Malini April 2003

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Board of Trustees t "Sri Inderkrishan.Raina( S ecretary/Trusteel

Sri SamvirPeakash DharS ri B rijin alh Kau 'lSri Mohankrishan W',a tml

Sushri PrabhadeviProf" Nilakanth G1I1100Pr'Of~Makha;n~a lKukilooS ri S omn a rh Saproo

P R b l is ,'I 2 'e r s ~ " 'Ishw ar A shram TrustIshbee (Nishat), SrinagarK I h "se mr,Re 'Qd OJ :fic e ; ~Ishwar AshramI sh be r (Nihal)..SrinagarKashmir '~Administrative' OJjie:'Ishwa r A sh ram Bhawa n2=Moh in de r N ag arCanalRoadlammu,Ta. 'wi-180 ,016Tel . C ~ 3 , 1 7 n I 5 : 5 5 ' ~ 1 ' 5 5 i1 . JJ ",1 "'I. . ... _.1-Delhi O !lJ ic e ,:Ishwar Ashram BhawanR 8 5 1 D Pocket, S arita . V 'j ha r, N ew Delhi - 110 044TeL :; : 2'6958308 ,~26974977T I 4,... 2 ' 6 .A~3 ' 3 ' ' 1 0 7 " " . .e ~.l(;lX:, 7...., '1. '. ..AprH!2003P r ic e : :R s . 2 5.0 0Yearly subscription :Rs, 100.00 Ishwar Ashram Trust

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'fJq( 31T~~'o:t~ ~"Q & I~\il;fl C f i T ~tf~~l~ f~ 3 1 f w : r c i i1 f 4 i t n " t! !f i ~ it fI'~ t1 6'lq,( '~ 1 = 1 ' 6 1 i = r ', d M e r ~ W rm ~ [ I~qiR i " ~ 3IT8P:r q r ( , e u ( , ' c f i T a m " " (4 ti!j,(f q~H~pjf*~ 'ri4 ~ q . .n~I1R' ' f E t V l qi{t;u{~rI I

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S IVA SUTRAS'Vimarsinl Sanskrit Commentary of SriK,emaraja.

lsvara Svariipa S'Vat.nl Laksmana joo Maharaja(C o n ti'n u ed f rom last iS . . iS U . e' . )'(if UlI'1.&Qql'O.,a,!ql,~d "trVd, ~ih'41'1f~T-ql~VIU'11lI""'-

' E l ,I ( Q J 1 1 - y , t'il16,1 t- t11 1 1 t f l ~ \I C ( , I " f f f -Thus the process of meditation is already explained now the other

m eans of meditat ion which are, in te rre la te d w ith this p rocess of meditation"Pr iQayama , dham:a, Pratyahara and samadht, are 'now to be.expla ined inthis s,O'tra:-

"'1'4'l'fi5H-'lt'hi< Q - ' l d c & c tM ; " w r 1{ tlC Rqlf.:rU ~ II(NadiSamhara bhiitaja,y,abh,u't,a Icaivalya hhatn p , r th V 'c i k tv m z i )1.A yog i must develop tbepower of a bsorb in g p ra l)a and. apana into

susum na the :m idd epa th of liard sh ip over f ive elem ents of isolating onesow n se lf from the five e em en s and residing in the fie ld beyond th e fiveelements .

,fll,li" i '~g Iun-qI= n f t it 1 1 f 8 4)., il d 1 f t u Ij ', tiffl ~,:~,'g.'Uq 111~, I l(Ch 1 a Ii ' 1 1' iI@=OI(il~ ~PfI,gill ft11~1P1"lqlf.("'(1 t l 9 ! I d ' eftqffCIiU~-OiQt4aQ. , ~t( {laQfqq 9; ,{


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you separat .yo rrconsciousne s from that and you are not feeling pain, atall. ' ~n~ I~ ' j ' " i 1 1 ' r i 4 1 4 i 1 t ( ~ f ! ; lR1"I~:iiii in short tnese powers ar-e ,experienced, byyogis, ' ~ < s l I1 I i ~ l{Gq~il:gil r f c t , f - f l ' i I t 1 1q H ~ ; : r 'Cm erging o breathing movemen t sinhe cen 'a l ve in ( ' , , u~umnanad i ) b,y maintaining the aw areness or breath,in inhailing and exhailing you ' C m T ; Y f' ese breaths to the central vein, InS vacchanda T ar tra it is said ~ ail'4f1oQ ,'1 ~ _, by right nos rl you shouldtake out breath, tJ~;~I,qgl ~ - by le ft nostrl you should, take in , ' 1 1 : 1 1 1 1 1tt~ l l ' d C l this is the purification of all veins, l i t , r t l 1 4 I , ~ j f q 1 l f f 6 1 - if( - andpurification o f th e p ath towa rd slit8 J~ th e fin al lib eratio n. This re ten tio n ofbreath is done in three ways t= i l~~l f t l- by taking your 'b reath 0 a t in th ecentre of the ' nave l \({Uut( _ by takingit tOI the cen e ofthe navel ~ - 'b yholding' or by etention of breath, f l l l=I' l;:lUatft\,rl 'Q llroUlillt:l rf { ! i f ' l T PifiT: -these three ways of Pranayama-retention of breath, are gr . I' and theseways are common and ordinary ways t every body, Bu then are otherin ternal ways 'w hich are uncom m on. ~ - you have to take yourbreath in the cent e 0' nave .pu it ..bit push in the centre of nave] (this isin .'m a l e xh ailin g) and you sh ou ld a ga in take itto t ecentre of n av el, g iv eit push and take it 'back to the n av el ..You have not to b eeth in or lout, Thisis uncomon way of exercise, This i f i " " " ' r 2 h functions in three ways , Takingin , p u sh ir gin, and retainning, by all these three ways you . are not taking'ou t b r ea th , y 'ou,are only r eta in in g, so it is~ The se a re I r one by advancedyogi, This is not comm o n, T his is what is exp la in ed i n ,~ ;f i61t I Now hee xp lain s \(1 \ iP-t,~ '[fU '1 j _ , Wt loZU ~ '1i , . ~ ~ I i : [ I{UFI ' 1 l q ~ : t f l11(-:'I ' l i m C i f t f -a I iii r . 4 1 , . ' [ ' , , - . 1 '. ~ 1 : ' - oU 4 = t 4 t ~ rftt qL t I'H : ' I

-. Iqlgtfl "':'_ .:~" " ' S l I 1 6 u '[l 'IIJbeifilf81Hrll3 J 1 C h 1 '( 'I t t I~I I ~ ( = I ;fr~~i6 fl f L l f l l l v m I~ilf: ~C ltn t i - ft t11~ n e p "Qt"Q~6' (UI,q ' l l~u . ~q i ! C f t f wh (taiiU~d~)p t j 1 : ; Q j ' i iO ~ q lr~I(I;qI'=1,ar;~lIIn i l : fJ


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I t '& lU:I~; " 1 . 8 l i f w i -nlit"jQ{ifi'lfCii0 "fEI'ido:a: R : : I O l t4 1 f l l l ' q S i f ' r l n ~ q( tatU,-=< M)-

f t q 'NI ,~ + I c t f f u r a = t i l , = 1 1 = - t t , 1 1 r~ 'IIP i "if I'l fifd ~ NifiiU lCIiU" ' i{f l i ~H l'fitll", ill ll[== tl 'Iff ~ f a t " ' , i f {J i&l l , t~t l ' : ; ' lfif ~'icfl!a=d ~ UI ! 'Sfe n q ~q- 4 i III ~ !f14 ,31Q M a T '4 it P n ' Irt1 1 3 1 1 u (,iIq lwa;q H 4 1 r u r f " r n fill" 'q":'1 wR ~ ,.'{HI''11 ;-'.',: ju s'[ to attain centro on, 'these '1..tld4U'~lr five elements f l lom.

earth '0 eather '41.(Ull f t lpcf ! t .nOfiI~!~ by contemplation and control it..l ISfRi~ - this is already said in S va ech an da tan tra, 'ijl'lIif1 ifr(U'llltH EZ wheneveryou want to con tr ol the wind in your body you mus t put ~11('U~f on 'th e leftto e of foot. This "1{Ut l i s , void. 3 iIJ '~4 1~:- when there is insufficientfire in your body you should, m e ditate in the ce ntre of n ave l, iii1~ ,~ C f i t i d < f t l g . . . .when there is lessening of the flash in your body then to inc rease ' tha t 'f lashyou , have to ' put ~1(U11 on earth while keep ing your awareness in the pitof the throat, q l ' t i u i f t r ~-when y ou are d rowned . in th e oc ea n. thereY ' O ' U , must contemplate on q 1(iJ f~~.water element w ' .ch is done at the placeof ' 1 , f i r i t C f l I " - - a smal l piece of flesh hanging at the throat, 3i I ,C f i I ~ 1 1 4 i l { tU n ~ - ,!'I1(On o n e th er is; do : ..e on head, J d c i r f l l ~ S f l i j ( l f t 1 m - , this gives you allpowerswhich are desired. This i s . called. 1itr;;iflf: I

