Malini Jan 1997

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YearDndol ~7th, Ian uary 1997

Abhinavagupta about Mli'linl

'q;ql IId, 4 c : : . q F U r v i ' , ' ;Q,1(fq14q'lll i I , 1 t a r m II I

qIIiI41.• '1 ' I II fti" iiiIIt o t ' a f t ,q Ilft'r.ft ttr II,S ius: -D - ~ ~. /' "n'. mi uevus evervtctortous. n unum

with her all the treatises of non-dualistic

order achieve the nature of divine potency.

T~A,;A". ,XXXVI I

ISHWA'R ASHRAM T·R.USTIS ,HBER (NTSHAT), SRfNAGAR, KASHMIR

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-

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Board of Trustees ,:

Sri Inder Krishan Raina,

e (Se _etary/Tnestee)

Sri. Sam vit Prakash Dhar

Sri Brij Nath Kaul

Sri . M(),h~u)K rishan W attal

Edi'_oria.1 Board ':

Sushri Pra bba Devi

Prof. Nilakanth Gurtoo

Pandit Janki Nath Kaul 'Kamal'

Prof. Makhan Lal Kukiloo

Sri. Sam Nath Saproo

Sri Vijay KUIDar Kaul

(Co-ordinator for

Delhi & Srinagar Branch)

P,ubl 'h lutTS :

Ishwar Ashram Trust

Ishbcr (Nishat), Srinagar

Kashmir,

Sri Bnj Mohan

(Co -o rd ina 10rfo r J ammu B ra nc h]

A dm~lRistFt ll l" "ve O. f. /ic 'e _~

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Canal Road

J ammu Tawi - i O O O r 2 . ,

Te l ~ ~ .5 '5 .5 7 55

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1'-17Kalkaji, NIf;W Delhi ...1 1 0 019

ra. :.4302.26

January 1997 '

Price :: Rs. lS~ OO

It) Ishwur Ashram Tru sl

Produced on be l alf of Ishw ar A shram Trust

by P ar amo un t P rlu to gr ap hic s, Daryaganj, New D elhi-Z . T el 3 2 8 1 . . 1 56 8, 3 27 -1 ,5 68

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4

l. Kundalini Vijtlana Rahasyarn S. Qlni Laksmana Jooii

Mah a raj

t». B~,M Pandit

6

Kashmirian Origin of M,arrka 1 2

3~ Abhinavagupta' s Bhairavastava Dr. Bettina Baumer 17

., .

5,. Saivism (Kashmir)

~Sh. T.,C~Tickoo Badshah

t». B ' . , N~Kalla

22

'24."

6., Sadguru Astottara Satanamavall

Composed by P .o f . M E L~Kukiloo

Translation & Comm. by Sh. Jankinath Kaul Kamal 29

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32

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9 , . . ~ - ~ ~ c f i 1

10. t1~~'C4{r

]4~ Fr rm Ashram Desk Administrative Offic,e 4S L

2 Mohinder Nagar, Jammu

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~~·I

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(Part IV), _

I .s vara Sva riipa Svaml Lak$mU1JQ 'Joo Maharaj

Continued from last issue

mfr ' ~!.tR iIh h if iC i Hl1 :f t4 till~;oft g IU I t J l An-

r~rft4W1lfltf'QI'' ' ' ' jrrt :q;h ~, ~ dWlli\

'd(1 : l i t f l ; q q fiq' ; : u t \ i E t & i ~ 111""I i E t q Rigq~f f l l. . . . .

nau4i & 1 ' \ . 4 " 4t a lq iI" l at... : O : 1 Q tI i " ' ,: ttftill J;t~lIlttll:ql lfn I""

(Taro mullidhliTtJ Cakrl1dutthita ntadhyavlihlnl prat1Q Soktir

dvitlyam tBlibhis .rhanagatam Cakram Vedhayar i yadarvaiiita

tatoovifiyatftap'i nabhicakraM vegena Sasabdam pari'bhrtJ'nlati.

Tadlinim )'ogl yo.u,g.apad:JenaMytJ~cakff lyOt,h par ivanal1.adasi j 'mQn,ubha'Vat l~)1

-

ust a fte r that Kundal ~ nladvances from the milla dh ar ac ak ra a nd rises! •

to penetrate the wheel (cakra) which is residing at the navel, After tha

pene tr ation th is mi ila :dha ra c,a k r a a ls o begins to move in v elo city alongwith

sound . and , at that time yogi does . not feel that (nabhicakra) abo vc is

moving ' but he feels mulidhara· cakra is also moving i.e, that yogisimultaneously experiences the movement of both cakras, Yogi listens

that sound and this sound produc S joy ~(8va rm n relates thi .f rom his own

experience)

('''';(1 fI+44)1lr.=t:giOI. v , I i 1 s . . , H \ r ii,hfih\ ~ttftUtl ail. . . .,- E'tEi f '4 tiitti •iiU fH , ~'lI" i i r4 t U : , i i a Q f i fEll f q

I t t " " tqftaff1~'flq1i1,tiira I

(Tadanu tasya yoginalJ . p . r i1J.a-Sakt irnabhi' Cakrii t l l , S am uttha yta v eg e'nahriccakram vedhayitvordhvam glacchati~tada sa yog i h r ic chak r :a . ryap i

vegenQptarivartanadafiiman,ubllav'{ lt iJ

Now from the n abhi cak ra this breath travels in ths form of kundalini, I.

upto the he art an d pe n trates the cakraresiding there, This eak ra i known

as th e hritcakra. Afte r 'be in g , .•enetrated, this h it.cakratflakraof'the heart)

also begins to move rapid ly w ith sound and he feels not omy the

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movement of OOt cakra but he experiences th e movement 0 ' _ , nabhi and

muladhara cakra as . ell.

E 1(1 1 : Iq ;;Ua 4 : ¥ J I t *1 ' I I I f n lIT ' I rGQ f 4 d l - 1 " ~ 1 1 1u1 4 ' l f i n :

, C h U d +U I P f • •ri ' i l l t f i l t r : r 't~Z I fef1P l a i r i '

i4d1W ~ " r "t'llffi1,&I,A¥llfi' dit - i : l * a 1 f t r

a t I t P I ''qft:,ij r l d - - - , N + t I ' 4 " \ 'f l l " , ' 1{q 11illC l J n i i l ( r a l q f r t a

(Tatah ka1)~thasthant1mliptli' ,samadhya " ,an in i pra"a iakti lJ

KafJJhast .hanagatam Cakrameva bl1rumadhyasthiinagatam

Cakraiica vegena v',edhay,ati y,advaiat te ubhe cakre api

vegena pari varte te ityasya yog,inal ,i evan ubhava gocaratvameti}

In 'thi s.way respe ctively 'b re a th in the fo rm o f k un da lin i penetrates t h ' .cakra of bhrumadhya found between the 'tw o eye brows 'with veloci l.

With this penetration both of these cakras begin to move rapidly witn

sound, Thi is what the yogi e xpe rie nce s ~

¢ril~qald' ; q i h bFlI fCt 'Q c:(iiQt=ilT

' 1 1 1 u ICfi,us t * 1 ; f r f iCl~'1<"11 qi~ ilih,l'QIPf I~II{'Ii..

\[q LA f i l l . , , , nil;;h q,If=r:U;If i1 : q ' t : H I~J

iiI.ihE O r I i ' , t h a l l "Q W ., tt ~.Iiq f t 'i ! 4 - R 9 t E \ q € itQ1'1q f H ,

& 1 ' : ( " " '+ 1 ( " 6 1 i I ' , P , . . ."fbt'llill!ftl4C1: .' . W i I J = d '1

{ittham bindusthQnagmam Cakram vedhayitvayam yogyasyam

p ra ~ t1 kutz4alim 5p 'andana ria ia yam mu l,f Jdh ii,r o. cakrasthiinadg rabAya

bhrumadhyasthii nagata cakra paryantiinam Sama8ttlnam

Cakr i i ~am yougapadyen« savegam parivartanaru patvamanubhavQ, t , f ,

Yadananlarameva YoginamQ1)i'mlidya~{'l1 siddhaya/: l Samairyante',.)

Tt'f in this way, . 3 F t " l 1 l i i t this Y o gi, a : t ~ i s n u l c i f i ugf(1;fl ' ( 4 = + : : " G~nliri~in t h e state o f manifestation o f Pranakurrdalirfi ~ ' " S ; p q I P \ t J l d " E l e 6 ~!4fl1C'i4I'-

II! .1

having penetrated the bhril-bindu cakra, 4q ft q=d" '"1 +,qeqQ j'" lbfRT - experi-

ences the movement 0_' 4H"if t '1I:=tr " C 1 a i f uli ~ all. these wheels, ' l t1fl?4l{

~eh";IH;:Ui1I(\::q t"lIGlftll~ 4 : " f u 1 J l i " - right from Mii]§.dh2Ira -0 bhru-madhya

cakra t l a ~ ~.lf4il~~ Simultaneously with velocity just like a machine,

tU::AR1I(~q - Then 'right from that very moment. ,~in'I·1'ltlrau:n'l!Jt4~.q;.

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fI'41:~ 'lI;d - the yogis experience the possession of a:rfOl1ir etc, eight yogic

powers, 3ifUllil ~ "eight Yogic powers are as under ::-

3 1 f1 r I " l1 - With, this a Yogi experiences the power of becoming

invisible,' f ! f f6 l1 : f1 - It is the power to bee" m e as ight as a feather and can easily

fly in t l . e sky

1 4 F ~ J i il I I ~ With this Yogic power a yogi become very large and

produce ,"a body like that of t ; ' j J l 4 1 1 i _

, I IR'I I ' - With this power a yogi becomes very heavy sothat nopower

on the earth lean move h im,

' {f il ll (i1 _, It is that power by which a yogi experiences sovereigntyov ·r thi s w o:r d~ ~e acts according ' to his wish without any interrup-

tion,

(vi) m- It is the ,POW'_f to be , in different places. at the same time.

