Malini April 2001

8/3/2019 Malini April 2001

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NO~1

APRIL" 2001

Abhinavagupta about Malin"

1 1 1atqiti i , it ,qflsA , qt" ' I i I q Ifl41ll1 itIt \ I 2 I - f t t · ,

" a it1 - = I. '"16, iii4l l ' " "1 ff ll ii '; o ft ~ W i II,SrI Mali,ii Devi is e'}..r victorious. In union

with her all the treatises of non-dualisticorder achi ~ivethe nature' o f divinepotency.

T~A,A~XXXVII

IS''HW' 'A"R AS",.:. .' . ' ". . . ~',; , . ,', ".- -: '

ISHB.'- R (NISHA.T), SR INAGAR , KA.ISHMIR



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Sbri Isbtear Sw'arupJi Maharaj

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f 6 I b f l l ~ : Contents

4

Kind s of S.p a a · c · - h. - " ,,~ j

ISvaml Laksmana 100,~

Maharaja

Shin Shiva Svayambhul)

Dr~.B~,N~Pandit

6

11

18

22

.25

2~ Medi ta t ion

s .

1 6 i 6;" ~, ':ITt~?I J I' :!'~~.,.

.Prof.A~N~Dhar

f 'J I,/ lll ~ ¥ " 1 l ~ ~ / ( l i J t '

aum;( oi},q( fIT

A Re-appraisal of Lal Ded

l 'q'llttft (quUq ~) ~:

26

'im~uit

it: ; f J (1iJ/a Jt

30

31

33'.,

37

474 8 ,

11. 'From Ashram Desk

1 2 E Ashram CalendarAdmin is tra tiv e o ffic e'Administrative office

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divisio n betw een the . 'o rd and o b ject b as, star ed bu t is nc tevident yet, She

occupies middle sta e betweenpasyanti and vail hart itis why it i s , called

rnadhyama, She is pushed o u t w ith two atom s and exists in the throat,

Vaikhari is third stage of speech, Vikhara means body, Body is the seat of

gross speech, She is pushed out with three atoms and resides always in theroot . o f the to ngu e, ~G1'd--in th front of the tongule, '~uif ' i t£lrtl l : .~s,uccessful

production ofletters, ~ S f M 5 1 - ; : r ' E 4 ~ I l l ' : there ~.no doubt about this,~ 1 1 1~llr

F9-tqf t t l :- ' lD this wa.y the p ro du c t io n o f words, -~Iit !: ~ Ic d iiI(I~("""alllanim3.tesand. inanimates are pervaded by words,

There are five secret states of self that rise from this Kundalini .~

Sadyo] it!Tatpurusa, 'Isana~Vamad ~va a nd , A g h o ra ere five f ices of La d,

Siva which a:ppear. ' f rom K undalin i and because o f these five faces Lord.I ~Siva acts in the world. SOl Lord Siva is dependen t 1 0 D . Kundalinl. Twelve.. '"

vowe l s a lso rise ro m 'the divine 'mo ther Kundal in l and. f i f ty ' letters also rise or

f ro m the div ine m other, No w take three fo rm s o f L -peech" supreme , medium

and inferior known as pasyanti madhyama and vaikharf, Supreme speech

pasyantl rises in the 'heart, It consists of one anu (atom) that means it is

levident with one attempt, Inthroat madhyarna speech rises and tongue is the

centre of vaikhari speech, W h.en so rneth ina ·s t o ld first we have to take it

out from heart, Thereis no

differ-entiat",o 'nof

1 - t ters, bu t there i · ·only force

which pushes our thought tO I throat, it is why' madlryama speech is called of

two anu s . -u,ms ) r.e. with tw o attem pts i t- is pushed out to , throat, Am third

speech is vaikharl which ]8 always , L .ituated in the ro o t o f the t ongue and it

is called O'~·· ree anus (atoms) in the tongue, this whole universe reside _.n

sound and t 'at sound icarried from that soundless centre of Kundalinf,~ "

""

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( ' ) 1



Q iii(rQCl1. f i S l T t 'f t 7 t ! i t i f f i n c r Q " f q r u r: II

l fQ,::~ '" E h f R c f u ;q = t ~ ' e J l fH : II

~fiqr F c : ~rll;it;if _ _ : b 1 y all these statements o f the T antrasad b hi va Q~flfd~-iti s evident.uhat 'U I Q a t i I M,atrka ''tf{~{cft t t l - q {I c O C f i , ~'2ffliI 'f'l8fi-is fo rm o f

Paravak who is the suprem e po wer 0' Bh, irava, 3 if lQ i6f~ th " re f o re ~ ~ l t S d "

t r t r 31~ 1(9ij'~d\d~Jye~tha,Raudri and Amba Sakti g fI(-ex tension of~

~r;qsq1J'I~because o f the various forms cau ed b- be union, \94qtQ'if~lIf l i

3ibretff( :-already explained that all letter t ' e thei shape, ~ l ; j ' tg'1r~ ~ ,~

~ r:{fOU "_ "which a re embodie d in the unio n o f lett _ , ;q, ,=etIUII '-of al l Mantras

~~llictiffl o q " f € t H t 1 1 J t K q r ~t;H~lm ~\9f-thaL Sup em I l oon ciousnes S 38defined earlier, ,{fjfll'L-the secret, Ut'lfI ;J,q' ~~in eac and -, e r y Agama,a : t ~ 4 ! q e r 3flll,l(:~this is the crux of q , ~C4 j ~ ( 'Ef )q '1 f li ----o f the atement that ,

Mantras rise, ;1 '11&;1 G I I I F C 1 ; f i ' RffU( ~~b mean:" 0 the ex ension 0'

,Matrka an, d ,MaJ in i, {ijfllIJi~qW ~tI~~qttut\ . ~because Siva

Sutras. are actually the secret and essential hought of'l.ord S iva 341l''''~'ffl~m:' aMJf'i1: ~:'-so we have labo red in gi· re: erence to make yo u

understand fro m salmany Tant -a s in his o o k, ~ ~ 3ii~qdott-you

should not envy t { E t I 4 N 1J~lr~t ia :t l l ~ iq ~ I - ~ ~ '~414 f f~ thu ' giving

references of so many Tantras tomake .'OU undi r tand the divine mother

Kundalinr, ifyou have 'not b en abl to und. rs and i t1(:q~t"lf { 4 ' c ( ! l t t l 4 q ; ; q f

6h~q'r~theD you' hould take the refuze 0 - - aster's eet . . This is narrated in

Spandakarikf also in the followi rr KarikaE

So supreme energy of supreme .ipeech is the source of all these

speeches. Therefore all these Ie ters rise f rom , that su prem e centre ofenergy

of God consciousness of divine m 'her~All mantras which are reci :ed by

an asp i ran t get strength and .,·up n o n _ f rom that supreme god-consciousness

of Kundalini, Itis why M,atr a , - the iysrematic system of letters from attol

f( f (A, to , Z) and Milini - the irregular Of orderless system of letters from - = rI

to -q ; (N to Pha) too rise from divine m ,tb,erKU1JlQat ini , Because Sivasiltras,

'_.e actually the secret and e . _' ti _ 1 . 1 noughts ofLord Siva SOlwe have given

references from so many ' Tantrs , in thi: book in order to make yo u able ,

to understand the divine mother Kun ~~'inI~You should not get worry or

you shouldnor envy ~fyou have not 'bee'] able to u l d rstand it then you

(8)



shouldtake the refuge ofMaster's feet. This, is,narrated in Spandakarika also

in , the following versess-

The incantations on catching hold of that strength, gel endued with the

power of omniscience and perform their functions just as the senses of the

embodied do, They together 'wi th Id lemind o f their practisers, get absorbed

in that alone, being peaceful and purged of impurities. Hence these,F

incantations possess the real nature ofLord Siva,

i t e r t 1 1 Q,;cifM f1;q" ' i i l q14 m CkI 'IGI ' tUi+f~ ,::ftqfiij 41 ItfiI 'qljrf81iiIJ h1

1 { C ( ';f ' & : itq§.4hi i 4 ' f t t ; ~ 3U'j'4 r t f , C ! f i 11151 f a t ," "11 ~ In~fiHI \i t rA d I~

fqdF f ' I f.a!ftri:f ila fff ~ 1'1{-ittthJ~·yogi.s to whom, Q f i M ~ ( { I t i e = ( 'q~q14-· this mantravirya-supreme I

consciousness mCfd~-a lready said, ; q atii'~~reat ocean, 3ijJREI !1~in'tensive

awareness ofthe essential reality, ~qf l1Bh,qf4 . . ,_a means ~:'it~I'ri"~byh'· ; " 1 ' 1 1 f L d S " " '= · ' h - I.}') f ~ '~d ' - -t e opposite WIl, 0' I lor, Siva ttat IS Wl' - 0"'" In'tlll~-(tlro'~"hana)

concealment not, &t ' : :L~6-(a,nu ,gr ,ah.a) favour J " ; : f 'ijC:~'f~l~~qrer-some

unfortunate men do notrealize this I consciousness: ~ ' f 4 91-on the contrary j

ftr;j '~--==they s at is fy t he ir mind, f f ldF~ f~ ~ iln lim ited 'ro gic po w ,ers, w hich

are, \'lilAH I t t attained 'by'~unimportant~ ~~,nl Y r ' f 1 i 1 ~ ~ t ' 1~~IFe;ctfi(1l~bindu, nada etc. Sakti,mf-tolr them= ~

To Yog i s inwhom this 8u,prem le I consiousness, which. i s , a way to find

OLIt the great ocean already explained, is not realized by the opposi e willA - ,J! -

of Lord S:iV8" that i. 8 dueto the concealing e:ncr-gy of Lord Siva, but on the

contrary they satisfy their mind by limited, yogic powers, which are at-

tained only by hindu, nada etc, S,akti although this mantravirya ( iI;:; i iq1,q)

is got Olut in existence 'b y meditating I on : supreme hear o f I consciousness,

(Svami J " endorses this fact and sa,ys" this is a, fact if yo u medi ta te OlD

supreme 'heart of I consciousness the mantra vlrya comes in its re al e xi st -_ ,.

ence but) by the opposite will o f Lord Siva, that is will of Tirodhana

(concealment) not Anugraha (3'Ij,n~~favo'ur) some unfor t unate men d . o '

"notreal ize this supreme I consciousness. On the contrary they satisfy ' their

mind by limited yogic powersgot from bindu, nada etc. Sakti. For them

this next sutra explains-

' 1 f i f fait

r~q;+ 1 ' 1 S

F a' f ! i J ~ I!