Now , * { E l i t i C f I ! ' l i - ~ : cte t@ i fthH4 d if l : l l b 1 l i 2 '( u j - you have to getrid of [ the elements by driving back (Q~ I~ , (iJ ~ )R4 t1 tl1 1 - - your mind fromobje eti v e f ie ld and d ire ct your mind in th e centre of b reath, J ust concentrateon the centre of breath which has gone to objective ' f ield ..~5,ctti"m....hisis already said in Svacchanda Tantra:-

'1lttU '6Gq;fPcn{I,~- direct you,r consciousness in the, centre of 'navel'q= i , ~ = q . . . .and direct 'you- mind . also to that centre '~f~.~n ~(I,C(~and carryingit away fro'm the organ of sences 1~' l tJn ' ' ! i IU1~ '6 I~ l~- thisQllUUlIq is 4thw i. U i l.llilil 1 4 , \ i Q s t U -t il ~ ~ ':- and is. held as ~~ l;!fl i.e, you have not tO Ibreeth in or IOU 'I F our k"nds of i j . ! U t J UlIlii are,as under: (1,) 'WEill (til II !lltrlltJ~q( 2 ) i 1 1 i jJl ~ T t f l I iq1 4 (,31 ) 3 1 T P . : i I w = t 1 . ( ~ ~ v I J ~ J I 'f (4) f l, \ iI ~ ~I ," ' t f 1 4i~ . I I I 1 il I , ' 4 1

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, , ~ c f i i Mi f i l - -fit ir''l~l!11ll~riI \It;:q + i teflll, itr;fd~:P I f i ' 2 h l@ t ' ' 1 f t ' Q I'"I ' ~ ' - ' i l I c t . ' l l IIIillIf~ T ; : j i '~ . ,y '= r "if lIf" m , ~ r tt ;n:~f l = r It i I 'Q ; q ' f f i . ~ ~ : - T he energy of i llusion which carriers away one's

consciousness t1tfidll~ 31~q{Unt1l'"'"ue to this action lili6k1- already said,~III(0 II r~Rl q-'iillil (o=rrf r~!:I11 etc~ Successively 1j'fie life:d 1-- '8chev ied"dflti4(J1,fI(~ql F e f ; c : : - - that ' that p articu lar e lem e ntary p urif ica tion ~4(d'6QtQirbhl'~f~ but doer not ,ge t en try in to sup rem e G od consciousness ofLord Siva,' l f S C k i ~'iq$1~'~(?IIUi~-- a s . is said in S r i Laksmi Kaularnava ITantra: -

ff.14~Jlql'~ ~: ' i l r i O f ' t4:eatll{ t f R i f ( ' f : ' + O t - 4 l J t that who has ap peredspontaneously by his free will of -t2t;d;;;ll and he has no impress ion of hisrepeated births and deaths, f .! fR f 6 h @ i i ~'he is in sup reme state beyondworl dIy thoughts, ~ ~ - he is the eternal treasure becauseLord ,Siva iseternal treasure it is for alw ays and is ever lasting 'A{'iqlej '+l4at~"'11~q'q~rlilfn + f I f & t , , : ~ in each, and every moment ,a11actions oflimited beingsare witnessed by' him, One . who, is carried away from the consciousness of,Lord S iv a a nd is d ire cte d to these limited Yog ic p ow e rs is not compe t en t 'o fexper iencing the n atu re o f ' Lord , Siva. f C 4 ~ I I R 1 ( 1 t { l e + t l - ,on th e con trary w hose~ is already subsided he is 'Do t caught in the clutches of limited c i f 1 f ' f 4 ip ow ers. F or him.-

~ WIUI"lf9lt"tf' \U lu l I 'q l . . ~.I~3U: , 1 i i Q ii11 ~If c t t i T J i ' Ht+it ~ illItI;:jM itr(II

rFor such a Yogi, a n '* d l' a particular posture, is directing hisconsciousness between two breaths m the way of inhailing and exhailing,There be must establish the power of awareness that must prevail incontinuity, When he is established there th:s is 3 ' l 1 ; G ; W for that Yogi. After3H e t1 th is Yog i 'h as. to practice it U 0UliI "i= for him w ru il l ,tiltf! is un ique-

\ 1 1 - 0 n r~~$( Ii i ' ~ 'rqC I i ; ( i t i I ll'"q~t1 ;n~ tI(11)


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, n R .l~1":'i if tI \4 i,q- '(XI = c ( = t ; ('1.lI ~ ' I \ = 1 " : , I ' IQ I I illUtil i~r:lr r~{ l ! 1 r II + i 4 J I ,t1~ '~ ' 1 5 Q j t 4 , A '9ff:~After 'leaving the gross movements of breathing in and breathing out

his 'UI:"I becomes 'very subtle and,he is unable to observe the movement,Followingthis state '~lmH' (which is b ey on d 'th is, subt le state) state comesinto existence, After attaining this state he does not lo se consciousness ofawakeness he feels internal throbbing by it this :~II - 1 1 1 ~ 1 1 ' l ; is described in , thi$way inLaksm i kau arnava Tantra, After ' g : T I J T l , - l I : ~ ' 4 !Yogi has to practice ) : i ("qI IG I {which. is also unique.-

Q' I< . l r~)D11rT lZ l f 'o Q i1 9 ~ ~ ' , , : ' . ~(4q,q::{qJ . " M i q { q ' ' I4JtI g F a W q : lR[ + ' 4 , W H t lJ

- - 5 1 tt1ft;l{ 1 i H 'y'l,ifffi "IClILtIl'lfiifll";flpt,: ~~After establishing in this kind lo r 'Iiu I~Iq IIq he hears or feels t remendous

divine SOund i.n,mind, there is apprehension of falling again in worldlyattachment but one m ust hold, one's consci ousness there firmly 'Do t t - o 'belured by ' these sounds" one should remain unattentive to these soundsbecause, these sounds ,m,ay harm him afterwards when one gets entry insupreme state of consciousness (~) 'This! state, is called Q~~mt I\ i i51 'q l l '~P1i !?~ i1: - this cuts. down, into pieces all the 'bandages of ignorance,A f terUM I ,' 6 ! I< w'hat is 'f i4 1 '1 for such a Yogi

Q ' J ! 1 u w l "qfi1thRt' f"1'44 qUi flr~1UUfilll Ri4 'fi4d iaE i~I;:j t i t ! . . ' i("St!m:uWhen a,yogi goes beyond 'the existence of these sounds and remains

fully' with awareness of se lf one gets a fte rword s th e supreme state of ecs tacyh h ~ , I" b l h ki d f" h t ki d f h ,~, h.tc IS '110t, expama" e wr at om 0,', JO 'Yor what xmn 0 appmess neexperiences and that which is experienced 'b y 'h im is known to , his ow n

self, This, in real $,e'DSe:1.& called Wl;: ' i , byexperienced seekers,After ' & 4 1 ' 1 what is ' e 1 " R , o n for such a yogi-'til (0U " & I :ttll fq' ra j ''II tid ipr tlifli;JII ! U ~ , U U l;rf' f C f f : t t i ! l r ' - q C l t i 1 1 U f f f 9 c r l R a n d I I

-" " 4 1 { tI I I in rea] sense, is that when a yogi holds the consciousness of

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, .Lord Siva in continuity eternally without any break, This type of ~I{UUliberates him from all the bondages of ignoranc ..After '~ i


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-- ----

Concept of fullness-Pflrnata inKashmir Saivism.

