Malini Autumn 2005

8/3/2019 Malini Autumn 2005

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l. X U No. II


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Hea it ONic.e l ;r A 's il.ra m, I lshb e r (Nh 3~(l 't) 1 ,Sr ina ' g8 r~ I K a s h m~F .' l i e , I , n 1' 9 . 4 ' ~!)AI16:.'''iI~,eI7u,.u . 1 . . - , " ~ _ V ! O !U f ~

Admlni$ua'tive Oflit:J!!)~~ram i B hawan , 2-Moh~nder Nagar ' I ' Ca,na l Road.T .a w i-1 8 0 0 1 .'6 "~el, 25{111ss, 255S755.,Delhi ,omes,:r Ashram B n ~waJ i 1 ,R- 5 ; / D Pocket, Sari ta Vihar,New Den'i~110 0441 T~I"2695~8308.. I ,shvars V , E l r u p Svami Lakshm~n Joo a l t . Shankarpa 'J .

,',:.... ~-". . . . . . . , ' . , . . . 1 . ' " '1 .Ma,~tf,J t I R ! 1 ~~.~

CO'NTENTS

~ e\~ q~'11, ~ tH o r n \ f J m ~~ S h a n k l r a c h a ry a 's Hymn t o D a k s h i n a ll m u r ti jS h i v S I S ; U l t r n s : A n E l u c id , a l i o n l s h v a r s v a r u p S v a : m f f i Lakshman J o e

11

~ A hh jnav agu p~a - A ,S ; t u d y M o ti L al P and ~tTh e V i s i t a u 1 0 n (a lo ng p o e , m , ) Mohan W a H a I

, c tl'i 1 0 1 f t " V i d 4 , t ; ( ~ 1P i - arr~ 7 f T

G u r u d e v o n ,M a l in i 2~ S tav ae h i n t a l m a n l l h a fB h B t t a n a r a v a n a :~ I I 's hwa rs va rn op Swam '~L a l k s l ~ m a n r J o e 2

) S h r i iR u d r a m : A C om m ls n t a l, i j I S w ; a m i D , a y a ~ la n d a . S a r a s lw a t i o fRish ikesh

3) P r e p , a r a t i o n s ' fa [

I shwarswaroop S w a l m i i l a k s hman J o o ' sBirth I C e , r 1 l t e n a l l t y C e l l ! e b r a U o n s l 3,


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"~ "1sI I1fO l" < f ; 1JI1 ~ ~ ~ I ~ WITCIl\ r~ ~ < t ~ W o ~ ~ f c W r : J ~9;l lR 61mft;;; : i t rt~ 'WT C f > T m -~ C f i i i T I

~ e fq n:. !> I< tII ~1 m, - ; , f r ~ ~ rt ~ f t r I ! 2 : f t~ ~ W ~ l141fiJ1Cfl' l11"1CflI{1 )ITtQ 'tfi"{ ~, ~ ~ ~ ~ ef; ~ a t c n l - q~ ~~ mqW *i "lCfllf~ ld T r w n l t ~ f c l . - c r f it ~' " C l ~ v m : r r m u n - tl ~ fCl4'C4fq\ lI lcl41 it ~ ~~ "'lI1@11 ~ q;-8 < t ~ 3 lT l ff ir c f ~ ' \ iJTff i tl

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~tI,(li (ll4,qi 'diii'':(.1 , ( 1 < r i E l : if r 'n:.d itt illl~ . , t t 1 f t . . . .F i f d . G f 1 t ' . J f 1 i ' l , ( i j l '1It : :'1 I11 IIE C f i ( .~ ~ ' '~ ' . 'w d f H : t ~ lf$l} i6lrft H1'tnn ~3Dt'1 qtfI f~qqij- -g c f r i l i ' f i t Id a n ({If ,t , a m ' )Ie n l ( ' ~ ~ ,~,iIj,1 it it,I li d cf; W I ~ fl O I! q l ifiT

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a t, f fL t ff l l -( .q iJui'I t 61 A F t \ t ( 'lit'~ -F~ i i 'fC41 \. Jt6~1 'ifil

;g~-'9,.1=11 ,q6Ir~fffatJld i lE I (tJUWi ( ." III _ , q61\~ I

- F & I E I iii 'ai;~- 'V \ l I 1 1 , i J l IQ it illI'illiI j d f ~~fllf.( ' ' 1 f t l{ifi '{iIi, ; i fII'dg' YI'ifil' l 'I,' ' 1 1 iIC-'~ Cfil '~. ~.

g ~ ' I I ~ ; f 1 ' ' ifil ' f t : I r ; G 'm tlfl\~(il 1 1 ~ ~ , I ' ( ~ \ 1 1'ifij ~ lrC4g ld ~ '1 1 ;g~,t~t tl ' ' ' IIIIn ( Q i r qfr mu ~ ',ff(di 'fh'h1 ~ '~ " S 1 Et~~'~ lfil ~r~";jflf . a : t t j, ' d ( t r 1 1 C fi ( 1 1 CE i I I ' C f i 1 ~ 4 r ~''Qll ' E Z I i f m ~ - 1 J f q r a f il @ 4 'f t 1 = 1 1f t r {reR' r~'F~tfq' ~ e ' ' 1 1 f l T q;r ftl '~ l i i 1 ~ ! 1 6 (fIT it IfNrrR1 t f c h P tl l ,q l j\q ' ~ ~ i f tm E l f 'i ft _IC fi, !t 1 ~ 'm di ;f it ~ ' I F - c i 1 d m m t, ~ '~' dt1 4 R P 1 F t i J , t 1 m m ' t I : m - ' ' I I F t i ; f t ' r e t i1 't'l"d 0 ( {hf it i tO' , 'I t

? i t _"q; f z r l r~ t = d ~ 11 1 1 fihII'-.r~ll (111 .

" 1 6 1 & lfliil(U,1 gifil'lctl~fijJititi d t2H 01 -r-l iIZtll - tll( ' iiI,;q l;;a ( 3I ' r~ l I , d ! I~ I'~I

m ~ ' " ~'If; 1 ,qt. ~ -A 'Iill'~ f'l i1l(i1lfill r4 iii,Iip~l4ftt IItill < t l :'1t\t dt(q'ddQr < r l i u : f ' " ' l l i l i l l a il i fit il ~ :: I I~. ~. amJ~ ~ ~ ~_ i,' 4 ,qI t4~ fTq t

1 1 (fr .~ a i i l ' 'WltlI it ~ ~ ~. ~ ~ 0 I f 1 : I " q I ' 1 - O f i l ' i!'~dl~-iftq " Z I T ' 1 J Il l .~ Iq:ua~ 7 f . ; tn,~,q; rtl 'r~(1]'~- i t "l;l~' m - m . tI

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~ ' O ' I . ~~ p ! { a ; r F \ i ' ! 1 C ( 1 : q ' l e i ~..

. " l I i " '+i\~ i j i:H (1; ; ]1 " E f IT ~ ~ 'q~lilllt"PUI' t, Ff; a~tf i l lr~Cltfi'4~q ' m l i l t l ~ ,~ ' it 'q20?h ~ ~ lif~*,~ ~~ in ~I .\i i ' lf t i l l ! J ' ' ' ' ' ' l l T f f g , i h l '1 ' tfi(rll W ~ ~ - g ; f i, 1 - ( 1l f4 ] ' . 7 i j' 1 l i on t f i ' rl 1 ~ r~~ , , .q2fi 'Cil ~~~ fig ~~ I d ~t ~'~'~ ' if;In" i l Q j l f i l it i l r ( ' " I Dm t -m ' S l i i h l , ( Q~F - ~ ~ ' 5 ! ' 2 h F f ' l it . 'ftttJqgq;l i ,~I ' 'm q;1[ ~Hq~ i114 m d1 ld l~ tl t f \1!]l i ft'lqtct~qJ 'tl, II ~ ~ ~-r; : : :ary Grrdo ~ ~, - -- i i ~ .. ~ + f t " ~ ~I~I:qI .~-~ i~I ~ '11~1\( ~ a n~ 1f{ 1l1~11 ft~ ffiq ' f E t ' @ j t l i.~ r~E fJj\q ~ c f i c ll C fi C f i eq:~J r C h I,il c t \i Iil~1(" i A " ~ ~ 'fUs~ ~' ~91(-ar4I~~1 q:i j ~'lid l ~ m~ ~j' tfr fri j ' ~ I ~q~U~ J~f Cfij ~. 'lifil f h * 1 1 f {C f i ~!!;~ a u + I 1 1 I a : i t i f f [' 1 = = . . . . . . . . : + . ~ . 4 ...!\...l., ~" . : . ; J : " \ , . .Cfi i f t1M


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q~ifstIC1iri 'Ilqatl ' i lf6RQ1\,{d " lim f qc lf l'_ I e a I t~tj}oil"., f i l l "'ill \41, Ifl;plqU; l i._;:1m e i l f t- fi ,.~,a~ ~!l:O'ltl\~;q ~ We{ ,~ul'll{a~llql

(1; : (1 t?trfi\q 141(~ft E : r 1 1 'I'( i i i * , " " .1 < . . . ~l IPILIIj4: tt l (ull q U t; {o ld l " il TS \: l~ '1 Cd :, ~111\1'Y'III'fi4l'QifqraViit~"q~ "lI: . 'gt'4fQ;aI'fii

, Jf t~ ',,'lc f~ ~ ~ tfti1ll9uIp{dt:41 _~ I

i ( l l \ i f ( !qI==aft ,q l6( i4 i ( l 'a1lh~t;< Y la ,R , cf if i 4 ~ :-q ' ' '41ifif i t qd a " '.fflQ;t1-trtl r - i . f : s q i f ~1f t ,d '{ IitI" Icit. fi41. '" '"llh: lI,rq Z l G ' i . - H il 1:(: lil"iiJ4I~ Iil~.'[J'q~ l e t 4 f it(rftlDlll(tf41 I = l I t

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~ To him ' 0 b OJ ll. as by dream, S t e e s witbin himselfthe uni 'erse hich is inside him, lib a,city that appearsin a mirror. (but which is manifested as if ex te rna l ly ' tOIhim who apprehends, at the time ofawaken ing , 'his, ownsingle self to him the primal Guru" Dakshinamurti,may th is obei 'ance be!

~ To him wh o like , a m ag ic ian o r ev e n like a great y o . g , tdisplays , 'b y his own power, t h i s , un iv e rse which at th ebeginning' isundifferentiated like the sprout in the seed"but which is made differentiated under the variedconditions of space, time, and. karma and posited bym O J ~ l Q ~ to h im , the Gum Dakshinamurti', may thisobeisance be!

6~ Ta l him" who sleeps 'when the man i f e s t ed mindresolved, on account o f the ve i l ing by .mayg, like thor the moon in . eclipse; and 0:0 wak in g re c o gn iz esexistence in the form I I have slept till now'; to miG um , o f ,all that. moves andmoves no t , Dakshinammay-th is obeisance be!

7. To h im . who, by means of the hand-pose indieillumination, manifests to his devotees h is own Sel;f." - - - ~ - h~-C i i - - - I ~thin a[' lJ III constant ly in ~ .lo r eV'er s - _ m , _ : _ 1 i J W till ' '_r i ! . ,~~l'aul.~" . u:inconstant states such as infancy, etc", and waetc .. -- to 'him th e Guru Dakshinanrurti, mayobeisance be!

'.. Tohim whose lum ino sity alo ne " w hic h is of th e' n ature o f 1 ! . . ~ : , - e: rth ~ th biecti 1'dxistence seines lLO ,. ,: ~ entering me objective wor .,-

'w hic h is like the non-existent; t o him who instructsthose who resort to 'him through the text 'That 'thou art';it l him by rea l izing whom there will b e n , 0 1 m o r e f a J] i n t othe ocean of birth' to him who, is the refuge of theascetics" the G'urll Dakshinamurti, may thisobeisance be!

8. To the selfwho, deluded by mO) !a , sees indreamingwaking, t h e ' un iv e r se init s distinctions suc h as causeffect, 'master and servant, d is c ip l e and t e a ch e rfather and son, to him, ' t h e Guru o f th e wDakshinarnurti, may 'this obeisance be!

9 ., 'To ,him whose eightfold. form is all this, mov i n g., ~ inz as earth + ,D fiunmoving universe, appeanng as.e~" I I, W3r~'fJ ' tr

ether, the sun, the moon, and soul; beyond wsupreme and all-pervading, there exists naugh elthose who' enquire=to him the graciousDakshinamurti may this obe isance be!

to . Since, in this hymn, the all-self hood has thusexplained, by listening to it, by reflecting omeaning by meditating on it, and by reciting it,will come about lordship together with the supsplendour consisting in all-self ..hood; thence wachieved, again, the un imp e d e d supernormal ppresenting itself'ineight forms,

. To him who is luminous like the light of a lamp set inaPQt with many holes: 'to ' h im whose knowledge movesoutward through he eye and. other sense organs: to him'who is effulgent as 'I know' and the entire universeshines after him; to him, the unmoving GuruDakshinamurti may this obeisance he!

~ T-h eywho know the 'I' as body ; breath; senses, intellect,,0 the void, are deluded like W,O lD : e l 1 and ch i l d ren , andthe blind and the stupid, and ta lk. much, To him whodestroys he great de l u s i on produced by ignorance; tohim who 'removes, the obstacles to knowledge, the GuruDakshinarnurti may this obeisance be!