o r aEll .fi4

w , : ~I ' " II



Garbhle, cittavikaso'visista vidyasvapnah II

When aYogi's mind remains satis Ied in cosmic powers, his Samadhi i, as

d di d ~- t ~-o o c as lo r:mary reaming stare,

' T f ' f : = 3 . i , , & i l u r n : · = , L u 5 1 tiIlff;0Bf=t1~H:q 6 ~ t 1 q l ' r fA f l : t F : sM,~:'" i i . lw @ : f '~*I «;;:-fll21i,;:qII~mf iJi q :j 3 1 ; : H i 1 t { q - 31q ll u1n=kf tf ~ '9 " ~ ' = I j i \ q l t f iRrr~rCfif . . io ir( i1! f f l l l i \qi~3i ' { l&fc l ' tn;

~ ft4 iy:-~ e;A 8.,,:' f C 1 1 ~ S f : f t r e . n , ( t q II r A ' f 'ftJ:' ~-rr4:,=3i~rfff!'.=,"I'd1 ~ 1 ( J J I ~ m e a n s that e x -

pansion o f body o f ' nergy of i]lusio,n·~I4,lltI~J~'C,j("qaR-in that expansion of

body of the en,lrgy' o f i l lus ion , f 'it1 J 4 ~ f l a l f c G g q~~ t h l e Ii rni ,.d yogic powers

attained ' b y ' powers 0 mantra, ~W I i1 ( ! l1 'r qt fi ll q : 1 t 1 lq i; :; :n ifQ q~ tilrl~II~:satisfac .

t ion of mind by attaining tho e l imited powen ~~ ~~tl.- is is, of~rPlI@,f lc i

,~ i 9 tnttl{UI' ~q'l -rnerely a , fo rm know n to all, '~ ~ f 1 i I \ f. i I~' {i\ q I a : t ' ij & 1 1 i 4 Cl I~

kno w ledge w hich , is im pu re, because it is instrum en tal in , im parting lim-ited son ofknowledge, n~th,atvery knowledge ~~ream., ~~P1I.m~s-

tab lished o n differentiatedness, fqf-ril~I-strang,e, fq:tfil(!ql~ti'tl~imaginatory,!

-confusi O lD . .

In that expansion of body of the energy of th,e illusion, the limited yogic

p ow ers ren der satisfaction o f mind to yOgi , bu t thi . is impu re knowledge,

becau se o f its inco m pleteness and b eing co mmo n to all th is, is only a d re am ,

a confusion ful l of strange imaginations established 00. differ entiatedness ..

(l~q:d l f 1 t1;s; ;Jj a as is said in Yogasutra of Patafi j ali-==-1 £ +l1~U" l! ,q 'I d f r f sg:tvIl = t l ' l~~ 5 Q !

Thes limited pow-ern cause obstr ctions in samadhi "meditation) bu t are

kno wn. as siddhis (perfections) invyutthana (external experience)

lfir t{arlt( ' [ $ f ' i I ~ r t Clil'tt,( -This very point has bee elucidated in the

following sloka o f Slpandakarika.:~

a m f t J " " § O u n ~ ~qq+ ' l :UC{" l "G f : I

]44 tf;:rl s f T J I ( t i t C I ~t:lih~I

'1 ~rij,=t:II~.F om. it the l ight , from. it the sound, from ~,'h ie fo rm and f rom it the taste

f l ow forth immediately in th e. c a e o f a yog i inwhom the attributions ofl

ness to the gross and subtle form of body, ha not vanishad,

to be continued



ME,DITATIONS-E:XPERI.ENCE 0' ,A SHIYA,Y'OG,I•, . .

Shin Shiva $v'O:,y,anlbhuI l • ~

Sit uprtgbt as well as yo u can, , $ , ] ; 1 in the ray, the pillar, the eternall ingam w itho u t end in the heights, 'without l e n d , in the depths a nd ; g iv e

you r body th e o rd .er no t to move, Try to fee l the uppermost part of the

head as if a beautiful l ig ht su n a nd .m o o n= -mu slc and silence -everything

and,nothing as if abeau t i fu l light would co me fro m. the highest, G O I with

your climbing consc iousness th rough the roof of the house. th rough the

clouds, through the stars upwards and 31ways when you have the

impression that you can' t go any hig her then th ink there would-be a star,

rb e f in est star, direct ly ' int he z en it h, Climbing higher, think, to the highest

point ofthe highest 'mountain and this highest point is y o u r 'bead and from

this highest mountain you, go to the highest star in the zenith and higher

andhigher, Bind , yourself with a diamond s il k, th re ad o f c o nsc io u s ne ss 'tOI

the hig hest beyond the hig h~e 'Ii"'t bey o n d th te hig hest A ' ~ 'd I t " b ' I " ' S ' d 1 ; O O 3m ' iond(:u:: "":'_ ,._~_" ..,·_'.•.,:....-~I .. _~,,' ';','- ,O'L,:!, "':"'" "".' ..... '.ILl: ".;.~ ,_ .' .. . I l ,Wio ' ,.1,

silk ray comes directly through the middle of the head-don't move, don't

allow the ' body to move-and this f ine silk ray comes into the middle of the

head, touching there a 'beautiful light. and breathing centre-think of the

f in est star you 'have seen in the sky-and the p il lar o f l ig ht, silver and gold,

sun and, :mOOD" honey and milk goes in the vertical through the who le'body' _,feel it in the throat corning in the heart, the breast, vertical in the

nave] and , i n the seat, Feel Sahasrara, fee l Muladhara - sitting in a pillar o f

light, transparent, beautiful, diamond and blue, Yellow and white, white,

white, white, brilliant white, indescribable white - and going through

Muladhara into the depths, through 'the ground, through the continents,

d ,O'W'D into the fire o f the earth, into the heat to , the ho ly land in the middleof the earth. Now feel the tension between the 'h ighest and the pow' ,eT in

the depths" deeper than. the deepest , ,An,d, in the centre of this vertical axis

from the highest to the deepest, where even Vishnu and, Brahma couldn't

f ind , the end o r the beginning - in the very centre yo u see , yOIU . feel, you,

have, you . are this diamond, silk thread of co nscio usness - concentrate;

concentrate concentrate, but b e' w itho u t co ncentra tio n ...will, hu t 11.0'[ wi l li!!

as yo u know it. Now i n , the m iddle o f the head, behind the beginning of

'the nose, 'behind, the centre between the eyebrows, l ike in the deepestcave,

(II)



N'DW for a little while movement of the body i s . allowed, so bowalittle and com e up, five t im es ..as if you would bow before , 'the f ive heads

o f L o rd Shiva. feel the, neck, 'bring: the chin mo re to the throat and o pen the

neck, Feel the breath, When you , feel you are ready, come into the upright.

p o sitio n a gain ,

You have a beautiful, warm l ight in the neck" the whole backis ope,n~

the neck is, open , wide - and then once more you don't allow yourself to

move , you g ive the o rder to your body, now for a while not to move,

'T her e i s the ray corning from the highest into the depths andin the middle

axis of the ray there is this diamond silk thread of con sc:i ,QUS'D:CS s touching

in 'themiddle of your head that star, That f inest star is a brilliant l ingam, ' themost perfect elipsoid, bipolar, Having' the concentration in this, f ine,

breathing centre, you also 'be aware of'your breathing, there is on ly breathing

and yo ur observation and, feel ing of the breath - .am rhythm _ ,I am , pu lsatio n

,1O ' the sudden appea rin g , sp on ta ne o u s vibration, 'pulsation." em anatio n ,~and

yet behind", beyond all this,

Think, o f a, centre inside the most brilliant but, smallest star" inside

there is a 'wonderful nothing of all that yo u could ever think, Breathing in ,

and breathing out, feel there is a,wind in the nose, :m am the wind, I am , thebreath I am the rhythm of your hr,eathing ~ together we are going into

'your body, together we are go ing out - I am , breathing Y 'ou feel how the

who le b o dy , like, a baby's body is breathing in growing and breathing out,

relaxing. D o ' , 0 , - 1 breath deeply, don't 'breathe superficially - be the breathe ...

everything in the breathe - rhythm of 'the breathe and the two energy points

of the, turning" breathing' in and breathing out, Tty to feel 'with,the inside,

with the very centre, with the star, try to feel the sho rt m om ent after holding

back, just before breathing out and, be aware of the moment just before

Y 'o 'u breathe .'FI l l• .., I . .. •. .. .. .IIL , .• -. l : l .J . . .

Now ' for ,3 . while you allow the body to move. Bow and come up"

stretching 'the whole body . Now bring the body back into' the upright

position, Now so as to have I D O o T , e air and more energy" breathe in, HD,d o u t

'very quickly ...softly, quickly with short breaths as if ) "OU were sniffing a

wond ,-rfu, 1 " - - f I -_ A o f -- -kn" o w n l f low 'e-s f l o - 'W ' ~riC"round the m o ' o n ' o""n 'thi i'-.,n e,! _,per. u,m~., u n_ ·~I~ ...u. _/' r.~,:~~, -,~> .. ,1 _ " ,_ .. . . . : . . . . . . ' , . . . 'u~

head of mine, And :n,Q'W go o nce more to the middle o f 'your 'head" exactly

behind ,_beween the eyebrows and, the beginning of the nose - behind it is

the entry where the nerves of the spine enter the head, these two have to

( 1 '2 , )

.•

..



b-.bi zht mt t h " ' , - , 1 1 , ,1 '" ~ , t' h '',,','k bri -, · , .th " h,,.,,:', 'tle o ro u g o 'n 0 ' ,e same ieve " o penm g y e necr lj nnngmg e cr ],8 gen Y

to the throat.

Feel how you are breathing, smil ing ' , breathing deep yi And now fee]

'the middle of the he d _feel u e ireathing and the Sitar in " h , e middle ofyour iead is without weight, without heaviness, swimming o n, a m irro r,

Y o u are sitt ing in the ocean of endless life - this ocean is called "I am life"

and' he mirror is the appearing' consiousness o n the level of the middle of

'the bead, Try to bring you r sense of hearing there, don..t hear my voice ,

nJ id - ., id d h .. hel l~ h h iddl .'1 Y outsid e, lear In 1 e an ' t e eyes gve their 19i t to tnat nudd e point

and the b r e at hi ng is go ing ' to that point and 'he energy w hich ho lds yo u ,

u pright is going to that poin t .You are sitting in t 'at water o f U {J and the

mirror and the peaceful endless mirror i s . just go ing thro ugh your head'ting ling very g ently , the star, as tho u gh yo u co u ld feel the l iq u id , the silvery', , " 1 1 - : - o f ' t h " " " I t " sfre 'h i: ' ', '" I' b d ' , - ' v h - " - th at ..-,', , ' 'I " " ' b "lfC,_ 0 ,e ,Wal_erreres "ngyour ,o~;y~~"~" i" " ". " " . w , . .ere , a mlrr,o.r ou,ces,

the gliding, swimming, f lying ' point withoa movement, Now yo u give a ll

your attention, you don't move. Only the breath goes in and out ge tly

without special intention, And millions ofdiamond, silk lays. concentrate,

co rning to that po int from all s id es " f rom the heights, from the depths, f ro m

the 'w id ths. , _ .n front, behind, f r om, allsides come the diamond , silk rays to

this brilliant ingam ..Of this lingam you may know that inside o f this,mos t. li t ie centre there is nothing o f whatever 'you, co u ld think, but ' the pring of

all ~ ' this I am, here I aut ,_here [ am speaking, In real ity I am in yo u , I

project myselfinto this sphere of physical apprearance andlife - substance

,_space and dance and m aterial , Now give u p 'b eing this, o r that" don't take

on a . pos i t ion because y'O'U are, nothing b r u t a spark of light,

Do you know ' what is sweet? Do you remember sweetness?

