Malini July 2002

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Vot VII NO~II

JUL'Y,2002

.

T' H ~ . . E . . . . .M · \A · · • .. • . . . L . .N · · · . . . • • .

• • " .r,,J _ .- -_ - "I

Abhinavagupta abOUI Mal lni '

q~11I~fl4« , ' t : ' f & t 4 . " , lffirq 1 (&1q C I q' a 4 f r f ~

$I 6 1 1 i l lUlJi ' I ' l l Plij~ 'itlq f r t s f l , u f t = 1 : : f t ~trI.. ,

Sri Malin'i Devi is ever victorious. In u n io n

with her a ll the treatises o f non-dual i s t ic 'order achieve the nature' ofdivine potency.

LA~A.,XXXVI I

. . . . .

SH ' W ' r ' A R ' " AS ' "H " - ' R A M ' " " . .r T · RUS" .', , . " " . , ~ ' < _ _' I ..- : ~"\" ~' .. -,., . ....

S H B " ' E R ( N I · · · · ' S - H A r T ' ) ' S · · ' R " I N A G : ' " A R ' . . ' K A ' . S · ' " M ' R ". .... ~ 1.

1

• ' . \ .. . • • • ~ . . . . . . M . . , . ' : " . " . : _,I: .~.::_. '. . . ........: • ,,::' '. I

( 1 )



..

,BO la I'do f T ru ste es ~

Sri Indcrkrishan Rai na

( S ec re ta ry /T ru s: e e )

Sr i Samvit Prakash Dhar

Sri .B'f,ijnalh Kaul

Sri M o 1 1 , an k r i s h a n 'W a tt L a l

Editorial D OH .rd :

Sus hir~Prahhadev i

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6

' 6 . ( ~ ' : ~ ~ ) ~~?Pflll'~~fo F ; ~

if-31\4~4 Utit '.l1jj~cft r i f t 26

fcilqllq~l : Contents

ti t U ~ « ti qij' ii{g' 4 1 t F r

1 . , Siva, , S u t r a < s . ,

4

2 .~A Surprising Situation Pl. Iankinatn Kaul "Kamal'! },,3 '

3~Shaivism, Human , Brain &

Pancastavi Triloki Nath Dhar

,4~Message of All Kendras of I shwar Ashram T rL J,S 't,Ka sbm ir21

29

, 3 3

,3 4

IO~F.rlomAshram Desk Adrnini strative Office. 37

(,3 )



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~~~Tf~6fifllCfij ~ '~ Ttm"JI~~] t~~t;!Int1j t i E f i "II~~~ C h l ~ ' I~ -t iq ;l ' '11: '6 (11~

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(4)



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r E t · 5 J : i f f t t ? r r I T I

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C f i t 1il~H~ : q iI

( 5 ).



SIVASiJRASJ i I '

Vim.ariini S·a,Ds:krit Commentary ..of ,Sri KsemaraJ'" a..

{Cosui» ned from January issue]

t€fl ttt 4ifal,·it IqEfi·1C 4 l l c t i ltir'lqn : ~ ' - - -

F or the Y 1 0 g i who is ' ully aware of Mat" .ka:-cakra for h im is -I

., .

(Sariram havih}

For such attainmentayogi has :0offer all his three b odies o f wakefulness,

dreaming and.dreamlessness as oblations into the fire of Universal 'Go ld -•

Consciousness. The establishment of l-conse iousness of al the bodies

becom eoffering in the fire of'G od - consciousness, When 1=consciousness

is established in g ro ss body the exp erience is perceived by seeker that I am

th is gross body _ am "his subtle body, 1 am this subtilest body, Gross body

is in.wakeful state, subtle body m dreaming state and subtlest body is in

dream ess state (dU!lItf, f2t!G1,{1!tfCd')~AI,] th e three bodies are called th ree

coverings when the perceiver establishes l-consciousness in them. I

consciousness O " D gross body' enab esyou toperceive that I am the possesso .

of ' : ! i I H I ~ d ~ ' J j , ( [ r { (wakefu body). Similarly l-consciousness 011 sub le body

enables you to perceive that I lam.the po sessor of lC t G 1 ' l R R (dreaming state)

la~d l-consciousness on subtlest body enables yo:u to perceivethat I am the

possessor of ''l9lrtff~'II(l( (dreamless state), S,o~' or ~ or I-

CO~[ lSC i .OLUS iess on th ese th re e bod ie s is cal Ied lrtR IF or such a .Yogi a1 1th esethree bodies become offerings in the fire ofGod-consciousness ~By this way

all these three I -consciousnesses becorne IOID.ewith God ....onsciousness,,

~ m'l \lqltf~ ... ~~lia=qIft::~('i\tj~I{li:~ trol4n1H! q~f+4i

'·r:at,~J~I'i t~l41F1~~:II .:~~~(Q~iQtfll~, 'rli~~ ,"~~q~,';;qlltIdfRlF,f~11,ti4ltt)g·cffi

iI r 'M I : tn ' i f~{~~

1{51 l'" PifIAA ~ ' l,ffll:tfiNa/uRtlfI'l.l

~ '~q1fU I '\4 le tf .~ W n : r : · t ! ! i i i f i " ~'d, "''1I I I " " I



W i - f f t ' f i 1 1 U & 1 'lsfq~,

'If!ftliit " 1 1 " : «qJ\ '-~IQf'Eih'=ll"litsf(1q~-q:, 'i

~ : H ! { f f' l 8 t f 0 1 i l ti....Rl iijttl r i t( · , 1 · 1 " 1 1 f i ' " " ' I I I I i ; f f t I

a:r;{' it ~ " y qfifl Pl ' I I i4 ' F O I lq 4 fq u 6 1 If: 3ittl 1 ~ 1 : II q ' & I Ifn eq fq.~, ~ a f u r r F ' i ( ' I C h q H U r - 9 1 U I ' '$1' I f f O f i f l tf{ I ,