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SHIVA SUTRASlucldaton of K, s , hemara j a ' s Vlmarshlnl SanskritTika

b , ymlshvarsvara p Swam,i Lakshrnan JOD

Continued itom the previous issue:1 J a d C f a=itzll' 1 1 1 iIl~ d l iT ' f . ,fqa l q ' q ] d\iI q i i iqr r~ ' Id t i1 I I ' tf~G1:tlr"d ' i ih l&: If1{iI ' d i fJ l 'd :dq~'dll~i Y f t r i t T - - I

greatness, -g~ " Z I ' : S I t f l q n , _ , he is successful in im -arknowledgeto othera tt ~ _~ this type ofmasterbeenmthe cause of "wledge, ~ 111ftl ~ lR~ l1il;F~IIFq;ddflil:- the word m in thi, Surra eans the energy of knowledhe becomes the source of that knowledge, aq~1tGqR\ ,~11~V rn it\~ ~ ~ : by the energy of knowledge th mab 'comes succ ssful m imparting knowledge 0his disciple

3{;;q~ ~~rifd:q~qi{d ...5i1'i?fidrctl~- the pe r s o n whodependent on the seene rg ie s , ' f 6 t Irlir~T5fqfq l f J I J1: is no t ab- rotect hims If, ~ ~~- 8'0 how could he p oothers ' l I iS iJ ~'I,q t8 ql ~ ~ ~ ~ 11 iit\ 'fS '~ '~ '61 4:',_ in this Sas per Sanskrit grammarwhere ~yats found then the p ron, at' also be add le d to c o m ple te th e sentence. I t m e a ns hehas control ove the one 'ho commands this wheele iergies that master is competent in ins rting knowledgeh i s d js c~ p l es" T.l ~ - ; ; r i f ~ _ , here 'q i s used in th e senscertainly ..~slf1ff~: -- one 'who is no t influencedth is wheel of energies, ~ ~+fLlllt( 'ijII~ gi t l111 '~d = because lthe c.ause' of inserting knowledge in . to his disc i ,p Ies al"therefore s e r d ~ dl{_it is correct ly said f' < it l1 ' " 1 I ( 14 ~ 111' tha' im p arts, kn ow le dg e o f t he selfto otbers,oR g 31~rt1'iI(&\,G4h\ g:i(ql~ - Sonn commentat

explain 'this Su tras in another way; They say that this Sm u st b e e xp la ine d as , p e r words and 1_tt rs a s fo l lows , Tth e first word of t he S utra s '~t (yo)~I t ind~a te s ~ ' z t ' 1 4h e c omp e t e n t master ofyo.ga the word 'fii" (vi) of th e Suindicates ~ rqill4~ knowledge; the word ~tT t (pa) o f' Smeans ~- state" ~: means the one who is establishedthat 'state; ~ ,f i 4 tJ = 1 ~ - this is the last word of the S":ijfli1E: in th e S urra means ' l ike t h is !' ; ' " means , ~~dlone 'who know th,at;~: ~~ in this word ~'~t meansheyah) wh ic h m eans w I ~ti s t o b e' d isc ard ed : n ( 1 1 1 ,

$ft l l t~6:--'lI'tft=f~ ~ f ~ as alread y explained fi t IIq , t t t " " l l t1 qI - be

becomes just like Shiva P H ~ " 1 q a f r at ays like this ' i j d '5 lQ:qqfP i t a e t1h l - remaining busy in obse r v ing fasts, reci ingman t r a s and inhis daily routine H \ i 1 ~ If c t t r 4S6R#\~':-' having- ,m a ste ry o ve r I sown whe e l o f e ne rg ie s lJ .~ h e a l one i s,d 't ' 3 1 t f : ~ in reality dq~~'ql:;r ~ to al disciples s t r n ' C ! 4 ' I 'q i f ; : =illuminator ~dij16 - h e exp la in s this ' in.the next S utra -_

(yo tvipastho jnanahetushcha)Th'eJJo :g iwho commands th e entire whee l of c og niti ve ,~ nd

active organs i s the only mean s , of attai ~; ~,gknowledge oft ra ns ce n de t al G o d -c o n sc i ou sn e ss.

a t c f l i. q !l L-t q I fd lfir o r R t q II., it4 a W " ,! " I C ~ : , iflltr:atl ::q'l'''Ild'(,:' I (3~'19)$Mf'iR,dE"ll ' 1 f I @ , r , Q Q r f t; , 'l'I,fif.'d "q5l1'l II~o II I~ if~ l.1\*f t f a :r f~ t i - th ose wh o are ig no ran t are

protected in 'their 0\110 W i I, Y by L I~ '~ "C lq fR ' f1fCf'6 ! 6 I i i - th ewheel of'energies called maheshvari. gochari, khechari e t c "A - s s ' sa id in Surra 19 0_ t he Th ird Awaken i n g , that the wor ldof letters" words and sentences, the e i g h t energies of LordS Im v8 namely maheshvaryah e t c , are th e mothers or masters ,of beasts- the ignorant beings,lJ5i~f~d ~ .qJ~llc'4(qHl -g~ 'ij": ~atrft t l 11'~, _,

\ 3 1 1 1 1 r n lflf in" _ , i i i ] I ' ' 1 ~ :1 f E F t l ' : t 1 f tI T : ' in.:.aq ~ " ; q Ii i I ' l 'lfPf rtfr~:t l tf5r - over these energies, 'F C i t i d fi i _ the

master has ' S ove re i gn ty~ tKd l C I ti l a l( i' l J J lf ( _ by knowing h is ,


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the differentiated. percep t ion ' ; ~ iU 1 '''l tT tcit ' ,i I r~~' ~qy fl;8Rr~[f~q~dOO1i ' 'it,.......i I : i l l u j ~ '~' 'I. ' '!iiltl. Indica es r C C t ili' r 6 f d ~ ~ creative energy; ' i : I l 4 i i {W I~ 3 1 : J : 2 f d 'etfiti III~ ~~ th , " r, O rd ~!a! ~ doe s no t m e an 'II M,du bu q; f f f

q{['~,!tltrl ,-- iindica' esthe subject who does t is , ' ~, (' i4 I .r ~ fl i ' -, 'so with thi inmind; ~ ~m'nl~ +that Yogindra fq:q'''ll6fttlt-by t h " en rgy of his awareness ,~(2\iqllrttlfq',iI~'1~:~ i sesta '-~:hed, ~ _ j" own nature of God . . .onsciousness; lJ i i l ld' l' i f i ' i f f "if aie t 41 z t 1 6 q ' : , - be is the knower and doer+ a < : I ' T i' ~~ iL . . 'i '1 R I';lid r- g j , i : @ d I : _ R r :e1 , t d I ' " 1 ' ~ 'd q 1 ' ; : ; 1 L I " 1I , q m l l r~ l.n ~--. then h e candifferentiate and perceive what is to 'be discarded and what isto be differentiated and, he d oe s n ot ac ce pt that wh i c h is to bediscarded, ,~, "1 ~ : ~\. j r r f f l ' - th is , doe s Dot suit ourthinking, 'w2 f . '; R J 'i d1 If a li ll lf &4 :IE t. - his type of explanation' m ~ ~ ' \ ' f f i , . :d o e s 'Dot heft $I]~ I~ '1 ~ :i:~cq !@h f i 14 f f " t t @ ' t i 1 : t 'I~I t r ' l ~~nIt ItfqMI - inevery Sutra, this typ,eofexplanation will Jeadus. nowhere" In th is wa thousands of explanations arepossible,

a :A2f T fI ' - for this type of);'ogi

Because Lord Shiva is the embodiment of'knowledgethat knowledge is endlessly divisible, the knowledg. t : ; , . ' . , - fr ,." th ' I . ' _ . 't' d 1 1 .. ". .. " . . , ,' , " :[ ' . . d .. -I ' f " ' t h ' , _ . ' , ' . 't re e s yo u . I 'om , ne ,I.HnI'e snow IE : Ig e 0' ,e univercalled , n e m a r n , . ,

'Qi i { 'Oil fji,lqalU '~n;j' 'i1r~;tf:";:'il'I'd :1, t 1 1 1 1 1 i ( ti - :u thd ; ' d l ,ill= i ' t s q ' rn " \ i l ' , it, I

'f'EI' f FCfdY i l I t J i l s "R ' 'flt~1 I : ; ; O ! I Iisvashakti p ra ch ay o ~ .r yavishvam)For him th e w ho le universe is the totality' of ' h is own

' ~ I Iqtl t t


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and layah. (fI.1T- also:~ ' ' ! J i f ' : i ! . ' , . 1 . _ ' " r~{.h51, ill w it1 1q~'.Ji,. +C I 9 f 'I 'l il (1 01f)' l . .~ : :' q , q ll l lr ilif(flfllT 'allqil it ";((ii, 1" '1I ~ W~I

~ ci;qej _ no t on ly , '~rti('1tlr - in . the created sphere ofthe world, -f~iji~l!rCfd' M ICh ie : _ , expansion of h i s e ne rg ie sa :m i 4 r e t~ 6 f - is t h i s wo rld fo r h im , 1R ( d f l l ll rl q l~ F t 1 4 1 ~ 'but inimpressions and in th e void state also i s the expansion of isI ~ - th is who le wor ld is, ~ J t i . -pure, F,(Iit?1kil-without

support, ~' ' 4A fQ~tn f4Cf i ' t ;~ one v ri t h' th e knowledgeconsciousness ofthe self. ' l J ' : tjl~qrQ ~' '~d r = n - OD ' e ', .perceives th is ,is at l ibera ted s ou l, ~ < 4 1 " , I P 4 f : ~ without any do~ l q j-~C i' - inthis ve ry life,

~ene rg i es .Rqfif l.ilfll, I ~I q II ' I(Slhit ilayau)Living in ' this world of ignorance o r remaining in the

Transc ende tna l God-consciousness i s ' (be to ta l i ty o f one ' so w n e n er gi es ofconsciousness.+ C t 't t l F e r < 1 5 I ' o q 4 : '~eqJ,qJ d ' - this universe is the collectio n of

h is own energies. Followthis with theabove Sut ras ,1 F 9 f i 1 l 1 ' , ' Itfflll a:n\=I!md ' i f J 4 ' F = t ' ifflf ~ this world , is re v ea le d to