(vii) 1 '1 P 5 h tU 1 - Wi h this power a yogi attains full control over his own

system.

(viii) QP1lfi j - With Ihis plower evr ry one is attracted to yogi, and every

(i)

(ii)

(ii ")Ill"

(iv)

(v)

" one wants to b with him,

at y ; f t qI"14 ~ i f 1 ~ IRI;II {I€ I+i~ a n ; : n QW- :q ' i if1A q I~: '" i1"'it I o n iii

a '" iiM6lf~~

~ " -:q "iifQ ;Q T rt 5 4 ] H 5 1 f . - . : * ' f q H II+llliitllll:flq(1f C h E t I T ~!i gil,,": I

'fitl&:ltzl '£:I1Jil:t~\lfq4\' '\JIiltiit ~: I

4 "'lfU ~q lr((iih lft4 r;C.: ' '. .( ~ ~ 3 ! f w f , C f i t l~ i I e1 '1 t i ~ ; if) ~~!i '-:~ ~ ~ )

A mutr eviisayan» V e d l1 ad 1: k$ - v ic ii r ii VQsa;re A cil'ryabhinavagupt.apiida ~l S rl

Tantraloke upodvelayanti-«

Y,edh,adik~"i l iell b . o . 1 1 r l d h a tatratatra ~'lirup'i,a

Sa cabhyasvula Karya yen ordhvo rdhva praveiatas:. .

Sis ~QS)'acakra sambheda pratya '.0j ii.ya.te dhr,~~vra~

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TA. XXIX cp.237=38 Verse

ye Ila~li Ina,dika Sidd'h il z . . . m ,

, .

a : t~~ql~ '14 --- th is ery m e' ning, : : e 4 1 ; : t t tq f ;: u - has be. n exp ....n dy

at I"i:Hllfftr1 a t ' ! 1 f t q h ~ 1 : - Acarya Abhi . vagupta ~ d ; : ;; t I t1116 ~ f r i t " r i l ~~J~ i~

- in Tantralol a's Vedha - dik~a (penetrating initiation) Chapter He- .

exp runs :-

. ~ - and ~aJT :- the initiation of penetration P 1 = € \ f Q e r r i~sc ibed

'qm,- in different ways rrs t-m f ~ in th. Tantras , f ll ~ r" 41 \H24(1 f€ f i~q f . .. ..Here

the yogi has to experience the initiation of penetration ~ - b,y which,

d i , · ' F 4 1 ~ Q f 2 i ~ I ~ d ' : - h e . rises from OH,C cakra to another T r i " i t i . q ~ w f l f z i T t S 1 1 , : q a

Il '::- and simultaneous 1y experiences these cakras in mcverm nt. ~- by

tb ~s 3 1 f O lq lR :Ch l r~ r4 : : - the eight ,great power of yoga namely 3 1 f O l ' 4 r "tIfttu

etc. a e possessed by yogis. 3i'414(1 ~Fd4ifi-- Unfo n nate Yog i ' . ' .

ence th e state, of Pranaknndalinr in a second way ~

¥ l611 F - i i t{: 'II~li'{fli~i1llZI'''IIgil,i'Ir : r .

q t~ ' t i l ('t I f i f f iq • d R q; o e ; t i 4 l ~CI ~ I f8.ft " 1 " 1 1 " . \FITI"i~~l""III""ftoftoriiilr-.:p

' l ' fL! l l t J ! I ( , . . .I I fi " ' i : I&i ~U qfw, 1 " . f t \ ilJt IIC " ( . . 4~1i1 ,1 : - tIq.

(;I, I,&t· ~ I " « 1 E h U d fill....l1 1 ' ' E l 9 h J wffr ",{<'IrQ I '{MP i 111Cff(,

3 1 1 f . i j j M I P t - ; a W i I I f U ( + I : t . ' I i i . {QRa f t w : r l l , i r = r rl+tI i·+ i ' " ' I { i 4 1 1 f l ; l j l t il I tH 5 1 1 C 1 ~

r 4 4 l \ 1 ~ " ' P I " Fcfirqn~ '., : _w *,:31rolllltE1~@ftq',;iI '1i Chilli \l

(~I qf + t ~CI,Q f'!d '" c i t I . f t f . : t " " 1 " I i A . . . . N " t 1 i : 1 r - i t v H e q IF C 4 iIr ' l N t F c i t &1-

q {'II~iC (~ 1111afn I € I s n I 8ftt,~ I IMilfl11(-

O T d r , ~ 'q e : r ~ t t e h I I L [ f!~f c t r i 9 Z l l" " f t q m~~Ii4·taIT ;(t;r i11=tflt - I~

'? I 'G T ~ ¥ I I i 5 1 a t t 4 ¥ 1 : 1 1 ' ~ ilJ&1+'1 <:tdtul'tll

(K:efancira ca mandayoginam nuuill~anlJ(:jyam yado. pratj.lip,anolt astam gtu: h£lJ€l~l

radii tesi im paramesvara iakti pa . ta. : SJu manda tv ii d e va ,nadhyavli.hi"fi prana

i a k ! . ' i TV ip a F'Ja-Y r ! f . l a iv a p rr IUJJ1'Ulm b . h r itmadhya- S'thii.na.g atan cak . ram vedhayatiJ

J(UQ va tala asya yogllzab 'lata eak i am prathamam asabdam ghiir~ate, Tadanu

()

8/3/2019 Malini Jan 1997


,Kanthsthiinagatam C a K J Y 1 J 1 Jratamuladl1a 'rastn l i 'oomyavata akhi lani cakraiJi i a b l d a m

p arivartan te yena ta sya J 'og ina~ sam sara VQS!IUlyiistatravarthiratvel1Q na kineita

tJnubluJV1Clgo caratvam esi ..A~in!{j dh:ya~rasiddhlll'anf kacha; TUdUFtlpl iSl tJ , lVl1 Jl pnyuta

sa yog i l l i l11:niin'klrena ,pi'ilicQveit!na samiivis t« bfliltva v ighnapara"nparanl

e v a ,~ ubhava ti '" Yadukt am Sr, Rtlta nm alay,a m -

Adho 'vasthii yadii urdhvam samk'riimant'i varanane

Sa iva n1c (Jk~apadQ .va3thJG 'aiva jiili.nasya hhaianam

urdlllra cakra gatiivtJstha yado.dhalJ sambhallantf ell

rada pa i sactl a v e l al ) sa \}Qi vightltlsya ta,r,af1all1

cf;tt ' jF~t"t~ ' i ' <L~ ' 1 f11~r Those yogis who , a r e unfortunate, ~==1f~i~

!!llollql4t a : t « " i ~r"2dO:-When they reach at the place of '&lFkili ihl and travel

from t f t f H q ' C ; h i l to the mill!dhar,a cakra, they experience the rise of : p r a J : I akundal ini in the sameway as is experienced by the great yogis. ~ ~ ~

at that point to those yogis, T R i t t f C : J ! 1 1 f f f i ; Q I ' t 1 " t 4 '+ :I re :cq l~4 - When it i s : not

the 'w ill o f 'Lord S i , V ' 3 _ " because e 'v erY - t'hin,g takes place as per Lord , Siva~s

will, So i J t 2 4 ' ~ f : r e ; f l ' Q,IOI'~'lrm~lq4:q~~ - th e p 'r a,n aku n da lin i moves in. ~ ~

oppositeway Vtil4' \f1tiqMI'1J I t 1 i 4 9 h ' itqqftl ~ it pierces at first the cakra

ofbhnl madhya in movement " li l 1 ( E i ' tU t t ,~ ~ ' Qrnl,1,:~ " B I t t il I, 5 q J O j'fI~Iii('~

~ because of this that cak ra o f yogi begins tomove with sound at first 'dr:-j

q ; j U d f t l I 1 1 1 1 1 { i ~ ~ -then the cakraresidingin ~O'df'!tl~ begins to move,m"'lt1I'~II{~~;:j t n c r - C \ - upto m ill a db,ara, also this, whole : happens 3 9 r ~ ( ' f [ r f : ;

=ijarilfOl e~~ - ~ - q r f (q 1 c f· f l ' - all cakras move 'with sound, ir:;' t1W ',t frrT ~:

fi ( 4 1 1 - ( C ! H(i11 '~ f ltid " i . f ; l C i f t . : a r r n : ~ i1 '~ ' ' f 1 l 6 R i < : j $ l trln i.{(M"'~IH1-when Prana kundalinl

rises in this fashion, it is an ' indication that this yogi is attached to worldly

pleasure, For 'him traces of attachm en t 'rema in . N o thin g' 'is,achieved by

him, 3 1 f 0 1 Q I Y Q l ! , f l i, ; ro ' '1 i ' 2h2H ' £ 1 i( i~ iq l~ q ~ For this yogi there is no chance

of possessing th e eight great powers o f yoga, W t !" lf f If , - 4 r l t p . . = t + = 1 r f 1 r a P ifq''lHiiH~ 'Hi {g lilf74 et ~ fct&1er('4l1~ff1 : t c q a t R t ~ on the contrary, this yogi

has entered into a state of absorption which is said to be devilish

(~~~I'ilIi~~':tI)~It is not a CO ,IT ec t absorption and"it causes this yogi to 'become

thev ,ic tim o f a n une n d in g series o f obstacles d urin g the rest of his Iife . ~ S ; i b

~{\ittji~~llI~l( -- this is said in SM Ratnamalastotra also.