,(Co,ntinu'dft:om previous issue)That fullness - the ultimate reali ty is the p ro lif ic c au se and the essence

and, identity.. ofeverthything, It abounds 'in 'bliss and consciousness and i s ,~.; . liben dow ed w ith .sovereignty of w ill, orn niscen ce and om n ip oten ce , It : i s every 'thing and yet beyond everything, It is both immanent ("Rf'1'1Q) and.transcendent ( ~ - r m t i1 t t f) ~Tim e form and space do notl imit itbecause ful lnessis above all" It is not boundby a n . y physical laws. This freedom. from allre strictio ns itsSvatanrataoffullness. It gives life andexistence to everythingin this universe, Itispureccnsciousness. Ab,out(4Rcrurdl) in ' 1 lth Patala ofSvacchands Tantra, it is said:

' 1 1 1H iii 4 ' . ( 1 ' 1 1 1 tJ "d f o : I t J i h ' % 4 (;f C l( I f ir i t ll = f i 1 f U 4 J fI , tI "1-",". q 6 1 , I a n i l I 1 f \ J f l ' I ; Q 1 5 1 (I , , : II If",4M raj 'q , 1 - ' ; ' 1 1 f a ' '- Q : ' q . 4 ! Q L I & 4 a : t ~ , IqftttOfpliiU l;f i i l " l i i Z l H VljiO!Pf: uLord Siva , addresses to Parvati, 0,Dear! one who is free from three

types ofimpurities, 'who is beyond alJAdhvil (pathways), who is devoid ofMay'a and attachment and thus after attaining complete purity he achievesthe supreme 'peace which is everlasting, ODevi !that everlasting omnipotentI O r . .. - l l l~1I c alled b Y th~ n 'am'e of ,J 1D' ri ...... ......h.M ~ ".u.~..... - .' _' .. r- \..,; I.',....; 1 ' . ' . . . . " ".ra "lpu,rl)a""panna,~'ll,Ia i,

Defining ' the importance of fullness-Pumata, it is quo ted , by ' Bhaua..... d in hisb k 1 J ' ill - dvamaeva 111,_~ISOO': 'name Y ranana marana vicara as un aer ~-i "Q~~J rim m il lffi4t( u~ fQ r 9 1 ' f l : I i t ' tlf I , f E i O F e . . t i i l l 4 ' a J Q h '4 , ) , s f t t ' , q fflq) ~nr j rff'lq,: I I iPlace of pilgrimage or auspicious fields ha ve importance till you have

' D ,O t achieved fullness, Afterknowing fullness even a mean fellow gets entryinto God-consciousness. This very facthas beenauthent icated by se~amun i .in P arm arthsara ::'- ..._rftiT ",qqEt'~ 'Cf( PlTt4f fa{Fq ' qRf'I:tiI'~,8

in ~p R'IeFil M Ijffi:' Ji a t @ L j - ( 1 ' 1 F n i s . t ' f ' l : n C f i : : II


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A n , aspirant after getting entery i n , fullness state, becomes liber tedeven ifhe ab andon s his ' body at a place of p ilg rim age or in a sweeper'shouseand whether' he may have forgot en 'previous r emembrance , he becomesfree ofallsufferings,In our scrip ures it is said :~"a~nsN ' ' ' ' 6 " 1 QlI: +IUJ~,tai at.,fn-ifi1..,."W OIRi4i(MIfit "

Pradeso pi broJnnaJ ! l~ ! S,dn'U rup:Y 1 tl1ft anan krantdsca Qllikaipyaic'aEven a liule sp ace in, t he world is the form of fullness of the creator,

'"insurmountable and u nim a gin ab le . In S~iva texts also it is --aid :-~,t(& Eli ~ ~ ~sftr "45 1 ' 1 1Tf'iit'{O;1nU"E'ka1katra ca tattve pi sattrimsattauva rupatta

I .In theprocessofthi y s~xelemen.tsn,amelyfroms'iva'tattvatoP,rithivl-earth ....attva, all elements exist in each tattva, So it becomes evident thatevery particle of this world is he form of fullness-Pitrnata.

In A c , r y a Abhinavagupta's Pararnar thsarh, while explaining 'verseno-V , 'th e commentator Yogaraja says :...~ ~ ~ 'iJII~II~ P t r i 4 : l(th :1 ::s:qlf ll~ ~ ~ Q L U Q w l 1 l f ~JII1lcfi '

' 1 t f i \ : S ' 1 l i E f i , f f f6 1 'f I! jf lU q zrR r, ~ ~ a T l t i t e : M q l 'i l ~ O t q q e ; r < : ~ d ~ l f l ! I Q t 1 ~ qq{t tq"( , f ! : I f q r n ; ; ; ; q P 1 , ' f ( 1 : t I . q ' ~ 1{~~f~(iq" 1 1 1 q R : f t { 1 ~' ;" f ( O t t lc q ' f ; ; r Q t J f j < = ' l 1 3 : :- f ~ e]'1~tfiElI ; : O S : : ~ ' ~ 'I

c i I 'Lord Siva by his unimpeded fre will kicks like a toy this win. formedsubjective objective world a d causes this diff r ntiated feeling everyw here . B u it is hi ..sup rem a .Y of unim p eeded free will that he does notdiscard his fullness and keeping fullness in hand" He jumps in 3 1 ' { u i f l , T(A 'p firg ata ) In Isv ar P ra ty ab hijf ta v im a rsin i Abh in av a G up ta stre ng th en s th eabove said sta em entby exph ining that b ecause of h is fu llness th is wholevariegated u illverse is sh in nin g 'w ith in him vividly just a reflection of city is'vivid in a m irro r.

Th d II J. e n I I I ~ di f th 11.1' 1~ I b -e war. ~~ is ru . Y mdicato 0 ' e -.u.ness- -eC31llSe"il;li mea- st'~ i(6"241'fl';ftt1~,t(:err"iJW' because he is full ev' r,yth ing ' i s , within --.~m, HI~is fu 1 so he is named as (Pararn), Bhartrhari also say ,

i; I,itt{I t l ~ 'Iq= r l - 'if ~ dfl4 ' + 4 ftI,"1'~Yadliduu ca yadt lH , le ca yanrna .dl lye tasya saryataIn the 'b. ginning at the ell. in the centre also h~1LSfu I that is 'his.

truthfullness,(15)


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Acarta U tp aladcva of K ashm ir 'w as grand m a ste rof A hhinavagup ta . Inhis unparalleled treatise of devotional songs name ly "Sivas totravali"-garland of songs of 'S iva, he says, "whai e ve r i s . not e t that b e nothingto m e ,whatever i s , let that be every ' thing to rn '~In this way ' m ay ' it be that you befound and worshiped by me in all states," Those who I O ' D , g for you theydiscover you. in every object because yon 3' e full, So' while beholdingdifferent objects, I clearly se e you and you alone. He who, withouthesitationviews that world only as your form, is eternallyjoyful, Why then the fear.Because -

l ( C f i qi) 5 ,6 f lrrrr ~ df'if;uH ~ 18 t = I (:AI = i r~I ' , d ' Il(,dia6'l ja ' l l r f f i f itirsq{r sft:n it 1 1 r t A q l ff4 I I I H t f l e i f i l ~ HI: I I

rJAbhina'y 'aguplta lU'Ekaka nllmiti samsttalu~janastrasa siihasarasena kh idy teEkako haniiti ko paro l sri m e i t th -arnasmi ,gatablaryavasthitl)I.am alone in thi .,world orin my horne, this, fear haunts one eve ry tim e ,

and he feels deie ted B '- iI- '0- am "Aham" ion else ,. oth er than hi ' im thtis. ' .. lC. ,', ,~ec.~.,~_ IUt, .. ' . . ~.. . Ig... ,n' ~ ~.....8 ., ....'_ ~.~ ... -c '~_c= "resolvemakes one fearless because he is glorfied with his fullness,

G f{)q.il1i1t1: 1 3 tiJt( ltif' 6ft: e T t m ' ; ; ; S t I I H ; ' P f I t " ft:tilq'ul: Ilfir IW 1 I f t : r : 'q~,""d,~d) lr-rlJ ! ! i : C I ~ : : U. 1 " ' ~ 9 : 4 i ( r H :I IHarih (L ord) is universe ,universe , i s . Harih, so how can an individualbe other than Harih ~One , who has d ,IC V . ' loped this sort of th in kin g" h e aloneattains the state 0' super consciousness and th is type of individual crossesthis fearful worldly ocean without any difficulty ~This statement alsostrengthens our view' that th is 'un iv e rs e is nothing bu t the vivid form of

;'-fullness, Knower of this truth of fullness is the real knower of Siva Tattva.F o .him d isc ard in g h is body atpoius Himalaya or at the main source placeof G anga, or a, mos t P:ilOIUS piace varanasi or at K uru kse tra or [at.P rayagaraj awhere three trubitaries me e t to ge th er at Allahabac (U..P,. ,)or at the house of

,;IIa candala, is one and the same thing, As is said in ,Sri Ninilinf!, yogattara :~'f t II a t fH Ti'lfl cl '~dll~JUI ,t:tIiC fl f 1 ~ yq I~ iff I~ 4 i i qF . f i1 j : e 1 1 6 1 ~ ~ : ftTq H" f i j f C l e J ' t = I ti 1 : 1 tU I , \ 1 1 1Saivopnisada the highest A ,gama of Kashm .rSaivism affirms this view

that ful ness i s , ultimatetI $ 1 ' F 4 Q 5 t i q , ; : f 1 " Iff' ' " i f f i i r ~ U 4 ~ ' "flrit I