yo u by the energy of'action, fRl "O f ( , ! 1 I 1 g 1 5 . l q ~ ef i~It (Cf j l t i whenth is un iv e rse sh in e s before Y'DU ' t h e ' knowledge o f th euniverse remains for sometime, 1 ft f t ? ! f c g ee l l i ' i ' i tq1~l1l l t f \q r ,U;, animpression in yo ur o bje ct iv e c o nsc io usn ess.zl l ~ :- thatis the m e a n in g o f ft al ft r; . (sth.itih)~f: q ~J;t l l i $ 1 l ;1 l ~ ~ 1 i = f '~ l i ~h~" I11 r~" l i t ~ r-the meaning of the word ~: (layah) is that w he n th eimpressions, of thisworld also 'melt away in our objectiveconsciousness, that is layah. e f t ~ l t d fq ' f C t ' i 1f i f O d5fi lII l{if--these twe states a re only t he e xp a nsi on of His energies and~ ~ ~ 'R " ' " ' ~no th ing e l se I 1f({ lRl ct ~I II~~,' 3 H 'i1 1 E t lq ]~ ~ .b o t (1f: q 'If1 "ii , 1 " , \l)

~~~ ~~ ~-;gqlt( "l i f t


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~~: ~ 1'{; .~ lttS51 ~I~ ~ ~ sl41f l l " lq : yR t4ad II';f ~ mS"'(l1@ ~: t'i.th("';"IOI'fq~ltll'~ 'ffi"q:Cfi4Jfitt( 'Pffil. 3Irl!f"llj4cl"""'l'1Iil,11~~II'ff iI.,-"it 'ft ~ r e t l l < { l " 1 i ~ ,m q ~sRr- Though he

creates, protects and destroys this world ~ ~:~ ~ t l4 i t '" l t " 6 H 1 t '" 1 " h f C l '" l% 1 f t i 4 1 C ( ~ Rm f :~- this yogi is never separated: from the state of knowerwhere he holds the bliss of turya-chamatkara m r _ R u i rChf'!lRiq_ a r t t r 3 lS lCf i I1?H I t t _ - ifin these actions he is separatedfrom the reality of the self, then these three states would notexist~ ~- it is said there in the Kalikakramai-~s~ ~ - though the expansi,on of ignorance is

destroyed. ~ ~ f q " 'l iP " ! f l1 - th e b eing o fth e self is neverdestroyed. ~~ ~ - because that self is beyondcreation and destruction ~ - ;w . r I T ' ; [ ' qn::([Cf: - therefore inreality nothing is destroyed:

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..~ _= t 1 t F t \ e,~~:dfiifLiltt { !l~ =a fr ,~ I'~ ~~ ~ . ' f lH i ; ( _ -Th1o.ejDis. hohave cros ed. he ..ate of individuality andhave attained the supreme state of rea! being, alt ougb the')!el . ain and pleasure but t .'se do not affect lb . 01 at all.

There is no appreln nsion tha . pleasure and pain ill rise :.them because the cause of that state is individualityindividuality has bee destroyed by' them, Infeeling pleasureand pain t h e y feel he re a_ '. ate o f supreme b l i '.~

~ , 9 : i j f d - The it 'h as .'een said

1 1 : w~ q r 8 f l 4 1 u n r q ~ J~ ~1t t J ' l rlC l h : 1 tt~~ij ( '{?i' l t l t 1ll:dt'~i?n~i~ -' hi .' utra .h .ord 't, I is not ". antseparation bu o idicate sup nnacy i.e, to say tha habove' th state of'individuality,

Now he author will explain individuali y in the nS tr , bnt tl at is camp e .1 y opposite of'this state ..d lGT~is said=-qliiYral*,6d~, i f i " l f t1f l I~~' 1(mohap ratisamhai a tu karin t. na)To the' contrary, OD' who f ee l the ab 'nee of G

consciou .ness in be state 0 pain and. pleasure isindividual so ul ann a VIc t im ofrecurri g bi r ths , and dea hs,

l l ~ + - 3i~f~ 5 1R 1 : B t ) d :- d% C f 1 1 : : 1 1 : iffij" ~.' ~: lS fTri"" 9 : ' : 2fiqfr4~ ~ ~~ C hd fC fiu! ~ means, ignoranSlk1,fl8(1: I t 1 I r~ 6 h E J ' W 1 : - : wh o i constricted 'y this i g no r ant h i s . , usion, trtf " Q f f ' f i@ S : W f " . A 11 : being s h r u '.illnsio ,]}. is - playthi g of pain and pleasure, ~ ~: Cfi1f ~ f4 "J~ '_" C fi t? 1 F C f J l1: -- He issaid to b e ' the embed ~ e na c t i on and as 'Such b e ~sstainedby t h e ' good and bad remitthis action,.---

~(1 Q ! i I ' V a " ~ 'H ~fqd - this is explainer m Spandaalso-~ . ~ ~"; f s.:V '";[t. l iI .( f!4 ' ' '; ( : 1 ) 1 1 1 _ '!J'16. ' " i f - = i f II

, . i iU f i 1 ? t r ~""Iliitl s f i : . r diiFfd' q('1tafn: IIWherein no pa -0 :00pleasure, no perceptible no perceiver

. xist and, where even t e state of insentiency does not f i n d .roo~' that in reality is the prin' iple (Spanda). ~i:1, :q dill o ff3 4 Q : 6 f i ' !Aq~ t l~ Ict f l t 4~fi1 1 1 1[1: (1: ij@iSj!l!-iJ'fQ'.'tf:J a m' ll(,qt~' -~ a Yogi who h '..crossed t h . . individual state ofl- consciousness is nevertouched by nain and pleasure. So' 'h eI,IS : " "

~ 'fc t~ d + t: lj'Qt1llll ~ V 1 1,1(Tadv imuktas tu kevali)Hnc he 'IS liberated from th e states of pai .ad pleasureand i s uni uely established in his own n at ur e .

d.S(f~~~--'Thus it .hasbeen,saidintheKalikakra_masutral I 'iQ~ f i ll i {d ll i n ftlifitttf fiffq' q~ l 'd : I

m~- i f f @ ~ :19Tt.:qj I' fc I ! l o t d :- f O I l ; " " " 01 11'Q+4l1 (~1~11J II Ifq QiRr{ 3tee~S i ! : : , s R ,qtil ''r ~; Q r ! \ 1 , S I '- I 't I t 1 d U i\ q 'q 4 : ; q IA yogi who i s, absohnely freed from those easures and

pa in s" 'who : i s,no t t ouched inwardly even byme r e ' impressionsalso is . described la s "kevali" which means t ha t he ise s t ab l i shed inthe form of'God-consciousness,

, t l C f t f : L-qtqr . ; j '41


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AB .INAVAGUPTA - A Stu.dy(Continued trom the previous is 'sue)

B'y !Moti La Pa.ndil.' -he_ ature o ' f L i b e ra t io aLiberation and b o nd ag e a re two opposite as well as,

r coutras ing entities, It is up o n th e negation of bondage thatlibera ion is experienced. Thatwhich has the possibility ofbeing transcended cannot i at a .1 1be ' t e rmed as being real ,be cause th e re a l , being indivisible; can ' n e v e r - b e negated, I tmean s that a c tu al ly l ib e ra tio n a nd bondage, f ro m th e ultimatestandpoint, are not at all opposites ..Were both to be treated asreal, then we C'aD Dever have the experience of liberation,Since none is ac tua l ly real, i t means that the so-calledatomized individual exis ts a lways, in . the state of l i b e ra t io n , ..The problem lies innot recognizing th e fac t that ' bondage isno t re al , W ere no t th e case such, then liberationwouldhe animpossible goal to realize, Our e xp e rie nc e , h o we ve r, in fo rm sus that we do experience e v e n a t the emp i r i c a l level, freedomoccas i ona l ly It would m ean th at b o nd ag e as limitationis Dotab so lu t e , and therefore rea l , Bondage 1 0 . r ig no ra nc e- w il l b e'se en to be real to the extent one remains subject to emp i r i c a lmode ofunderstanding, I n so f ar a s l in g ui st ic tools of analysisa re m ade use o f e sha l l . always be p rone to cont ras t a ndcompare itwi th liberation. On c e ' empi r i ca l thought processesare transcended, i gnorance by itself ceases to b e , 'whichm e ans th at it nO Im o re e xist s as a c on tra st in g e nt i ty, It is up o ni t s n e g a t io n th at i t no m o re exists a s a n.opposite o f f r e e d om ,

Th e Trika S h aiv ism h o ld s th e v i ew t ha r 'th e e xisten c e o fb ond ag e w il l c on t inue to b e to the e xte nt o ur u nd ersta nd in g o fReality i s, based upon . misconceptions, Th e problemtherefore, is episterno logical, The moment theepistemological confusion concerning the nature of'Reality isremoved, that very moment liberation. from bondage isrea l ized ( ibid." 1~156), . A s to ' bow to gain a c c es s, t o knowledgethat is absolutely correct concerning Reality is dependentto what extent we h a v e succeeded in ' t i le practice ,o fShaiva-yoga, It is asserted that th e practice of Shaiva-yogat e rm ina t e s in the attainment of'that epistemological state ' t h a tis known a s t he ' st ate ' ofpratyabjina. o r "recognition." It is as ta te ofknowledge in .w hic h th e essential nature ( s varupa} o fthe Self (atman) isrecognized as being non-di ffe rent from th eAbsolute (paramashiva). Also through this epistemicreeognitioa is recognized the fact t h a t the external world isnothing but the self-manifestation Of emission iabhasa,.V i sa rg a ) of the Absolute iParamar thasara ; 48). Mor e o v e r ,this epistemic recognition results in the realization that one ' s

consciousness, which is essentially of'the same nature aAbsolute, is not only limitless and infinite ,I butomnipotent, An adept who has attained t h i s stat,. ,.. db" I,recogmtion 1S terme as tile one 'W-0 IS l ib e ra te d -w h il e .ijivanamukta) (Ishvara-pratyabjina-vimarshini 2 .3Ajivanmu"kata , while living-in-the-world, isnotboweverfrom the impact of pas t deeds isaneita-kormon, prarabka~ l 'ma .n ) .He will h a v e lo aresp the consequences of'hisof previous existences till t h e y are exhausted, To r eunderthe impact of karman 'would mean that he is nocompletely free fromthe limitations o f b o nd ag e. Onckarman impact is exhausted, fI , jivanamukta realizes peid en ti ty " with the Absolute, which means t h a t he isentitled to enjoy all the divine bounties, The state of pei de n ti ty w i th the Ab so l u t e c ar ni es t o be upon t h e a b an do nmof embodied existence, that is, after death. This . absoluteof' Hbera t i on is technically called the videhamuktiliberation ...upon-death (ibid.), Ajivanamukta, in c on trastvidehamukta, h as n o p o ssi bi li ty ofhaving the' experiendivine omnipotence a nd omniscience on account 'beinembodied existent (ibid.),

There is 1 10Wie ' ver a higher s ta te o f liberation tjivanamykta h as th e ' p o ssib i l i ty o f g a in ing as an em b oexiten t, and. thi s state is call ed sam a vesh 0"submergence' ~This Iiberative state arises unexpectedlthis state an aspirant has the perfect experience of idwi t h . the Absolute. It is 1 8 state of experie ce in 'whicaspirant's consciousness, as it were , is seized byAbsolute, While being conscious of his i nd iv idua l i ty ,asp i rant s imu l t aneous ly expe r i ence s as, if h i s , indivconsciousness is being transmuted into th e Abs(TantralakaJ 1 .l 73 ,-174). Th is exp erien c e o f subm e rg encindividual consciousness tnto the Absolute results irecognition t ha t the so-called individual consciousnesn on ...d i f fe r en t f rom d iv in e c o nsc io usn ess. The exper i ensubmergence also terminates in the realizationsuperna u ra l p o w er s (siddhis), . FO'f a j ivana .m ' fJk tu o f ' t h i s.there are two cour s e s , open 1-0 him at the end of his eajo urney: H e eitherchooses total absorption inthe Absoluhe may incarnate himself as a t superna tura l being Lpurpo se ofextending help to those w h o se ek l ib era tio nl at te r c o ur se o f 'a c ti o n s ee m s to b e b ase d UpOD th e Bodhismod e l , I t is a m ode l that t e a c h e s th e a b and o nmen t of d