~ ~ 'q ~ 1 ~ i~~ i j ) 1 < U t ' l ~ ~

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When this state .~established below and when from there it penetrates

higher and higher, that is 'the slate of liberation. That is the state where

yogis become fittingly qualified for the attainment of'knowlcdge. But on

the contrary, when these states are penetrated, downward form alone and

in reverse that. i s , incorrect absorption (fq t11:ql~~r) that is the indication thathereafter 'this yogi's life 'will be filled with obstacles,

a1Yf ail"c t tM i " tttt't4.J 1,\ li'' f t r " , ' " z . n P I : : f t l = I : a j ~ ! 1E4"Q'lliit , J i 'il1I fa;il

' T J r i IiIUIiji,U Sr~ ,''~I($ 'Ii' e I ti ldf61li~ ,It = I q q ~~q il l f n I. ~ ~ -~fAtha kiimkalij ' ,n p a riim r ia n y o .gr Jiddlta ytJB ini sarnghqrj av!asar(J~~malt:e 'arya

k ram e in l.am p rli(J (l /kl' l ')t/alinl .dalCl"n visamuvapraveiasamaye'nubhavti.)

Now we will touch the state ofkamakala which we have discussed in

first kundalini also while touching this, · k ' a m . a k a l . a there when, this i i t r IT

JflI,&4'~~r~~E,lAffiJf.I'f&1-yo,gi comes incontact with Siddhaand yogini ,

~ 1 AI t l i i l ' d f i j j : g f E ? l ; f l · ~ ' I . i =-- this PraQa kundalini state is ~ ' " I ' c i l r ~ i ' ~ experi-

enced by those yogis ·fEl tl tt1MW~lifl1f4 - at the time of entering in

Visatattva,J

, . c i f ' m tilq l Q l q~1q.:;U q ~vmn q liiit 1 : R

~ 'U ~ ~ fc iUldiit6\.qril f . 1 t \ a fU l i : 1 I f t : : t f 1(P,fj'rvokta rup,ii)llill1 m'ahli .me't l ipa daia,iimadou y a daili. hya1iubhiiyate saiva

\I i ~atanva.rupag,utle~uvar1)itfisti)

In th e b eg in n in g of "qt~-I,~t1lq~~I[,already described, which state is

experienced there that very state takes place in Visatartva also.

~ ~

(S ri kuiaguhvarata ture iyameva vedhat t i ~ : a ; man tr a nii.tJn,bindu Silk ta bkujang,( j '

pare t ir u p a ~ft,ot!.h( iVar(1 'ita)

~lrq, ~&Ji f .~ ' lh . is vedhadiksa, sj'ICfi('1!l6{d~ inkulaguhvaratantra,

l f I , t t lc t f i f l ' i t 1 , 1 - is described to the six-fold; namely q · : ;f , ~ . ,'~ , ~llm" ~ ; f m l

and " q 1 J ' · 1

(11)

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iii

-TRKA

Dr. B. N~Pandit

'"The Trika '.'Y, m of the ' heology of Kashrni Saivism recommends

three types ofyogic practices as, the mean s'of self-realization and those are~

known as three upayas, The Sambhava-Upaya among them is the direct

and the quickest means of the realization of the inner-most truth abo t the. ,

self _tis conducted through sev-eral methods of Saiva-yoga, which have#

been brought to light in sonu scriptural works like Sivasutra, Vijfiina-

bhairava-Malinlvijayonara Parallmsik,a et ~One of such methods i s .

known a M,atr :ka· , oga, Hints towards such yoga are found in Ag'ami,c

scriptures mentioned above, It is discus, ed in .0 te detail in Milin]-

V ija y'a -V arti .'a o f Abhi navagupta, H - th o ws furthe r 1r

ght o n some mystica pects of Mat r k a in his Vivarana o 'n 'Paratnmsika_ Elements of Mitf,ka,

arranged in aconfused order, are known asMalinlIt is q ick er in yielding

both bhukti and rnukti, the two aims of life, and has been discussed i.n

detail inthat work. Abhinavagupta has discussed Matrka in a philosophic.

way in his T tra oka and as given its clear gist inhis Tantrasara. Matrka

and :Milin1 are th names given to certain such m y' tic doctrines of the.. .

theology of the Trika system of Kashmir Saivism w ich resor to the u: e

of ndian alphabet in yogic practice of the highe t type, Matrka taker the

letters and "ounds 0~hat alphabet in its regular order, s arting with' a' and

lending in 'K sa 1butMalim takes them in a conf ised order with vowels a td

consonants mixed together and the whole group starting with "na' and

ending in "pha' ~Such doctrine of the use of letters and sounds is extended

to the worship of the d iffe re nt a· 'pee s o f the Absolute with the help 'of

mystic syllable's called b1ja- antras, The present chapter is aimed at

throwing light on the Kas mirian origin of both such methods of Tan rictheology, tis to be sho . n at such theology started in.Kashmir _nd used

the Kashmirian Sarada script a~ tl e basis of its practice. he use o f such

Kashmirian script. was p evalen even in the far Soutl of India in such

Tantric th 1 0, y. It IS till in us - in Indonesia and Japan, Such wid se

of Sarada script f ashmir in theological prac ices proves that th system

of the use of sounds, letten andy lables in Tantric theology had its s a '_

in Kashmir from where i .pread to ar away places. like Bali and Japan.

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~

Sanskrit language is written in different scripts. Devanagari script

became its chief ve -~cle when it came in to prin t. Before that it wasr

generally written in ' different areas o f. nd ia ~ the resp .. ' ive cripts that

we re the re in use . M ost o f the scripts ofNortb India and some o f th e south

India developed out of Brahmi script indifferent forms, Brahmi grew in

the eas .ern states in the form of scripts like Bangla, oriyaetc, In the-South

it took, the form of Gujarati and Marathi, t develop' d in the form of

Devanagari in' he central sta e .of North India, In. the North wet tern states

it took th e form o f a differe t script which is represented at present by

Guru .ukhi in Panjab, Takari in some areas 0, Iimachal Pradesh, Dogar i, , , ,

in J ammu and Sara,da in th e valley o f Kashmir, S in ce K ashm ir w as ways

a very impo rta nt ce ntre of learning the ,Sa::rad'ascript attained the highestimportance among them and spread in several adjacent areas. Inscriptions

in such script are found even now at several place. like Attack in West.;I'

Panjab a ,d aijn ath in Himacl al Pradesh, Saradamanuscripts are still

found in the houses of Brahmin priests at Basoli Kangra, Chamba and

Mahin areas of Jammu and Himachal Pradesh, S a r a d , a script excerci re d

su fficie n t in flu en ce in tb e development o f the lo cal scripts" n the n orth an d .I

le ast o f th e Valley and , it appears as if he scripts o f T ibhe t and Gilgit had

their rise out of Sarada .The elaborate form of the thea ogy of Saiva and Sa:ktamonism

developed and attained its climex in the va ley of Kashmir, Therefo re it

was but natural that such theology resorted, to the use of Kashmirian script

in the methods of M,atrki, MiI'ini and Bijamantras. Since th e ,-ntric, ~.Saivism-eum-Saktism was the philosophy of Siddhas, the script used by

them in the above mentioned methods of sadhana came to be known as

Siddha-matrki, the alphabe t used by siddhas, Tantric theology was,

carried to different areas of Indiaand to some countr ie s . abroad by Siddhas- -;

and naturally t hey carr ied. the Sarada script to such countries where

practitioners ofTintrism adh ered to Its use in their sadhana~Sarada is the'name of the chief presiding deity of the land of Kashmir , The valley is

therefore called Saradadesa or the' land of Sirad~L Since Siddha rnatrkaI ~

I

originated and developed in the land of Sarada , it came later to be known."

as Sarada-script, Such Kashmir ian script was used in ancient ages by at]

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th e Tantric practitioners in the practice ofMatrka, Mali.n.i and Btjamantras,

the mystic svllab . 'S, where ever t hey lived. The bljam: uras, contern-, "

plate d upo n by ;~IU'h S id dhas, are the mystic syllables, lik e Om, hrlrQ kllrn~

stirn, aim, sanh etc~S,'UC'l m stic syllabi " S in Sar~dai script were visualized

a nd co ntempla ed upon in the fa r South in , t he e ig hth century AFD,~Such

fact is p oved by the mystic description of Kamaraja bija known a'

Kamakala as well, found in the Saundarya-lahari, an eulogy to 'Mother

Geddes Sakti, by ',ankaracarya. He 'was definitely a prac i t ioner of

higher Tantric sadhana-and so wag his grand 'pre ce pto r G a n da pa da , who

C'OI npose anot he r such eulogy 'und e r -h,e title Subhagodaya stuti,

'"San ~aracary,as. description o f Kamakala mantra proves it beyond

doubt that he u '.-d to practise the visuali: a tio n o f that mant a in its form~ ~ .

as is written in S la ra da" the script of Siddhas.While describing it through

a mystic expression he say:: "Mukham bindum krtva Kucayugamadhas- - ~

tasya tadadho Harardham dhyayed yo Hara-mahisi te manrnatha-kalam:

Sa sadyah sam ksobham nayati vanita itya i-laghu Trilokim apyasya

bhramayati ravindu-stana-yugarn", (S~L~-]8)

He means to say that 3 . devotee 0" - the " niversal Mother godde "'"

practising contemplative meditation O 'D her Kamakala mantra, canmake.th e beautiful lady, Triloki (consisting o f thre world s), havin g SUD and

moon as he r two breas S " revolve round him, no t to speak of attracting any

worldly or heaven ly b "auties.

Saying sohe describes Kamakala man ra in ' my stile way i,He say sthat

Kamaraja blja consists o f (1) one do t as the face of the goddess, (2) two

dots ~elow'itashertwobreagts,and(3)halfo', araas hcrremainin body.

