ,:'Froln the Unconscious to the Conspicuous, p~304).III,L ife c · ' a ll ' - , 1 I ' 1 0 t - d ie L on gfellow W ' a-:J i r ight 'T h 'ra~' no d ath' It1 "~ 'not1J [ I .- ,- ' . : '. . , 1 1 . - . . . " 1 . ,.' u : _,~j,l· ' .. ' .. _ ~ ,I,' , _- " '. "" l' - ..... . ea - ~ ,',,~,.,

poetry, it is science. Life thas can die would not be life ..,~~Ixpect to go on

and gather more experience, I expect to have opportunities to use my

experience, I expect '_ 0 retain this central cell, o r whate ve r it i . . that i s . now

the core of my personali ty, I expect to find conditions 0' 'Iife fu rther o n, just

as 1iOUD,d conditions of life here, and adapt myself to themjust as 'adapted,myself to th,eseM ~'.i.W e canno stop." (Henry Ford in Th e P ow er that Wins

by Trine, pp. l80-' 81 .

"The process of gradual improvement must go on after the death of

o r present bodies and it is,reasonable, to assume that ' U J i · " life is followed

by o th er s lik e it, eac h sep ar ate fr om its predecessor and success 'o r by death

and rebirth." (Radha-Krishnan ~An Idealist ¥inv of Life p~297)" "The

kind of life after death cannot be completely differ ent fr om the present

O:DC. , Death cannot alter so p rofou ndly the life of th e self. u (Ibid. p, 292)~"Life after death is, continuous with our present existence, ~I (Ibid., p~,2'99)~

"The statement made (by Raymond and others) become quite

intelligible ifwe take jnto accou nt the follow ing fac t ,~In, ou r dream s" w e

see houses people, furniture, animals, hills rivers, 'tables, chairs, cigars

and whisky-and so das ju st as r eally as 'we see anythii " g else; and these

things all appear natural and "real" to us at the tim e, T o' he dr eam er , they

lure res 1 .,N ow ' if the nex r- wor ld exists at all" it must certainly be some sort

of mental world, in which the environment is" so to say created by th emind, Time and,time again it has been asserted, through var ious mediums

'that this apparent mental creation, is a fact . It has also been constantly

asserted, that, for some time afterdeath, the mind ofthe recently deceased

person is in an abnormal dream-like condition, subject to hallucinations

and illu sio ns o f a l J sorts I' and likely' 0 imagine things w hich do not actuallyr

exist, but which seem 0exist at the' ime, jus' as they seem to exist for the

drearne .~~C arr ington : The Story 1 0 / Psychic Science, p~31Ol)~

!'iI'G" ~ .~ , f'th h ,.,~ id h h._ .ant ing tne p ' ,~ rman"nee 0' ,

t, e _u m an Spirit affil._, every c, . 'ang,e" t ,e

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doc tr ~ne of rebirth ~. 'the only O'D,e yielding .3, metap hy sical exp lana .ion of

the phenomena 01' . ife, It ·.S already accepted in the physical plane as

ev olu tio n, and holds . firm ethic al v alu e in app ying the law of justice to

hu man exper ience. In confirm ation of it there i tands the strongest weightf- ·d · ~ al d h· ~. I h k .evn ence argumentary, empmc ..j an ' IS[Or . I . 'C,~ It entang es t : c ', e · Dotty

p rob em of life simply and gr andly . It meets the severest requirements of

en lig hten ed r easo n, a nd is in deep est harm ony w ith the sp ir it o f C . istianity . II

(E .D . W alker : Re . . .ncarnation (Rider), p~14)"""Re. . .ncarnat ion teach ·5

that the soul enters this life, not a t ' a fre b creation, but after a long course

o f p rev i ou s existence: o f this ear th and, elsew _,e ,e , i n whic h it acq u ired its

pre~·ent inhering peculiarities and that it is on the way [0fu ture

tr ansform ation w hich the sou l is now shap ing, n (Ibid., p,.] '. uAs long asthe, S hC l U . 1 is go vernei ,b,Ymaterial desires it must find its h omes in physical

realms and when its in clin atio n is . pure1y spiri ual it certainly will inhabit