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forpersonal salvation for the sa e of others,~ Apart fromjivallamukti ' d videhamukti, there is anothertype oflibera ion, whichii known as the kramamukti or "thegraduated Jiberetion''. It is a liberation that is c omp l e t e l yd e p e nd en t upon 'the g ra c e o f 't h e LO Id . The grace, h ow ev er, issuch t ha t it do e s not te rm i nate in c om p le te liberation fromb o nd ag e , While p r a c t i c ing Shaiva ...yoga, th e aspirant does notd e v slop such a spiritual c apac i ty tbat w il l enab le him tO Iloosen. in one go- the gr ip of .. purities .. ipon death theaspirant of such a pa th 'has, the possibility of entering th odivine abode tha corresponds to the spiritual stage he hasattained prior to his death. Upon entering th e divine abode he,w ith th e a id ofth p r e ' i d ing deity o f th e abode m ay be ab le toe l im i n a t e al such impuriti '.s tha b ar' h im fro m gaining acCICS'Sto 1.1 era t ion, Th e asp irant , in a . graduated. manner mo v e s todifferent higher d iv in e abodes, an. ' ultimately r e a c h e s a satewhe re by h e ' merges in. th e ' a bso lute " ( i id ., . 3 ~244=45 ) .. Th i sm o d e l too has :__ equivalent in 'the P ure L and B uddh ism ,which b e ieves t h a t salvat ion c o m e s th ro ug l .faith ra h er th ans el f- ef f o rt . R e al iz in g the limitatiom o f a hu -"an being, theP ure L an d, B ud dh ists arriv ed at the conclusion th a th e graceof Am i t a b h a Buddha atone ha ...b e p owe .o f freeing manm om his bonded c o nd it io n . T h ey wh o h av e faith inthe sav inggrace of Amitabha enter, upon their deut _ in 'Wes ternParadise, As Amitabha is h e presiding Buddha of thish ea ve nly re alm , so h e enab le s h is. b e .ie ve rs to ar r ive at t h e 'u l t im a t e sal. ific s tate o f nirvana. It is exactly w at the Trikaseems to be propounding in the con t ex t of its. t h eo ry ' 0-kramamukti.

Th e l,atu.re , o fRea ity ~Most of the Vedic schools of t ' ought adhere to, ,8p h i l o s o p h i c a l viewpoint t ha t may b ,e termed as realisticp lur a l i sm , As rea l i s ts t h e y believein the reality ofmore than

one en t i ty , Th e oldest realistic s c h o o l . is t h a t of NyaY,BI-V aish esh ika , Th is sc ho o l o f t h o ug h t b e l i ev e s in the e xist ne eo f se ve ra l e le m e nts like atom, soul, mind, time, space, 'Go d .and so o n, The o th e r' r ea li st ic sc h o o l is that o f'M i m am sa, o rthe school of "exegesis, ' Being' a believer in s t r i c t realism,' t h i s s c h o o l ag r e e s with ' N Y , 8 1 y a o n 'many points, Th e o t h e rrea l is t i c school is that o f Samkhya Y oga , .hich b . ie v e s .the eternal existence of 'matte tprakriti) W Id soul tpurusha).M a t te r in i t se l f is i n s en t i e n t , This insentient matter b eg in s t oevolve i t se l f into' he m a n if est c a te g or ie s of exist ne e th em o m e n t t h e r e i s disturbance am o ng ' the t h r e e innateconstituents of i t- which ar,e' termed as pe.aceful,sattva ~passionate (rajas)J and inert {tamas). Due to th e disturbancein th equilibrium of t h o . const i tuents , one of the constituentsdominates the other two, It is this disturbance that reallyprovides the initia movement to p r imo r d i a l materiality to

evol .. its. lfinto the manifest categories of'exisn nee. Wundergoing the p ro ce 0 ev lution soul which isobjective a d pun 0 cio ne ...so m eh ow c om i c's inconwith m s en ti ..nt r na ' e r ia lity, . a c o n se q u e nc e ofthis c o nth e so ul thereby ... . im ~ o n _.. in what i s . called em b o dexis tence . While in th prison-boo e o f mat t e r , th e sopurity iot a f f e c t ed at a 1 . t rem ins pure', ' .it was prioits. e n la rg em en t, h e r lationship b etw ee n th e so ul . an d mais of the s,ame nature hat oc' u b " .'..n an object andre f le c t io n ina m irro r, Th e inv o zcm cnt o f so u l with matherefore is not real bu t appar en t , The t h e o ry of th e tc on tituents bas, also been mre tp r e t ed in terms of q ual i(guna) ofan entity, The' . ature o f an enti ty is either goenergetic or armful, If seen rom a psychological poinview, man's character is either good, active, or evil}.Inapplication to ethic .. the henry telis us tllat actions are eigood, passionate O F evil The t h eory" thus, has influeneve ry aspect of Indian philosophical t h ink ing , No schooI nd ia n t ho ug h t h as e sc ap ed from the far -reaching i n f lueo f t e e S arnkh ya p h ilo so p h y V aish nav ism and S ha iv ismthe South also follow this realistic pluralii m of t h eSamkh y

Buddh ism as a he t e r odox s c h o o l oftho ug h ' d o e s no t aencourage any ki d of search fo r a me t a p ysical r e a l it y . .early Buddh ists w e re no o n ly re a l is s b u t we re analyt icarealists ..As realists t h ey believed inthe existence of elemeAs emp i r i c i s t s , they rejected the e xiste nc e o f su ch e nt ithat could not __ ve r i f i e d empirically. -or t h emphenomenal exist but exis m om e n ta ri ly , W h ate ve r th e re iof mome n t a r y existence, Inso fa r as numan exis tenceconcerned, it is simply a t p sy ch o ...p ysical comp ex~permanent entity like th e self exis ts 'w i th in man, Man..simply a b un dl e o f e ve r-c h an gi ng aggr gan ,s~A s to h ow'w o rld h as c om e in to ex i s t en c e , is , due '1 0 1 th e c h a i ncausation, Thus the prine ip le 0,-first cause is eliminaonce...or-all. Insofar as . uman sub je c t i v i ty is concernedc om is o f f ac to rs that a re as m om e ntary a s a re th e ob je c tones. Sine ' this naive realism could 'Do t satisfy" the in. -yearnings of man, it was ac co rd ing ly abandoned in favou..critical p ...nsophy upon the emerge' ceMad yamaka s c hof thought, This school of thought was so radicul thane i t he r affirmed nor de nied th e e xiste . ce lo r non ...exi re neanything, S ince nothing can affirmatively a 'f negativelysa id about Reality" it is better to re m ain silent This s i leconcerning Reality was id en ti f ie d w ith . t he B ud dh a's M i dWay d o c t r in e , w h ic h m . - ra ined th e avoidance o f ' e x tr estanding whe t h e r philosophical o r e th ic a l ~ Further,Madhyamakas interpreted th e avoidance o f extremesdeno ing the Buddha's theory of dependent originat(prtatityascuntutpIQda). The thrust of t h is doctrine is - t h a . tp h e n om e n a l entities do no a rise ythemsel sorthrcughth.


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her, The arising of phenomenal entities occurs through the. .. I f ~ d d Th ,i d frtnciple ~0' mterdepen lence.. . lS "~octrme 0:-.-d d ~ l~] d ~ d '0 b '. al1 1 d thten epenc ence lL S grap Ci a Y I epicte .In w , "!MIS C led ,eain of causation, As phenomena arise i n t e rdependen t ly , iteans that they' are' destitute of an intrinsic: natureThat which i s . devoid of bmarenature is,ccording to the Madhyarnaka thinkers, identical with

(shunY' l l l a ) . , Insofar a s th e A b so lute is c on c e r n ed ,e c an ay ao th i I D I ,g ' abou t it~as it transcends every mode' ofI, t is Emptiness alone that i nd i ca t e s as 't o ' wh a t th eis. As both the Absolute a nd t h e. 'w o rl d. are identicalth E m p tin ess t hey thereby are non-different from e a c hh er, wh ic h m e ans th at nirvana a nd samsara are one and the

This r ad i ca l negativism, howeve r , could no t last f O I 'ong, and accordingly' a new school of thought came intouamely, the Yog a c h a r a school, The Yogaeharachool, being idealistic in orientation, endeavoured toarmonize the' naive realism of early Buddhism with the

philosophy of Madhyamaka, Instead of laying itsggs in the basket of Emptiness, theyog,ucharifJ' postulatedhe existence of Mind-Only, Insofar as the world outside i s

- it exists to th e extent it is being perceived 'b y them -," -- T h ob i e e t i ve w' orld t i C ' , "'0 b " tn '" ....l '.' .' .," .. "~ ., ,e . ~'" II . J j , V . I , " , ~ 1l,i:!Ii!L . e ,ea l..le l.ll as a mere

m ). A' ind .. h ..I V :UJ. .I ~ or consc iousness , I oweve r , IS asomentary as any other aggregate, Even 'this idealism of the

could not satisfy the religious yearning ( l f anerage Buddhist Ultimately a kind of th e ism as well asmon i sm was a l l owed to emerge, The theistic

hope to the ordinary be l i eve r that he 'h a s t h eossibility of gaining access to nirvana, whereas mom sm.' m a p ilosophical outlook li n terms of which eache n t i e m i t ' - 'bein-~g' . W ""Ii} ' ! f ' I ' C l e e p" o . . . . o ' tr. ~I ' I l l y " ' 0 " be i !'1i B , 'ud d ha,~JLIJ... Lr. I , . _ O-~ .~ .. , . I.,.,.ll.: . ,at .~".".V lUo .. J I I .~l-.- " I

mat t e r , It is, " t h i s 'view o f flux or c hange that has prevmost of the Buddhists from embarking ' upon an on t c lo

The doctrine of momentariness is so universalized as toead to the conclusion that no permanence can be es t ab l i shed .. any empirical category, 'The momentary existence of.,~ ~ ,. ~ b h .pmca: categories 8LlSO mean s t iat there IS no' permanent

that may be seen as the basis of change, Insteadempirical entity is generated in a moment and, while

enerating as its replica ano..her entity, passes away in aoment, This process of m o m en tary gene ra tio n andt, ru tic . .. ',".'", Ail.. ' 1 , . " N th ." ' - d _: 'b ' " '0 .:s . c o n go e s o n. eD w,e ssy" '.U~I m g en. ~ure ,s ,cyon a

m o m en t .. It i s, this perspective wh i c h the yogacharinsI, d " F .... . . . . .

ave app U!~.to conseiousness, . o r tnem conscroueness rs asomentary as any applied to consciousness .. For t h emC]OUs ,n .e, ssi s a s 'momentary as any o t h e r empirical entity,momen t a r y existence of c o n sc io u sn es s e xp re ss es itselfterms of m e nta l sta te s and physical en t i t i es" For ' t h e

nayana Buddhists the momentary flow ]S ' oftwo kinds: (a)a nd mental s ta t e 'S and (b)matter and material entities.ccordingly is inferred the conclusion th a t 'n o metaphysical

is to b e f ou nd . beyond th e m om e n ta ry flow of mind and

,.,journey,The sectarian Hindu re lig io us sc h oo ls uphold t he i