Remember sw'eetn,essu , .~~u~u.nsmit ing, a little happiness and concentrate

a ll th is itl that star, t h is b r il l ian t tiny l ingam. Bring all that yo u em , remember 'o f sw eetness to this very centre, Think no w to ' this poin t in the middle o f

the m irro r o f consciousness of life, sitting in 'that w ater, you are breathing '

in and. breathing out at the same ' lime ,_mi ll ions of radiations are coming

from tha c ntre, uncountable, over that mirror which is on 'y a mirror, yet

existing, corning like a first vibration) an emanation, pulsation, radiation,

f ro m that very centre, Don't allow ' the body to move, don't allow the body

to move! YOUI can move in you r whole life- have some minutes without

h ,.at lvb hi' H 'hi "11h 'h I: " , ' ' , ~ ' - " " " " ' - o r , , " ' , ' , - . " : ( ~ , - , ' _ , ' , ' "P YSIC, rnov ment.o ru y , feat ung, ' ave t, e,WI. IF ,ave the _ , o v e . .UU,""iii ••• to

( 13)



the w o rld" to God., .d his wi l allows you not 0move o r some minutes,

I want : YOU f ' highe __discipline .,want your strongest concentration - as j[ f

life depended on hat-as if life and death depend just 'DOW on that

concentration-because it's trUIC, it ju i t depends on that, If you only 'wantthe appearanci 'of life, if you o· y want the Maya of the Maya, then ,you ,

don't need a special concentration bu t iyo - - 'an .to have real life, oneness

with God, truth and rea] love and eternal bliss and Moksha then

concentrate! - as if your life depends on that, '"t , cause life depends just and

on , Y on that: Peel now your nose a n d the insidi of "our ' ostrils, wit ont

too much movement, very gently Oll bre the mon deeply - and you, gO I

with the rhythm, you go w i h your own first rituals ri tual in and o u t - and

in and QU' - concentrat the light from all ' ides and breathe out, e ..anation,'very .mall whn yo u rea e in,endle sly wide when you breathe au ~

F ee your eyes and the light of your eyes and direct it to the central

point. Do the same with ears, taste, smell, touch (feel the whole body);

sense of balance movement, warmth, sense of life" sense of the 'word"

'[bo ught and, , , " - 1the 2 sen' : es ar brought to this centre and 0 fered (0

Go d . And all the time b re a .'b ing ' in and. o u t feel the pulsat ion,

The ' tar on he fine diamond, silk, thread moves down 't o the larynx.

again see the mirror - breat .~ein and out humming and thinking aiM so a-

to find the centre of vibration in the larynx, At this point there is a ruby

which go s [0 orange yellow and white, like metal heating up as you

breathe ill ig I t , concentrated and out, emanating in,all directions ~

The star moves down the diamond, silk thread to t ie middle of the

br :_ast, here is the most beautiful lingam full of lig t and fire and lo ve. -

feelings are the mess -ngers of love, love is much deepi r.

Sm ile ail the sim il es o f your life" rememb ring al 'b e go od and beaut i fu l

experiences ~offer the in this, centre 0God. God is doing it anyway!

, .ou have to be fearless with God" so fearless ha Y ' ou can say iside,

"If rh~s on is really God "hen want to open myself completely, if not, [

w'11still o pen myself compleu ly because God wil l anyway give me good

results and protection against . irn." Iam 'the one" not the ener y~~~am

coming I am very near to ' you , being really Y O t _ friend, 'Friend of each,

p [son" rich or poor, high or l ow , we I-known or fo rg o tten _ ,I forget nobody,

I hold a I in my love, giving warmth like a mother and giving clarity lile a

father. S'OI those who would like to enn r this special me, itation with me

(14)



are heartily invited, 'W e sit u prig ht, so that your b ack d o esn 't have tohold

to o m uch jim sit upr ight without to o much tensio n, Y o u ju s', sit and lo ok to

y mr 'b re at hing , you , are only ' b rea th ~ , ngand breathing and al l the so undsaro u nd , l ike my vo ice o f thu nder (f ro m o u tside) o r I~g bten ~ng are heartily

inv ited to be in sid e, T ha t's why the thu nder is he -c, d irec tly o ver the ro o f

Feel how ' you are breathing, don't ICOIT lec t direct ly, just be in the

breathing -.be breathe, I am this life, yo u, w in by rrearhing. If you are

breathing in a go o d way ', y ou inv ite m uch m o re o f m e, you , in vite m u ch

m o re o f Shakti, yo u w in mu ch m o re o f that Prana which yo u need fo r all

he organs and fo r every step of higher and: higher d ev r l o pment . Don't

think, just breathe. Be very interested in what happens, In stu dy ingbreathing Y·OU. sho u ld f irst learn to write d own what yo u have learnt and to

g ain that kno w ledge w hich you can awaken in every m oment, W h ich you

can remem ber in every m om ent whenever yo u w ant. Then do n't th ink -

notkno w ledge bu t experience> do n't th ink ab o ut the th ing at th at m ome nt, f" if f ' , · , , - , ' " d I~ sta , .'., ,..... _ '.f' - b ' . 1" ' k ' " i -c -'1 . .WI.... ' · 1 ' 'f,: the ." anias 1,-..r om . a IS mce , Imus....e 1 .1 . ejumpmg m.IJO, e oee· '.,

Now' begin to breathe more deep Y'and . 'try to make the in , a nd o u t

b reaths the sam' lengths ~ yo u take tim e to breathe in" slo w ly deeply,

w itho ut so und an .you take time o nce m ore to relax and to give back ' theair, Then b reathe m ore deeply and slower, in and lout and yo u feel a s . l ong

as you an breathing, ttl.' inside o f your n o se . A f ter breathing in " ho ld b ack

a .1:·_t1Mid then freely exhale, After exhaling you wait a litt e and then with

new life ene gy yo u breathe in , G oo d deep b reath ing is a wonder f u l help

fo r you r health and. is a.' . " d fo r the nerves, and the nerves give nou r i shmen t

to a l l o rg ans, Take.~uuu.,.~theeyes for example, . he eyes have m o re and

m ore l ight and life energy, different kind o f I rana, N ow fo r a w hile yo u

re lax the body and, b ow a, little" especially the neck _,th e heard is l ike agolden bell, heavy, 'Thien come aga'n into the upright posi t ion an d you

r emember the pil lar o f l ig ht gloing th r ough Y I ( J r U l ike an axis ~you p erc ei v e

this pillar of light corning f rom the hig hes! heights to the Sahasrara calera . .. .

co m ing th ro u gh in to m e depth .o f the e art h, t hro u g l the f ire o f earth wi thou td h m h bezi ~'v, ~.... hi f I' h · hin . nere, wi thou t t eginmng.You a re s lt tl. nlg int. , IS ray 0'_ ,lg I' t, In t '_IS

Iingam of Iight land .this light gives you th p ower to bring th e back into a

good, supple, upr igh t position, Open the eyes in the di rec t ion of YIO'Llr

no se, coking over that moun ta in to that po in t the head is f ree, the chin aIitt Ie inclined. to the throat, neck open, high he body equilibrated not



banging, no t to much to the left or 'to the right, Looking 'with, the eyes to

that point you think now that there is alight going through the eyes to ' that

'point, and breathing out yougo rover the bridge of your ra y of light. - and

breathing in yo u co me back f ro m that po in t over tbe back 'o f the eyes, you ,prolong tbe ray of the eyes behind as if yo u could lo o k b eh ind with 'the

.other sideof ' y ou r eye into your brain, into,your hig her sp heres also , From,

now o n you should 'know that you are not on ly able 'tOI ·ook fOIVIaIid inthe

physical, but that y 'OIU can llse tbe same ray of light, sending it backwards,

'para l le l to the nerve o f tbe eyes, touching the wholelight stru ctu re o f your

head , So " in an u p rig h t p o sitio n , fixing the eyes Ion that po int - breathing

out you give that light breathing in you come back over ' the bridge of

light. Breathing out inthe direction that you are lo°king'and breathing in,coming 'back over the 'bridge of light through y o u r eyes into ' you r head,

you 'bring together the rhythm of l i fe ' , your will in, the will of God, with

y o u r consc iousness life energy 311.d light consciousness,

After three deep breaths which, should, be agreeable to Y O u , , ! after three

breaths 'you, close the eyes and ,y'ou concentrate on the Ajna cakra, Breathing:

inside the nose, you bring the en,erg,Y f rom, outside t h rough thenose to the

Ajna cakra and give it back again and yo,u are in the rhythm and yo u

concentrate the energy which you can win through breathing in the Ajnacakra , bu t f ro m there you bring it to the middle of the head as ifyou cou ld ,

breath, through the' nose to that point , the very center in, the middle , of the

head,

If yo u feel during breathing a special tingling or sharpness inside the

nose or between the eyebrows, don't fear , i t : is y o u r own light and some of

your own fire essence, YOlUr face shoul d 10,8& all tension D'D'Cle more and,

sho u ld have a little smile, the smile o f a ch ild p'ure smiling ,-sm iling o nce

came from bliss, the soul remembers 'that wonde r f u l oneness in bliss ~ insmiling Y ' o u , can f ind , again the way to that high state of life and

consciousness and love. Now after a 'while yo u l open yo ur eyes and look. .

to that in a mild, 'way. T hat po int could be a lingam, that point cou ld , be acrystal, that point could be, a flower, a . star- 'Io o 'king as though from a

mountain, 'Now yo u give the body the order not to move ~ now like a

m ou ntain" stab le - lo oking to that po in t as. though, yo u w ere lo o k ing f rom

the summit of the mountain looking down tell the village, to see if yo u can

seeyour OWll house d , QW1 1 . there in the valley, Now you are 'high u,p on, the

(16)

. .

r



peak of the mountain. And once more you clo -e the eyes and bring in the

light through the nose: to the middle of the head as if you could breat ae

directly 'rough the Ajna cakra, You attract the Prana as if in 'beautiful

colours and movement through a mild onen flower and bring the light to

the centre of the head breathing out through Aj03 cakra, breathing in

through Ajna cakra, Like you gain Prana through the Diose with, the air, so

with the ordering will of the Ajna cilia youbring the light and thor 'sands

of energies through the: forehead to the middle o f the head, Breathe in as if

yo u would sense the perfume ,o f a wonderful flower, Inactivating this

sense of smell you are giving some impulses of light through the column,

through the pillar of light to the Muladhara cakra, T he Muladharacakra is

gently awaki 'ned b y this, exercise of unification ofbreathing and sme ling,

Now' remember the pillar of light, 'with light like the sun, an endless_

pillar of millions of different energies, You are all a ray of the one SUD] the

Godt and each of 'you can remember his ray~see the lingam endless in

the heights and in the depths.