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HSI 'nSi r'(i"4lq~ WIQa;; t i l l f( if'4t1I+tlfflllYatra Yatra MafJo YUnbahye va bhyantare prlyeTatro tatra s.ivav,Qslhl i vyap'akawiit kva J?lisyati'.ar,d.S,,va addr es se s Parvati, 0dearone !externally orinternallywherewhere our mind goes, there-there is the state, of fullness. So by going here

and there let it go, o ur-m i nd at 'l as t wi ll rest atfullness. By enter ing in ful lnessstate organ' : of sp iritual seeker ge t filled with gleaming joy , They bloomwith the grace of the whole wheel [ofenergies, They come fully under th einfluence of the inner self, which is unique intense, a'ways fresh anduncom m on to allWith 'th is lim itless sta te offu l ness an aspirantfeels moreand more astonishmentand becomes o ne w ith su p reme G cd-c on sc io usn essthe se at o f repose. Inthis state [offullness al l d ist inct ions and dive rsities areabsen '-being and n o o n being are identified .r, t ime is rnergsed in.eternity,individuality in u nive rsality an d finitule in in fin ity ~In fact fullness is 'th ebegining and th e end of this phenomenal universe. It is termed as' c I T ~ 1 (Bodhabdhi) the sea of supreme knowledge, In.Pratyabhi jna thedoctrine of recognition, itis said that knowing this that this whole universeis my glory, om g ts esta ilished in th . state of fullness ev,e'n though thepredominance of vario . th ou gh ts [an d ideations e xist sid e by side,- ,0 " __In lInd A hnIka of Tan tral l0.a fu ll ne s : hag, b ee n [d escrib ed a s f()]1oW8:-

The Principle of highest sel revelation is synonym of fullness, t is".neither the hightst energy name y Sakti because it is not dependent, nor it

is the higher l Lord- b cause of his b fig of independen nature It is fu ] ..com p le te in all re sp e cts ~F u Iii a lw ays fu l, Th is fu llness is b eyond the relatedcause and effects o f th e uni erse, It is not contemptable because there isnocon tem p lator vice-vers .'I t is unw orsh ip ab le as there is 'no 'worshipp er . ..viceverse, It i . neither J O i I = ' - i nor the reciter of ''1I~1 (Mantra) nor the deity forwhom M antra is recited. Itis neither initiatornor initiation nor in it ia ted , Th istype of sta te ~s calle d as fullne sand that fullness is~tt\: (Mahesvarah) 'thehighest Lord fullof all glories.

In fact whatever is the root cause of duali ty that. cannot exis in fullness,Agam , a also collaborateswith this v ry idea , It is s aid in S ri Bh arg a S i k h a , : , ~

- ; : r 'Ywal'+If-I~+liiI 'if -m1t,4'lf."'l1~-m~r l l , I t ~ ~ f c h Iic Q (1[ ( , 1 * 1 = t~11

(

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~4rqf'lif!flm fim I 'lTirSilf%aarlfLIih: IIf~ t


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because from the co' rnos to theminutest atom everything is covered by .isfullness,A U~, d IU ~ , h - f 1 f sneci ii h ' "s, perrnnnu S view point t ere are eig ty .our tacs 0 I species In t~IS

universe. A n indi vidual who by dint of good actions 'ofhis births, takes theform ofh um a n b 'fig, carr ies , the i m p r e s s i o n s o f eve ry b irth (Jan am a) a ) , O I O g ,with. Every impression of every birth is the centre offullness initsown wa y ~A man can g'o downwards and assume numberless forms and 'can, goupwards also ta, become near to God, This is the conception of 'his"Banu , yam i ! i ! f S : ' f l ! 4 I t : ; 'tobe present in maniforld forms, Now please say whenwe exp re ss 'Eko' aham - ~ I am , all alone- w e take his, full ness for grantedthen why Bahusyani -"l4[t'lilii{ form be con stru ed a s incomplete or Aputoa_ 3 1 l[ C f , because that is the inseparable part of his. first half 'Eko' sham -~~~ In the Bhagavadgjta the most res-peeled gospel o f Hindu religion, LordKrisna openly expresses that "Vasudevah sarvamitf" means, 'what ever isfound in this world, may ' be satient orinsatient, animate or inanimate thatis the form of Vasudeva which, is , synonym of fullness, Besides in 10thchapter o fth is ve ry h oly book vasudeva exhibts his,fullness in ,all b ein gs an dno' -beings to Arj una and at the end emphasises that UN a tadasn 'vina 'Yatsyatmay a ' , F t t 9 ' : f i= r l ~ ;q f i i ! U t( qI I I o'r'1:Jf iI l in t ij11 H : = ( 4 , e f ~ l f f O I , I 1 I U i 1 , 1 ' l C f -Mayiprotarnjagata sarvam sutre maQl,g,alJR iva i.e. there IS nothinginthisworld which can, exist without my fullness or this whole universe i s ,pervading' in me just like beeds of rosary are filled one after another in thethread, A gain in 11th chapter at the request of Arjnna Vasudeva manifestshis Virata rup a, W h ich is nothing but vivid form of fullness, In , 11 th skandha., .r t= 4 1 ~ . . ..chap ter) of "Srimada bbagavata v,asude,va explains in detail th e se cr etof fullness to his friend turned Jnanl uddhava (d,",et~).

In yajurveda Rudra's glory is extolled in the following way :-liT ~ O 'I i ; : f t ~ ~ 1f an_til!'lit i!I"J~:qH ' : i l ~ ~ ' ~ rEi , 1 5 1 1 'lq11r~I'au r a t i a \ , 1 ~~ 1;~tQ ~~~:I,'

. < 1 'aGods !pay obescience to that Rudra (one of the form of Lord Siva)w ho is ever prese n _in fire in w ater, in herbs, in plants and,who has pervadedall '118Bhubvanas (worlds) 'with his fullness,

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Rigveda's ' v a , . .sukta of 10th Man.dala g o e s npto this extent -y 'warning'that those who, do DIO ,accept lord's fullness wil have "0 face hIS wrath,

In 'Isopanisada' al810 it is explained that :-'J f ' I I '41f'!ffq~ l f C f tilF t " i f i r;:;hfl~ 'ill"U:tflf ~ IIt(,Whatever is found in, this world, whether moving or stationery, is

covered ,: y the fullness ofLord,Vedantic scholors also confirm fullness state by saying that:-l1tt,tf ql~' ~lfIrrt tIifP I : p Q "IIttr ' lit J f l 4 ! < T i l \ : I I f f r ~When tb.at effulgent light of fullness shines, a I becomes luminous

alongwi . h his effulgence.Abhinavagupta the expounder, Utpaldeva the systemizer and

Somananda the originaterof doctrine of recognation (Pratybhijna) explainsthe fullness in his only' treatiseSivadrsti as under.-,I ill II)

~ ft~6Itii "\4~ yffl4tQt fJsl t l=t1'"e n { i l l = r . . . 1f t : n - " f4 q:q I rq ~ I qP I ]q I I filw ~$ f !11 f c ; : IIffullness" residingin every one , ismade known form lo rby determination

or by certain proofs, or' . , Y ' studying Slastras or by master's explanation, thenothe means become redundent. Just -ike the correctness of gold if certifiedonce all other means of verification cease 't o function. As we have alreadyexplaindthat that veryfullness is euologised as thehi gheststateof Anuttara,A nuttara is that self consciousness which is a.IIpervading, eternal and se lfevident, It i s . never less.nor more in its form. More ever there i s n o agency8uperi or ,0 .t or .eparate from it.Whatever we find in this world, that is thefonn of fullness _,Anuttara. Therefore th is fu llness or pUrQatv, i [ is, pre se nt a tevery' time, p ervasi ve in everything and visible to all, It is, one s heartyp u satio n which is concealed in seeker 's inner 'm ost part. It is vi :ratingenergy to w hich the world process owes its existence. It is th e highest reality ~t is the mass of consciousness and, bliss, I" , is sovereign in emanation,m entanance land. absorption, It does not depend upon any ' extrannouscondition, Ptirnatva is synonym of fCf l lr t1?1als,o, which means the absolute,spontaneous free willofthe divine consciousm 81I. It is not conditioned byany thing ou tsid e one se lf . This fullness i.hat state where pure consciousnessis like an ocean withou any ruffle what S IO ever and is full ofbliss, It is a