respective' 'views concerning the nature of Reality,Vaishnavitc school of Vallabha claims to be monisorientation" 'ye t 00 investigation th e claim does not stalogical test. Vallabha's philosophical 'views, are closerviews of another Vaishnavite thinker, name ly , RamInsofar as V e ersh ai va sc h o ol 'is c o n ce rn ed , it is , d i ff i c ul 'tas, to 'wha t they meanb.y samarasya. The concesamarasya :isso ambiguous that we are unable to ' t e l lthe relation that o c cu rs b etw ee n the liberated sou l an dAdvaita Vedanta of Shankara, althongh monisticorientation, is not sufficiently theistic (See Mandkarika, 1~16-17)~ ..The Trika Shaivism of -Kashmir, whilcu.phold

monistic theism, thinks that the Absolute is the ontolosubstratum of all 'that is manifest, As Absolute, it isbethe reacb of empirical or rational categories of thoughAbsolute as transcendent can neither b , e : explainedexpressed, in t e rm s of In te l lec tual concepts, ,Whrational knowledge W I t !' may gather about the Absolutealways in t e rms of approximations. The Absolu

- unnam ab le , and . so ' w e cannot speak of ill as being ShShakti (Tantraloka, 2,~24)~ Whatever 1inguisticconceptual formulation we may formulate concerninAbsolute, it is never absolutely real or auth(Iskvarapratyabhtinavimarshin 1~1~2). Th i s is so b ethe intellectual formulations about t h e ' Absolute are adetermined by the restrictions that space-time imposethe i n t e l l e c t ",8 capacity to know, A s. th e Absolutranscendent to the space-time continuum, 8,0 the int'which is transcendent to the space-time continuum,intellect, which operates within th e trameworkofspace-has no capacity o r power to conceive as to what the Abi s in itse l f (ihid.). I t is, tills n on -c o nc e iv ab le A b so lu tesaid to be the source as well la s substratum of allmanifest, Although undefinable in itself the Abhowever has been defined as that is eternal and i] ...onsciousness. As the SOUI'ce of everything, the Abthereby is everything, Being identical with every macategory, the Absolute thereby also s h i nes i l l , everythh '. A ' ~ '-,L. n'h "d .. 1 , . a . ) l . . henomeverything, . umougn u ennca i 'Wl ' IUl- every ]l':~eno

Icategory, it t r anscends them all,Further it is asserted that the essential natureAbsolute is its Godhead, t h a t iS J the-Absolute is God .very nature, By identifying' the Absolute with Godhea

T ri ke . ' t h er eb y ' favours theism, For this reason, thephilosophy has been termed asbeing theistic monism,


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r ,A .Lon g P oem "Ib y Mlohan Wa l t a

So the days passed and the nights engulfed them.A n d slo wly' and steadily th e Wheel of Time

completed its first circle of His attainment of M ah r "amdhiAnd here we were just entering, the twelfth. month -- the fateful September

When . last year o u r G ur ud e v's Jyoti became one withtheJyoti of 'Amriteshwara

And we mortals were left aloneWith.gaped mouths and moist eye sLooking' for their b elo ve d S he ph erd ,

Our ' b e l oved , S hep h erd h ad go tte n in to th e Elys ium GardenTo t e nd S hiv a 1 5 she ep ,

And 'we the dull flock lost in the wilderness ofignoranceAn d w it h ou t-t h e divine goad with which He used

to push us forth To graze,A nd tills was the month for us to remember 'wha t He used tO I do

on His Gurudev's Anniversary,Thus we had b ee n taug ht and we . had been trained,

'Wehad just to imitate th e act, the way ' He did His Master's D , I Y . .August wen t by and . u s h e re d inS e p t emb e r

The preparations we re st ar te d in humble but eager manner,Th e p rep ara tio n to sanctify the place of the yajnaBy smearing with. a mixture of water, earth and cow dung:And wash ing the twigs and ..roots of the sacrificial wood

fo r the ya jnQf )' T o , kind le ' the ' etemally sacred f i re ' o f th e ha vanA nd a lso th e prov is ions , th e rice, th e lentils

The 'barley' seeds, sesame s e ed s and the other ingredients or th e s amag r iLa and behold so m uc h o f 'th is s amag r i in abundance 'was keptreadyBy H i m . w he n H e ' ' was in the body's bondage, th e physical f r ame

An . d th e d ry fruits and so many o t h e r goodies and dainties for ahuti-Th e dates, t he a lm o n d'S a nd th e o tus seeds, coconut fruit etc,

A nd , a lso th e picking ofwalnuts fa l len down from H is walnut tree'These small sized walnuts dotted down. on ground and spread everywhere,


18/43

The se rene m id smiling, yet c are wo rn fac es, ofguru-s i s t e rs a nd .guru-bro the rs'Working clockwise, e v e r yon e 'b ig a nd sm a l l , y O ' U D c g and o ld

Juniorguru-brothers a nd se ni or guru-brothers,J un i o r' g u ru -s is te r s a n d sen i o r guru...is te rs

All in ' li' ! i W o ! 3 i l . . . ; ;* " I i g 'm o d e : & ' .0 ' - - t b e 14m 1 5 ' i I : b 'S " p tem b e r.I r . : . . . ':'a_ l , J L lJ J J , ' , ~ " ' "J.fr "" , ",.... "I ',,""1 '" "eITo have His "Darshan' 1 & ' feel the fragrant t ouc h of His abode" the Ashram

A nd the seeming feel of His v ib ra t i ons in H i s ,A s h r am - -H i s , P a r m d h am at Isbber, Nishat,

So with such gusto and gaiety o f o ur heartsTh e Day d awned and w e we re up a t 3 ,am. o fth is c ele st ia l n ig ht

The devotees all f r e shened up by' hav i n g ' their ba t h sAnd cleaning th e ir 'b o die s,

To be r e ady to enter the yajna mandapA nd like boo s, h ov ering o v er flowe rs w 'e bee....ined to ' th is h ava n m a nda p

All "bees" 'eager and mad to touch and kiss their f lower"The en try w as anno unc ed "

We allentered the ha l l we call havanshalaPartitioned in two segments,One SqUM-e' ' the h a v a n kund

And th e other section for the devotees 'to chant the mantras,The havan area.was all to be ' aglow with th e holy' fire

.Amidst the chanting by the p ri es ts, sc h o la rs and beloved d isc ip le s o f S wam i J iBig and small ~young and o ld " lad ie s and gentlemen,a min] crowd a s s emb l e dThe workers and volunteers surveyed and re-examined their l a s day's work ,

The i t ems of the havan samgri 'were kept in promptly 'arrayed.In thaals and chilamchis,

.A~He used to when He was doing' the same exercise for His Master Mehtab Kak,_!

Hiewould call that d a y ' the Divine Day, t h e Blessed Day ,We also geared o u rse lv e s u p to imitate: H is exe r c i s e fo r Him, our Master ..T ra di t io na lly w e c al le d th is; day t h e 'Jag Day'

In the corner of the havanshala there was the b ig metal tubA huge one filled up to the brim 'wi th amixture of rice, bar l ey , d r y ' fruits,

Flowers and petals, ofmarigolds, roses and chrysanthemumsZinias, asters and . sa lv i a s, green belpatra

S o m any h ue s and fragrances,The scent 80 supreme-and so solemn and. so se re n e

A nd 10 a nd 'b e h o ld :A wonderful two-winged being, most beautiful and 'exuberantly pretty

Withtiny wings of chequered design, unusually ofa bigger . sizeAnd that too a that mome n t ofthe early morning Caine


19/43

and f lew' in f ro m so m e w he reAnd sat on this big tub full of samagri

All of us felt stunned and wanted, to see what it as~What is th is b eing and wha t is it do l i ng?

A l l of us m i s t o ok it'To 'be something' celestial or His messenger

But i t 'was a beautiful but t e r f ly of unusual size and stock,A divine thing perched on its haven-Amidst t h is se n se ofmystery and awe-stricken

We saw this b u tt e rf ly t ak in g off after t as t ing ' th e c o nte nt s o f the tubA nd h o v e r e d over t h e havan mandap

Making one c om p l e t e circle' l ike ' one full pradakshinaAnd left this place f r om the propel' exit door.

W e saw th is , peaceful butterfly and bad e ' it goodbye in silence,The entire havansha l a is open o n , all s ides ,

This divine mes s eng e r c am e fro m th e s ide of Am rie sh w ara te m p leAn d , made its g ra ce fu l e xi t f or m the d o o r facing S w am i Ji 's As h r am .I t completed one c irc l e w it h supreme grace'

S low ly it d i s s o l v ed into th e e ar ly and hazy l i g h t of th e d aw nA ll of us looked. to e ac h , o th e r a nd our silence spoke v o lu m e s ..

No word was sp o k en , b y' anyone ,W ho was this c r ea ture ? What was t h is b ut te rf ly ?

Ea c h 1 0 1 'us looked at e ac h , o t h er ' in si le nc e a nd e c st at ic j ' DY A nd everyone had his or h e r m e a nin g from th is experience

And , ' th e dawn advanced into the dayTh e mOO:D se t a ndGod lost inthe m o rn ing g lo w

'The ' rush of work also gea red up to f u ll t h r o tt le land speedN ow ' the g u es ts st ar te d r us h in g in

AU w e re e nt ert ai ne d . 'with kahva tC'1 w it h w at er ... h est nu t f lo u r Pllt,i3And t h en a ll o t he r d ai nt ie s appealing t o e v e ry o ne 's pa la t eT o d a y w as th e first Samadhi Anniversary of o ur Master

,. ,

-An d , e v e r y o n e ~I Se y e s 'wer-e looking for - someth ing , fo r someoneAll tired e ye s and souls mu t el y c ra v in g for their' Master's p r e s en ce

And all were compensated 'b y a supreme splendourThe vibrating g ra nd eu r o f something that c o ul d, n ot b e e xp la in ed

H is invisible presence solacedeveryone inhis, own , wayWork in the kitchen was in full swing

Ladies " ,' er e f i l li n g earthen p l a t e s ( ca l l ed , takoos; with kheerSome f rying potatoes for th e guests pouring in ,


20/43

Th buzz was growing insid e and o utsid e 'th e havanshala.

Th e mandap echoed wi th , f t e s ou nd of shlokasWhich rose and reached th e h e av e n s n...

D iv ine v ib ra t io ns 1The havan advanced to th e middle of th e day ' ,

H ym n s were be ing sungS om e people were lost inmeditation with their e y e s c l o sedB t su dd en ly th e serenity b rokeA sh riek , a loud cry b roke th e solemnity ofthe mom e n t'Wha t happened ? eve ryone was awe-s t ruck and yel led.. . -O n suc h days c al le d 't he S h ra dd h a D ay

The earthen lamp, t h e , tsongis supposed tOI b e kept 'b urn ing c on tinuo usly w ith ou t a b reak

At this particular moment wha t had h ap p en e d l'Suddenly the flame had dimmed and was just about to be bum out

O ne de v o te e c rie d that the l am p was extinguish idA n oth er d ev o te e a so rushed 0 th e lam p ' to fill l i t . up with gh eeB oth th ese devotees were near ing t-e lam p with a ma t c h s t i c k to l i gh t i t .