Courtesy Mrs, Cbristene

Killen Berger

1 -

' f tr i i: - w f r{; 1l "J itM , , ~ , a iR 1:R-itlfA• q'lfit~ f Illliifi.1f{t't' "q c n r r ' t , " "CI;J'1{'flfiT'tlllfllif' t{1t'I,,_ - '.~,;,'~t,

' ' '6I~'=1III4' ~i,if t:rV5f '~ ~ ;;q .. 1r3 I~ , " .C f i I C E r t'l 'l1' iiiI'"I l l 1 J i \ 1 f 1I ir , t , . ' * 'qII\ta f R CS,Nl'1 .. 'iti{ it " l i t " • . e. - i 1 ~ t & l

Wtn .311;;aRWlGfi,a it l t i & " ~ tlnf "

$ " - . , ~q,q qr 4I a fti1 t ,, ' "IIMrtf t ~ :",0I ~ 1 1 61tlatl

( 17 )



FOUR ,KINDS O'F SPEEC,H'if"'

t». B ', N ., Panda

Bhartrhari , an ancient San krit g rammarian and the o rig inato r o fthephilosophyofSanskrft grammar says in his Vakyapa,drya, "Theeternally

existant Brahman, being thechangeles: es sence of speech, appears in the,

fo rm o f the phenom enal su bstance o u t of which the process of the

universal existence proceeds.n

Anddinidhanam brahma sabaatattvam yadaksram1 1 ! ! _ ~

vivartate'rthabhiivena prakriya jagto ,yatalj,. (V.P, ) -l)

311'1llr~rqq:iq~1~ld f lE i ~~I

, I l l C I, r f d stf l '4 I I [ i t ' 1 1 ,w f i h l l l ' , ~ a l t i l qfl: , I ' (qr,~L )

Many g rammari ans have tried, t,OI elucidate suchprinciple o f sabda -

brahman, but have not 10 ueceeded in put t ing forth any convincing

expl an at " 1 0 n o f the pri nc ip l e c once rned, How does speech o r wo rd b ecom e

mat ter and m ind? Som e co mmentato rs and later w rite .s said that Brahman

u tttered the w o rd ~'bhit'?me ming earth, and, the , earth cam e actu ally into

existence, They quoted some scriptural passages like "Bhuri . tyuktva

bhuvamasrjat' (~~~I~ ':j,q4'ti~n)~But i t t is, ,no doub t , a fact no o ne

am o ng su ch w irters has pre sented any convinc ing, logi ,cru o r psycho l o g i c al

ex plan atio n o f th e principle concerned, ,Sa 'bdo.-brahman h as th u s. remained.

a hidden mystery with [al l the successors of Bhartrhari,

Au t h o r s o f Kashmi r ,Salv.ism, especial ly So m ananda, U tpaladeva and

Abhinavagupta, having a tained direct exp: rience of suc i occu t tru h

about the essence of spiritual philosophy, th ough the awakening of a

super io r type o f intuition, brought abou t by means of succes f u l p ra ctic ein Saiva Y oga explained the my- ric principle quite co nvincing ly , Th ',sum and substance o f their views regarding Sabda-brahman a ·d four

types of speech is given belowi-

Speech is no t o nly the means to convey o n IS men ta] id eas to others,

-,'t alSOI to u nderstand th ing s perso nally , The 'peecb , that serves as the

means, to co nvey ideas to others is g eneral ly the spoken speech 'te rm e d a s

Vaikhari(~) o r its writ t n version. Yikhara is the ha d gross f r om of a

being andV_aikharI has it as its abode. It is the gross speech, A finer



speech that s .rves as the medium ofthinking and understanding, the sp-eech I

through which a perso ' thinks and forms definite and in, efmite ideas lo f

words their meanings it s the mental speech, A word, its meaning and the

undifferenciated idea of the. both, go always together , hand in hand, in it,~Ii'll. e. '" f th i '. '. ~ .,h d · kn'V'Ie never rorm any F ea 0 a ~"ngmixmg It WIt, some wo r .. -im ag e, , ' , Iown,

as Abhiliipa, that s ,.~ es brilliantly as the essential part and parcel of the

idea. Both definite and indefinite ideas are tbus penetrated and pervaded

by suer 'ord-image as their essence, Such mental speech of ideas, t ae

m ediu m o f all th inking an,d understanding, is terrnt d in Indian phi osophy

as Madhyama speech ( "J ft41U ~ I S h : ) The term means b o th interior and,in. . .

between, Being amental entity and having t he .i n te :r iop ,u ryQ~ laka, ('~l~rr!!Cf})

as its abode it is the interior speech, Puryastaka, the subti le bo y~has isposition in between the gross physical body and that pure spiritual form

of a being wb ~ch consis '8 of pure IConsc·ousness, besides, having' its

position in between Vaikha,ri and Pasyanti, it is the in-bt tween speech,

Madhayama speech contains ward image, word meaning: and a , u n i led

idea o f the both shining ini t . .Mutual diversity of these three elements also

sh in es in it " thro ugh no t as,di. nne y as in Vaikharl~'. per on,wh il e th ink ing ,

is aware of the fact that his ideas, their word images and the objects

underst ndable th ougb them are thre -different element "having a close

mutual relation, It is on such account that Patanjali refers to these three

elem ents o f speech by saying. "Gauritisabdo, gaurityartho gauri t i j i ianam) I

(;nRJa::tl i iO'~~Rffi2lf' i lrRff1;i1I~~I'l)~ll,these three elements of Madhyama shine

simu taneous y insidi ' th e und -,'aing faculty of a knowing p ..-son, but

shine, there as three, different elements, f ound together by a so rt o f mutual

in se pa ra b il ity , Bu t in ep arab il ity d oes. no t m ean u nity . It is , a co n stan t re -ar ion

inside the field of diversity, Further light on the essence of speech has#

been thrown by the ancient au hots of Kash nir Saivism in thi wayc-

Awareness is, in, reality the 'basic essence of all. speech, we think 'o f

and ' alk about only such ntities of which W are already aw are, W e intend

, to :m a ke o th ers awa re of such things while w e speak , ab ou t them , A w areness

or '\limarsa ~S thus the central point in all f U , . 1 I tions of speech, It is in fact

the basic speech and the activitu ..s of thinking, understanding" speaking'

and writing are just some outward manifestations of awareness, Listening

is also 'a im e d, at f o rm in g some awareness, Madh,yamli is th1.1S an internalre ectional manife S it anon, of awareness taking the form of ideas, ' t is an

(19,)



outward activity in this sense that it shines as something other than the

thinking subject. Vaikharl is the reflection of awareness in a still grosser

outwardness. It spreads out in the form of sound, it is hcared by other

beings also and develops in them a t y pe of awareness similar to that which

exists in the mind of a speaker and is projected externally by him t h rough

its use. The whole process of M adh y am a and Vaikhari revolves thus around

awareness or vimarsa.

The position of Pasyanti, the basic beholding speech, is still interior in

comparison with Madh:yama. It resides jn the inner person of a being and

is far subtler in character than even Madhyamli. Through its medium a

knowing person beholds in him the objective existence and on such account

it has been given the name Pasyanti, the beholding speech. S ince m u tu al

difference between word, word-meaning and idea of both starts to shine

in the m enta] sta tes o f thinking and understanding, an d sin ce th is b eh old in g

awareness has its position inside the pure being of a person.Iying beyond

mind and everything mental, such difference does not shine so dearly in

Pasaynti. Besides, Pasyanti shines at such a state that transcends all types

of ideation or Yikulpa, because ideas are. formed by mind. Pasyanti, no

doubt. beholds the objective existence in its undiversified form of simple

this-nessor "Idanta'' but does not form at all any idea or Vikalpa about it, It

shines as a pure self awareness bearing just a shade of this-ness and appears

as "Aham Idam", I am this. it is in fact the speech consisting of pure self

awareness at the stage ofpanial unity. Since all the three elements of mental

speech shine in it in an undiversified form, and since both" the beholdingsubject or 'Aham' and the beheld object or 'Idam' ,become evident init, it

is a speech belonging to a stage of partial diversity as well, as it is aware of

more than one dement. vatkhari and Madhyama consist of sound and

idea but Pasyanti is a speech conducted by awareness alone. Being the

medium of the revelation of the finer essence of all existence.it is counted

asa speech or viic~because speech is a medium of non-perceptional and

non- inferencial revelation. Since awareness itself through speech, paiyanli

also is a speech because it is a type of self expression of the beholder.

Words and word-images, as well as ideas, shine in Vaikhar"i and inMadhyamii in some definite order of succession. But no successiveness of

any kind appears at all in Pasyanti ..It is therefore defined as "Akrarna or

Samhrtakrama," that, is the speech in which the order of successiveness

(20 )



..

. .

becomes totally dissolved, It is further been defined us 'Svartipa-Jyoti",

the psychic self -lu mino sity o f the b eho ld ing su bject, A clear real izatio n o f,Do"" t -' .- ~', - b - '-'" , .'. "~" · c · - - d . b . .· '- . - " '--- '--'f , - - - . . . . , . , : ' . . " - - S · · C J I ! · , - , · · , : " , · · , · · . - · · " , · W"'h' ' - . ,. , L 1 s y a n _ ,I can .· .eexpenen ~·e , . .y means -".practice ID. - ~ , ' , a J v a y o g a " , _ . nen.....1-

11 mind ' f - - ' , fr ..-,'-all ob i ect iv e id .. '- '.i_". to...sa ll th is o b ie c ..~ ' fum ctic '. o fne s nun me om , I, 1, 1 ,eC I~JVeI. cas 8 ops -'" IS oojecuve runc ons 0".

ideation, it becomes one with the psychic lustre o f the. pure consciousness

of th e subject and the self awareness o f the 'unity in diversity, termed as

Paiyanti, shines thro ugh its o wn psychi c l umino si ty , pro vided the perso n

d 1- h i - If i d ml 1 A I'_o es no t nse .'msel m u ream css s e ep , ., ', person possessing a super-" ' ~ ' ' ~ l ' " ·t u tenti- . - .. -., ', ' h - . . ' . - , ' , - . " . ' - ' , ta " ,'- lim r -.····_f D .s: -, t 1 . ~ ,. . " . .' , , ' .Vll,gl. an ,anen iveness can .ave a momentary g lm pse 0 , rasyan J m some

high pi tch o f an emo t i on like anger , j 1 o , Y , wonde r, b ew il de rment etc, But

generally such 3 " fit of sh arp em o tio n is , so shor t lived and the mind o f

commonman is so sl ug gish th at no intro spec tio n ab o ut it 'b ecom es possi b le , ..