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state in which the entire universe appears as his self, This active force ofhighe t r s-ality i s . all independent; Tantras 31'0 explain that Purnatva is thefinal reality in both. transcendental as well as immanent state,f " . . . . ~'__... nf-lIq~rutf 'q( Hiif +lei a;nl2l 'etl6I ~n~~The Svacchanda Tan r a describes the six phases of s(lnyati as thetranscendental being Anuttar or Pnrnatva, 'orvisvottirna the. highest and last___ II II Ir e a ity 'which is in [leal ity arltP.lf- A sn:ya (as is said AsiInyani s,unyan\ iti

"" I~-"k' ...~ ~ ill 1 ~ l d i l i i i i I I jii h ordiu 'ctam v - r u - ' ~ ~b.. ' II ' 1 . . dm""ll~'einon voidrtycremptmess mthe ore marysenseor the term i s . but a.positive being ( f I ' d I 4 Y i 1 7 . i ) from which emerges infiniteuniverses and realisable in it. It is this sunya which contains in itselfeverything andwhich materili es its elf in the concrete formof'this physicala nd su btle universe, As is ' s aid in Svacchanda

,i, oI!~ Rt l l 5 f H Sf ~ ~ ~lI ' ,"ret titll ttl 6Q C I\{J4 t i l l = ( I~ 1 $ 4 '4 f~ tR{


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._ B y S IL Moti La l Qazi"t- Rendezvous a.tvaranasl

Varanasi, 17th Feb. to 1st of March, 2003 ..Varanasi rings ill..an ambience of its own - an ambience, which, is, rich

i n cu ltur al diversity ~spiritual learning' and.tradition-particularly in the realmof~I'Shai'vism"!~'.irsfamoustemplesnamely.Kashi Vishwaeeth.Kidereshwar ,an d others, its ghats along the banks of the eternal Ganga and to some,metaphorically, entire Varanasi is theBody o f L ord , Shiva,

For the devotees and disciples of "The Guru Dev", Varanasi was theven ue lo f amile s tone, as,itwere, in the Masters I 'Revelation and biography,It was here, some years ago, that Swamijirevealed to the world fortbe firsttime, in quintessence some aspects of UKundalini 1 1 and the Yogic p ra ctic esaimed at its awakening, The master's address to the distinguished delegatesand scholars, who, had gathered for the International Conference, appropos"Kun d a lin i R e h s aya I~ w : ~ , g l ' S ' direct and fa .eta to'"fa' C ' ' j I ! ! I i I , T h edel e g " ' a t ' e s w e t " ' ; ' , J : ! I o asked_";',:Y,,< "'_ '" :____", > ~,.:_ ',' - I g t 'l _ ' : , I " . r " :_ - - . : _ w K..L.I.'.I 1 ~ . ", "~ '~!I . :."-, ',.,1 .: ,1 [1 "_ ._ i:i ','' ...l ..i ! lw'- 1:1 _ .'to listen in Attentive, unflagging Awareness, Theevent 'was echoed by a tfew scholars during m y 'visit and,rendezvous in the 'Workshop regardingText and practice of Kashmir Saivism,

For those interested in a comprehensive biography of The Guru Dev,'the above pioneering event, like the event, amongst others, of Masterspioneering Rendering into English of Vijana Bhairva to 'Paul 'Reps of. ~America and its Publication [or the first time in the American Magazinenamed Gen t r y " and thereafter as Chapter Illin'Zen Bones and Zen Flesh'by Paul Reps and another' under the caption 'Centering', has to be recordedcomprehensively in depth and detail. In my hum ble view', the Biography ofMaster, h.BS to presenta gestalt portrayal of th e M aste r,.In response 'to an invitation lfrom Prof, Baumer convener of AWorkshop on Kashmir Saivism: Text and Practice held atVaranasi during17th.February to l st March, , 2 0 0 3 ' 1 I participated in the programme from2 3 , _ ' . ' r , d " f F , : ' e b ~ ' r u -~ r y " ' ~ t o ] s ' t o f M . a r c h 2 0 ' ' 0 3 ' T - h e H " ' . ' , ' h l ' . _ . . b tl" - fth ." .',' '_.,'.,.:. ,'.~ ." .. "._1."",_ '" ., .Ij. ,u,f.:. ,~,,~,::'" I~ e .1glgSO epr1ogr ,ammewere (a) Yogic Asanas underthe guidance of a . professor 'who exp la ined thelinkages between a particular Asna and . t he 'Bio Psychic Organization of a

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practitioner: (b) this VI . ' 8S followed by one hour meditation 'which, startedwi th an 'in vo ca tiv e recitation ofOm' -reminiscent of what the Ma ste r wou ld ,ask us to echo from the 'peaks of foot hills ofIshbar; (c) this was followedin the after noon ' b y ' lectures and discourses of Pt. Chakraborty, Prof,Tirpathi and prof Kamlesh Jha,

The above programmes 'were in te r sper sed by visits to 'v ario u s s ite s a ndM usical recitals -for which also Varanasi is a ve nue from time to time, Wealso'paid , a visitto thepeace and solitude atthe Ashram ofT IK rish narm n th y ~O n ] 9 th ofFebruary, , 2 0 0 3 ' 1 w hich , I missed, a Video of S W , R ' m i LakshmanJoo WI8S show n at.HotelGanga view'Assis Ghat and '2 1st February, ,2003the p articip an t of the w orkshop bad the benefit of listening to th e lecture on ,~IShiva, the Essence of 'Consciousness" by profes so rB a iumer , The highlightof ' the entire programme was the Special function which was co sponsored'b y the Depa rtm en tfor Centerfor S p iritu alism a nd Human, Enrichment undrthe auspices of School of Management Studies of Banaras University ' andTrika Inter Religious Trust,

Thakur JaiDevSingh Award for outstanding contribution in the fieldof K ashm ir S ai vism has been institu ted at the above centre and significantlythe first recipient of the award W,a8 Pt. H~N~Chakravarty, I had the goodfortune 'o f l is ten ing to some of his renderings and interpretations whichimpressed m e as be ing highly intuitive and ,comprehend ing .

The participants in, the workshop were from differentcountries includingAustria and otherparts ofIndiaftom whom a token fee andcontribution wastaken by the Organizers ofthe p rog ramme ,

Ishwa r A s hram , T ru stc ou ld also usher in programmes and workshopsof the abovetype,


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Kailash Mansar ...va:rYatraThe Pilgrim's Progress

- By Rajinder Raina"It 'was. , R miracle of rare device, A sunny dome with caves of ice"-Sumuel Taylor Co eridge ~Kubla=Kh.an '

The Kailash Mansarovar Yatra is on, The first batch is scheduled tole ave Delh i beginning June , A bout .15to 16 ba tches comprisingofaboutZf-30 people in each batch would be chosen, A few who W'O 'U d accomplishthis yatra this yea r the duration of'th - yatra, if everything runs smoothly, is,2 7 days, The essence of the Yatra is the Parikrama of Kailash the abode ofLordShiva and ManS,afOV3I'., The Parikrama oW a'n.sarovar appx ~110 kms(out of which. 80'kms are accompalished on foot 0 -pon .es) takes' wo daysand that ofHol~yKailash is 6 5 1 km which i.. performed in, three days Theheight of the Kailash peak. is 2.2,028 ft. Parikrama, Kailash Of' "IceMountain, is the abode of Sh ~va and Celestials, Tibetans lea .1itGang-ri ,o rnice mountain II'which isRi- gy al or king of mountains, The Kailash range,runs through. the midwest of Western Tibet, along the right bank of theIndus, Situated in th e lap of H im a layan Mo untains", Mansarovar at an,altitude ofabout 15000f' _is a lake of purity and pristinity 'with a depth ofa ,_out 300,ft. It encompasses an area of about 200 squire miles, It is ladenwith infinite moods, which are refl cted in its wate r-s ~It changes its coloursat amazing speed -Grey, b lu ,. , dark green of different hues and shades,During moon-lit night, the reflection "of snow cap ,p ed m oun ta in s andmillions of stars in pin-drop silence transports one to an unseen and unheardofWorldE A dip in , its waters is soul- satisfying,

As Shelly ' s.ays,,~'Athingofbeau.ty is ajoy forever, its Ioveliness alwaysincreases, It never passes into nothingness". The 'beauty and grandeur of.Kailash Mansarovar linger on for ever,

From the Iofty mountains around the 1 . oly . ake of Mansarovar, springfour celebrated rive rs, th e In du S " ' the Satluj, the Gagra and the Brahamputra,According to Hindu m'ythollogy, the classical Ganges is fabled ~Oflow fromacow's mouth, the Indus from lion's mouth, (singge-Kha-baub), theSutlujfrom anelephant's mouth, (Langchen-Kha-Bub), the Gagra, from peacock's

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mouth and theBrahamputra from the holy' horse'smouth Ta-chhog-khabab,Kailash Mansarovar Ya r is organised by theMinistry of External Affairsand people desirous of undertaking the Yatra fill in their forms in th, monthof M'TChl The selected, Yatris are notified by the MEA alongwith anelaborate instruction manual.