Scholars, commentators, practitioners, preceptors and religious leaders

have been trying th e ir 'best since long' to .xpla in such poetic description

of Kamakala on the basis of the figure of th e 'bija mantra as written in

Devanagari sc ipt, They have been making fantastic imaginations and

drawing strange pictures of th e concerned bija-rnantra, bu have not at all

succeeded in presen ting saris factory lexp an atio n o f th my -ti c d e sc ri ption

of Kamakala as mentioned above, Little do such scho lars ...now that;;

siddhas like Sankaracarya were 'meditating upon, such mantras as these.. .

were 'written in, the script of siddhas, the Kashmirian Sarada script

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'b e ca use su ch syi tern originated in Kashmir and spread from th ere to other

areas in the country.

The I sy l1ab leKl Im/ is the Kamaraja 'mantra of Tantric theology known

as Kamakala-bija as well, It is meditated upon in two forms known as the

Sakala and Niskala, The sakala Kamakala contain a "Ka' and a "la'~It is,i

the bija Klim as given above, Niskala Kamakala does not have the

penetration of any of these wo letters, It is free from Ka and la and is

therefore called Niskala, Such "'jskala Karnakala has b-en described.~

poetically by Salikaracarya 'in th e concerne verse of Saundarya-Iahari ~

It is just only Irn, not having either "Ka' o r "Ia' o f K lirn . But its mystic

description does no t a all fit in 'with the form in which it i~r itten in

D evanagari. T he r e o it is w ritten as simple ( Im)m What can be taken ·n it as

the two breasts? What is th e Harardha? What is represented by the crown

written as. No sa tisfa cto ry a nsw e r can be given tOI such questions on th e

basis o f such Kama ~aji w ritten in Devanagari,

If we take U P I th e form o f Niskala Kamak ala. ,a swritten even now in" "Sarada-cript, its mystic descripti on, as given in the above 'mentioned,

ve rse o f Saundarya la ha ri ' c an be explained quite satisfactori )\and made

as clear as crystal, The Niskala Kamakala is written in Sarada as J~

H arard ha is the se co nd half o f the word Hara , having two sy I ab l e s "Ha' and"ra', The second syllable "ra' is th e H a ra rd ha of the concerned , Kamaka Ja

and is wri ten, in Slar,ala as J~W hen two do ts repr senting the tw o breasts

of the deity are put. over it like ,~and when lone more dot to represent her

face is put ove r them in 'the 'po sit jo n lik e .' W e ge t a figure lik e J, a nd tha t.

is , the syl able 1m in the script o f siddhas, That i " . the Niskala, Kamakala~

enlogised by Sankaracarya in his Saundaryalahart. How could such a

great w rite r w rite g lome thing no t standing the test o f verification?

The re is no need 'to mak e any fantastic imaginations and to draw any

sucb pictures of the Devanagari script becau e that i s , not the scrip'. of

Siddhas and has not been originated 'inKashmir, TI le app rop r ia teness of

. Kashmirian script to such description o f Karnakalll proves ' that the system

of the meditat ion with the help o f bijamantras must have originated in

Kashmir and that land must have .. ien the home of 'he development of

Matrika and Malinl because one and the same tradition applies to both of

I( 15)

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CO'RR.l NDUM

In snecial - irvan Jyanti issue of ~OthSep, 1996, the article Svamf Lakeman .100 RaJfta

appearing at page no. _3 was contributed by Shri Shiba n J l Koul ,f Ishwar _ shram Nishat

Srinagar, Inadvert nUy in place o f w,riter's >_ame"Rec llections of 3 F , re ign d, votee'was

recorded, Please orrect he same, The o n U , ' S i O D ' 1 l which is unintentiona is deep~yregreaed,

(Chief Edilor;

these two methods of sadhana, on one hand, and to the method of Bija-

mantras on the other hand, Kas rmirian script WR- thus in use in such

theological p acti es in South India in the eight! century A.D he time, ,.

of Sa ' ' .aracarya.,uch tradition of the use of alp abet inTantrie sadhana

was thus carried from K shmir to many' other parts of India by siddhas",

long befo re Sank araear a an ' it had become popular in use in the practice

of Tantric theology, It was Ion such account that Alberuni the his oriani!'

who tra ve lled in Ind · ' 1 8 in th e " ten th century men' io ne d Sarada script under

its popular name Siddha matr ika the alphabet of siddhas, That was"' "

originally tbe name of such script, The name Saradamust.have been given

to it ' ater to differenciate it from other sister scripts like G urumukhi and

Tankari, Many Indians fron South India migrated [0far east in the early'

centuries of christian era when great, indu rulers like ki gVijaya ruledover the whole Indian ocean. They establishe indui: rn and Indian

culture in Vi etnarn, Cornbodia Thai land , Malaya and Indo esia TI.e

majority among such Hindu, who colonized the Iland of "ali in In,' one-

sia.were Saiva from South India, heycallthemselve Sai as evennow.

Such Saivas carried the tradition of the use of Siddhamatrika to that iland

and it is still in use there in he thea ogical prac ice of thepeople who use

it in w riting all secret religious mantras. ' tis, wel known to prie Is and

temple worshippers there and is known as Siddham script the syllable

~~am'l having crept into " I t through the Tamilian linguistic radition of

adding such syllable to ' I James like Kalpa am, Rajam etc, The Siddham

script in Bali is -bu, he same Siddhamatri I a .. _ ich had spr ad out of

Kashmir, had reached far South long before the 8tb century ~was used by.i!'

siddha like Sankaracarya in hat century and was rr e tioned later U' der~

such name by A lbe ru _ i in the ~ nth century, The name ,Sarada-,cript was

give to itinalaterp .riodofhistory. It is known at presentund .rsuch atername,"

(16 )

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ABHINAVAGUPTA'S BHAIRAVASTAVA

Dr' Bettina Baumer

(R e se a rc h D i re c to r, Alie ,e Bone r Fo un da tio n

Yisiting Director! A lice B on er F ou nd atio n

V i s i r , i I l , 8 ' Professor, University o f Vie,nna

, H : ( J ' I ~ Consuitam, lndiro Gandhi Nastonai Cehl ' t 'e /or the ,Arts)

A, Personal N ote :: 'W hen 1 had the good fo rtune to , take part in

G urud ev's yajfia fo r th e fir st tim e , every ac ion, and every word recited

became a deep and lasting experience" fun ofthe ever new wonder ofthe

Co nscio usness o f the Master, A t '[he e nd , w he n th e ir .a 'li w as pe rfo rm ed I

was thrilled by the power of the r ecita tio n by the devotees, I could

understand only a few words, and later ask ed Sri N flak anth Raina wha t

was the actual text recited. He told me it was t h , e Bhairava stava of

Abh in av ag up ta . I w as. o ve rjo ye d because it wasas ifAbhinavagupta had

come alive in and through the living tradition,

Ever since then the recitation of this hymn has filled me with the same

power and J o y . I then decided to translate aI] of Abhinavagupta's Stotras,

which I did first inGerman, and later in English, The German translation

W'RS published, in my book on Abhinavagupta (Abhinavagupta: Wege ins,

Lieht, Zurich 1992), and th e 'English translation is here presented fo r thefirst time in THE :MALIN I,., It is 'planned that each fo llowin g issue will

co ntain O 'D .eo f the Stotras, before hey w ill 'be published in book form,

Lilian Silbum had first published a French translation o f the Stotras with,

a beautiful introduction and commentaries, I have followed Silburn's

edition of the t ext. " which 'h ad b ee n corrected and , approved , by Swamiji,

There are some variants which I have not marked here , since this is no t a

critical edition ~

&Q I H tt (l"tif("q Ii l f c t i 1 e i~f : e ) " i \ : q t(~ E A q '1= rt q '= i I r~'1{

f I 'f iIPI I li I,q ; :U I4 I t I{IJif f iJI;:q 4f ;eaTtr tQJ*~I I ~ II

fap L f c r L 1 H< ili l f q a t 1 4 1 t r r l t i ~tIq 'iilli:/l\1, t! (J ICfflll' I

iii ' : i T ' illt1 '1 I ~ ' 1 4 ,til i t ' l l ;~::dHqqijII , q , ?pr ' fl,'I,M'l ~ I ~

8/3/2019 Malini Jan 1997


~lfqPr f t r s a 4 1 ? l · "N~ - : : n i t ~ "; ft i+l. f t f t f trdCfi~lrHi.,

~~ft( !~!~f41A1'16';ilIQIi4E1'I~'!l f ! h . q T f a \ ! U ~ I

$i;:rt ifi 1 ft 1 l f i : r m "i[~I,lI;ff W%4lif;"(~H Hqj' f i l f ; i ; tQ f , I

11tillla " 1 f i l " " r l ' " d'rit ' 1 0 f t tlj U I~UUIF f f i LIo - s f t : R ' u "IIT r e A ~ti\G 'fCl;:q q + i - F a e c t f l f t c f a G IR (1 ' 1 f t l1PI-a: f

'!f1qqIPrlih.qfqQn~'ifS£l' =rrir~ o ; : r ~ F I 1 " r l l l n 1.0.11

. Y 1 r~ ,1 f t rq f" & 0 1 : 1 ' ,q i l f i 4 ~ ~1frif'Vq 4:1.+1 tft'i!I: I

' 1 : 1 1ijr q{I' ' f t l f ; : s tf( ' { O f tit LQ 6 . i l l rq f P l ' f = - t (fa] q 1 1 1 I I ~ II

QI"1t41hi)(irfff ~ i.t~'Iii('USi11Hlqr~Q11t I

~ 'It l ~ lII,q t '6 I;C(ilC(+fI" I5 i'Q4] I {H t ; (Fe64FHu \ 9 1 1

'I i:t 1 M f!I f l : j , i f th'u,I I ' " fI1l·U1.n \Ic r - n I" f i n : _ ! III

i11·ctihVll6itQ4,'IZ},nfil*l1 fQ;q,f f l , ;£tAr,,' J r P l I ( f " " " l l t f ' ( 1 I t~I

1,t i lFH' inQfEi f "6t lJFd , ! I n ; j ' Q r C l t f q d ,'IlL( t11 .qPl ,rV I

lW t &«1'11 ; q «ct,f~. c f i ~'lI qr:q'ij $ i: ".'til i f I 'l.1I 'i t II

, iUlnle f t _ " 4 1 t : I J U:;,tl4l q 1 \ : 1 . . . C iW I : R1q~ q'l C h « c t . 1if:r ~ 'l~ ~ ,qti+ lPi" u(i V rtliQ fA V I - f a f H ' \ i 1 ~ ' + & 1 a:q Itj! _ I " ~ " u

Translation

1 " ,

With. m'y mind merged in You, Lord Bhairava, in my heart

I worship You, who pervade a n 'beings; whether mobile

or immobile, pure Consciousness , the One.without beginningor end. the refuge of 'the lonely and lost

2~By' the , po 'w 'e r o f yo ur grace, 0 great L ord , this who le unive rse

8:ppears to me now as filled with your presence,~

You, 0 my Lord, are ever my own. Self,

wherefore the All is one with my own Self.