A t hi nk er" b l es se d with a finer type o f sharp awareness, can realize it in.between I[W'O mental ideas in the fo rm o f the pure I~consc iousn~s . swhichshini I~C' there 3 -< s" -th.~es S '" enti al I C · · 0' · " ' 0 0 ' - - e C t l~ ' 0 --g ' ' I I ' nk 0 " f S · U Ich- ' I ' "d eas A :. S-~vay 0 - . ' ginlI' viJ ~ ~ ~ ~I .v. '". _ . 1 . . , " I , • " ._ -. ~.~ _ , 1 . _ _ . ~ ~ J S . _ . , " , ' _ _ , - . ~ _ ~l. I • _ g ',' ...

, , .- ~

sees Paiyanfl o n 'the o ccasio n o f the rise o f su ch p ure p ercep tio nal cognitionwhich is free , € l S I yet f rom m ental ideation and. i s, known as 'Nirvikalpa-

- . A - d d S" , ilv rea 1~ -,.. II hsamvedana', An a- vanceo Srvayogin can easuy realize ,Pasy,anti at a __SU.IC.· ·· D ~ _. 'h - 'If .. hi ' h 'b h I' d ' 1 1 - . ' •oecassions ..r,QsyaJltlls t at SCI, awareness m W ', ., crio on r-ness ane t l J J S I " " "

h~ 0 'I' I kni -h b 1 ~ f ' '.- ~ di ..: - '.. > " I J .....' I ' , . '" ~ . II ,I - . '. . ,. _, '. ,_ . , . l _ I·, I "" .-.. . ,.. '. I, I ' . ,"'. " " '.ness Sloe simu t aneous y as. '- t to gett er :c yare ..anon 0, uni ty I .D : _ ,_vers ity ..u A '" h ' - - - . id - - .. , . ~ . . - tlu fo i -- " 'c· t - .--d - - D .(-, ~-,tf~ th - b' . . · ' h - . Id'~.... . .1fi : .. am I ~alD . I S , t_ e .o rm 1s e r r n e o a s rQ,,-ya.n 1 " l., e ne c O e ~ , I .n , g S C 1 . c

awareness, Beyond it there i s . an other type of awareness which does notat all beho ld anything bu t shines on ly itself It shines as the l um inou s, - ' . ' , '1 . , . " " - - of .. lv t h e - ~ ~ - . rb ; 0 . . - , -_ n · ' o ;· . ' ~ ' ' 1 1 " " ' - . . . ' "'-1

'" . ". I T ' _ " ' . I' " .. di ,',"llI ie ve . a~ ]on 0" ooy .,e p u re su · .~ ec velL -ICOllSC.10usn:ess, an .s een· . ',flg . "

physical and mental means o f knowledge , The pur-e: awareness ofthe selfshines in , . j : t - a,'~'the infinite eternal all-containing -perf ec t - 'P 'u 'e ·· ·nd divinrely. ' " . ~ . . II . " . ,aj, ..' .. . - ' I i ' . " , ' '~I "_' ... , .•••• ' ;I i " . " •• ' .. . . ~ ~ ', ' ~I!,.'." "'" •.

po tent ab so lu te su bject that is I I I , It is,no t a subject in , relat ion to any object "

bu t o nly tbe abso lu te and, indepedent subject, The subject - hood o f such

subject does not depend, on. any objective activity, It is th e p erfect,

independence of the infinite co nscio u sn ess 'to m an if est o b jectiv e ex isten ce~ " - ,, t h o ' -1" anner o f -· fl ,· . . .· , f t - ~ - · · , · · " - " _ c r ' co rds .'" ,··.thit f ree w ..ll.thro · - · ' h · ; t , · · ·In -. e .rna.nner 0 are eC l I - IOn" , In acco r ance W l . , I S I ree Wi.1 " ..ro u ,g .c .J, 8 1

ow n divine powe r and Io n accoun t o f i ts playfu l nature , No object appears

at al l in su ch t ranscendental self aw aren ess term ed as Par.a.vac, t he su 'prem e

speech,

to be continued

~~JI! ..~ .. 'L

. ' ~ , ' . . . . • - i 1 1 1

(2'1 )



.ARe-appralsal o f La) Died•

Prof A.N. Dhar

( < x-H e, d o f the Deptt, of Engl ish

Kashm i r U n ive rs it y Kashmir)

Re-appraising Lal Ded a I a . saint-poet and mystic is the need of the

hour , Perhaps thi task has 't o focus first O 'D exploring what th e g en u in e

poetic outpourings or vaakhs of the great saint are (to be "ifted from the

sp rious ones). Then a reinterpretation o f f e genu ine utterances i s , to be.

attempted with 3. view to removing a number o f misconceptions and

erroneous notions abo u t L aJ , Ded, 80m , o f them o bvio u ly ' b a s e d . o n

deliberate distortions and even l ies spread to serve a ves ted interest, A I]thi "II a l l ' e. 0 h that i hall 11 • ].F '. • f~_15 WI,. C,', ro r ngorous researct - tnat .sac ' : . J ' _ _ rengmg task m 'V' ew 0'

. .. ··b~li' th 1 .and .. di hI ia lu r presentmaccessr 1ty to : e relevant.an ,_ ,ome mmspensar e matens s

ying u nu sed in the State Research Library t ha t, wa s years b ac k shif te d to

the Kashmir University campus at Hazratbal, Srinagar,

1 1 1 spite o f the severe handicaps o fL al Ded scholarship, f re sh r es ea rch

studies o n the saint-poet C€lD take off f rom the pioneering work in the

b ack gro u n d a cc ompl ish ed by su ch scholars as HI as x ar R azd an , G rierso n

a nd Barn et t. Sir Richard Tem ple and Pt. A nand Kau l, To mymind, Pro f .

JayalaI Kaul's Lal Ded, a subsequent publication, ~s a monumental little

volume that can serve as a guide-book to' the prospective researcher ~

Compact and packed as it is with documentary details, ilhas to be tapped

with care __ a rich reso u rse being ., ighly u sefu l as a secondary source

materia l , P ro fesso r K au l 118salso do ne a pioneeringjob in ra is in g s en si bl e

and legitimate questions about the authenticity of Lalla V aa kll ~how best

to establish it through a s ty lis ti c s tu d y of the utterances as they have come

d own to u s by word of mou th , lis inte Iigent grasp of 'wha t mguistic

change, over a period, of time, in its 'bearing ,o n the VQ,akhs, involves in , a

cross-cu rural context, is p ra ise ...worthy Some of he crucial observat ions

he has made further on the so-called evidence of various influences on

L a] Ded are valu ab le to o , ..A nd 'his forceful rebuttal o f the claim s som :

scholars have made about the fu sio n o f "various schools and creeds in her

Vaakh, as if consciously attempted by her deserves to be specially

c o rn _d iment ed . H is total rejectio n o f the evidence pu t forward by a couple

of scholars that Lal O ed at a later stage of her life carne under the decisive

influence of Islam, fo, I1ow e d 'b y her conversion to the ,n _ 'W faith, is based



d d ~ ~0'8 so unc an" convmcmg arguments,

Prof Jayala Kaul's IOIUtS anding contribu ion to La! Ded seholarship :'n

the book titled Lal Ded has been followed by another accomplished work

0:0 the saint-poet ,_author' d by Prof. B.N., Parimoo, which too is a

signi.fi ,canl con rtbution in term s of his detailed, literary translation and

i : - iterpretation of the Vaakhs~Its chief merit lies in the' chapter-wise

sequencing of the verse ...ayings aimed at demonstrating Lal a's spiritual

aseen to, the plane o .-,Supreme consciousness and her union with Parama

Siva as a Yog in i. Both Prof Parimoo and his, predecessor, Prof Jayalal

Kaul, have maintained that Lalla followed ' the Saivite technique of

meditation based o ln Kundalini Yoga,

Subsequent works on Lal Ded brought out in the past three decades orso include Kotru's Lal Ded ~~Her Life' and Saying published in 1989, a

specia 'Lal Ded' number 0 the KOSHUR ~,I1MACHAR b rough t o 'u t in the year

1911 and Prof" R.N. Kaul's Kashmir's Mystic ~~Poetess Lal Ded alias

Lalla Arifa published in 1999. Nilakanth Kotru 'too has attempted his own

English ranslations of the Vaaklzs, falling in line with t he Vaakh-sequence

adopted by Jayalal K au l be " , '0e him, '- is m eanings and explanation . are

plain and simple, reflec mg, a. the same time, a good. grasp of the doctrines

of Kashmir Saivism, As regards Prof R. N! Kaul's recent ' , o o . k on LalDed, it bas some novel features that cannot escape the attention of ' the

th u rg htfu l reader, It is readabl and enjoyable in v iew ' of its literary charm

and lucidity [of'expression, The interp elation, 0:'- the Vaakhs points very

much. to a perceptive and assimilative mind behind the book - inasmuch as

the content 0 the Vaakhs is m ade intelligible 't o t h e ave rage reader, appeal ing,

a'[ the same ' t imet to the scholar the author's beauty of expression, The

book. would 'have gained further in value if the author had provided

adequate de; ails abou t the essentials of Trika or Kashmir Saivism andmy ti .ism in general in his, acco unt o f Lal a as Kashml r's mystic (which is- -

the main title of the book).

The special number of the KOSHUR S AMAC /-IA R mentioned earlier is a.

'very us. ful source material for the La] Ded scholar who cannot in the

prevailing circumstances, have an access to the materials-available in the

State Research Library. Besides .roviding English translations, of Lalla's

verse-sayi gs in a separate section, the journal contains useful and learned

articles in English and Hindi contributed by many competent writers. it

also contains two short write-up 's in.English contributed by Swami Laxman

" ' . -



100land J~Rudrappa.