The Kailash f ansarovar Yatra is a long, ardous journey physicallyand m en ta lly ehal enging, People undertaking this trek should b medicallyfit and in right frame of mind. After going through initial medical tests andbeing declared medically fit th e Y atra starts from Delhi. In Delhi" tb,eYatri 'sof each batch get together and are briefed by M~E..A,~and the Laisiono ffic ers ..They fOI-Incommittees to ensu re smoo th yarra, The most importanCommittee is the Food Committee ~During the entire Parikrama ofKailashana Mans arlo 'var , the Chinese s.de only provides (hie lodging and a stove atthe night-halts, The food is managed by the Yatris thernsel ves, .The Indian, P Iart of the Yatra is looked after by Kumavo Manda Vika I Nigam. Theyprovide adequate accommodation, bedding and goodhot food at every haltPeople rom KMN are very courteous and make you as comfortable asp ossib le . ,A t every halting point on the Indian side, there is the facility oftelephone,

Fancy ' food is bes to be , avo ided, Rice", potatoes, pickles, soup packetsshould be carried in sufficient quanti ies a: common food, The "ood isalways supplemented by rich snacks-cashew nuts, choclates, almonds,sweets etc, carried by each, Yatri in abundance an d shared e nrou te , In fact,food is never a ,problem,

The Yarra for first. three days, is, in , a bus, th e first, night halt is a-Kathgodam, the second is at Bhageshwar and the third at Dharchula,

At Darachula, Ya ri eros' over 'lID Nepal "0do last minute purchases,I tis here that O 'Deselects 'his peter and pony , if required, for onward trek onthe Indian side upto Lipuh kh I op, On the fourth day, the bus drops theYatris at Mangti about 30 I Infrom Darchula, Then tlu trekking starts, Thetrek from Mangti to Gala, about 5 kms is gradual and through lush green hillsand ,numerous waterfalla.N _xt , _ a y early in the m orning the 21 km -trek toBudhi starts, The in itia l d e, cent of about 1000- ft is abrupt an d 've ry h ard onknees, Enroute yatris eros: IMalpa, the scene of tragic catastrophe in 1998

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when th e entire batch alongwith porters and local people perished as themountain crumbled atnight. Till 199B}Malpa used to be a halting point fornight, From.Malpa to Budhi, the climb is gradual, 't is ,an areaof andslidesand shooting stones, The 'barracks inBudhi where Yatris are lodged, aresituated at a very ' scenic 'p lace surrounded by mounta ins IAfter Night-halt,next dayearly in the morning, Yatris proceed towards Gunji, about l,5 kmfrom B udhi, The initial climb is ste ep ; a lmo st like g'oing up 'P isu-Top whilegoing to the Holy Cav,e of Amarnath. The rest of the stretch is plain a ongthe river Kali. At Gunji, ITBP takes charge of yatris. They are given ame d ica l ch ec k-u p a nd if any ya:tri is 'found unfit, he is Dot allowed to p roceedf urth er, T h e 9 -km .tre k f rom G un ji to Kalapani i,.'hrough dense pine,-treesand meadows, The altitude is. still in th e range o f 1 1,,0 00 t O I 12,000 ft Themovement of'Yatris is regulated by l"fBP and trek tak . S place 'i n a single filetYatris pack their extra clothing and those things not required for onwardjourney , atKa l a pan i ..In ftont ofthe c amp atKalapani is a huge cavebe lie v edto have been used by Mahrishi Ved Vya s for meditation Next morningbegin s, th e 1 9 km trek to Navidang, the last stop on Indian side, The climb isgradual, As the altitude increases S'O does the discomfiture, On the way onesees aim Parvat, t h e formation of snow 1 0 . n the mountain t o p in the symbolof Om, 'Ibere are bewitching scenic spots enroute, At Navidang thevegetation : 5 th in "the m ountains are steep and stark. . e re , Y atris repack foronward strenous climb to Lipulekh top (17 ,500 ft), The rTBP Commanderand [liBP doctor brief yatris at night, After hot cup of milld tea, the trekbegins at 1 Q'C,-ock in the night, Heavily c ad yatris, on foot. are askedtomove-f i rs t foflowe by' Yatris O 'D horse s, I n p itc h tdarkness, Yatris inchupwards using theirtorches, The lung-bursting climb? takes roughly fivetO I six hours E It is not uncommo n to'have very strong winds accompanied byrain and snow fall, This is one of the most tiring stretc hes on the entireKailash Mansarovasroute. Lipulekh top is the last boundary ofIndia, Herethetwo gr,oups or Yatris are ex ch an ged, th e ,group having completed Yatracrosses overftom China into the Indian side and the group ftom Indian sidecrosses over into China. From Lipu ekh" there is a descen t of about 3000 ft.,about 6 kms, The transport is arranged by the Chinese and after the yatrisarrive, th.ey 'm ov e f or o nwards journey to Taklakot. Lipulekh climbis tiring,Exhaustion is writ large on Yatris, high altitude takes its toll, Bus ride to


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-Taklakot is on unlaid track. " ough streams and ditches ~It is a vast barrenland, local 'Tibetans can be seen tending to their yaks,

Taklakot, at an altitutde of about 14,000 ft, is an,inportant city in Tibet.Here Yatris are lodged in guesthouse with adequate bedding" food and hotdrinking water, Here the halt. is for two days for completing formalities,Each Yatri pays 5'00 dollars to the Chinese 'officials and exchanges ISOdollars for Y ansto take care of extra costs inhiring of porters horses andyaks.

A t Taklakat, th e batch is divided into tw o group s -~AIn d 'B ', W h ile "A 'group makes the Parikrama of Kailash, IB I batch pe rform 's M ansa rnva rParikrama, The selection is the perogati ve of the Liaison Officer. Then thetw o group s swap , The food packets are divided and so is the H avan S am g riamongstthe _W 'O batches. Each grouphires cooks. Yatris alsoboo .porters,Yaksand horses as 'per their requirement, Here Yatris do some shopping.A Chinese Guide who can converse in Hindi and English accompanieseach group~

Af te :r two ~days halt at T;, ' . nat, Yatris, both A B : B group move in abus, or a 'truck early in the morning for Zaide, 113 kms aw ay ~The iumeyis hard Ion bones through rough u laidmountain path, 'Every bone andmuscle aches, Btl the nature -the landscape of rugged, barren wind-swept,an d su n b eate n, 'm o un tain s is aw e -in sp irin g,

The m ost wonde ro us part of the journey is;when th e bus comes ou ofa mountain curve and you sight' oly Kailash Mountain reflec ed in,sp rinklingw -ters of'Raksas Tal, C l ea r, a zu re sky, reflecting MountKailashand Gurlamantha mountain ra'ng,eis surreal, Yatris are dumfounded by the'majesty of the site, Face to face with Kailash, even from, a distance isurnhl ingexper ience ,

At Zaide, lug,gage of group !A~is sep,arate,'" for onward journey toTarchen for Kailash Parikrarna while Group B proceeds for HO l le forMansarovar Parikrama,

At Tarchen, Gurlamantha :ange of mountains and vastness of BarkhaP lains on one si,' e, and K ailash on the other, transports one ' toan unbelievableworld of beauty and serenity ~Th sunse reflecting on mount Kailash an dGurlamantha presents a uni qu _spectacle, Tibetans hav ~set up ,3 . ew shops

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here and a home of Tibetan ladies swarm with cheap goods, beads etc,Yatris who Wian t to do circumblation on foot leave early while yatris onY aks and p onies start a l ittle late, The Guide is th e 80]e communicat ion linkwith yak own.e s. The trek to Deraphuk is exhausting, S om e Y atris fee lb rea th less anc insomanic, Rest and eating, even though one does no' feel,are very vital,

One of'the major ordeals of th e Parikrama is that a f te r tr ekking for thewhole day, onehas to begin. the day v ery e arly , in ritch dark and sub ze ~otemperatures, But waking up 8-0 lea ly In the morning' needs no specialefforts, Msjor i t y ' of the .:-atris e ve n a fte r such exhaustion are u na ble to sle epdue to lack of oxygen at Deraphuk, High altitude affects the nature's gentlenurse, Early morning sunrays bathe the dove ofKaiiash and it is transformed,as ifby mag ic wand ." to pu re golden colour in a m atter of seconds. The yatrisare ready for the final assault on Delma Pass, the highest point (19500 it)way 'tre k tow ards Z on gze rb u, t he , 'nex t halting point.