the domain of spirit , Id ' (Ibid; p~13)~

U h e a nc ie nt doctrine of transm igration seem s the m ost rational and

most consistent with God'swisdom and goodnes -';as oy it all the unequa l

disj ensations of things so necessary in one life m ay be set right in another ,

and a1 c eatures serve the highest and lowest, th e most eligible and , _..e

most bu rd en some off ices of life by an equ i able rotation, by which meanstheir Fewards and punishments may not' only be propor t ioned tO their

behaviour" but also car ry on the business of the universe, and thus at 'the

same 'time answe r the p urposes both of justice and u tility , n (Scame Jenyns

quoted byWalker : Re-incarnation, p " 64 ),.

"What sleep is for he indiv idu al dearh Is fo r th e w ill (c har ac ter ), t

w ou ld not endure to continue the SarD;e ac - i _ I O I D S and suffer ings throughout

an . e te rn ity , w i thou t t rue gain, if memory and indivi uality remained to it. It

flings them off and 'his is le the; and thr ou gh. th ~s sleep0_'

death it appearsr efr eshed an d fitted, ou t w ith another inte ]. ct, as a new being-la new day

tempts tO Inew shores', U (Schopenhauer : The World as Wi,ll,and Idea, VoI~

ill,p . , 2991

). "The s e constant new births, then constitute the succe: .sion of

the life-dreams of a w ill w iich in itself is indestructible, until, instructed

and im p ro ved by '0 much and such v ar iou s su cc es ive knowledge in a .

constantly new form, iabolishes or abrogates itself." (lbid.).

"The supposition of a previous existence would 'best explain these

differ enc es (o f character) as som ething car ried over f rom life t o I if e. st he

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harvest of seed. tha /as sown in other states, and whose fruit remains,

although th e sowi g. s remembered no more. II (Frederick Henry' Hedge :.

Way,s of the Spirit and otherEssays, chap, Xll-v'The Human Soul"),

"What we cal) death is,only 'the intr od uc tio n to ano th er life o n earth ~and

if th is. be 'n ot ,2 higher and better life than the one jus' end ·d.,it is our own

fau t " Our life is r eally c on tinu ou s" and . the f ac t that the subse qu '.n t ~ta ge s of

.~lie beyond ourpresent range ofirnmediate vision i s . o f n o mor e imp or tanc e,

and no m ore an evil, 'than the corresponding fact tHatwe do not now remember

o ur pr ev io us ex i: ten ce in antecedent ages" Death alo ne, gr in itself cons ~dered,

apar t from the antecedent dread of it which is irrational, and apart from the

injury to the feelings of the survivors, which is a necessary consequence of

that attachment to,each other fr om whic h SO l much of ou r hap piness sp rings

i s . not even an apparent evil; it is mere change and development, like 'the

passage from th...embryonic to 'theadult condition fromthe blossom to , the

embryonic to, ' the adult condition, from the.blossom 0the fruit, U (Francis

Bowen, Professor, Harvard University : An Article Ion "Christian

Metempsychosis ~ 1 I 1 1 inPrinceton Review; May, 188,I)..

"The atest developments of scienc agree wi h th e occultists and 'poets

that there is no death, and that nothing is dead, W bat seems to be extinction

is only a change of existence. u (E~DWalker : Re-incarnation p~ 28'9)~

"Wh n de th severs the soul f rom. its morta .shell, the ruling tendencies of

the soul ca r ry it to its strongest affinities, The escape from material

confinement allows the freest activity, in which the dominant desires,

unconsciously nourished in the sp ir it, hav e the mas' ery,u tlbid; p . 2 ' 9 1 2 ) ~

"The condition of th e p er io d, intervening between deat and birth, like all

other epochs, is framed by th e individual. The inner character makes a

Par adise, aPurgatory,

or an. Inferno of any p lace. As,Jesus

said he wasin

heav en while talking with his followers, as D ante fou nd all the material for

hell in what his eyes witnessed, so inthe env ir onment bey on d death, where

the subjective states ofthe soul arc supreme, the appearance ofthe universe

an, .the feelings of the selfarecreated well or ill, by the central individual.