. .

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3 1 ~

Since You, Lord, my very own Self, pervade the universe

where is the need or 'me to fear the world,

even if innumerable actions afflict me

causing pain unbearable, deception and anxiety?

4~

Avert. from me your gaze, a Death, life-terminator,you who are filled with wrath most dire;. .through meditation on Siva and. 'his worship I am established,

being one with the fearsome Bhairava and His Energy.

5~

Thus the dense darkness has 'been dispelled.'by th e rays o f your Spirit as Y o u" L ord , approach ..

Nevermore shall I fear the life-terminator. Death.

Yama , with his throng of evil-perpetrators,

Praise be to You, 0 Lord!

6 j

In You, who are my' Self.being filled with the supreme

nector of all beings. I a tta in . comple t e peace

in Y ou th e Reality of all created things

in this whole universe, contemplated as the rays

o f your own Consciousness, re veale d in truth.

7~

o L ord ! W hen defilement invades the field of m .y mind,

creating great to rment" then in that same moment

th e nectar o f your praise . arises inme

like a . sho we r, fo r I am inseparable from You,

8-~

"o Siva, if it:s "true that vows and almsgiving,ritual bath and.the practice of asceticism

h ffe ~ f 'hi ,.remove t e sur ..enng '0, eart y existence,. . - . . . .d i t s ' It ' \' : 'I - - . . .' . -- : : -tb'l . I .. ' •. -. , ",-: - : " . ' 1 . . tai '. ' f - . ' . " . . - W ' -_ . . . ..d '. ' .m e. .na lOD OD. e sup rem e nee ar 0.your . on s

releases i n . my mind a stream of peace.

,,19 )

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9.

When ny spirit, o rd B haira va. has found Y ou" the Bel vied

in a visio of oneness, the harmonious celebration

of sacri 'Ice , S () difficult to a tta in by others,

it d an ce s, sings rand d ee ply re jo ice s,

io.

Abhin avagupta compo se d this Hymn

in th· d ark half o f Pausa, ye ar sixty-eight

thro ugh w hich alone the all pervar ing , .ord

rel ieves] people's suffering in the desert o f e xist: nee. I

Com entary:

T his e x trao rd i n ary ' hym n touches almost all th e chords 'o f huma n

experience and of the' .xperience of Z Il devotee: life and de tth, unity a ,d

separat ion , joy and suff ring, and tha in th po v re rful lan guage o f w hich

Abhinavagup a is a,maste ,. Every verse would deserve a commentary o f

its own, a s r 'well as in relation to the entire hymn.

A basic creati ve tens ion is th at b etw e en bhakti and advaita, betw .en

the already existing oneness of the author, and hence the devotee, with

Bhairava, and hi s nee d to adore th L O f 1 d , to take refug in Him. H e k nowsthat he can worship the Lord only being on. 'with Him, because w ho , else

woulcbc worthy'l T his w orshi .tak s place in 'he depth of the he u (v.l ),

The al r eady exist ing oneness i e;- tirely due to f e pow:_ r of grace of th e

Lord (anugrahasakti], and j_ c. n sists in . he rea lisatio n o f the all-pervad-

ing nature o f the L ord w hie h embraces the e ntire u niv erse : th e hymn star s

sign ifican tly w ith the expression vydptacariicara.. Oneness wi h ' t 1 1 C

Lord means therefore at the same time onei es with the entire rea iy (v,

2), an d any thought o f separa 1.0l1 is unfit for th e devotes ,~Ad it is only due'to this ." at . o f oneness that tl e te rro rs o f samsiira can, be overcome,, ~

consisting o f so many actions (karma) l ead i ng to suffering, deception and

fear (v, 3)~,

Orne dominant topic o f the Stotra i s d eath and its ove rcom ing.

Bhairava himse lf ie ing M ahak ala , it is He who , is fearful.who brings

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death and at the Brame time delivers from death , Though the devotee is one

with, his L O ' f d " J there is still the realistic fe e ling o f the tear o f death, it s

terrors and darkness' vs, 1~,,5)~How is the devotee able to overcome this" "

fear? It is by meditation on, Siva and by His praise so that His light m ay

dispel all darkness (v, 5)~,

It is "he revelation 0" " true knowledge il luminating all things which

alone can give peace (v.S), In this light even the things are like rays of the

Divine, they become 'nectar' (amrta), medium, of the experience of

oneness, The greatness of this spiritual tradition becomes more evident in

the statement that even impurity or mental defilement canno t separate the

d evo te e from his Lord" as Somananda had, already expressed in 'his'" . - -

Sivadrsti (7'~l05~sukha duhkhe vimohe'pi.i.). Even a state of depression

or affliction can become a momen t of grace and an oc cas io n 'to praise ' theLord, (v,7),. The element of grace is also clear from the image o f rain o r

shower, which, occurs again in ve rse 8 , . .

Of all the religious practices which 'he lp the devotee to overcome the

sufferings of this w orld , A bh inavagupta stre sse s r ned i r atio n on the sacred

scriptures which releases a t stream of peace in the heart " V , . 8)~ It is, this

peace which leads to union with th e Beloved and to 'the ICC static joy ofHis

vision (sudars'a'la).lt is very rare ... if I}Ot unique = to find such , a ' o

expression of bhakti in Abhinavagupta's writings when he calls the Lord

priya. There is a strong impression of his personal feelings in this Stotra- ~

which we find otherwise in Utpaladeva's Sivastotravall.

The hymn ends. with a rare expression which i s , very significant:

samay,ajfia~the sacrifice of oneness or equality (v.B), The realisation of

union with the Lord, who is the v'ery Self of the devotee, ha s to lead, to a

s ate of equality o r ha rmony (samatii], which ex tends also in the social

sphere, But i t . is a sacrifice" the spiritual culmination of all religious acts"which is not accessible to all [durlabham]. This state of ha rmony

overflows in the consciousness of the devotee who dances and sings in

ecstasy.

In his colophon Abhinavagupta makes it clear that this Stotra is an

expression ~~the grace and compassion of Lord Bhairava, Its recitation

and medita ~ n , can help the devotee to find :pe,ace in this troubled 'world?

to overcom, suffering and 'the fear of death .

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5~ The Supreme Spirit is rooted in the knowledge of self-centro led

'being whos mind is perfectly serene in the midst o f opposites such.

as cold, heat I ioy, sorrow, honou , ignomi ty'l whose senses are

completely mastered, 'to whom earth. stone, gold are all alike, is

spoken of as God realised Sou.

6," , He who 1,001\:s upon well wishers, neutrals as well a'S mediators,,

friends and foes, relativ 8. , objects of'hatr d, the virtuous and simple ,

with tile same eye" sta ds s rerne. I te who is alik to friends and

oe as honour and ignom ity t,who remai ..s balanced in ,heat and cold,

pleasure and pain and who takes praise and reproach alike, entertain-

ing no sensr of ownership and attach nent in respect of dwelling

plac an' 0 her things, craves for no worldly pleasu .s , a ains full,II!

conten men -and bliss and is dear to Bhagavan Siva,

7~ Ac ions of sacrifice, charity and penance are no w h giving up;

they mus be performe for one IS purified by these actions,

2.

3 i,

4 .

. . . . . -RATNA ~3 MA IKA

(Shr! T.C.Tickoo Badshah. an expe rienced

disciple of Sadguru Mahiiraj)

Fo r one whose senses ,are rna ste red is k nown -" ,have H is s ta ble m in d

From anger arisesinfatuation, from infatuation confusion ofmemory,

from confusion of memory loss of reason; from lo ss o f reaso n on -

,go - s to com ]:_.'. ruin,

He who has not co trolled his mind and enses can have no reason

nor can such an undi cip inedl eing thinkof God, Unthinking 'being'

can have no peace no r can there be happiness for one lacking peace

o f mind.

Action is superior to inaction, by desisting from action one cannot

even maintain his body. Karma Yogi keeps his soul and mind fixed

on God and works to help needy ~not minding his own benefi ~

Karma Yogi is much superior and supreme and above Sannyast,

"How dull it is to pause to make an end to rust unfurnished 'not to

shine in use."

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8. Lacking self control, arrog nt deceit til, inclined to rob others. of

'heir li velihooc downhearted and slothful, is not bestowed . with

con ten tment and hii8. TOIdo good to those who do wrong to you and

forgive and forget an - forgive those who abuse you, to, uch a man

God bestows power to bear miseries and misfortunes thatcome inhis. lite" with a cool mind.

9 ,. Absence of prn e f eedoi I from ypocrisy, forbearance, _raigh ness

of body, mind. and speech" extreme purity, steadfsr tn ess, in te rn al

clarity and control of senses, absence of at achment, constant mind

in resoect of both favourable and unfavourable circum rtances, are

qualities of a realised Soul,

10'. W'e should extirpate all the evil and 'vile e eme i Is fro our lowermindandpervadethefragranceofthevirtuousele:menotsofourupper

. m ind over our body in order to be always acceptable to ourselves,

Once we cleanse our internal systems th external b haviour is

bound to be noble and nice. 'Unless, our mind is purified ully we

cannot claim to have m ad e any' 'progress in the achievement o f our

spiritual bliss, A persotl1 who bas earned interna purity can have

contar and communion with God,

l 1. In oday' '"world .peop ,esu .fer more despair, de pendency agonies

and anx ie ies because they on't feel contented with the ir lot.