I sho u ld like to mentio n tw o m o re m aterials o n, LaJ..Ded 'befo re . I switch

o n tOI the o ther related aspects o f the to pic o f this paper, I : was able to lay

my hands on ' the smal vo l ume titled Lalle shwari ,.~ememb ered by Swam i

Mukhtanan,da published in 1981 ~The p re fac e by Swami P rajnanand and

the in t roduc t ionby Joseph Chilto u P earc e:" b o th . h o ug htf u lly written, are

valu ab le as informative P' lCC1CS o n L a! DIed and her sayings, Then f o l l ow

Engl ish renderings o f the sayings in the , orm o f p o -em s attemp ted in the

free...e rses pa tt ern , These poems capture the essence o f the Vaakhs wi thou t

o bserving accu racy in keeping clo se to the form and co nten t o f the original

' tex t. They could -e desc ribed , as. "transcreations' ra th er th an tra nsl at io n s,\

Joseph Chilton Pearce justifies this feature by observing that "A truetranslation is alway ..a re-creation" ~

The o ther bo ok I acq u ired very recently w as publ ihsed in e arl y 1 99 9. It

bears the t i t le UVoice' q f E xp erience ~"~.Lall Vaakh o f La II Ded/Iall Short of

Kashmir a nd c o nt ai ns English t ranslat ions of 1 54 lilakJu at tempted by the

au th o ~B .N ~ S,o po rL T he Vaakhs are grouped u nder f ive headlines chosen

a' the tit es o f individual ch..apters-' Sadhana' ,I 'Adventure in Space

Portitude'c rPrecepts' and 'Discourses with Guru, (master)' i In the

f o reword , the au rho : ~m .e-f as t ransl a to r Mid comm entato r; describ es hispart icular approach , to the study of the Vaakh 's - involving scientific terms

and concepts such as 'v ibrat ion" , 'frequency', 'wave-length' etc, which ,

interestingly it seems to me, are drawn from his professional vocabulary

as,a f o rmer employee of the Dept, o f Telecomrnunice tion, Since he is not

a m an o f any special l iterary expertise , he has no been able to develo p his

ideas into a coherent and systematic theory sustainable. throughout the

study, H e m anages so m eho w to co mmu nicate intell ig ib le in E ng lish tho ugh

his, command o f the langu age is faulty at places, A ll the same, he seemsknowledgeab le about the import o f the Uaa'.khs in term s o f actual Yog i c

p ractic e, A s be in formed me him self , b e 'p lans t, J b ri .~go u t a,second vo l ume

as a,sequel to the p rese nt o n e, which will contain another 150 Va'akhs or

so . I wonder if all the' Valakhs the au tho r has collected are authentic asLa l

Vaakh. The present volume has sold well. despite what I see as its

shortcomings. The author's attempt is a laudable one,

( tOI be continued}

(:24)



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(,25 )



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- t ;, '1 ~ , .~ , , ~ . .. . 1 ' i ! : . _ . f #V'if I "-l .., '. '\ .......II' ("'Pf t-~N

. : } h . J W J .: '" ~ lJ ~ e i J ~:nl I'~ :.-. .... '..r .

i- ¥ 1.l1l 1;~:n J 1 _ . " " ; f ,(I enP~'iT·: 1 tI~!'o , . .. "

,nf . J;:;; ~ .~ li" ~ '.i i ~ .,; , if {~ (~~ ,

.. .

(26 )



a o U T 5 I I Q rim ffr

~~m)'6~~!: u~ 31 f n Ratfl ~ I€I 1 4 ~ " fI I r q - e 4iq l:f{~mV\i II ~qlr~'~~ "' ~~!b.. ~~ ~~~~,2Rileti fIG~'f(,i~~rM l-t \ IH '~ ({i-~ - ~ ;~ ~ "1~lr flll· tp :: f;;'~ 1~ \r'·'u Cf l l l '~J:""[~q11 ' 111(~

m ~'f1 i? I Cfi{ - w z f P d O ({g tf l p fr I I qRiQ U Ii ~(i\q ~ 'Iq ~ e 1 0 4 [ q 'tJ{~ 'rRf ctt~ atilR l'~ 'Q C fi~~II IH m it eG,~ ·4fH(I"'-t ~~~if" qrq'fEl~'

tr ~ ~! lim ~ 'c f ;' ~ f~~ ~~ 3 ~ 1 ' , : r ~ m''.'.~ l f r f f R 4 1 r

if YC filnt'lt1 ~'~ f t ? 1 t { \tln I

fI(fit p f t !r e t 'll1[ fillet ~ I i i 1 1

lI81T 'te ll ' " t 1 Cl t ; i : fm : i ! : I f\t' IftIail@ Q q t = f l ifi ( * t l " r lfIffiirii f i ,,,f ~${l41i1 ' li6",a.., III ~ I .

btU, etillq ~' ~ ihl:q \ t I " i1i IQ tli0A ~

*Irr: "' h 4 1 € I ~ ~ ' ftnJ . 1 1 : 1 1 D t I I I ~ I II I

tt ~~ ttl~4 ! 2 \ ttl ' f a ,i~~1q-- - -:f c t a f = f · 1 \ G 4 - Ha ,R;n 9 :' i f i '( ,



~ IM t "IrCh : : 'W , 1 1 l I ( 1 1 ~ U I I I

'q i4f~t :O qyfn ~ q;6U= 41 1 ~ ~I

~rt=lil"= l1 ;n tl6 61 f r P m :~l f fh: : a C ( ~ I I '' ! I t ; iQ I I ~ ~q61......" ' 1 ( 1

'it ;q 'I fQ - " r i , + E i I ; l l , q 6 f t i t r a . if-'+HNha~q,rge;l_ui i f i ' O f i 4 II ~ II

;j; ! ",

1f: g~'"""j;qij!"llt~l.,,I-'

- F e . f . A 1 1 t < l l i.,rRti q+ t q l i l l it'i 'I:: I

!t l l 4 1 ~ t l r l~ iii - = t . r - ft1:q Ii tQ t 2 \ c j

f l rAq l rqr t i QiU'f(i' rt ~ sf t:Ir.1 ~ II

" ihl t1'S4IQlln'fnFtld q e f i , a f'r~lt"df tT! ClIrQih~rG"1t~" 'l1' \ 1 i l Q ! t t f ir.t ~'fI?i1f - ; : f t f 1 r ~ ! l G " if ~ I I ~ II

f c r ' t u q q 'IIf fQ ~ t(4;lt Q I Iaj

C h '. (, 1f t r !lh. i l l p q ~ qit ,sf iq J f i I & t ;;( ~, ' . . . : J "

I C f . .ai ~! l i T ' ' 8 A Q a : [t fC l ' d i . . . :

A i 4t4 t1 lrQ {\ '~ ~sfiru \ 9 1 1 1 1

~ ~lll;:f "416 ' 4 l[{ 'dq:

~ ' 1 i U tfr~~'~ (1fi41 t a G . t IWI & '(ill t . , I I I

, ! ! + i ) *I\iI'Tft1r~ ~ ¥ I , c f : f t ' fli(HIqI f !I I

f ! r 8 i ' l url4i: iti(ijI'L u H ' '{IQ t (1i = i t . .. "Ttt~ I ~~

' f c r q I F t ' l i t 1 1 1 ' ' 1 ; 1 f l 'ti is , 6 1 ~ :

'Rifilr'ltfl ~lf'I U I ' l d d 4 ~ = i I

f«'Pl ~V' f t r t : r f f i f t l S i i f

lit it~ql,(nll1,q'l"':'U ~o 'I

~ i fn & 6 1 I r ~ finf 'RLtI'q-' l l T i r ' snit tnfH ' f i i (1rt?el * 'q ,:I

~ '~ lit ';qIHI,t!q!Mfir,q 'fit I~J'1 d { 1 : f > 4 ' f i 4 ElIIQ'l~j ~ ~ , 1 _

'ntit f E I I I I ' 1 E 4 1 1 5 4fif( q(I ii

llW 'W ' q F i I ~ q< P t J R I I I I « i t , , ' ( I I

, = t ' ' ' ' ~ I ' 6 I1 1 6 ' qC I H Iq6 , d S t r

4 ' d '14 ~r~a:QIII 'di, i j t1I"Rnqi 'I~ 11~ II



. ,.

t~·~~~l,~. ~~ ~'t'[llf3r-~ C f i T 4i~llqaf '~I ~~-atT~' '~'1·I{

i f " H ~ 'qTb-~~~~ ~ ti '~ ct ~ , ~ m~ ' " I1·rql~ ~j6h{ c f . i m Q ' ff l q : ; . If~~ ~ ' f = f ~

31 i i t I -e I(I ~ '~ I c t fd'i : 4 ' 1 6 1M t e n r q fa ; ' W r c r r l~T II ~q tJ a n = 1 ~ ~lf{l ' i f ' II 'tr{ c f i T

~~i(Q~W'~ itl[

!I~~q if ~m-·tiI{C\q' ~ ~' til'"lq 'G t1 ff '~ Cfil ~ 'c f f i ~ ~ ~

.~ ,frt ~ ~11ff f i" '_~ ifillFf; ~ ~ c fi t ~ C fR ' l ! J \ \ t 1 1 " ; f 1 ~ L t ' 1 1 d ~ ~3 U ~ 1 ' q l~ i91 'C f , , (~ tReQ'tit1 a T 1 1 1 £ 1 11 ~ ~ ~ G ' lf ~ f r .H ' E ' l J tf n1 I ' S f i , orr:~ it~~ ~ ~3ffRII ~ ~ .~ Hiiitt jr ' , l l lU I"~' , l E i 1 4 ' 3 11d~ e n r ' ; tH LI q' ~ I fSSl,. . .tqt Q 'q

~ ~ . ~ ~ : t i l R C h II ~ dlU~'"!ffi ' " C f i 1 : ' Cfi'61'-~ Q1 l t f r 1 l ~ if c i 1 I ICih(

3 1 r : T r ' Q ~ ,' a m It 'I1 1 Ii ~ ~14i 3 1 1 { ( m ~q : n C f l " ( e m ~ Cfr t ' - d , ; : g f t i t J l , ~ ~ ~ ~ e ) i f f

3ililll ' 'd~I"tr q'6~<'~\i j ' a f r$W!f 'a:ntet~~'~~ ' - q ~ I qlr~t1~ ~ C f iiJ ' ,

'~I q, .~ ~ n [ « = I =11 , ( A A C f i i9 ,~ e n ~ I d *i i a s " Q T G ir'~'~'~FJq'd f11 ~'~Cf i '

W II ~ l=1 R C t 7 I , o t i 1 c f i t ~ Cfi{ a l f f f Q fI ' " " 1 . ~ a tR d .J M ~q ~~'l-mffr tli{'~ ~~~~ ~ ~ ~

~q : ( i i " " ! ! ! ! I " « i i I ' " " " I I ' I ' 1~ I [ d ~ ' " f f t " ; : r ~ p 3 t h l c f i t ~ ' ,~rl?ff~ ' , 1 q 1 R ' i 1 1$~f c n it~. '~'

~nt ~~ -:;~_PQ~II~ G , '~'I ~,.