Ther e m ust be as many heavens and hells ,as there are good and bad beings, n

(Ibid; p.~2913)u ..~ "The divergence i.n all these alleged liftings of the veil~ ,.. -

betrays their subjectiveness., ..~The residual ~mpulses corning from the

momentum of past lives determine what and when shall be tbe nextbodi Th '. d frei - ith h - " di id .n1em ,". i rnent.: , eume 811 manne 0 .. remcarnauon vary' WI'· I: eae ':In:lV,I'_ uar

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according to the imp' s engendered by his live ~111 (Ibid. , Pl~2'94).

F I R c · ' - m ·ncar nation '" n e c e S : I S · t · ated by imm o irtality e n al'o"gy,-eaches Jl .t• ' ,_ -, I ••• ~ .iCL '" .'. . ~ "'-, 0..1,'" .~.. , .. , .. -i1J '. 'illi~~" . r " , ~ . U .:_,_,!I. ~ . "_ '

~,~~uscie:neeupholds it, ~~~,~na tu ref the soul needs it,u

.anany strangesensations support it, and ..~~itlone gradually solves the problems of ife, II

au« , p~47)~"The unsatisfied physical inclinations ofthe soul necessitate a series

o f ma te r ia l existences to work themselves out, The irrepressible eagerness

fo r ,all the r ange of exp er ienc e seem s to 'be a . sufficient reason for a c ou r se

of inc arnations w hich shal ac comp lish " th atresult HI (lbid~,p. 2 6 ) E

"The Individual soul seeking another birth finds the path . of least

resistance in the channels best adapted to its qualities, The ' Ego selects itsmaterial body by a choice more wise than any voluntary selection, by

inherent tendencies of its nature, in fitness for its need, not only in the

particular phys ique best suited for itspurpose, but in the larger physical

casements of family and nationality. II(Ibid., p , . ,59)~

InA ll d eath . in n atu re is b ir th ~and p r ec isely in dying, the su b, ir nation o f

life ap p ear s most c onsp ic uo us. There is no death-bringing principle in

nature, for nature is only l if e 'throughou t. Not I eath kills, but the more

l iving life" which is hidd en behind the old, begins and unfolds itself, Death•

and. birth are only the str uggles o f life with itself t. omanifest: i tself i n , ever

more transfigured form more like itself." (I.G ..Fichte ; The Destiny of

Man , quoted by 'W alker in Re-incarna. ion, p~75 ) , .

"According to allprobabilities the sequence of events is as follows :

For animals, and men . o f a v er y low grade, the p hase of existencewhich

fo llows death is sh or t and dark. Bereft of th e support o f th e physicalorgans,

cons c iousness, s ti ll ephemeral , is weakened and o bsc ur ed , T he c all o f matter

asserts itself with irresist ible power, and the mystery of rebirth i s . soonbrought about, But for the more highly leva ved man" death bursts the

nar r owe r c ir c le within which material life has impr i soned a consciousness

which strained against the bounds imposed. by a p ro fessio n" fam il.y and

country, He finds himself car r ied far beyond the old 'habits of thought and

memory, th e old loves and hatreds, passions and mental habits, To the

degree that his evolut ionary lev el p ermits, he r emember s his past and.foresees

his future ..He knows he oads by which be has, travelled, he can judge of

hisconductand

h is ef fo rts . .,~ ~T hu s .fr omone expe r ience '

to another ,th e

self

come' . slowly and by the vas ' accumulation of stored and accumulated

8/3/2019 Malini Oct 2004


exp er iences to the Qigher phase, of th e lif "that a re r es er v ed tO I the comple te

development of it s consciousness 'that, realises all. U (Geley ~,From the

Unconscious to the Conscious. p~3 1 2 ) 1 1

"Proces resbegun in Jus life a re sometimes fin ish ed in it and some timeleft incomplete. We continual y find that death leaves preparat ion, without

an ach ievement, . .. Ifmen su rv iv e death, w e mu st exp ec t that these p ro cesses,

when ,DO worked l ou t befo e, dea h will be worked out in future life."