'12~ Q: : Why people c:rave for : piritualism?

A:: Because peopl . believe and worhip externalism. They. have 0

insigh -to intrt speet, to dismantle the wall between internalisrn and

externali sm.

13. Q: What should people do to spiritualise them lves?

,A:Th' ' y should not have any gap between what they think, wha 'they

say and what .bey do,

14~ The memory of Sri Ishwar Swa oop Swami Lakshman Joo Maharaj

shall be a . guiding Light. W> should keep this Light brighter and

brig ter in our heart"

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. , . .

The . Salva philo sophy o f Kashmir is g n rally ca'l . d "Tr ika sastral

,; .,becaus - ~ ~. the philosophy 0 the triad: Si a Sakti and -"_ara: or Para,

Parapara and Apara , The ierature of this system fall: in to variou

categories- viz, Agarna s a · tra Spanda sastra and Prat abhijria S;-glr~ etc,... . ~ . i!"

Agama s·astra: Agama "astra is consi ered to b . reve ation by Siva,

It . ys d own bo th . principl s and the practices of-he system, Among

th ~work s .e onging 0 this category; I ay be mentione ' th e following

Tantras: M alin ivija ya, S vace han da , Vijfiana B hirava , M r ge nd ra, N etra

R _dra-yamala, etc.

"Sp,an,rda s a tra: It elaborates th e principles la id d .ow n in the Siva

,iI'

sutra s from th e point o f view o f 'Sak ti' ~The f Ilow ing co rnmenta .ie s on

Span ld asutr3sare fam ous:'Prad lpabyU tpalaV aisQ ava , V ivrtiby R am kan tb-

Spandasandoha and Spandaninjaya by Kserna ajaL

Pratyal hii fia sast:ra': It contains th e p hilo so ph y of the .ystem,

expounded in te , m s o f argument nd d iscussio n, T h first philosophic:.."

work was Sivadri .hti 'by Soma ia da, pupil of Vasugupta, .. . flourished

in theSthcentury AD. Soman d composed a vrtti 10 Sivadrl :r~i~bUI- itha .

notyetbeen tn ced, The most important .x avai! ble is the Pra tyabl ijfia-~

.utra(or svar -pratyabhijriajb - tpa la .apupilo f So mana la.The u ras;I

acquired so much importance that the whole Saivaphilosophy o f Kashmir

came to be known as Pratya .hijfia- da s ' na, Th well-known cornmenta r -

ie s 0,' Pratyabhijria sutr s are th Vr t~by .. tp ala h im se lf available only

in an incomp . t· fo rm andBrha

pratyabhijfiavimarsi iby Abhinavs gup __~

Besi e ? there is a ,great work .n wn as Tan raloka byAbhinavagupta,

It is in 12 volume and contains the Saiva philosophy .and practice in full

details, There is also a dige t o f he tw elve volums known as Tantrasara ..

Commentary by J r yadrat r a O lD T ' n ra loka , is called Tantralokaviveka,

The philosophical background of th e Siva-sutras may be consid red

under the following heads: Ultima e Reality I Manifestation, Bondage,

Liberation ~

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Ulthnate Reality: 'Ultimate Reality is 'cit' or 'parasamvit' . It is non-

relational consciousness, the changeless principle in all changes. In it ,

.here is no distinctioti of subject and object, of II' and 'This' ~It i s . the'

Supreme Self surveying itself, In the: words of Pratybhijna shestra, it i s ,"

'Pr,akasa=vimarsam·ay·a~. Prakasa is Eternal Light; it is Siva, Vimarsa is",- . I • - ;til i i • ~ ! ~ I.

Sakti the' svabhava' o f Siva, It IS~so to speak, the m irro r I.nwhich Siva sees

'H is o wn grandeour, powe r and beauty, Virnarsa is the 'kartri saktil

(the

powe r o f rea lising) o f Siva. It .s that aspect o f Pr'ak'asa 'by which itknows

itself As Ksemaraja says W I 1 his Parapravesika, Vimarsa is 'akritrimaham

iti visphuranam ' ~ It is th e no n-re la tio nal, imme diate aw are ne ss 0', I~ If

Ultimate Reality were mere ly Prakasa and Dol Vimarsa also, it would be

entirely powerless and inert I It is this I-consciousnes. of the Ultimate

Reality that is responsible for the manifestation, maintenance, and re-

absorpti 011 of.lhe un i vers e .~ . ..

Since Sankara's Vedanta considers Brahman to be onJy Prakasa or

J i1:ana (light o r ilumination) 'without any Vimarsa or activity, it has to

invoke M,aya for the manifestat ion of the universe. Brahman is devoid. o f

any' a ctiv ity ; it is therefore, incapable of creating. It isonly Isvara or

MaY'opal l i t a caitanya that can manifest the universe . But wheref rom doe s

this Maya come? If it is some power extraneous to Brahman or Ishvara,"

then Sankara's 'Vedanta is reduced to dualism, If MaY 'a is only an

expressio n o f the power o f Brahman, tbenBrahman cannot be divested o f

activity, Both Sankh,ya and Vedanta consider the Purusa or Alman to 'be

itacti ve 'because they tak e the world , 'acti vi ty in a,very crude sense" Surely,

Brahman o r A lman d o es 'no t fun ctio n lik e a t, potter or a watch-mak e r, It is

Vim ar,sa-,the very Iccha (will) of the Divine which is spiritual energy that~

can proliferate into any form from the subtlest to the grossest

S'vatantrya or uni mped ed ~ .overeignty is the characteristic par excel-~

Ience of S'iVEL It expresses itself into Iccha (will) which immediately

translates itself in o'jn,ana (knowledge) and kriya (action).

Ultimate Rea ity : It is not only universal consciousness 'but also

supreme spiritual energy or power. This all-in-clusive Universal Con-

scio usness is a lso called . Anuttara the Highest Reality ~I the Absolute ..It . is,

both transcendental (Visvottlrna) and immanent (Visvamaya).

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It is the svabhava or nature of Ultimate Reality tOI manifest itself

Creativity i s . lof 'the very essence of Divinity i, It Ultimate Reality did not

manifest 'i t w ould . 'na t be Self or Consciousness but non-Self,~

UI tim ate Reali ty or Parama S i v a, is Prakasa vi marsamaya. In that state

~1'and "T his' are in an 'un div id ed . un ity ~ 'I; is the Prakasha aspect. ' T h i s . " t

eritsconsciousness of itself, is the Vimarsa aspect-Svatant ryatunimpeded,I

sovereign powc-) o r Saku, Virnarsa is not contentless, It c on ta in s all that

is to be: 'As th e great banyan tree lies only in the form of potency in the

seed, even S 'Q the entire universe with all the mobil. and immobile beings

lies as a potency in the heart of tbe Supreme.' (Paratrimsika, 34)~

Bondage: The bondage o f the individual isdue to innate, ignorance

(Ana'vamatla) , I is this primary lim iting cond itio n which reduces 'theuniversal consciousness to an "anu' or a limited being. It is owing to this

that the Jlva considers himself a separate entirely cut off f rom. the universal

stream of consciousness,

The Jlva i s . further limited by M a yiya , 'm ala and Karma mala, Mayiya

mala brings about the consciousness of difference owing to 'the limiting

ad juncts o f th e body, etc. Karma mala is the limiting' condit ion brought

about by th e ~V,aS'anas. or residual traces of Karma under the influence o f

d esire . It is the force o f these desires that carries th e Jlva from one birth

'to another.

Liberation: It means recognition (pratyabhijna) of one's true

nature; ~Akritrima-aham vimarsha, th e o r ig in a l, innate, pure I-consciou.s.-

ness, When one has this I-colflscious'nessl, Dine knows one's rea] nature,

This is what ismeant by liberation. As Abhinavagupta puts it ~~m~ ~!"I

'~ttl;:;q: {Lq,~qu2i4fad<{~ Mok s a or libe ratio n is no thing e lse butthe awareness

of one's true nature,ii'

The highest attainment, however, is that of Siva-consciousness in~ ~

whichtheentireuniverse appears as IorSiva, andthis comes by Saktipata-,

the descent of divine Sakti ·orA nugraha (D ivine grace),i!"

Kashm ir Sa ivism , lik e M ahava na Bud dhism , has played a k ey ro le in

the assimilation of different culture s in Indian sub-continent. While

adopting' the logic of the Buddhist Aciiryas, i t refuted the fundamental- ,

,I '6· ), _ .

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concept of non-being ('ITnyavada) and looked upon creation as real, a#"

manifestation of universal consciousness. While the Salvas took he

cardinal principles o f social eq ia lir y, in d i v idual liberty, absence of dogma

and rituals from Buddhism and he ld Buddha as the saviour o f m an kin d,. . .

.....ivas regarded the absolute Siva as the Creator, Preserver and Absorber ... .