o

II!

And as 'they were about to lit th e lam p I t b la ze d 0 :11 i ts O i W D !

The 1 8 1 m . p W'(lS DO l t ex t ingu i shedProbably the flame had goae into His ab-ode to make obeisance to HimA nd these two de v o t e e s looked a t e ac h o th er with wide and w i ld eye s

W hat was this? Wbere had the f l ame gone I ?How did it lighten up again ?

Both these devotees had their answers in. t h r . ir heartsAnd b oth b ow ed to th e lamp

he crowd of guests de otees started pouring inThe civil, the military, people of a ll c o mm uni ti es men and women

A lI d ec i ca te d p e rso ns c am e to se e and . 11e l th e c e l e s t i a l p re senc e o f S wam i JiIn _is immortal form, invis ib le f r ame , divi te personality

All offering their shraddhanjali b' y sitting in silent m ed ita t io n S o m e fixed th eir g aze ,o n H is c a s emen f a cm g northeast

W I 1 " refrom He' use d to ' bless us all with H i s in no c en t smileThe sm ile wa: m ore subtl ..and sublime than, t at of Monalisa

Lo rd S hiv s h ad . c arv e d H im and H is grace a n d H is sm ile o n His ' v i sageA nd . veryone fe'- fulfilled by' .tth H i -I blessings and, l o v e .

Ccmpassionate and kind He a lways wasAnd He always sha 1be to him who fully surrendersS urre nd er is h ie key t o ' a c h ie v e sune r - consc i ous mes s


21/43

~,And the day passed on -- th e Wheel ofTime doesn't careThis Kalehakra grinds anyone, anybody who comes under its 'weight

r Our Swami is special ...-time bowed before Hi s . majestyNow the finale o f th,c'yajna approached

The time of offering had arrivedTh e pind pooja had , started

A .I I s to od up in respect with ey e s, c l o s e dWith handful of flowers, chanting' shlokas ...~ the Gurustuti~ fo r th e lo v e of our'M ahagu ru , OUI beloved Swam i Ji

Th e day h a d, b e en ve ry hot, sweltering hotAnd as th e devotees wer e t h u s l C N S , t 'i n reverie

A , divine of breeze blew, touching the nape of eve ryoneEveryone's h ead turned" for they felt fans had been switched 0'0

But th ere no , f ans , DO,p a n k h a sYet th e soothing coo ln e s s cooled everyone

T hu s a ga in everyone was blessed by Hi l s , coo l c empa s s i onNot only in the ,mandap the atmosphere became refrigerantOutside there w a s a rustle of leaves

Wh i c h store themselves away from the branches,and flew into the mandap

And dropped, into the sacred flame of 'the havanIt se em e d th at , each le af wam ed to o f f e r ' i ts -e l f in , s a c ri f ic e

Puma ahuti was over a n d s im u l ta n e ous ly the b reeze stoppedN'~ ", 0 'more teaves came m

A b le sse d c alm a nd se re ni ty p re v ai le dWhere from did this breeze come?And what were the' leaves ?

Where' they m e sse ng ers o fth e Master?Th e silence 'w a s t h e re in solemnity

Much was said by s i l enceA n d , everyone from the core of theheart thanked H i s v i si ta ti o n

H thl...ewas. I ereH e h ad c o m eA but terf ly,

And , th en 'th e f la m eAnd then t h e 'b re e zeAnd finally the leaf

God bless OUI' Mahadeva - (lIUl'Muhagur-uAnd God bless u s a ll .


22/43

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23/43

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1 1 q;,( l i t T tI a n ~ i f l '( - ~ ,~ ~ , ~'M F 5 I c i F f ~ A "$ 1 1 1 : 1 i ~ ' - i T t l C f . i 1 " 0til ~' ~lr4=d ' f j f i IQI(4qof i ' r lf ;t~ ,~ ' ~ ' f ? i A A ~ 1l (~)a m f t r o f 1t i l = M 4 1 ; : q i 4 5 1 '~ ~q) -m tl 3l~( I ( "4 i ih : t ~Ir e t n r " J f f f r a m f l l l E t i' ( = 1 4 C f i I { 1 T '$ f . t16 q ~ !li1l~: ' Y l f hZi ( ~ cn t. 1 3 f li J lq~ t: lI ~ :t ! I, '~ ' I ICfd , t t14I '~~ i l am 'm '-e 'll~ "~ 1 ~

,q;~,4R itq(t~ll1 J f n : 0lJ ~ ~ 4~~iii~ t n ~~ ~ q~~ lltl a{if "g11 ~ ~ 'q:ij ;o .-qf~ l I ld l tR '~ r~ il i?f~ C f i T Y lI l'+ r ~ I Ch~4 t I ( V1tr r . f f r~ eHII( . qffl+llf('4i ~ ~ " t I T ~ , f j f , q l l f " t i l ' {~Cfi ( mf(l~l~ i .f i l ' .a' ~ ? : m r tl " t f 1 : qtI' ~ $j ,4 A I [I I( ' ~ a m ' ~ T {C 1, t t ~ 'W 1 , _ T P i t ' c n T d iH l1 < ~ it i f t ~ i II T t :f 2i ' g: t~ '( = dt~

'-. jt~ tt f q lE i 1 1 i t a = u " ; J U 4 a r f A : 1 1 i : i l ~ t t 1 r d 6 0 ' d t, f i :n ' :-m ~ ~I'i ~~I":!tf: ~ , t E \ q w t A " ~ 1 f t : : I3l~ l i r P J . ' ~ ~r!f~~i{r ~ 1 1 ~ fC 4 ' f r ~ - : m t fl m

~ fql{&q Cfi l f b 1 f ( 1 r t ~ . a i h : '~ ;pq"tl' a : r Q . . , 1


24/43

'Ch~J4jl( 4 t 'e t G ~ r ' 1 - ' ' i f i l a u ~ P 1 E t i T .. ~ d, tn~ ,qeU $.t i lr t .1~

I q T ' ,t c iF 4 1 ftfi ~'r\ l l i 1 f~ ' 1 1 \ '~ ,t1 ,~ ~ ' ~ '~ W~ i f i l '~' 'ijit(dlll ~' ~ q~ ~ " F e t ~ T ~ - 1 W l ' ";f -m a m m ' '~ll.f~(

c f i t e t U , < , ~q I It t l ! I ~ d 4 :I l 1ijIli 'qiT l i P T t'l ' + ! l ~ (4 - eA C f f t ~'m ~ i ~ ' s t ' E P i U il' - + 1 1 l f t f l J l e u if(d 11 1 f t 4 ('I ''8~ 1fij'iI~ w l o r a f R 0 1 1 '4 1 1 ~ ~,~I ' I it 31 ~ ;a ~ ~ ' "~ ~ t R iie Q~ ifij C f18 ~ qtu ! ~ ' ''4 t1 d f ~ ~ M I(q~ql~~ ' ' E f i T 'ft"i- i . ' ! % : ~I l l f t ! f I t lH4' i l11' llIT" q : ; J 'If . i t l l~ ( j unct ionotwo ormeeting 'points of th e two) 11{ ' 'W\ i I~ l~ ' ~1 , ,:q lf~~ ~ ~ ~'-'ifR 3 t j : f l l r ~ 1 1 1 4 ( < l1 ' ~ ~ ~m~ Ieq ; F { 'q ; l ~ ~ il~MIUI ;Q"q ' I I I ( ' ~ 'nte' q -""'1

~ '::i~ "~ , t" ~'~' lJi j'~ '~Et0i() '"i{l( fEtff: " " " " ' i i i " ' ' ' 4 ~ e i a ~ ~ l ' t / 1 ' i f ' lM f t . h -ll '~W r l l l ' ~ ~ ~ G]


25/43

' c k ' ~rCf i(, t l f l rCf i r{ , m qfiJ~R ~ ~ i f f t -q fi QP 11 ~ ' fQ : '.'ijf+;.- ."i "" _......f.~'t a rf .:r ~ ~ ~ ~ ~ ~IICf l ; p 3 J J d 5 1 ' : q,'\II . 3 l ; . . . , I I " ~ e n ~in~ 'r e nu 'Q ~ f ( lSI d 5 1 - ~ f(~jilU ~ ~ m - ~ ~ ' a # t " l f i -qft'fl tt l I a n V L I f ~ ( il 1 1< I l ' R qft

{ f r > J I fi r q;r 1 f C f ~ - ; i j f~e : @ 1 r 1 q5 ( 1 1 t ' l , ( : a u itr.S4 < f l U G : Tqff' "9l l tJ 1 li i~m ~ ; f { ~ ~ ! 1 1 Q 1 ' hH( I ' il ' ~lct(tt4"q l ( 1 1 aufi{' ~ i ! 1 1 ~a l t e n i ~.~ ilft ~ W ( l d f~>11 .W f r it 'll Cfle " C f j { t 1 1 t m - q r ; f t~ q;;(' ~l'i111 ' I ~ Q~h' l< ' l I l " '~ ' e r t f tll1 s u f U ~ , q 1~ Cfi,(tut N '4 h;J ~ m~iR ? f ~ ~ mU4 , ; a,

, t o i , e 1 ( 1 R k I ~ 'd ifqm . : r F r t ~ 1f iT I.~ ' ' - ; q ~ '; f ~ dE L I m e n '9 j E fd fQ ~~ ' ~ I

.,

fI'l1lfq ~~jl qw ~ ~'a r q ~ r i { ' ~ ~ f 4 I ' c r t t ~'I ~I

fq t t ; I ' 1 ' I16 ,~


26/43

m , u n a f u 0 0 1 :< 'l1 . (" ;q ~ IC j\ ii :l q;J 3lf~ 'R: ! O l q j , l f f i a u? r l~ ~ ~ c t < W i t W f tz I ' it. ~ W I l{ R f ; 1 r 3 1 tA T ~ "TheFirst and Last Freedom" . q ' E f i m t 'ffi ~ ' ' t I T ~ ~m l J m U T I W ~ C f f t m ! : R T -q ftl ~ ~ . \-Wf ~"choiceless awareness or an awareness which is not ofthought" ~ tl ~~ "non-interference" . c 6 ' 'q'fq . qa : i ' h : Zen c t "let go" ~ it . a f h : it C f iW I '! fJ c f i "choicelessawareness" it ~ l ( '* :~ f1 c ii m~ c n l m ~f l : R : r n ' t ~I ~ ~ it It'Cj4 fq)1 1 o r w r it ~lfcf iHl i t " l l tl l U f . : r i r 3 lJ ' lR ~

W i f iT I C f i T 3 l'l.Z ITf l ~ 1 l r . 1 2 : c f; fffi; f c t i < u it ir ~~ allR m~~ it f . r < r n ' ~ ~ ~ ~ ~ 3 l o~ " i r ~ ~ I ~ ~ ' S f C f i R '


27/43

..

31'fl~,II'f'lifi ~ ~ il~~t I @ C i f ~ "ij~ lSUGjI ~'f4(u , 'W ~ "q (qf in e t J c f; ' ~ ih'& 1 :1 14 i f i t u, i ! 1 iftI ,t i f f t i t{@ ! I \ 0 1 1 1 , ( 1 1i\ 1 I~ fq ; 1 " : ' . I ;q i C f i d l 4 1 ' ih i " f 5 f i iQ II ~ ' ~ 'i t\ jUdl t , ~ ~:;a( t t i j f d 4 ,~ fi i '1l ' it~

~ 4 i~4R lfq ~ a m , ~e:I;!ij ~ ~'~ at*il;lF~ 1 f f i i t ' 1 r n ~ ( ~ f ~W lIl{U I ~ m amr~{ol 1 f t '- t ~ I ~ t ; l l r ~ l 4 1 qft ~ 1 ( f J n ic F ; ' ~~it 1 ff t ~ Nt~t ' f a T ; ft I : t Iq It'li ifiT ! J I F a f i i i k 4 " " C l i c : U - c t f t ~ tl q ~ d: t ~ i E t < ' H ellf~ i61 i f i Q , ; i U t ~~ ttl~,ltIll \U==t1t t t' I f C U t c t IIttl e n I " r i T ' ~ d i(ff ("q i: U I' ~ a itt ~ t a i i h : ~1~ tr o m ailqi{Un - g a = u ' i f 6 t ! f4" '~ $ d : f l ' J I6(1~ a n ' 6c o r 'r q = t etlJf l q ;y J l I f a f i t ,ki t ] '4 i01 ~ fi,.~ r f t f C f t EllMit~ ~ if; s .t m f i 4 , R q I . , ~ 6tJl ~ eq:;t11' t .C f ~ m r q i l 0l Iq :H: t l Fm a 1 l { D f Y ' C f i l l t l C f i t ~ 1 l ~ ~ ' '~ i j i t 1 l., q r : e 4 1 1 ! ' ~ ~ ~ 3 1 !: )+ iI II ( ~ q(' i , f i l l fEt 3iq~ fifi,l ~a l 'F r ~ fd . J i ' l f , , - , - - , w n ~ r ~ , r L i& i t 1 1 ~ ' t t I T ~ c f ; qf, ; P . 5 I J . # \, q ~ J ~ ( a m ' \ i j 1q1 'CIT a t F t d ttl a 1 4 ( q~ d II t I

aR" ~1'CfiR~'~I"Jf i(RI 4( ' ' ' " ' (1 q ; i j f t t t1q ' W : r m 1 " ~i tR l q {IiI'1 = = < : : , '; qrr 'dG'f 1 1,til lO t II 'tit' P i + I (fi ' ' E I i t , : s t ,~l ' ? f i ta ; r R ' i : H l ~ l r ~ ~ - ' , " - ~ - ~ f i a B < : c t 3 1 R l ' f 1 : C f ' d i cn ,@ ~~~ '(1 (6 ~ a Q U C f d ~ ~ t : f t 3U1r i ! t c i; f i A T 0 G r ' ! f t f' r i f t ' ~ ' ~ tl a ; n E t t l f a . ? 4 e 1 I ~ C 4 ~ iilj,~I(~

II~~I q=flU ' it~,

mm -q ;r ' ~ ' qll lt!1l '41rftt(1I

=

31~ e


28/43

~H ~ 4 ~ t~ 3 : F t 1 i c r i f ' c 5 ~J f t 4 frq c f 1 i ' i i I ff i, 311 '~ i I (" lU c r r f ~ ~ C h l f , 8 i1 'il~ : , ~ l d IC f ~ ~ ~ ~ 3 1 1 iiiCf i l q;:;rr ~I"fl ~ ~ it '~ ~ fu rt{ ~ w R t i t r Q ~ ' g q : ,- ~ Y F n i t . .q ltr ~' 1 1 ~ 'f~ t; tq + a ~ e r r i -$ mel ~ 1 Y + < 1~ i 1 I I R f m '~ ; ,p :q ma:!I~~( e f i : ~ ~ , i h 1 4 : l m - qii,;fi l lJ tf~d 11'1 % 1(#~1 q I ail i:UI f a : r f ' q 1 iq 3 j 'I {f ' ~ qij-j d iji ijl~* f i f ;"li1lArr r f r ~ ~ ' ~ ";f\ 1 ) ' ~ ' l J D l T ~ ~ it +itilf " i t W tru f; s 5 4 ' 1 1 4 1 ' " a f i ' l (il!fi t il t I ~ . f c f i 11 ~ 1)-

q ) iftil: t i r t t f I R ' (1f f f i f:li~m 9 ; 1 '4 G it I r i f t l 1 1 1 1 (m 'mr;.e;:fdfqr~teliflrf i i l1 0 1 1i 1 : < : " ,Ir~: ~~ ~ C f l ! f 1 l ~ ' f ii 'f & ' C f i T '' 1 ( 4 J f $llld t1 i {dl t,m

R : i ' ~ t 1 i l 'd64Pl l tO F f 7 f l l i i '&fll(ij ft;;} il t f t S U t t i 'ijl(ltn t Ia i j+ 1 . .. ; I 1 1 1 q ( J ~ 4 U n 1 1 a i R : Q t f2hIYdJ c f; f M q f~5Iqi g f ~ & t I - " l f G "~ 1~(I~YI,(l1 (self awareness) lft "Q~614"r(conscio sness) qft 3 ' 1 1 1 ( 4 4 1 : tI lItt e c t d :: 'a fG d 'q ( I f H Cfi~t~ Iq(44lr~lq "ijfiJ + e t h 1 ~ tl ' < f r tqj\'fll t, ''i6i~':drt~id fi 'It1 aI ' l if J I I( ~ if;m ~ 3 t1 fa ih l; !f l ~ I ai r ' i 4 1 4 aNt1 ~qi '~ ( ,~ C i { ! JI lt tl l f t r i f T ' t .q ~ a t j\JI r t l l l ~ ' q{ i 1 4 1 0 1 d J ~ , f i f ff f ' , q f ; .fq l f 2 4 ~ . q a n , ~ t , f i ;n:-