(Mc'Iaggan ':Human lmmort lity and' Pre-existence, p~84)~

"(I) N atu re bears witness to a process 'o f incessan renewal, At u te

zoological level this process appears to b'~'concerned olely for the

p er p etu atio n o f sp ec ie s, A t the human, level of deve lopment thepe rpetuation

of the individual s eerm to be the end inview. . ; (2) Nature bears w itness toc ontinu ity ; to c ontinu ity that is w ithin a gener a] pa tem .i. .T her e is no r easo n

why the human selv es should be r egar ded as excep tion tal the principle.;

,3 ) Tlu objec t of the 'elf is the "fulfilment of the function 0-development

of individuality." This object cannot be secured in one lifeu~,. (4) lilt is an

adm itted p rincip le in science that, if we see a certain stage of developm · · . , n t

in time, we may infe a past to ita" .U, We appear in th e world not as clear

slat-es for the wr itin g o f en vir onment an d c ir cumstan ce, but as s la te s a lready

in sc rib ed , 'F or e xamp le,W "

inherittalents, I IAn eye

fo r beau ty "ataste fo rmusic , which are not common qualities 0 ' the species bu t individual

variations. uW e c an no t b eliev e 'th at the rise of the se fwith a defin ite n atu r e

is simply fortuitous 7 I!ther efor e, w e m ust presuppose a past for the self, in

which the individual inheritance which it brings 'with it into tile wor ld bas

been built up, II Radha-k rish nan 's arguments, f or r eb ir th summed up by Joad

in Counter Attack from th e East, pp. 182-183).~

"How does the self find a newhome after death? The mechanism 'o f

rebirth is difficult to know; if not impos I ible t o conce ive , But s imp ly becau se

'we do not understand the p -ocess, we cannot deny the facts..., There is

such a thing as psychic gravitation 'b y which souls find their level, i.e.,

their p r loper envi ronment , nl(Rad .akrishnan : A .n I dealis t 'V i ew o fL if« , pp ,

2 194, 295). 1 1 " T h e self seeking for r ebir th obtains embodiment i n , the f rame

offering the necessary conditions. The physical body derived from the

p ar ents according to the law 'Sof heredity IS appropriated by the c onsc io us

self .~~~The s elf s ele cts 'th e fr ame which fits it e ven as w e p ick the 'hatwhich

suits, the shap e of lour ' h e a d " , W e are reborn in families wher e the q u alities

we p ossess and sleek to embody are we ll d eve lo ped ." (Ibid; p . 2'96)~(50)

8/3/2019 Malini Oct 2004


I{ " e - " 'e d s o f " I C " ontentment: " ' " I , ,_ ", , ,_, , , : I " _ : _ ' , ' : , "I, ' " ,

- ShriAnupam Sha,h

Santosh Byal! Bhave, Anand ' Phal

This is one of the' best poems In kashmiree literature to explain the con-

cepts of socio spirituality in the thought ofKashmir: Thi ' is written by IQ

sa in t p oet' "Shri Parmanand"

T he in div id ua l' is expre ss ed th rough . th e similes and metaphors ofafarmet;

who cultivates his field b, virtues tJf his commitment for the yield ttl b·

shared w'ith all, but at the same time maintains the distance by' renuncia-

tion not tofall in' the trap of worldly attachments and loose the real quest

of spirituality:

Contentment ~TheBliss,

The field o f a ct iv it y,

Be s tr eng th ened by spirituality,

Sow the s eed, o f conten ment

And grow the y ield of joyous bette m ent,

Breath- in and out f low,

The pair of oxen on the plough

Keep them ac tiv e to go a ll around",

By a w atchfu l hoot and shout,

And. be su re no par t is left still,

U nattended to fall ill.

Arouse a,love notion

Sentiments of devo tion",

Work to' smoothen the earth,

Level the soil for hig - worth,

Lest thewicked moisture,

Should remain beneath to spo il fu tu r -e ~

.. .

Why' to work to make,

R idges fo r com par tm ent sake,

Mak."Ii, sy stem -', sm 0 - ofh an'd cleanJ 'I\.j:. __',' _"', L' ri!ll ~,__ . ,I I .. 1,_... ~:. .,

(51 )

8/3/2019 Malini Oct 2004


For a t through passage to b, seen,

A uniform lookout t10th e field 0- life,

'Will then circulate the Sap without strife,

Favourable time is a span. short,

Full of you thfu l ' nergies a 'lot,

F~dti f h .'n" time ror t " e virtue 3" 't,

Put in true efforts direct,

So'W' the seed by good deed,

Rea l Joys wil come inde _'d.