It is the ultimate ' test of will power , Cl imb ing Dalma Pas is a lungbursting exercise, Even yatris O 'D Yaks pant for breath, Carrying even aw ater 'bottle or a cam era is an effort ..After spending ' som e tim e on the DalmaP a ss" th e Ya. ris head towards Zorg ze rb u ..About 500 ft down from Dalmais the G auri K und, the sm a llm ilky lake about : 3 km in.circumference and ismostly frozen formost part of the year ~O n ly a few ya tris b rave to go downto the Kund to bring back . its water ~

After the nighthalt a u Zorgzerbu, the trek to Tarchen is re l atively easya nd com p le te d in three 1:0 f ou r h ou rs ~This comp le i e s th e K a ila sh Par ikrama,A few yatris, a f te r a rr iv a l at T are he n , h ead :forAshtapadha, th e E aste r fa cieo f Ka ila sh , All around natur-e in its supreme glory 'is soothing, Rising inmajestic glory from the , g ran ite" the Mount Kailash, covered with snowsends spiritual vibes, The imbs are tired, back hurts, one is drained o.strength, each step is an effort, But aS Ithe eyes 'wonder across the barrenvastness of B arkha m aidan and towards Kailash Parvat, one fee ls a senseof profound contentment. "There was nowhere on earth where I wouldha ve p referred to be" ,.,Nowonder Rishis and Munis from , the yore have sungi ts pra ises, The majestic mOIJn tain range of'Gurlamanha e voke s an d inspiresan unfathomed passion for nature, The raw~rugged and masculine beauty

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of mounta in s 'w ith ou t a blade of grass rises injagged splendourthe MountKailash, The majesti ..beau' y of Mount Kailash from every angle duringParikrama manifests .n plain reverence.

After night's rest at 'I'archen the truck picks group ~A~and drops theYatris a:tHore, At Hore, t e Yatris make arrangements for horses andporters, Early next morning by around. 3 ~30'a.m . yatris are up for the longestt 'k45'km"'" " ' Q ; " ' - , , . TheParikran rofM ansa '-. -," knee ierki tho: he.", s O'U.gu.~ ier'a xram a .' sarovarrs ," ee je rxm g, ou,gthe Parikrama is on level ground ..But the rarified air, b -ght sunshine an dharsh 'W inds make i_ifficult. To add to the exhaustionand dehydration, isthe nO 'D - existence of any shade, But a look ,a t the hues, the shades, and thec olo urs o fM ansa ro va r is a c ele sti alsig ht, A t Q u gu , ' t h e , r est -house ove rlooksMan sa ro v ar~In the evening the setting sun sets the m o untain range and theM ansa rova r a flame ,

A fter a w ell deserved rest at Qugu, th e 'g roup readies itselffor 35 kmtrek to Zaide, The trek is completed in about seven hours t ime , This is theculmination of the Parikrama, It is a 'momen t ' O . f Catharsis, purgation oflema: ions, As.yatris _mbr .ce each other, tears flow freely ~Yatris bathe and,perform Hawan and collect water in canes and 5 , 2 1 1 .ifor onwardjourneyback home. Next day the group B after compl tingParikrama of Kailashrejoins at Zaide. In , the morning the bus i ready for journey back toTaklakot, After two days Crestat Taklakot including a trip to Khojarnathtem p le , th e yatris a re d riven to thebase ofl.ipulekh, Chineseprovide horsesand yatris in 'two hours time are atop Lipa lekh and back in India, , -eo nward jo urn ey o n th e In dia n side is m ostly downhill, I t ta ke s f ur th e r 6dayst ,oreach Delhi,

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Saint P' ilosopher- ,B y Sh . Arvind Shah

The greatest spiritual philosophy to withstand all reason",comes from the Himalya the Shiva's abode inKashmi r Shivasirn ..Swami Lakshman Joo the great Saint Philosopher,Crystal clear to spell meaning to every script and.metaphor ,Swami Ji, has been the. greatest exponent of Shi va philosophyrecently,in modern times, to influence, stimulate and corelate life in practicability.

The po sse ssio ns o f scrip ts. were so deep, cle ar a nd intense,that world wide scholars carne to learn about its substanceWhen he spoke to explain, the Shiva Treasure to unfold,even the birds, leaves and air would hold to' listen what is told,In his association it would be, to fe el. and se e S hiv a present,straight and clear in every material and matter quite evident ..A dis ciplinari an ,filled with ocean oflove,to teach, life is tlo be lived and how?

..TheHero of India= By Shri Arvind Shah

The Hero of India by thought and deed:whom no body could 'withstand but . : rOW in h. ed,A magnetic person of world wide reverence.to create lasting appreciatrve influence,H ie cleared spurious spiritual myths and signs,

Idismantled and erased al]dividing Iines,H e showed, the p a h . to unfold th ,_"act with, accurate instance'th at th ere is only O ne cr mmo n instinctive substance'To p rove G od is one" in re ve ry thing for lone and al

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as the cause of existe ce, what ever the call...The desire; for the u imate substance of existence,10f, for tile overall cosmos as the.single unit of existence,is the road to spiritual experience,and the eveal ing of the t r " - . . . . . . . . . . . f G ' - - Od"S eVllMstence',_ _ ' 'W r -"-- ,, ,! . " ' -, '_ _ _ I - - _ - : _ U1 1 . . . 1 1 . . 1 . I - , _ I,' ,,'.: ~ ", , I L L ; . . "God is not an imposition to be thrust uponit is always in possession -0be recognized to come up and guide on.Religions are facilitating factors forrealization,to enlighten the paths to is destination"Religion is a system for' human growth,for spi -~m al attainments to comeforth ~All religions are one, guiding p: t h , to enlightenment,Tread them not for squabb Ie but for a virtue t reatment.Value every human face in reverence to every spiritual lite ature,because "Man is Universe in .Miniature",

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'lit()fil '( c f i ' -qffit~-.uVl6lillllf I t ( c f ~etq(1I"

~ & f o i / J l 1 < f f i s 'fiftti d , f frqpr jl ~ , {q fe f/ fo , '~

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f ' i j f 1 I I ~ 1 " 1~ ~ ~ ~ ; f P i , ~ r l : q ItI F~ 't 1 r o = j f it ~ 3 1 1 : t I 'l i it 2 h fH I p q r t ~ i3 4 II 41 ' " " I III it31Nffflifi tA r 1R r~' ~'f:liE 6 ~, (C1fa t ~ I t . ( ~ ia l R ~ ~ ~ '~M, ~ ~ ' & e n 'it ~ f i ~ 1 4 l ? 1 t 1 1 t I~ ~et i ~'-~rl lm~I~~;:uqeti-qlR1;f1 itG ~ ~~ 't'l ~t~' d ~i f R " i ~J'"tf lW f '~ , i~ I ','Id f i ~ j j U ; - r Y%TR t~ Ilqlrt;'f~Tj U ~~,r,"dfl~t 5 1 - Z i ' ~ ~ifi:tllf1Pf qtiJ HI{ t a 1 n : ~ 3 ijfil;r ~ it tfijf ' C f i i 9 ~ ~ , ~ ~ lfi$i(m -ij) q P ' : H \ if hill t, q;\ 1 1 ' q : r t~

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~ - fdI:ttH~ C f i t Oijer{ Jjr 1fU ~ efi!n ' i j . l ( C f i ~ ~ m~~ ~ '~ ~ ~ ~ ' * ' ~ t, lfi~~ i t c f F J I < i n : a n R ~ , ! t~~ (~,tl'fldll)( ' 1 I 1 1 1 I 1 ; . l ' J r ( 1 1 t, 'l.iI"i ~ 6 1 1(ffl ~ ~ 1 & 1Y l a 1 t t ~ - ~ ~ l ? r ~ I~ ' l f2IT~u'~o t,~ t 1 C i r ~a;rf~ ~I ~ , tT li "t@2f'4~(r qRGt f t if d~'n ~d = ? I C fi T ~ ' f E t ; " l = 1 qf.q:H( I. P i { ,I, 4 q - ~ q ( 1 1 ft ffl c f; c U i : " f i f ~ ~ e n 1 ~ ~ i~ :f ( lI 2h t il

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:q l~ e n : - ' ! R l t i1UH c f i l f 'lit J I~ < i i ft'll( ~ Iq; ' 6 f il ~ ' l fr 1R ill'1 I t t ~,~~,_;o ~ t r t I , , ~ . ~