"5 ICf iT~r ;1 I I 'i It '~~t ~ :t'iF~lqd 1 2 f 1 , ' ~ 1 i 4 1 1 VI ifi!1q t1l i~Tf ~ G 1 1 1 ~ ar!i q:;J ,5 1fl' I '- R 3 1 r 1 J E f T f a t b 4 l 1 ' ~ 3 1 : t 1 1 ~ '~'qftqnl~t l

C f z r l l i h C(f 3TJ'iil ' - i t !IIEfin~I ~ 6 1 ~ I " l f W f1 {~ { c q'tl ~ ~ fti& tl ~ f 0 Q l l ll l l' ~ 1 5 1 i ~ (ietidlU ~ f ; 1 t J 4 ~ ' 1 itCh{ tl Cf( S 4 2 f d f ~ it :gCf iF t~q; ' IQli ltl l ~ i~= 'q (fjrrq t ftrq C ii1 ~ m "f~nq~~ i ft f ' aW g(ltlli~ tlql; ; :1 ~J ftTif C f i 1 \ . 1 1 1 ~ f H 1 1 ' I "3 'q I t i l ' " t i t t c 1 l 4 ' 0 1 0 f 1 1 t f$ t + 1 ~ d ~ ~ ' " r u t f Q C 1 ~ ' t~ I l e n ~ i ~ " f c t ; ' -

a t n ; q \ l i d , t 1 ";f $ t 6 4 1 , I~'~fl f t r c . t '~ ~ f$ ~ l T R r ~ : : I If

'g C 6 I ~ 1 1 ~ ~ =if t f ( i f i l l ( 1 f t t 1 ih ~ 'm i tT( ~lli'r~dT AS l i l \ " d C f il~ ~~~1 il ~ 8~6 'I'lrRtd'lI;r ~ !tI'rCf~ G H i i lE ih f i t .mf Cf i l ~ft J n Iql l' ~1 rm t ~11JiJ '_' ~ , t = iq 1 1R 1 ( d C l i t i t e U + t 1 fqlq} t i tA : : w 2 I , c t t i f f i I f e t i C h I


29/43

-Malini (q lff: t~l) is that garland of elements,arland of letters" no t , from S h i v a (f (t r lq) to Shakti

.f it) : . '. ' f t : " . " S "' " h i" ; ~ . , t " " ". " ea r t h h ' - t o 'I, .-d , " . " f 1 [t..""nO I .. om .. va. 0 e " . _ . . c U I . g ar. an 0, - , e __r -s

to g i v e ' S l igh t touches of perception o f- MalinVijayatantra he (Abhinavagupta) has produceMalini Vart ika of h is ' own but : it is no t thc omm e nt ary ' o f 'M a li ni Vijayataatra, Nobody o n thearth has been able to comment on Malinivijaybecause it is so high and so g re a t that nobody hdared totouch i t ,

such a way' where Shiva is, found everywhere,akti I C o "d ' h ~di id I I I I ' ~ " dtu\.1 IS ro unr e v e rywne re , inc Vl~ tua IS 10'UD I

h 0 hil iI ll th i d 11h i i.e re t ' ." .ne thing in ,a I "".lng,s anu . a . thm gs mthi T b i I M " " lini M " ' . ik ( ~ ) ~ t t hne= Lm gl .'. .s IS '" .. a " 1.,'_ atr.a'4hiiifif IS not hat,

~is different, It i s , a separated class, In( q n l i i f i l i i S f i ) classes are separated,

lass o f S h iv a is separatedfrom A - (~ ) toVisarga (:) ~o n e c la ss;

It is Malini 'because you find everythineverywhere. You won' t find Shiva in state o f S h i vonlybut yOU. will find Shivs everywhere. You w.. .

'.

find Shakti everywhere ..You won't find Shiva inthstate of Shiva only but you will find Shiveverywhere, You 'wi l l find Shakti everywhere. Sois,some unique universal conduct of Lord Shiva,can't be explained 'mo r e vividly, Where Universefound. not only in Universe' but in negationUniverse too; where Lord Shiva is found not o:nlythe state ofLord Shiva but in.absence of Lord S ' h i Vtoo. When Lord S' ] I1 iV3, is absent, Lord Shivaexperienced there. This i s,what is p r odu c ed by ththeory of'Malini.

from Ka (sn')to P a C I 1 ) , - another c lass;from Va, Ra, La, Va ( 1 l "t ' f ! J 'e f ) - another class;fr SSS( ) til]moa, Sa, '.a, .~.}IT'~'~ r: anot ..er c ass;.H a (6')-,anotherclass; .

But in Manni ' one would find everything. . i . :A J J' ' " . . '. .L ~ ~ You must have noticed thatIn Amriteshvartemple alsoMalini is depicted asa garland,S o M al in i is the only system inShaivism 'w h ic h is

te d i th d '" .. kc e p te ...W I" -. g re at r re v e re nC ie an. It is,unknown.he tradition of Malinimantra is unknown till now,hinavagupta has not explained Malini because it

0;

s hidden, Because it was unknown to him a lso , Itas unknown ~in words, 'Not unknown. in

(Revealed by His Holiness Swami Ji MaharajIshvara Ashram in May , 1990 in the even ing.-~ H h ~ d 4!-.L : ..xperemce. ..e must rave expenencec uns m

b ut h ie c ou ld no t e xp la in it in w ord s, Th at isBesides Sushri Sharika Ji and Prabha JMr. Johnathon and Vijay Kumar Kaul l1i,ereal spresent).I -hy Malini Vajayatantra has no commentary. Just


30/43

STAVACHINTAMA IH 0-8 '.-~- Mean~ng of some shalokas as revealed byHils Holiness ,Swami Laksrnanjoo M , a h a r a j

Th e S tav ac hin tam an ih is ' the wo rk . o f 'B h a tt a n ar a ya na .H ewas one of t h e most important Shaivite ma s t e r s who live a.entury aead of Abhinavagupta, The ti t e oft e book

1q1 iillq= < ' 1 " ' 1 = - < t i < l f i ;f t ' r q ' :I, ti 'I FC4 I4& I( II 1 t{ u ft F tt : =u ,q:; aR (Few, f i 4 P i i fillleq,'lj1=!ifl1t4:, 1'1 ~ I I.I. t a ae in tam an ih ' m a i ls h ym ns th a t a re like t h e chintamani

jewel- a fabulous gem supposed t O I yield i t s , possessor alldesires, Recitation of these Ch i n t amn i - h ymns with devotion.0 Lord Shiva bes t ow His a l l - round grace and all t__im p uri t i e s v an ish in s tan aneous ly ,

antah spandandolanandasampad-. bahyaspandama. dasandohinibhihsamviddharadhoranibhih samantatsincha l'ishvam svatmashambhumamasyah. (3)

g iti14ltI'~ q(l1fqqr;i~ :t q,tqllFifill f a F i t , t , 'tf'l'kl 'I

prakashamane paramarthabhanaunashyatyavidyatimire samastetada budha nirmaladrishtayo'pikinchinna pashyanti bhavaprapancham. ( 1 )

.n. rayanah svahridayambunidhervivekabhub'hridv imartdarabhasochchhal i tam yadetatSrishankaras tutira s . : z y anamachakarsatachcharvanadiha budha vibudha bhavantu. (4)

~: JR'llitI'll tid , r q~ C f l tt l ff ! 4 !IIIp q ~ I Ifilt


31/43

the mi l ky ocean. of his heart, r c t l ~.1i~=Has put hisy' c hu r n i ng nec t a r appeared, w 'h i ch is 'eternal', which

immDrtal~ That nectar ls the hymns of t h i sd$fefuntt_ =By ' ta .st Ing ' that. nectar (wh i ch t,he author

as lb,rought before us) let V i' ~ '~ ,~ , thellightened ones. become the mos, t ,en~ ig lh t ,ened~,

yah , s p n . i t a h ' shridayabodha ...paramanandasampadavidyod ll)'toti tamahatmynsaiayatyaparailtah. r6 )Let that Lo rd S h iv s b e alway's victorious W.110 . t s clearly foubythe alorv ef" . . . . . : : . . f l l ' l l n r l T \ th e wealth of'consciousness: ~,....'.~bU.J ~~. : J < . ' . ~J - - - ..~. L ! l ' . . ~ . , i :!I !. Ji . '. ~ .I.lL 1I/;,; ;! - ,. ""\(d~ya) "'Ii! the 'wea l th of kindness, ~ c i t q " ,(b od ha ) ~ ...knowledge of'God consc i ousness ; "'4(ql!'1~ t (parllmand'ndchittaharinya

dri 'shya',m'anay;a

a h im a p e rem e e nv e re t . (5~

-- perfect and sup r eme ecs tacy , and fq=d r (d t l~ t111 : t I a( v idy ,oddyo ti lamah t l1n1yah ) - '- 'who s e glory i s enlightened!to strength by '~ fc t~I" ( s h :U ' d d h a v id y .'Q . ) - - supreme pu

irst, prostration before Lord Shiva to offer salutation\ l111:U~ugirQ) = = Supreme and be aut iful wo rd

r~i1al,r{lJql(chitttlharinya) = = c a rr ie s aw ay mind alongith its thoughts and. .all its, mo t i o n s . q~; q ' ! i i i f l I i l t~qql~1 i t l l l

lS im : < F ~ ' 1 1 1


32/43

..

hank: . J ; , . . . . . .h ~ d h - . j''. all~aroM" .lraSln tr 'ave. ~,; i '. (namo'nantaprakashaya) =He is the 1gh t of a l l lighti s th e light o f a ll darkness, ignorance. Absence ofligpresence of light h av e c om e ou t from that supreme lbow to that unbounded infinite light. ''tll!q;(~r


33/43

-R ~: I I I I .. . ' . I ' . . _ . _ , .~~ ' ~ I'~ f~-f~ - f q q 4 i o w sq8 lr ~ . - q ri4~I~ 3 l~ qiTd 6 f ) m ~ a :t q l 1 1 F f i 1 4 1 1 fl 1 l i Q ' t ' d 4 (&t d I t I .a~H h ittl I 'qft ~ ~'' - 1 i 1 U 1 P l P i E l f ? ! 'm ' 'c iU~ I ~< i n T ' ~H &G f t ll ll ~11.~ 'e 'II t l T ~'~ $ I Sm " [ml t~iii4)ffijq'~II6t " J l J '~~m ' i f ; l I . J T 1 " ~~ l t (1 l 'iq((;q( ~ Ol t t c t I' 'ift! i f i l r ~ " l 1 T r T " ~ ~ 'I a q I~

'f q f i 4 Q 'g a h i< , ~ ' ~ - '~ ~ P = 1 t ? 1 1 1 tr iFAq lE f l ' ~ Y 5 f~ T i P T aH ti ( 1 1 a it ~ .qF O t I t1 4 t U ( = i t ~ ~ aliQ q ~ 3fi~~ ~ ~ ~ ~ [ H r e t ~ ~IO if ~ '~ ' :nef ';Q IJ~ l1 i6t1H11 '~ I ~ ttl ~dl~ ~''3~11 J1 ' '=t i l l, -~m trm \ l1 I H ' tdl1 ;t " ; t l C 4 i ' i t ' f F ~ t 1 m - ~ )f~' f r ,,~t 4 ~ ~ - n~ ,I,--\-.] ~ C f i T " : "qi~~IICf i i l ~Idl 'ijI ~ len' ~' a tl l. ttl l ~ ~II, ql~ Wit SI,~ ~ ' ~ Id I tI ~- 'Yc ifi I(j t1 P ' I , i r 'l ' ~ 1ii~jJ"4tIl1;

l f Il T , P iIG ~ - ~ ~ u:sf t l ; f t a i l J ~ ~ ' \ = I I fm l I ) J I I " ~ , F ' I 1 f 1 1I I, ' i 5 h , q q l II8 ! 1 '~C fi 3 f t i f ~ , iwl! :t ,I iG ifi1 '5 1~ < ! 1 1 ~ \ J I I e n t' l

;s n & 1 - 1 j,@ '~ ~~ , 1 t II ~ G : ~ e f i q l (1 ~3 ' 1 1 6 ~f r~ 1 ~ 1 6 t ; a : r s q at II i j ] 1 1 ~ , q l l l ' 4 ~ , 4 1 ' 4 ' 3 tf"q Ylq ' ~ t I ~ ' ! it l i h e 4 . : q ''l i l l i '' l t t l S u r t a ra r m . t 1 , ~ 1if&fij' t~\ i 1 ( i c f l rq fq !~ ':~cihl( & f o $ ! f q t ~ 'W 'I _~ft1 ~ ~ ' jM l ( fiFff-~ q;;r ' f ~ ; q 5 t u ~ ' t t - ; q " 1 ~ J I ~I,]

_ . ~~" ~ ~ ~ ~ 4 f i ta:ljt41( . '11,.ll' ~ '41 i . : ron , 'E.h~,d~.I " j 6 1 4 ltlitdl:"~' t - , ~ '; a ll q l( "4 1 ~ q(,q l r ;q r~ C f i T el i ) I J~ : m - T f t r I t1 5' a t e r q r r

t h~t l i a f t t q ( '1i l rt U qft. 'W U 4 i2 t f S ! f r m - tiqi k f t, f~~1 1~utii I ~ ' ~ II~ m \ if f ift i~

d O . 1 'I4 =U -q uil' ~ ld~ :s S I f J ! l t : : 4 ! , r : r q ~!- ' l ITio ~ o , fiS11 '4t~I~qll4d~'~i!'f~1

4 1 : a 11 M I~T ' lV ' : ~ ~r,~: '~ ~ I~ift~.fFolllo 3/2711J. I~ L l(I*~ ~ "3;a r i j~ S~ ~ftl1T II -lfra ~~ - i jn 4f 4" : 3 . (7li). Ij~ f~~d ~"WlibdJI1'$4,6qit i t ,,{ III1 . 1 : 0 ' t f t o ,I 4/1(~) ~m\l~TflniTlYJ~:m~ 3 , U f l1 ~1 1 - ~'~ 4/31 3 ( ~ ) ,j " ' ' f f f li 4 ~ r ~ S:;l l i ~ 1 f J f i P 4 1 j" i i j l F t4 ro iH 1 l{ '" - ~ ~ 6/2 ;3

(11) ~~~ i A e i e ; : 1 1 f lI H i ifrft M"ftd~ ~ tl{: II~ l1 I6J~ JfQ~ h~ ~l~ U( j ' 4~O j ~ '11-~~6/ '2S

14 . I t1%3! i i l 1 ~"rfqi -WT It I~1~~ i~W I ~-l:tII'CfIWlqRft~ 1 /11i5. ! S / Ifqc: i!fi1itrtflfVrlMT 1 i t , Pi i1~ -~ '1 : # ( ; p q ql~~~ifI ' i 5 j r4 '


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.' .-.~ ~ 1tJ ~ '4 tH 1 l ~ '~ IDU Q~fifrl t, r G 1 a ~~,-,{iqq 'tf{' t - n " , t if i lc l~ , . J t4 il t11E1U[ ~' 'qf(f~ 3"ijfH(. . . ,e n rq ; t . 1 l ~ '461!!~l ~ ~ 'dI '/ i~ 3M t :l l ~ . ~I ~ q tl R1 u u 5 ! f1 f t ! l W ~ T I iI v r ( l , 1 R q l ~ffi ( ~ f . q ; ;> ( 1 " tt 3 i j6fi~" l IT '5:m 31t1cH ~(Lq " l B ' ql'Fl( m -q( ' i f J f t n r t t 1 < { 1 1 ' tlcp;f ~ \ZU I , t 4 t T f R ~ lf1 ~ ~ ~ ""{let 1fl $tfrt1

- f a " . ' . : h . 17~ 'c i h~1 W l f 'ifll 4 (4 ~ ~ I~~ i1ld, m, qilfJ ~ fq~~"i[q ~ " l i P l l t 5 r