Keep single, track mind not [0 rattle

All the disturbing factors to sett e,

Maintain, due level of the sap,

Leave .open no gap,

Sensuous distraction ·shall stop,

Keep them I n control a lot.

Cautiously carefu dedication ..Arouses pu re devotion,

Gives necessary irrigation and heat,

To sprout yields in repeat,

Hope. w ill bloom in full color,

The lotus smile to flower: ever .

'The a umal instinc ts be kept reined,

Arres ed and duly contained,

Lest they should get loose and free"

'To leal .the ground. s tocks for no glee,

Keep ' the.mind in watchful '.tate,

The toil of Jove not to go inwaste,

The field when fullofblooming yield,~ _-

oys and pleasures come to ."upersede,

But. r enunc ~a tive tool be the instrument,

To har v est the crop and systematically set,

8/3/2019 Malini Oct 2004


Make the bundles fo betterment,

But. tie, w ith, the kno s of little attachment,

Carry 'the crop loads,

With determined holds,

Near and dear, cousins and brothers,

Relationships and all others,

Be the associates to work and.make,

,A team in . unison for goodness sake..

R "' · · dbenou nc e c om p acmes ann 'f: one,

Simplicity will. lead to solace then,Work for proper possessions to make ,

Heaps of value to take shape,

Pleasures: true and no fake,

Will emerge to keep and take.

Watchful mind Ion open field,

Attentions fixed not on greed.

F'IOC sed attention,With determination.

On. the crop' of the ground,

For virtuous val e to be fo u:nd . .

.Active mind and bod.')' smart,

V · '"I k .. ..guant to seep vrrtueintact,

S ~ d ·Segregate virtues an .vices apart,

Separate them as different lot.Be alert and cautious in every 'pose"

'W ith out getting in 0doze.

K· ep the personal store intact-

But let each have its genuine part ,

Keep routines of deeds with honesty: fair,

Wo rk through 'peace ~OIJ'the goa] is near ,

Keep a portion for each 'to share,

(53)

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W ith on [he fear a ll debts tOI rear ,

Select a p or tion for seed, And store,

Keep' in care a little mor e ..

Sp ring com es and go far a go"

Gra in . 'b y grain eac .h seed to S IOW~

Have the y ields fresh and new ,

For the circle to continue.

The wor ld is a m irage and magic ,

Be a pa r t of it but systematic,

Tric--

to thr,.'W " and shed.1m .... "0.. fUll - = , - I '-,

Duplicity tor unison to tread,

S b . b .,o be a sam ."0'. · ·ea samt,

Maintain th e order 't O I be th e g.rea_.

Virtue discipline is attain ed w ho lly ,

B y gu ru 's initiation: r eally ,

A ssim ilate H is word and ac t w ith in ,~

Make it a duty bound discipline.The c omm itment 'to d utifu ln ess,

A rouses the light o f bliss th us.

The self attained, elevation,

Awakens b li ss i ll umina ti on ,

W i th ou t p rejudice and p r ide,

111will o r b ia sed slide"

Hold on to the blissfu l of m ind,

Fo r tru e Peace tO I find.

Parm anand a farm er , Keep s no debits: whatever ;

Settled aU dues, due and fair,

,None in demand can come near ,

.N'QW Pu r _ w ith no distu rbance,

Having won all th e distance,

F ind the R eal Home, To be inno more roam ,

(:5 4 )

8/3/2019 Malini Oct 2004


SkI . Deptt. , J ~U . Jammu ,J & K

International Seminar on Kashmir Shaivaism at B.,H~V.,D ec .2

1

0,-2'2 'Vara.nas, i 2'k.3

- D~ Jagir Si,n.gh

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ftrq' 1 1 I l~ti " 1 , 1fq '(e,@ . 4 O f $ l J q~ t : y , ' t 4 ~ I I ' ~ ~ ~ . ~ ~ 'is ~ ~ r~ ' f C t ; ; q I ' ~'t - n 2 f r f t r