~ I G 't1 1 4 ' S q Cfl W In a T ' C f ' i C f . a l ' ~ (l ~flIlIl+U -- fq,~1 I~ d,t'lfi! m~1u,f~(di 4 f f f i c n 1 ~ 3i~~(Uifrtr ~ ~

.I q I~ c f i t ~"iT e R t ' f l 4 ! l1f t ll' C f i e ' d ~ '(:qti:-~' - ~ l 4 t 1 I C 1 c l f b s t p ; f f q;ij' t U ; ; q t 1 f 'fW 'Ffi:~ l f l1fCW 3 l 1 f . t a:i~lqqi)1 ? f . t = i 4 t 1 ; := ; tl ~ ifi1 ~ uq r i r A l r m ~'3 tt t f ; t l: f l1 E li (U IT , ,~ ~ f E I~'r~e : . t lj'tr ' ~ f ? I d

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~ ifiT ~" i t a f u : 3 f t A 3!jN ~ 1 - i T 1 J " O h ~ - R N~~q if 3 1 N T f t R r ~" ~ ' C f i Q f \ i 1 un iI

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' 9 : C F H IdiatEfllij' ~ " R I i i J if..,. = r a t ' ( ; 1 1 . , t i 1 Q, aP r 1fir ,,('(:iff ' R O ' I l ; ! IU!H0frir9l(i"'t1 ~ m ~1'1qt ',t'!IPTitll"'ifl lit a C S " ' i 1 9 ; Q - II

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(II)otl,J(4 l 1 d : ;!j\i1'ld \lrQJ' .....f i f o ~,"iTat' ae;i:ft\aM llfaJ 1 J f i { , l i ' m - ~, 3 " 1 ail l! ft tl i 5 . I E f I f i 1 If Waf 'IIfd 6 " , W af 4'163m lftft 1:'51~ II I 1 ]I I'+4qU~11~ttJ!fi"Ala{ " I I I , fir ifger'~qIIIH ,qatil( " . t i t ~ ' a{qR ~ q3t' qhF~'llf"_'In ' G I ! I J , g ; q II 21CI~if Waf ifi~dl'a'~IJ Zlih& sq]ij-, WR ' ~ C l r ~ s - Gttl l ' lIT 3 4 r ~ '1if3i 11'16 anr lit ti!'u~,61~ I~3~I\ i f 8"1.....~ P I 3 1 (16~,(gf::ij" 31"flf q \ i f ~ U 6,.31i( \{ f ! F u g q q~ ~ar f l f@@' t (tf,3f qi13iatt T it "U(' ~ 1 1 1 4 -I"tlfat tnft ' r : a ~ . r l '2ti(qq= iitI'q lit'~1ft31 a I ~ . ~~'Y .C I ~ 5 ,-;J T ~IGh '., . c : : = . ,~ a I I ij',T< 'QI~ :~~Q:1 ~ :~ In ~~ vaif' W ; ! f 6,am - d r ' II SR m'~ I I ' 5' Iu = a r . , a r ~ ' Q 1 C h 1 i ,3fIr u n ' ~ H"F .\ { " " W i ![stl ,aiiil+l,'If.1& ~O f 1 1 ' 1 ( ' ' 1 3 : s q 'li" J U ; I f lJ3 ' I f ' f " ' . . - 1 Z T 3 f _ I f t l 8 'G C 3 f ' ,a~6an:rlit 31iJu'( m ~ I I 61,~l!'lII{:dli:r ~ ,If'ijt, 6T 1 i I i ! $ l J t , fl~ II Jiltfif-if&,I'l f P J F fir ("tilIfal'~ef~'",,~'63tlIcl ail 'il"3f'ifi.{ef~~ilat,a"'6.:mr~'-~lql{-wr m ! i '1 O I ~ 1 7 1 1a : a a l '( ~ PI IG1t la qfQ:;t, f l : r iftt, il3T q'~ i lam " A t Ch{ I ' l m~ 1 '1 8 I

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, _"i I (,0 II q,'I(11 6;;jf 1~(~lflf ira" 'H {'II ~if~ U

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~ f i l d l f c = r q T i r c i t 1 R f ~ ( 4 4 1 f . i 1 . . . a ' l 11 = 1I,"U=i' \ 1 " & 1 ; - " Lt1I,!a=tail'W~It( Iw L [ iH , I I , . ' I Q t t J I U '1 ' ~ ~ ' ~ ' i q G : ~ l ( J f = 4 I I ,Rll\~'(df~q t H : 4 = l l l ' l l q ~ ~ ~ -Q{I(aQW,~ ~ l f i t it '> ;uu4 Cfi{d~ '(u. . f t fi : r ~ lflMi 1 Q r f t ~~cUFf lH: 11 J 1 I i l u t - q " E R " a n l f f t fqt"MW F c c (= n m 4 ) 't , IIq 1 i I f ~ c e r S h I I, t 1 ; - ~ " l n t f t r l 'It ai1t{df e i j \ i l l c i~1~ . ~~ l i T ' ' w C f i [,fll , 4 l= - t ,~{rQ {6\qr t 1 iff a m ~ ~ if'~ ' @ l I G P 1 't i f Q \ t_ te r r ' ~ t; \4unQ C f 1 ( t 1 1 (I'3 , Q i i tUf t (Pifr. i l l t il H .( fa , a q'l=t 1 , " < , it f i { r u f i ' Iqn : ' l . t J I V ti l Q rQ C f i I f ' ~ fa i i i E i ( Ii: 'if F = i l ifiI I 'arfClQl i -i;m~ " i t F~q ;t1 'Cfi'{lTf t l i+fJ\ C f i T dij]{ '~ 2fllffl q(,qIR~q"q'i4~i1l ~'~~lH?1r - m ~ q I R ' { u I J ,au'1~ l f r r an= i~ _ ( < < ~ i ~ , 3 i f C t l i ; q r~ W tit it \lollq Cfi{tll " i . . llP f 'ilialrl~ 1 4 ~ W iff t-ilil,=t~' 'IRa -fJ il~ I"i"liq~ '~laF tst4 Q (I"1;;:::Q ih ~ IIiQff i " G f t ' { a f ~ l t 1 R 'filAR '~ olll" a w q ~ ' fq( Q \ c r ~ ~ ~ a:U1~ iit l i 1 , , ! ? t m ~ '{IT,", 9 U1 C f i 1 : m 3Tq~lf ~ 'E f ' f j tJ ( I fH'"


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ISHWAR ASHRAM TRUSTCFOUNOEDBY SRI mSHWAASWJ \ROOP SWMAI lAKSlThdA.N JOOI~)

Srlli1~gar Allliram:Isnbe r N isb at .P . , Q I , Brain,Srinagar (Ka:smw:r)~~90 021Te]. !O~94-2461651

Jammu.AshralIJ :2. M.ohinder N8g~.r"C a n a l J Road mJ ammu l (Thwi ) -1 SO 0 1 1 6Tel. : 0.19 [~2S53~ 1'9 m 2555.155

Deihl: ; \s ;bF ,am:R~.5~ Po< ::k:~l'D\,Sm~.a Vi har,New [)~l~iallO 044Tel. : e n 1-16958308 I 269114917

N'Cl. :_A ,T 1107 6103J ammu

15th April, 2003Jai Gurudev

Sbri Nilakanth Ji Raina. (Bai Saib), the younger brother of Oll GurudevIshwar Swaroop Swami Lakshman Joo Maharaj, and the last child. ofShriyutNarayan Dasji Raina, better known as,NAVA NARAN, attained. his Nirvanayesterday the 14th o f April, 2003 at Gurgaon, H a r ) 1 l a n a . "

H e in. the later part of his life, i.e, after G u rudev 's M a _h aS am a dhi on 271thof Sep tem ber, I 99l, lived m ore a sain tly li fe than a house holder, Bai Saib wasby nature, very very ' gentle silent and a devout follewer r f Gurudev, not. onlythis, many people were - istaken 110' taking him as elder brother I O ' f Swami JiMaharaj, because he very much resembled h im ..

Whole of the Gurupari vat met and offered their ob esien ce to the departedsoul and. prayed t o G uru M aharaj .0 lead L t o the r e g i o n o f ligh l a n d p urity an dto bestow enough courage to the b ereaved fam ily and his relations,

SdJ- -(B N" KO'ul). ' . ~ _ ' . ,

TrusteeIshwar Ashram TrustNIB.:' Similar condolence meeting was' held OJ! the stipulate.d date: at

Srinagar and De/hi Ashrams also anti twominutes silence wa'l observedfor theup,lij t: , , ; tentofdeparted soul. M c r y Sad guru M ah ara] bets-tow on h im eternalpeac.e and relieve him from the pangs aflife and death.

Malini April 2003

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