In His d iffe re nt a spe cts, H e m an ife sts His Sakti and withdraws it when His,

free WIn (Svatantrya) demands it . The individual is a mini-Siva who,

when he recognizes his true self becomes one w ith u niv ersa l co n scio us-

ness, Sornananda, fath r ofpratyabhij naphi 0 ophy, influenced he thought~

o f people far and w id e , Saiv ism was the most ancien t faith o f the Indian

people . It had its root in the pre-historic period of the Ind us V alley

Civi ization. Though basica Iy pre-Aryan and pre-Vedic in its origin it

developed by stag es in th e Vedi c.religion and became one of th e most vital

el .ments of Hindui: m in th _age of the Epics and th e Puranas,

F r om th e! an cie nt times the Brahmins o f 'K ashmir h ad been performing

V ed ic r ituals w hich were pre domin antly V aisn avite , 'but the worship o f~. J

Siva and Sakti too were 'very popularin this landrightfrorn thepre-historic~ ~

ages, Kashmir Saivism i. spredominant ly the monistic , Siva phi oopby of

he Tryambaka school, basically, it is said to have originated. in th e trans-

Himalayan areas, 'near Kai lash aboutthe 4th century AD~ Tryambakadityad i cipk of sage Durvasa was the first teach rofthis school , Sangmaditya,

th e sixteenth descendant 'in the line of Tryarnbaka, settled in Kashmir in

t e e ighth century AD.,

Sornananda, the fourth descendant of Sangrnaditya, churned out from" "

the-scriptures the monistic Saiva philosophy of Kashmir in the 9t.hcentury,

AD~He n uncia te d the principles in a Io gical wa:y in his work Sivadristi

which is the first philosophical treatise on the subject, Utpaladeva, the

hief .--sciple of Somananda, d veloped this philosophy in his

Isvarapra' tyabhijna. and in some oth -r works l ike Sarnbandha siddhi .._Isvara siddhi e c. The princi ile s [ofthis, philosophy w ere la te r explained

and interpreted by Abhinavagup a (lOth-l Ith c.), the great disciple of

Utpaladeva,

(27 )

JI'"

Sivastltras were revealed to Va ugnpta, a teacher in 'the system of

Tryambaka, in tile 8th century Kallata, a disciple of Vasugupta, corn-

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P0,S, d Spanda-karika in which he e .pl ined the p incipl .~contained in~. ~

Sivasf ras. The Sai a philosophy o f Kashmir thus becam . a dominanti'

force from the 81 1 century ~W~As Saiva rnoni m, : t has a pragmarnticapproach to philosophical ssues, The 'universe, acco ding to it is not a

mirage. It is real for all practical purposes, It exists m absolute reality in.,J"

an all-containing consciousness which ~sAb, O]U . · e Siva, The universe is

an objectivemanifestation of His divine powers, He is the Highest Reality

and His powers are also a reality, He is infinite con' ciousness with power

which do not underso any change even - h ' O l l , g h the activities of crea .ion.. .

are tempo -al. The aspect of manifestation is calle Sakti, As the rays of.P'

'th e moon are no t d-,fferent f,OI& the moon th e sakti o r power of Siva is no t, ~

differ em from Siva, the ower-holder (SaktitnamThus siva, the maleprinciple in its quiescent state , is who e and 3tb·olute, bU'1 in its manif S I

.,;.

I tate = it becomes Sakti which is part and parce o f its nature.Even wh n_"

Sakti apart of th e whol ., is separa ed from it, the whole is never depleted:

its fulness does not cease.

According 0Vedanta philosophy, the manifestation of the universe. .

is explained in terms of ~'may,ii" ~ but in Kashmir Saiva philosophy, the, ~

manifest uion is based on Sakti, The apparent world in Saiva phil sophy•

is an object of enjoyment, while in the Vedanta .ys 'em it is illusion,. .

Kashmir Saivism accep .no restrictions of caste ere d.colour. SX,

etc. It embraces every person. In practice, it does no prescribe monastic

life but advises 118to liv e the life 0" a .house-he der and p actise side by side. ,.

the Salva yoga for self ..realisation . It does not a' vocate sannyasa (renun-

ciation) and forbids suppressi o n . of one's emotions and instinct ~ though

It encourages their I ublimation, It advocates thus . th Bhu ~i(enjoy-

ment) and Mu .k ti (li be rat on), both of whi ch can be pursu d side by side.~

As.mentioned earl] r, Kashmir Saivism has been 'in vogue fo centu-

ries I and Kashmiri ..iterature has 'not remained, un ouched by i t s . influence ..#'

T he first spe ci m en of-. ashmiri poetry whichshows its im pact is Sitikantha's

Mahanayaprakasa of the 13th centut y ~And th is i nf tu nee i..ill prevalent

in our times,

~~

(28 )

-

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S·, D'GURU ASTTTARASATANAMA VALlI I i i ! •

Composed by : Prot Makhan Lal Kukiloo

Transliteration ranslation and comm. by : Sh. Jankinatk Kaut "Kamal'

~t: l f ' '1 'I ' I r l ( ~ ' i!I'6 til~ U II ,q

(Tub'hyanl nan-lliffJ i g u ru Laks manii ya)

T o seek thy ravour , a Guru L ak srnana! I o ffe r m y' o be isance to ' ' y Q ' U

~..tVl {:q,e;q ,~~ u~,

(Iivara~svarupa Sri: Lak.~"falJa}

T hou who art powerful by nature , po ssessed 'o f auspicio us marl S o f

prosperi ty,

Laksman 100,a te r realising tne -owerful nature o f the Supreme Self,

was call d I~ vara-S van lpa by hi. d isciple s. H e lived with the auspicious

mark s, he po ssessed , fo r rea lisa tio n o f the absolute Self~the f inal

beatitude of human l ife.

~+ ' = 1 1 ' 1 ' 1 UI-ifilifi-3i Ifqij"f

(Na r a J I (1)Q-lcitka-a tntoja)

T he .on o f N a ra yaQa , whose n ickname W'3S kaka .

, ·li ayaQa is 'the name of an ancient sage I ai to b a compan ion o f

Nara , th o rig ina o r e te rnal rn a and 'to 'have ' reduced . rvasl from his

thigh, H e re the , sage -lik e N a 1 r ! a " y · a ] J a . ~ who was given th e fam iliar nam e

kaka2, prod uced the blissful son nam ed Laksmana

l~ ~Ruflttd'4ifflaflfgtr

T he favo urite so n. o f A rin l 'a lias katiji, A rinyam al ~the g ra ce fu l pa le

flowerrepresenting puberty, was be name , of a k srn an 1 00's mother. Sh '

gave bi th ta l the b essed so n afte r five daugh te rs had consecutively bor n

~~Ig~~ 'fl'fttJ he eDative r o . r m , ( ~ a f f fElqfatrl) wih 1lilflf is 0be takenjust as in Him'6fl1~'f9jtf!J~ vis ~~ ~~ . a rjj-~~ ,f4g ~ .~ ;;ql ' fq i0 Grod! to seek thy favourI offer my

obeisance to you.

2..Pet name usually given to the head of a Kas ' mir i Pund it family" out o f lo ve and respect.

(29 )

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of her, Thus she brought prosperity to th e forest of disappointment Her

virgen name was Katiji-a warbling 'bird of charm w ith shy ' nature =who

was already endowet with wonderful qualities.

· '~ •. ,q i5 [nil,iiiiiiIclliflf 4,Tflf 'ft1 "I~

(.Mahatabakakasya uttoma-iisya)

Swami Mahtab Kak was the chief disciple of Mahamahopsdhyaya

S" 'ar -,~ ·R -:-j· ' ~ " vhc h d " " .ssed d ':':" '" at th b ' h " , , · ' t ofhis ." ,,. in alrru carnajr wr 0 ta e.x.press-e '.esrre, at Iw . e e .es t o IS , spin U,! i i '

preceptor Manakak Monga, that Kashrnir i Saiva Mysticism should be

revived a fte r its lapse ' of the past many centu .ries. He wag instructed by his,.

departing preceptor to initiate y 'oung Laksrnana into traditional Saiva

faith, when th e latter go t mature in age, M ahatab k ak was endowed with

iII'" db" d id h b ddi ~ h . dhi "I~te ugence and beatitude [0 gU'1 :e t tenu nng yogi, w ,0 ' prove 'IS,WI I.

~ ~~ • ..n{llq~ClfLI 'ilfSl~

"(,Stl R'aft1udev'asya Vallabh a)

Supremely dear 'to Sri Rama-deva, When. Laksaman 100was born,

SW'3 .mi Rama had danced in , glee saying ~·Iam Rama and he be named

Laksmana'. He later initiated the boy with the sacred thread .. Gayatri,

knowing 'very well the latters spiritual capacity that he displayed during

his splendid life-time .."

" . ~ 1 : I6 1 1 a a r ~ ' i jiH'HW1f

(Mahadeva Saile krtasamiraya)

"Abhinavagupta, the great propourrderofKashmir Saivism through his

encyclopaedic work Tantraloka, had lived for most of his latter life at the

~foothil l ofMahad eva Parvat inKashmir, Laksman JO I O ~ [ 'w ho had studied- ~

Kashmir Saivism thoroughly, had accepted Abhinavaguptapada as his

favourite author and mental guide, Hiealso chose his abode and lived like

the [great Aca.ry,a, at th e foothill of Mahadeva mountain,

\9. ,"r+l'~hll~~

(M a s,; V aiiakA e bahulebhava)

Thou born in the dark fortnight of the Vikrami month of Vais§kha~

(3,g)

8/3/2019 Malini Jan 1997


Valsakha (A tit-May is the month ofmatured spring, charming with

all its na ural sp..endour. Laksrnana Joo blessed this grace ful land , 'of. ~ ,

Kashmir wi th his di ine birth during this plen iful month, e was the

source (Ifplenty an' .prosperity o r all ..

c. V J = t i ~ f l ; t c f i " I fHr t f til£\:1 d I

(Ekiidhikeio. tithi sambhava)

!

Thou who blessed this Barth on the day added to the eleventh i .e.

twelfth day.

Theel v. nth and twelfth digits of the waning 'moon representmatured

fitness of spiri uaI developme .t toward, the Ama-kalaor PUIQahan ta state

ofthe 'ultimate Reality. Laksmana 100was 'b or n on he auspicious twe fth

day as he was already '.e eloped in yoga from his previous birth, The- .Bhagavad 'GIta names uch a soul Yogabhrastha.