'd,M(1~lqZl '~ ~$lq ' ( I ; .qet i l~ 'J ' 3i;qql~~ftrqy~(f~,ft~qiU;lll',~~fm4;}~; ,~q<~9;

~ f r C 4 f g l " ~ ~ ' W I € 'Q I~ tlllP 14; ~ q 1 't ;1 1 ~ I j l ITEiq~· tH4: , ( 4 l q < ~ r ' 1 , t i 1 4 t r if'~ WElffll 'ifit t,bll@~q(' ' ' 1 1 1 1 4 ~ . t t ~ lR '= T f f ~ ~ alt l d,'1cfi 3ij!+lI( ~ 'Q(14

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(ih fff-~ ~ ). 'G J I lI ! lt W 4 3lrli:; 3 I f ? I 1# l¥ tRG m t A T a n ~ ~ ~ ~ ~ ~lJ~' ~. c t ~ '~ ~ ~ l t C f iG Q ~~1 (,~~ ''il~ ~ ~ q < f f f ' f 4 i C t r r a : I )

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f 4 6 1 (U'I' 3i jtll { ~~u0 it ~ qir t I ' lc i~aif t i T q; ijf~&lu I ~~ w rfOrl=ll~f'it itft ( 1 1 J

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(56)

8/3/2019 Malini Oct 2004


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'FOUNDEDBY. RT1SH\VA '3\'M' P 'VA ' 1 :1LA . .KSHM:t\N JO(l~to\H)\.RA1t

Srinil 'D!'~urAshram:

] s l i b c r Nl Sl~:IL

J 3m OlD Ashr :a Ifl1:

2~Moblnder r1!;[a[... .C an a! R u ad"

J ammu (Tawi)·180 (H6

T~ 1. ~ o J q 1-150 J ILJf)r ~)5_~755

Del ti sillram:

R~ :'i P o ck ei 0',

S ar ita V ih a~ _

New Dclhi~110044

Tel. : 01 1-·:!tM5~~mt'6974977

Sri.Em~ar(Ka:. .J11nir)-1 90 O~ I.. .

T- 1 ; f ' I o I (\ "lI 1 I6 i C - 1 ~e . , 'I.J '':/ ' ._ -'I' 1, _J

1)

No: IAT/I26,3-64/04

Jamnll1

]9th December 2004

On hearing the sad news about passing away of Smt. Kamla Ji Bakshi

on 17th. of this month, who hap ened to ~ the 11ost devout devotee of

Guru Dev Ji Mahar' g , despite being Irisniece, tile whole 0· : the Guru Parivar

assembled and prayed to Swami Ji ahar, j to be, tow p eace and Bliss' 0

the departed Soul, lead it to the region of light to which it has just entered

and to g:~ve enough streng 1 1 t the beret .ved farnily to 'bear this great loss.

.It was also desired tha the e sentiments of tl e gathering be conveyed

to the concerned.

(8. N.Ka.ul

[us-tee

(2)

Jammu

.No: MT/] 2fi7-68lConl./05 January Znd 2 1005

'The. sad news of the passing away of B habi Ji, as every one used to

call her as such with love (wife of Lat Shriyut Sara Kak Ji Maharaj of

Ishwar, Nisha was received with shock by w ole of he Guru parivar, in

(63 J

8/3/2019 Malini Oct 2004


the Ashram.

This noble ady wa an ardent devotee of Gurudev, alway's blessing

and laughing with her young people ~n heAshram,The Parivar sat in silence and p rayed . toGuru Maharaj to shower bliss

to the depa ted soul and. lead it to region of Light towhich it just e' tered,

Alsoprayed for giving enough strength to the bereved family to bear this

Great ~IOS.S~

I t was desired that these sentirnen s be conveyed to dependant: of

Bhabi Ji.

(B~,N Ka.ul)

Tru lee

N . B " , : Similar condolence meetings wire held on the slit ulatec dates

at Srinagar and De [hiAshrams also and nvo minutes silence !Q S JbTe J~ -ed

for the upliftment of departed souls ...May· Sadguru Mallaraj besto \ eternal

peace and relieve them from the pangs o . f ' l i f _ e and death.

(64 )

8/3/2019 Malini Oct 2004


malini oct 2004

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