t f l l { 6 1 i : a « , ~ l q f t J T : i S h ~ n H " ~ Cfl,q er61~~~'+i .. 'I ,~'~ --. , 12:",,11~'.'~~ ~,I.';, ~I 'M ' I t ! I P H ~ ,'_[ In..~I~'1 ! : I, I ( ~ ~ 't.I

. I ·' ~,,\ilql td 'd/14'- 1 9 1 , : r f I 'iii{iji'~ fI&:

~ . G E t C l4 u ' f t l 'G q 6 ( & " : l f I t r ~ l t 1 1" 'lff! ,$t;q:. ~II

3i ' l t1J4~ ~ { t J - n cU~n ~ 1 ~ l O f l f'l1'1~ 11TiI ~ {M c f i t '{1tt? Qq1I~I"I11 ~,

a r q n ' . . . .f i t ! 1 ~ 1 c f i l ' f.ir,~'i!~'~ it ' - 4 1 1 ' ( i U J ~ fEfil t l l t, ' - q , - - " t t ? r e f ; ' fiSl if ~ ~. f~at 1 1 ( 9 ' l u I . { j J ' l 1 l i C f it ~ c 6 t . r~ ,~1~fiIU~ J r q : ; l U ~ ~ a : t l {d: ,q i < 4 1 - r C h {OIT' ? ? f i t ' I if l tar

41 (~' .~ ~~I= II * ( = iI =U 'i ~ Jt[ ,~ ( ~ C f i T ~1{t11 tfit~' c r n ? r i,a:1' i f f ' ( f21T

1Pr~ '~ ftr;f a:r~ 1I1 1f( a : t ~ 1 ~~dqlf 3 1 l J . , ¢ 1 Q,Cha& 3 1 J ~ · m { f f a ; i i t em .~~

" § ; 3 I T a t R 2fi1i ; i1 i 5 J i 2 : . ~ m rlilU lffg $ ll l ~ ~ - i f ~ H I f J fttilll a l n : " 1 1 etetill6 '114

it t t m & 9 ; 3 1 1 1 0[([: LIf$FJ ~ 3f'!(1 a t n : W ~ f i : r : i ~ a fu : ~ 'ltiiP 4I W n n a . r t 'a : J ' { r f c t I T q.tff Cfi(r~ " e u ~ 1 t ' ~ ~ ' i f 9 : ~ l r ('lf5'~~) ~\iI( ~ lCh,( ~ ' t T l .

W 4 ; 1 W ·#.....I~.,I ~ i f f f . 1 ~I ~~~ "~,~J ~ "I'~ ' ..

(29)



II

.:;;.

, SU6 tU '~ I

, d l E J ( f t : IQ I C h(+16 f;4' 6 f i J ' P S I ~ 5 I f r + f 6 ' ItI~ T q f t If l l lJ~ i n Q i?~1 1 I I ( I

wI ~ I rsiJ C h e t 'Ui~tdq-l iW,6td i(lift \4\111i : I r e t E t i f l &«~~:rfc t ; : t J '~ I3~LJXiI'1' ' i j ; j u < l ~ - c f i t m ' vit'iIt1I,tfl~l' 3 1 f i 1 , l f f ~ ¥4~ q~ ~ ' d 1 ~

" ; 9 ' : 0 qI~~~,R t J ; r e 6 7 R ? r c f i T m m rir '~ iq ~~ ? { - 3 ) ~ ~ if ' 'm F i f t i '~ ~ ~ ~ 'm ?f;

~ R F i m : r o w > i t Ii 1 1 ~ @>S; I · ( :f H : ' 1 ~ H ) , < t I 'l~I, " '{ ' I f C f W l I II a 1 R ~ 'in q 1~ ff i j " 1 1 t f i "T;(R m ' - f f ~ ~ t ID iQ'ii~ Ofilfl;1~~:p.g i ' l I lM lI ~ ( ~ ) ~mldj f f i c 6 r t r 1{;; i Id l tai~ '3;-"'ii I ! I u n i d 1 ~G ' c i f i {cf; a , P 1 e t ' tiUj@ , 3 T 1 ~ ~ Q I n ! & ! e n {til "( I

!j"tH4lf~ 3Nilt 'l@(lrqr~ ~'m-fil;:r ~llanl'en) qslm 't~"~ r t r i ' ' f61'& l:tr1· !II

;;:;,., .,Q .. ....,;_.:t ., ~itI · N '~l:rrq\i11 : f iaV ~ i 5T ' di-~I .it II ii i ifi'{ ~l lt= a I i i { ; : W q1,~( :-

' ' !ulfl1f1i 'U tl:{fH" ~ ~ F a ( r ~ H I

' 1 a f ' n : i f l r ~ r i ''[ulit'{Of ~ '6Q ct'r~ ," I'l1 1 ~ I~

vu '1 i J R q~" ' l i e :q I( :H, it t r f 4 ~"11qI~

4i1 f i lm" \ I I 'ffi4(Ii0ij

l f C f ' fI~J 9 , i ! O t I ~at i rI, a n f e : H I~rq -~ F F 1Cl to ,qI E l l F i j ,~'lflq,i lt:I , : t _ q ttl{ I I 1 ~ II

t i l qI I : - t ~ {til iiitUIf t rQi t [ , * 1 t ' \ I f rl ttir sftr t . t 1 1 c rq :

HiI [ e U . , I f'ItR iIi, a : "11t t d r ' :i14,tt 'ilq 4 '1 3 £ I t i l ~. . . . .

ir;r ~ q t l l ' ! I f ( t ' ' r f A r C h I f = t i 1 J 1 k t , t tui-m ll'l ii t fu f t~ ftJ d fl Hrilcm~ ..,I f rs+i j I I IIII

e a t l t1;:;i1 ; ruf t1~* ' 1 0 I ' i ~ W iqfff lit',"": I

' " f irqrTl '~'6I ft l 'i4 IC f i , " ! [@ , : i I i r ' s f t r ' G 1€ I flIm [ I I I

(30 )



~~ . ~HI .. ;;*MQ;"a :J~

" 4 ! < i 1 iiiR I ~ : ~ 1 t ' 1< , 'q(Ii~~ ~~ ij ,(iIlif'JIi1 ~ 'q1l U U : t if)~ I tif;if ( 1 1 1 e f i 1 '

~ ;;f!I n 'qt, ~ ' I c n m ~ r{t 3f I C f i ' F t 1q f ' f U l l tt 1 e n 1 3 : 1 ' 1 ' 1 ~ 1 ' 1 f t 3iii'F a l l 4 i j m d f f ' i j 1 l

t ~ ( = q 1 ~ r t t : , , , C h E ; a :.1' ' f C J ~ l: Iqt 1 r ~ a1 '1 1f(-q;1{1 ' '~ ~ ~ ' f e n t 1 1 ~ I 3i J f r o H i 1 ~ ' ~

~ qG l v W ;$m~{f 1 1 1 ~ an1 fdq{ ~ ~ 'i4 f1 ffi ~ t I ~ mt 3 T f C f l F r l . q i

d V I Iq {Iif i t Iq'1 4 ' i f J f{frEh3if f F t 1 t i l - C f I T @ I ' " f ~ a ~ff ~ ~ I I~ ' 4 ( < 1 " t i - 1 ' tr f e r f(ii1 I1 .

3l'q + tn ~ It tqf~'r f t : ,~l'~ l I T t itr n t 4 1 Ir~ 3 1 1 ' 'fh I ( ~W Iq;1it e f f t r , ~ ' " ' f i r :t ' t i l ~ r ' ihI(U~-

t ~ q(rlfStl qir ~ ~ c r ; m ~ ~ m q - u \ 4 , q r , ~ R 1 : , J '~~ ' e n , 5 1 \ J 1 tm l t,~ftt(lfif8':- ~' ~ I&;ot f r l ? T I i € 1 r 9 : ( i l t i f $i J l r f i 1 ' f f i { O ~ ~ 3lf ' t ic .q~*11~CfilW

~ ' I I~ i i l : f f i l o f 'f{Ieli ' i t~ I C f lif '~ tGt '~ I q ~ ~ C f i ~ ( u I ~ ~ ~ I m Q C f i I{ cf il ar~ r c rT O ~q f i ( i 4 ' 11 if;~ Cfl'f~~~ ' 6 1 m : ~ a : r r r : ~ U ~ 'S f i f i j ' ~ a f , t , t 1 1 T 3 i1 P 1 i @ L r - t R '

a~rqC1i th(~1 (@T ~ I ' c i i2 t i : l1 ~ '~ : m-~aif 'e t Cfl2iI'ilj(4lr(~' 3i~i'l§!f"Qi{

3i 1 1~ '- 31 4 t 1 ' t ( C t dim '" I g C f i , ~ i~ 1 1 4 1 ttti I ( i~er4J~'i;q t 1 r if ' l I T f E f , . m if f o r ~f E r f i F t f l uf,t11iffrfcl:~I',t ti4 i tt l a :m~~(\3 " 1 q{l!(T~ di il ~,fa~ e m c n l r f if@ s ~l

~ 1 f t , a a 4 1 1 i UJR I '( I!¥ fi1 I:: )j ~ 'I " q J l c r l 1 " ~:aas~tf i ,~I,r4i;q1 'm ~ 6fi1(u-r

~;t~(]if lrt1 ' : '~ '1 f t ~ ~

~ttr:- q('Ylrtil' q ; r ~ ' l ! t ~ fi t f 3 t f l 2 h 1 ~ l l e f I ; q ~~1~1f

¥III d..,....-6~'r~trr (4 1 t 1 ; ;: ;>q-f i* ~ 3Hhgq '1R6~dlhID.f i l f ln tr~~itIJlql,'fEr-a'l I f ~ . if 3'i1~ M'Eh~{ \ilg~~ ~ ~ ' 2 f C f I i f cf ;

, ~ m -(4~I{'~ C P M trq~'i11 E f i { ~ c l l ~ I I S U @ . tl iq it 5 , < S l 4 (:q~d~fitl3l1=lf 8i.,kI\

~ ( f i t i q y 'q;f a u ~ ' C i 4 t!1 '{ a f e naHq"f i jd ' &i{ef ; t "Ci~q ' i f fI'U9'1) 2 f 1 1 { e f ; , ' :irt ~ ,~ q ~

~ J 4 ~ r Cfr{ R I . f 1 if; 3T1l~- l 1 ' 4 1 J 1 , ' = 1 1 ' c f i rmq;{6tlm ~ I ~ 1 ffA i;q l c t I T '~1.lf7l'i- q(t~,~'H ~' ~ I

' i 4g / l - l f i b r i 1 f i ' - (=iil~q-q 3 i , a ( § Q 'm ~ c i T 'f1(OII'~ "$ ~,ufll;ql'~'

~ 'ii!t~IRti,rql'C f i 8 , f f t f l lU~ c f i T 'q~I~lnr cf ; ~' j ,4R1R'q( ' i3.~'ff it &4~'~Ih1;(q e m