~,~,~1BE(ftl(1' st '1614 C f i

'"{S isyapr iJQ. b l 1 £ 1 Y hiiraka}

~~.

. ,. I, .

l,Al Muslim devotees used to call Swamiji w ith this pet name.

(31 '

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at1M;,H l i i F f i ~iii ..q 1 ; = t SUJe:q,~it I

H I it i " " t lit i 4 i '\IIC h i il l 'ftUti'l f l t ;r~~ 1 1

When the outgoing breath, which travels from the centre

ofthe eyebrows to external twelvefinger spaces, is over

and the incoming breath has yet '~O begin, there is an

automatic pause which a. yogi realizes and where he

remains 'one pointed.

(44 )

..

8/3/2019 Malini Jan 1997


FROM ASHRAM DESK~.~

Subscribers are requested to intimate us about any change intheir

address. So that theMALIN intended for them js despatched to the ir la te s taddr ss ::

Whose subscription fo r the Malini has exhausted, are requested '0

r enew' their subscription 'by filling up the following form, T he subscrip-

tion can be paid in cash in 'the Trust Office at 2-Mohin er agar, Canal

Road, Jammu-l 80002 or sent by a D ID or Crossed cheque payable to the

Ishwar Ashram Tru st , Jammu,

T o

The Chief Editor MA'L]NI

C/o Administration Offioe

2 Mohinder Nagar, Jammu

Pin.~ 18000]

Phone: 55573'5

Kindly enrol m e/us as subscriber/a of your 'MALIN' f o r one/two y 1 e a r l . . Iwith

effect from .i. , . .~~. .~~ .~~ ." .~ .,

Annual Subscription @ Rs.6,0.00 (Rupees sixty only) is sent by M~ 'O , . ID~D j

Crossed cheque, ....~".* ••~,..... ,dat-ed.~~ . ,.".,.~~.,.~..". ." .".,",""~., ,n 'the n .ame o f Ish warAshram

Trus t" 2 -,M o ,b inde r Naga r" J ammu,

i f. !! -I~ •• o • [.Z •• rI • ~i ii;;; F" ••• •• 111111• I I. i i lilll !!!!I!f !!! !fl. I II 1 Il .1 .1 II • • i i il )~ !l II I. ~ ~ • •• l II il l. ll ii il ll !! iE" ~ _Fi ll II •• I!li .lIli iliill illll! I l '' ' • • • J !! I • • ~i .a;i)i~ O! .111111 111 •• _iil ill. II!

Name & Addres: (in .Bloc_~Letters I . , • • • • • • • , •• uU, .ll...'•• ~~".... uu u ..."••'..... m. 'U"u.~, ,,,;onu

• _ •• l •• i*iilirl!i! •• I I ••••• 1n • lI ~III!!I !!I III a, !!I_'l ••• . ~i"' I I . JI- !.I lIIIl!! fII l •• [.~ •• t•• i ' ! . l l l!o i! I i I II II II !! II I Iii .11111 i !-! t I •••• 1 111 i- l o -I !I l1. lI"]

Ph0n e , .," . ,0 • • • • • • • • • • • • • • ' ~ • • • • ~ • • ,. • .. • • • ~ • ~ ~ • • • • • • ' - •• pjnCo de. ....~.~,~..~........... ,.

You r s truly

( 45)

8/3/2019 Malini Jan 1997


"0 OUR PATRONS

Classified Advertisements are published in uMALINf " from Ja , 1997

issue " A T inte re ste d pe rso ns/partie s a re info rm ed to co nta ct the E dito r-in ...Chief

HMALlNr' on the fo lowing address:

Jammu Addressei« Adm 'n istra njo n O ffic e

2,Mohinder Nagar, Canal Road

Jammu Tawi. P~n~1S.0··0]

Phone - .555755

:elhi AddressCIa 'P-115, Sarita Villar

New Delhi =44

Pin - 110044

Phon '.. 6943307

a) Full Page Inside

b) Half Page Inside

c) Inside Back Page Fun

d) Insi de Pront Page Full

e ) B ,ack Cover Fu'll

f) Quarter page

ADVERTISEME •T TARIFF RATES

Block & W11ite

R·s.150<100

M ulti~t :tJ lol l. r

R 5 1 . 4 5 0 0 , . O O

R8~500.00

Rs.1500.00

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R5.2.o00.00

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Rs~4500.00

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Rs.6000~OO

~.OTIFICA .IO'N·

T he Board o f Trustees in th eir meeting he ld at J ammu o n 3.rd l4th October,

1996 decided to amend the Rule. 16 (sub-para 2) of the Rules and Regulations

p er ta in in g' to th e Meetings/Quorum as in para 3 below, The original Rule, as laid

down in 4th .May 1992 stood as under :~

"The Trustees may meet as often as necessary ..However, ODiemeeting per

month will be held, Any two Trustees present in person shall constitute a

quorum, Trustees may elect one among them to Chair the meeting",

2~ ThIS Rule. was amended on l Ith July" 199·4to read as under :~

"T he ruste e s may meet as o fte n as. necessary. However, at least, one

meeting in three months willbe held, Any tw o Trustee, prese nt in pe rso n

shall constitute 3. quorum, Trustees may re t ct one among them to chair-the

meeting."

3~ The amended Rule will now be as under :...

,;T h e T r uste e s may meet as o fte n as necessary. However, three meetings, a t

least, in a year, shall be held on . each a t D e lh i, Srinagar and Jammu dur ing

January/February, June and October each year r esp ec tiv ely ~All th e four

Trustees shall he present i ' I the meetingrs). Trustees may elect one among

8/3/2019 Malini Jan 1997


them to Chair the meeting' ).

By order of the Boated o f Trustees. Sdl~·

(I.K ..Raina)

Secretary

AN AP'PEALVide Codocil to HIS WILL da ted 2 8 4 7~1988~Swami Laksbman JiMaharaj

add d the following to the original W~L dated 8~12.l9 ·.4 :-

"Provided Smt, Sharika Ji and Smt, Prabha Ji shall have absolute power of

disposal of a ll mova ble property in the shape o f furniture, fixtures" u encils,

be d i g and 311other things in the immovabl properties which shall be in heir

use and control after my demise and the Board of T ruste es sha ll '_ot question

the ir ' r ig ht o f disposal o f any movables, if ' they so choose to do',"

2. It : ta s come to th e notice o f 'th e B o ard o f Trustees that " t h i s provision in the

~L is being erroneous Y interpreted to mean that Books Manuscr ipts ,

Cassettes (on different aspects of Kashmir Shaivism inthe voice o f Swami

Ji Maharaj) are also included in the movable property Iike furniture,

fixtures, ute cils bedding and can be disposed off (or made us of for

commercia] purposes). Ifthis interpretation is presumed to be correct, itwill

defeat the spirit of otherp ovisions of the W IL L particularly th e following~ ..

rOVl81'ons :...

(.~AIImy life Ihave tried todiscipline 'my ind and liberate itfrom all earthlydesires.in pursuit ofknowledge especially Shaivism, "Inpursuitofthe object

I propose '0 e li a te a Centre for the Propaga iO,Q of Shiv a Philo so phy of

Ka ·hmir School as a, place for Meditation, discourses, meetings and

Satsang."

"The Board o f Trustees shall frame such Rules as may be neces I•. ary for th e

_d min istra tio n o f th . Trust and fur th e pres rvation and pro u ction o f the

'Trust Property" The Trustees are en jo ined to see that the 'purpose o f th e Trust

is,carried out it] letter and spirit. 'n

3 ~ In addit ion 'to ,wha t h as b ee n s ated inpara 2 abov .~itmay be mentioned that

a particular manuscript of Swami J i Maharaj, written in his own hand, with

a cover page also, was got printed by a disciple, wi hout the knowledge of

'the Trust, This is a clear cut piracy ..

4.. It is, eaio ined ipan all th e Devotees/Disciples/others, who may be in

possession of any material of Swami JiMaharaj in 'the shape of writ en

material manuscripts, taped Cassettes 0,0 various aspects of Kashmir

Shaivism etc.. tc., they may cindly surrender th e sam '-to t reTrust for being

(4 )

8/3/2019 Malini Jan 1997


used in th rm n ne r la id down by Swami Ii Maharaj, Any deviation may lead to

judicial proceedings against the defaul ters,

SdI-

I ~ K . , RaiIlQ'J

Secretary/Tru tee.

I~

Happy ",ewsfor donors

TELEGRAM .:AA YAKAR

P,ND. CITIASRIHGlG- IE ~emJ2580

OFflCE OF THE.

COM .11S . IO·.R 0 I· '. OMETAX

A,MRITSAR

DATED AMRITSAR THE~S~l' -1996

T O I

The Secretary ...

lhwar Ashram Trust, M ohinde r ....agar,

Canal Road, Jammu,

D ear S ir .,

Sub :- Exemption uls 80-G of the ~T. Act, 1.9,61In respect of

donad.o ·Ds made-Regarding

P ease refer 'to your letter No, -- 26l6 /1996. regarding t·. grant ofexemption uis 80-G ' 'of th e I.T · ,.Act 1.'961in respect o fthe d on atio ns made

to Ishwar Ashram Trust, Mohinder Nagar Canal Road Jammu ..

r is certified that on the basis of the facts stated by you, the donations made

to .he said In s itution/Trust/Society. Association qualify for exemption

under section 80 1-0 of the Income-tax Act, 196,1~

'This certificate shall hold good pto the pried ending 3J 13/198 subject

to your continu ing to satisfy the condit ions 3 _ ' laid down in sub-section (5)

of Section 80-G ,of the said Act,

SdJ~

(E. S.AROD)

COMMISSIIQ ..:R OF .mC'OME TAX

A.MR~IrSAR

.43 )

8/3/2019 Malini Jan 1997


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Malini Jan 1997

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Transcript of Malini Jan 1997