a m ~ S ! 1 l e f , ' ' f 2 T t aT~ ~ : q (@q i"\ ,~Itl{ ~. 1~ , ( ~ . , , " { J I I ) (ltll' t.' ~ l f t ~11C1~ l { 13 lIj 'd { I r ti!.c fH 3 lj+ t F ( ~ 4 '\1~'I qi at: t fd' lu1 ' - ; g ~ f~a r i l~Ia( ottlctl -q ;r ~ ti tpq;U ~ t a m "1 tt C f i @ ' 'u~~l tD ' t I r r r g 'f l F ~ R f i f a . Y 4 4 " ~ 1 1 ~ ~ 3 1 l R 4 {qr 23i : l ft f tJ I~Ci ( it "1;21" .31~ d~'(1f m t18, ~ ",~(~ h 54~f~' IIi i f i T f tfI a 16 6 t, M ~: : I 4 d l l l qn ~0lf '=2f1r .4{&'1 - u ~ 'U=tf ,~pq~f J ' " i r " l I f r r if tt ~ t~ ,~ra if) '{'til "bI ' , 3 I h EI'lfil:q142 : ~ ,'nlqllf~4i) ( ]1 l ' f l r 'W I ' ~ ' ~ctl '1 -Hfif l if; ~

~ F r f t '(5"1 1 Iq~,a I t I a t r f rQ ! 4 ]I i f C l l qI~6 1 ' c f i311iU (-a :(c t'iU { ~ t1 ~fr( ' i i ld r i6lr' lfRI t ( C f ' ~ ( J E Q , d { f J 4 I a 1~ 'f lt tc t 'l ? f z t ) J I I < l r t t i ! ,d t t~+'f 'fr~ qft' a i d 1 1 1 lr ~ flilt q q " u t H l l i t r= ld ] t ~ c i i amJ ' 3 f i J al i f le t l t fP-F I i " I l A ~

A _ . . . . _tfqI -~qql J at I t H . P 1 5 1 1 a U qq I' }t ( f1l h ~ 1 '{ , ' " " t i t (UU r t2:tri'f1~I ' f . , =Qlfff~rlH~ t 1 i h " G ? i ~ m~ t f i " aij\i(Ht ~ m3 4 ~ : G : C f iT ~ 1 1 m t m ~ ~ u 1 I ' ~ 1 i f t d SlIEllr~-~ fijf~i

, 6. I~BJtJll l,~:::i3ij111 I ,di I i '~t t ~ tl~ ~ll' r~~-q~ltbJi;oil~SRFcfthJlild'U'] ~t I' - ~o ' J ' f t o 6/23 1 : 9 , , , t r t l t ' ( i , i j4 I;Q;r l- ;q]O!Ut.f l"1II"U~ tm: I. .~ ~ . ~ H ''ij"fi U ! @ U ' 1 ~ "1'I~~~i'~~kW11CfiRoBIlJ i: ~ I q(Cfi\4 l idl, 1/55

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~ ~c tlf 'Q (m'l) ~ Y I4 4 ,6 fj'( ~1 re~ ' H ' , " 'H''!, 'ifil q('q~ t~\~~l1 1 R ~ j I " , ' _ ' ~ . ' - i t ~ ~ it :~1;:t- -~lr 3 t l ! f 1 1 i ~ ~1 - l 6 q ' f i ? ~ t i l i lG1 ~ ~ c r r r $U tij ~

, -.if a n f C f J I $t ' l i f i I ~ - ((f i a t r r ~ 3 1 'IitI' \M til ~ r i J 1 ' C f i ' I!~ Ia tv l l '1 ~ m-, '_ '," { 1 " > ' + 1 1 4 1 ~ ' l { E i ~ " E f f t ~,


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I SHR .RUDRAM(A hymn in praise of Lord Rudra based on the mantras

o the Tai tt i r jya Shakha of K ris h n a 'Y a ju lV ed a )Commented upon, by Swami Dayananda Saraswati, Rishikesh

(continued from the pervious issue)3Not : Th r are people whom you t h in k a re w o rk in g o

'C ' om time yo u fin '. e have built P a businetheir own. They are th e stayus ,--withou being detected,steal, They are greate chea s,~,: = Prostrations to Rudra who iff6RI~~I'tI - = Condones

all crime s (is forgiving his ,-e.oteesi f~O!llr~ :: ami. tsalways (the enemies 3 4 I 6 q 1 1 N 4 1 ' l 1 i ~ ' = is t he . Lord of allaffflieti gdevatas ';f~: = Pr-os t ra t ions toHim, 5.. '~ PI':ij(~ QRit(ILlI(01fA1i m -;p:J':1'~: - Prostrationsto Rudra : H-i I{ ,~ = wh o moves

cleverb with a vi w to .....aling; q r ~ ~ n ; q = ho Iconrno v ~s abou t 'w ith a v i ew 't o s t ea l ing . atl (U H1 i ~ ::::: wLord of fores ieves; - ; p : : r : ~ prostratio . to hlmap e a r ina 1th e abovefonns.

-_ ote: Ther ~ a re de ata 'O r l e ve r y diseas . .ach d ise ase " ,caused by i t s own de ata. I t is : :udra. who gives afflictingdevatas powerto afflict.

'1 11: .: Prostratio -. to Rudra, wh o ~ = sits onthe hump ofa bu l l : r 1 f 4 r i l , ~ U r = holds the sword inh i .. h a n d,fd111i - q a i l r = is the LOI 'd of thieves who . steals under cover;~ J : . , : p ro stra ti o _ I to Him ..N ' ot e: ( 1) out o f port sometimes H e assum -s th,e erm of

t h i e ve s like a n a c to r.(2) He is greatest of the t h i e ve s a s He snatches awaye ve ryth i ~g in the end,

6. ~: ti.lrq~ Filbll"', ~Rtt 'ij&ql1i 1 R P l -;pJ:~~: = Pros t ra t ions to Rudra: ~*IFq~: =: who , I,

form of those protecting hemselves with weapr~EJIII~...l1\~: ,= h o is d e si ro u s ,o f de t r oy ing others,~ = wh o is Lerdof thosew iosteal g -,~ sisd lefie lds;=prostra i o n s to him w h o a pp e ars in these f o rms "

3.W r~Ejflilul ~ ' 1 ' f i 4 q , a ' l1 f i1 i,( lu li ~ ,.: I~: Prostrations to ,:udra wh o F r ~ P l l ! l r = = h as a rro ws

r eady to b e ,e t o n 'th e bow: ~ ~ , l l 4 l 1 i i 1 l d = = h as a quiver ( fuU o f~,ws ); 1 'f I {2f; (['lin q - a ii ' = = is th e Lord of the decal ts; 111:, = =P ro stra tio ns to H i m ,

7,~11U,s.Pa'l '~ t : t ' i I i ' '"iI(,~: Yi.fi*'dl ...il l" ri ~ :.~: =Pros t r a t i om to Rud ra : .ho a p pe ara s a s , a d l i l ' l 1 I :,th ie v es w ho wield, swords and 11ib:q(,~: = Those

move about in th e nights and rob p e o p l e ; l 6 ! J : ; o a 1 1 ' i - .rochief of the dacoits who rob others after killing; ';p

pros t r a t i ons to h im who appear-s ina J! th e se f o rm s ,4~1II l q iid l 'q f( q: qd ' -.' I . ' ~ . . m ill:I~':' = Prostrations to Rudra; ~' who cheatsoccas iona l ly iin~ qf '(ei i i ld = who ch ats all th e t im e ' tdl'l"'li~ = who is the Lord of tho", who st al remai in gc lose by, ';f11: - P-ro: t rat ions to him who appears inall these rorms,

8~,~ a - n ' r _ a t f l . r ( i l I ! < I , q ~i!l111i m-;pJ:1111: = = P ro s tr at io n s t o Rudra wh o ' a pear' as 3 w n l f i 4 J

one who wears turban; n~n:i';I{lq = = one who moves abo:m0urn ains: ~qill m ~ lo rd ,o f those who grab oproperty; -: = prostra ion to all above forms of'Rudra,


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f i 1 ' I , ~ ~ fIiI '"ill ~ I'~ ' : = Prostrations to ,_ 'u , d ra ; '~~\\:lJ:, := who holdrows in their hands; ~;q II R f a : q ' ~ ,= who hold bows in their, C f : : - p ro st ra t io ns to yo u R ud ras ..(i:l:: = = lOI'yOU~ qi,: .=ote: Hitherto Rudra a l one was invoked, Now onwards histendantRudras (or forms of Rudra ) are directly invcked.

a res .ea t ed , ' 'T l = and'~I.tlr~~Aiii::= whoarerecliniag.tf: 1= = sIIItatiens to yo -Rudras, .1 4 1 0 - ;pr : , t=q,qi\_gJt ''iI.'l\RJ~ q T ' fI{:I

- ; : p : r ' : = 'Prostrations to 'you in , ' t h e form of ' f i r i t l QI, \ .1 t :those who are 'sleeping " = i j ~ and ~II)\~~ =' Tho s e . ware awake, ff' : -;p:f ': = salutations to ' y o u .

0..~ 3Ild;qI~iQ(;: Y'rd~l1iRt:lIJiif ~ ' 1 ' I T : : 1~::~ ~ Prostrations to Rudras; ~: '= who string

h e 'h ow, ~ ;' and,~~' .=' who are settingthe arrow'stied 'bow to release these; it': ~: = prostrations to you

1s, flllifrfd'Id,Rft 1iI . ,q\t:1I"PoiI qft' ~ :: I1'lI: .:= Prostrations to you in th e fo rm , of mlta\~'::

'1 '1 0 '";pf. d11'liiiil,'RIl r_ '1 'd1\R1~ qi '11(': II - ;: n q i' : , ~ prostrations to Rudras; 0I1~4 ' i t f1{~ ' : who pulle string of'the bow, T f ~ and '~ {1~\~:: ,= wh o 're t ase the

from th e b ow , q,: " ; : P : f ' : = = pros t ra t ions to'your Rudras,

those 'who arc'st an di ng ," :i i ,~ and '412t \~, : = those whorunning, q:~: ~ sa lu ta t ions ',0 yOIU.: N ' o t e : Standing o n e s refer to ~Iq( s u c h , as trees, mountaetc, Running ones refer-to \ii~I'Il such as world, tiger, rivw ind and Lo rd Y am a ,

~12 . , -:pit,Sft,ait fc t '&ZI,~ 'J I i f . id -;pf::'I.' J tT' : = Prostrations ,to Rudras; att4I\~: ,=: w ho are

esponsible for the motion of th e arrow up to the target,= and " fc r~~,~: = who mak e th e arrows to hit 'the

o r: ~ : :=' salutations to you Rudras,

'6,~111::1JqfR{,:, lI""I'qr{l,~1iI ift ~ : I- ;r Q ': ' : .. .. . Pros t ra t ions to You in the form of' l rl 1 T, :q ,: '

those who arc gathered inan a-ssemhly,,q= and 11~:= those who are presiding over the assemblies. c it ' ~ : .salutations to you.

1 3 . ";(11 3 1 1 ti l ,iI : lJ ' : 1 1 I I I ~ I - ~~ "ill 111 ' : : I~: ,= Prostrations to Rudramurtis; ~: who

17 .. ~ a r-4 'R 1t,S iiqQ IF tifI2ll 's;q tit ~:J I~: ,= Prostrations 'toyo u inthe fo rm ofthose ~~:

who are inthe' form ofhorses, ~ = and ~)Q3Iq ;ra l~ ' : ,= 'wa re in th e fo rm cfhorse-riders. 1 5 1 ' : ~ : - salutations toyou

. 4:1+ -;pJ 61loqlrq;ft~ 'NIF4Gt;dt~'iPf1it - ;pJ: :1 I

" 1 1 1 : , - = Prostrations to you in the form of .a : l l aq l , f~~ : = =female force that strikes on ev e ry ' side, - : ; q =::' andr e t F q ~ : = female force that strikes in various ways ahdforms~,: =Prostrations, c r : ~ ' tOY'QU,.Nete: KaliDurga and so on constitute the female force,, 2 "~ 1 ~ all U'It : tQ : f d lq d t t l ~Jt i f c i t ";[II: I I I

hos s of Shakti 'wh i ch are gentle and bless, (group of s epleasing f ema l e dei -i es w h o bless). ' - = i 5 f = and q:1al~'hosts of Shak t i s which a re f ie rc e and harm (like Durg a e(Powerful female deities that harm), Cf: ~ : = = Prostratiotoyou ...

Prostrations to you in the form of ' d , I~O l r~ :

'\~ : = = Prostrations to you in 'the,form of~~: = thwho are greedy (like fire), ~ = and' l J N i l l q rcr~-~:~ lordsgreedy ones. q:~ = ' Prostrations to yeu ..

3 , 4


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Note': The greedy ones never say enough here it refer to five4 ,. - ;p it ' milgflj' 'a I d i IqIr{l'~"Pif ql 7fI1: I

";flf:' = Prostrations 'to you in the form of ~:people belonging to d i f fe r en t c a st e' s ~' - = cf ~ and 'i t I e m 4 ' f t i ~ ' : :=ords of'all these vratas. ~':' ,_ prostrations to you,

~',:'= Prostrations to you in the fo rm of 1 tf q 12 t: : ~who teach how to drive chariots, (who train charioteersGuru), ~ = and Wli!;~~: ,= those who are tcharioteers (those who wield the reins ......he disciple":l"[jJ '! :::: m y" salutati ' 0 ' ' ' ' ' ' iI: ! I. + 0 ' yo uII~ ' . " '"_ '_ ~ _ _ ." . ~ L !.. .u_~

5...~' T f t I l R i t ~Iul,FiJ4RI~ itt ~::'II-;P:[ ' ; = = Prostrations tO Iyou in t h e ' form o . f ~~ = t h o s e '

who are attendants of deities, q = : and ~ lm lq ' R r~~ : = thosewho are the lords of all these ganas. ql ; p :r .~ ~ Prostrationsto you ..N ete: Kart " erya, Nandi eesvara, and Ganesha are allGanapatis,

' 1 2 ( 4 ' '1QauEZjt "tq'ihl(\2f~ ';fl ' ;p:J:1 I~1~'~ = Prostrations to y 'O IJJ in . t. e form o f (f~'!

carpente.rs'l"if = = and , l t tCh I \ ~ : = those wh o m ake ' chC f: ~ ': ='prostrations to you.

-6..~ flfi%q-Rjt' ~~llt:lJ~ c i t ~ : I111 : = Prostrations to ' you in the form of f~+"q~;

t h o s e who are formless Of have disfigured form, ~ ,= a nd~ ~ : = = th ose w ho are in diverse forms. if:, 'fJ 1': ~ .P r os tr at io n s t o you ..

13.. -;p:f:. 1j!IIeor:, .41fl:~~ qJ ";(II:I~ : = Prostrations to yo. in, the form of~':

pot-makers (potters), -: q .= and ' q ;44r t~ . : . = = metal-sm(black smiths) q~:-;:p :f: ~ salutations t

Malini Autumn 2005

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Transcript of Malini Autumn 2005