~~ ;it~ q iiQ l (1 1 1 ~ ~i4f2fi ~a: tq9rl l "5@ 3f faUf(;:sq-~IRti "$ ' t = r r 2 f f~~e'iifi

(3] )



~ r ~ n 4 i t > i q:rr ?fl~' t~'lIt t c 4 1 1 t 1 ~· · · :~ , f tnf I r 1 % 1 ' " f . 1 1 1 '" I f T J ~ ' (61 ~ d{ija u q, qChtU

~ 31 j*"U ( '~ lfd J '~ lM ia i t' 6 1 1 ~ 1 ,tf[lidt ~ I

w1b : - H : t I I C f r i 4 fi:u -It-T = t u e ; i t l r ~ ' t t 1 t q u ~ c 6 3t1eltfe1i(: t?I! ~ s e f l c t i , ( " q

c f i t e'QSi lflt ' JHCh~ q : r r ~ ' i l11 C f i T f' l I t lffi lHI~'IIl I IR D - ' ~ ~qIR'"Itl i6U~"~ it:~HI:&'(tH'(i"~m'C fiJ ~ ~ w ( = t l t 1 f c t ; e : r r , t : ,~tqr~~J«ltrRn1 ' t G : : t f & 1 $ ! 1 T t ' t t l

fi,:'! - F c h , + t 1 i } 1 ~ ~ " lfi~ - q ~ a n e t H if=1~ C Z l I t 1 {'a~ '~, ~'~~0

~ < a d f l ~ ~ ltlqdl ~R~~'{twirl: q'Q • ' Q J t i l f t t ;it 1 i f i

u t i 4 1 1 t 1~~fi'" - C h ~ t 1 r ] " 1 ' i'_al t t l l a I I;-3i t1, . 1 1 - r t f ) l U C f i , ' ( 1 ~ ' 4 1 c f i t 'fiq ! 1 1 ~ ~ c f;

' C f i 1 1 1 0 1 ltit1~I~ ' c t i t ' ~ ~ 3ij(:ll( m ~ 1 f t C f I T a : t 4 H m r '~I=q'~ \ ! I f c r , -

'd,~~6 ( ( J r l , q r : : ~ l = i:tl'fti ' l,t'*~n'r~'

wICfil'r:~~ ~II< f4J( l l1 ~q ~r q l~ q :; tl ~nw Ch~ ~ '3 i1" l , t i l {WChI ,~r

c r m r t~ ' ~14 (f:' 3i j q u r ~ 1 at I I : 1 ' 1 tti ~ i ' S l(~q:ij ~ I It1r-ffi) m A ' c f i : (4 r f . J -w~~f E J . s g ,'Ii t{ ~ fqVtff l u f 'ijIq ~ c f i T U& 1 1 : J iqI~1till W IG I~ ~ '~ ~ I d rN q " l f 6~ ' a : t itt(

llftq d J q '~ c tt 3lt -Q ~'~l:I : i f ' ~ fm'~ " i t F t ~l22f¥',q c f i - l f f 2 f 't { 'C f i l d f i " 1 (

i4,~t l fh,( ' W 6 h I P l I t 1 ~ t m " til

< Ii ' 1 r : > r (I q l ; : ; q rq~:-fij" ~ ~ ~ Iq t r~~:;f ~} ~~ II,fi,t e t i r { T - : r ' i f S t l T € ! I I ; : a o f ; ~

if' Wfgd e t i t C ; ; ~-01 lq ~ e :1~ liF ~rifil '~ r @ e f f i l J n q:i)~~ C f i T SIl t 6 1 1 " Fq,tff t ' I frrq~q if ' ~ e 2 h r ' e n r q q ~ ~ ~ '~ 'g'Cfir( ' ~ 5 . f f i ' tR' {@I Q 3 1 i r ~ ~ ~ a m~ iHtr{ ' e 0 4 1 a m w'ChPitrt'eillrlll ~'m 'Q C fiI( ~ ~;n:~ ~ 1 : J \ 2 f if

3i dlftal t i' ~ ~ a i R ~ • ~ C b l 3nq~"qtti \ 1 r c f i t l{it 'q1t ~ ~ I ' " l f l f i

1~ilU ilt fE h ~ U 0 0 - if ; ~ H f f i 'qJtf C f i t ~ 3 J . 1 l R tm fi f 5{§q' 'a q p q '" i 1 '1 r ,jill'll' 'ftcfi

Ij@ " t( ~ a r " a q f I J II

o t q t ; C 4 " ! ~ ~ , , « 1 Q 1 - q " 1 '1 6,fi 1 H ~ ~ 3 4 1 r 7 fn q,(= t I ( I ~ r e t , ~I {I£ITU q ; y ' ' I~Cfie : : q

~ ~I' ,. ~ ~ ~iiQ ln I ~ I .'=ilffC!R' ';q;a~ ~ I~-! I~.,qn~." en '~-. .. . ..ctlll ~'1~'" ",,,tl Q I

( fc tfv ti\ iit@ cUC , fit : [1 f: - ~ tAaill 't itr t il4 al'q ~ r c ' i f l ~ 1~ ' r i l , g u - ( E f i e r r r CU~Cf i I~

~ ~ \ 3 4 q~"~,,it 'ifr'~'3nm ~ dl~,E! C ::1~fAen'¢~~Al l~aT I~ '@ JI~ 'Eh(- l {c i£ i~ , ; ;q I t1ra1t

C f I T tral{~q"i ! i jdt119 11 ' 3"I :q;n ! : 1 1 f i11 I , ;q~ 2 t T I, 'iIJ lC1r~r~'- ·=11- ~ " d : : u m t h - i j -bG 1~ f P t t f i1 i1 I iT '~ " 1 ' 1ti It ~cti I { I I ~ I' it ' m ' i i H till, iU '1 ~ ~ ~ m 4l~C f i I i '(4 it]a t

~ "'h'ia· fl

(32 )



rqrtfljCff~-

lit "4@;{Mk1 C h f e n 'fl- - ~ -,

( 4 hi 'j C f i ~ a : r r i I )

m , H : : : iU t 1 1 a n f c t ,~q;:* '= H fI 'f ! a n f@ " C h it ;g tit ;& ~ ,~~ ~I(i~I 1 il l QC fi '~ c f i t

~ rr~ d"RICf i~' ' I~I Ia:R u - : q "

i1ft.....3 1 1 ~ c : : U \ l ! A U f IT(1 fA U i l l Q ~aa ! i 'I:I

' r E i S t I fa fI q f H , W E E ¥ Q tl q; 1 1 r O T ~ Q '~ia:,IIt1'f1:;qI;;fI '1GlI~ ri~q LlHtOfll4 ~ ~ a r r r : To t ~ 4"'51 f~r&tO

$QChZ m '~ '-! ] 1 ] T ~ ; 1 f t 1 : lfr ! l 0 nq ' f t ' c i t f i R f , "i.liji6~(ell'~~I: ~ftF:f~ 'U~~l~

fSt,;di~t1-fq2il~t4It1I', ~qlj~':' - ' f f i ' f l l IRCflI ~ci1j61(f ~J Et;,t(u~«!r; ~,P1~cl,

W; : I r o I~ " t f 1 1 ( 1 1 q;iIT ' ~ I ' \ 3 1 ' 'q i ti ' e : : , . . . _d\jj"tl {i~H; : : I I~ 'i h ~ I

f E l , l ' l i " " ~ ' r ( 4F ; f i , q l ' c f i T 3 1 f r q sq fCffi ~ ~ : x u r r ~ ' 1 E 4 ( 4 1 1 1 @ t : ~ r 'q;)' f c r C f i I ~ ~ if'ffie t 1(fIi 3t\ ej'fi'lf{q:; ' ~ r 0 l 6 H ? f ~ 01,Q C f i t ' f l i 2 1 1 9 6 1 ' 1 < ' 1 1 tf u,lt fjc;:H ;H'i'Ofi

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I;SHWARA,SHRAMTRUSTAD' .~ INSTRA T VE OF F IC E I : CA NA L RO A D, JA MM U:"

A1TENTION PLEASE- ~ -

In l o _ J J e r ~y apoiogyfor , g i ' v l n , g incorrect information ( th o u g h , un in t en t io n a l'I) ,)

abo ' f i t the a u th o r .s ,h l 'p o f th e tw o poems 'viz' (~ " it," p; r 'Pf ti) published in the' JaR.

2001 issue o/ 'M'aIEni.These, in/acI were handed over 1, 0 me' b y ¥ e . r y C'~I03e'dedicated

d is cip le o jG ur,u dev s ome tim e in s ev en te es ; w ho se name J as desired b y h im; .I cannot

mention hen. I ag'ainjet::1 sorryfor the same'~u

Dated ':~ 21.4,.2001 S d I - , - S ' 'j" S "a p P i f t i A I,-.; . 'lL I .• '. __ ' ........ 1

A Member of The Board of Editors of Malini

"esolutioD

The Members of the rust and the disctp les /devorees of Ishwar Swaroop Swami

Laksrnan 100Maharaj , mel in 'Ish war A shram Bhawan Jammu on 21 s'( of A p ril 200 1"

and condoled he sad demise of the ollowing deciples/ devotees of Guru Maharaj:~ . Sh ..P .N . K o u l Yo u nger b ro th er o f S mt, Rad hika Ran iRa.ina/ 'matern :a i uncle o f sis

I.K Rai n a, S .K , . R ai na and Vijaya Laxm i M unshL He was an ardent devotee o f

Swami J i Maha.raj~

2" Smt, Meenavati Wali alias Uma Moza, elder sister of Smt, Kshema Jee Moza, She

was a dis } l p 1 e of Swami J . : Mahara],

3. Sh. Brij M. han Sapron, ,8 very close disciple/devotee of Swami Ji Mahar_j and

imtn n'"ely loved by Him:

4~ SmL Sham R ni Badam, who was a disciple of Sushri Sharika Devi J i and an ardent

d evo tee o f Gu ru Maharaj,

5. Sh ..T ril ki <'adl lalla husband o f SmL M oh~ nj M aU a. He was a disciple o f Swami

Ji Mah.araj.

6. Miss A njal i M uju '0/0 Sh, Makhanlal Muju and Smt.M,ana Muju , She ~efl this

wo rld in her prime you th She was an ardent devotee o f Guru . Mahara] ,

A n 'the. members, who participated iII this extraordinary meet ing" prayed (0

Gurudeva to bestow eternal peace 10 the departed souls and , give strength to all the

bereaved fami Ii res.

S jm 'i t ar c o nd o le n ce meetings 'wen: held in Sri nagar asht arn, an d I Delhi kendra,

Dated =-Z ~..4 ,. 20 0 1(47 )



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Malini April 2001

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Transcript of Malini April 2001