~t t tnf l : I l = ! ' " i l l n U t ~,G F n ~ lP J ' ~ fqf i u ' f f R I

~fI' iq~ I e j T , , : : w ~ ? t 2 : id d i{1 fill ttl ( w i q i its(11

, fQ z t S ! it " 1 1 1 1 tiIi(I e j ' r t V r l : 5 1 II i f IkHi4qtaq: 'lffi' f« i1~,JIIll, I f t · i S h ~I i ! £ : : I I I t ' I I I

~ ': ~ all th e w orld ly peoplewho h av e ~ '.~ i n a , g u r a r t e d , , - ' U I4IIQ~'1;

-by insertingtheir I...consciousness, ~ti&i4H'r~'t<t~q" ~f(l{""in grosssubtle

and subtlest form ofbodies, ~ - all these states of body 'fQlt i1 !f tM ': - of that

great yogi q < rM " \ f i l t ; , 4 r {lltfro1 5lq: - makes d ig es t" th em in God-

con sciousn ess as offering in the fire,~,m !; I J 1 I IIIqt1 I 'U 4 tltli~ 1, ....because hie, . " ' ' " _ . _ ~ F l ' F 9 f esu bsid es Ico nsc io usn ess o n th ese th ree fo ld , bodies'tfG~ 7:A ;t Iqtl~[~:~CfttM~tl

- h ie gets always, entry in the God-consciousness. .,

t l S C f d - ~] 'rc l~I i1-~(_~-- '"as is said in V ijfiana Bhairava : : '..

'U5,~'[~lrl~,q'~~, in the fire ofthe great voidness, ,!dll~fi4q~llrc:itfi,~;

when all the , f ive gross elements all th e organs witb their percept i ion.s,· ' i ' i t i I I

e lifi' - in cluding one's m ind, ~ '-: -'a re o ff er ed , li~,that is call,e d ' e ¢ t ' ' 1 , 1

~~q~nd th e sp o on . by ' whichyou o ffer all th ese, su bsta nces in 'th e fire o f

c o n sciO ' u - 1 C ' n - - - 'ss ,i s ~ d l1 11 , ~ a w ar e n e s s , w e - 'e 'h ' T : I I ' v ' e ·0 ' o f f e r I~;tW ' ' I ' ; ; th aw"a r e n ~ ~ ~ ' ' - 1 ' , ·., 0" " " . ' _ : _ ! i 3 ' " i ;:;!!~ 1,'_ ~"'" ~ ...... 0 I .. . . . , _ _ , _. - ,·~ Cl' ,_ " ", ,'--_ -_'!u' '. , 1 , 1 . . . . I, _.j3:, ._ ,- ..1 . . , "u, ,~'Lt', !li..lIIJh:;II' " IL .

is also, said in Timirodghata Tantra : : : =

~lr::f tFl! . .. . ho m we I'vie, ' l ! i : : ' ~q\\_'who is your friend, ~ : ,~o ne who

is rel a ted to YIDU ' l l : t ' t;:lln~'....one 'who i s giver ofh ap p in ess ..l l : t s F t " I i t t , f t 1 : ' i l l , : one whot,

is m ost loved, , t " ' t : : - ~ iI I~ 0 1 ' 1 ( - when 'you, subside all th es e a tta chments in th e

fire of God ,_,Consciousness · · ~ f i s I . ~ 10Goddess! ' 1 % ' - certainly a,eq:~I((- one- . . . '

is situated, " 1 4 1 ~ j1 1 * i~ ~ - - in,courtyard ofsupreme ether ofv'oi,dness~'f4ijJ:Sl!f:-

inessencc 3 1 1 '; 1 f 6 -·,in' th isabove said ver seo f'T im i rodga ta Tan tra , ~6i~ ' I i I !Qt1T

" Y : t I ' 4 I 1 1 ~ · q , _ it isjustto Subs ide I co nscio usn ess Io nthe threefold bodies, ~fCri\

(7)



" . . < ! !'fli!f' C h iI (if' ~' l e t J lH I C h i t 1 1 , q -

~ j 6hI {\ilI~' " F A q F T t {I' I C A l 'I I~

'i[ j e t itl3 T h ,IfC t r q _ ~t.L I I a i d in,B hagav dIJ-rn at' :~

'Qlli4fonr~ltl r J f i l i f f m r . _ . all the · ction of the organs 'f the ' enses, 9 f f O f

c n q r f l j ~ ~I q 1 ,_ all th, actions of the br athing 311f'ilfi ql4 ~ l l f p , ; ! f J - - in the fire

of l o n e pointedness of God =consciou me " ~~ ,~are offered lo r llife put

completely in the fireof'onepointedness of God -consciousne S, i j l 9 c { 1 r q M -

,_enkindled by supreme knowledge.

~~ql+.il,l'ald~ ae:ql~ttl~ in Spandakarika also it is narrated- ~~f ~:.

g t i i ~ n - when , all roun d agitation . takes an le nd '~~. then, t < u r t q { tf' ~ _.the

supreme state of God,consciousness is revealed,

~"(6~Elt w ('!qq~ q-: - agitation here means the state when you p ut

your l-consciousness O lD these threefold bodies, When that is removed.and

put inG o,d - Consciousness, then agitation. is over. ~!fa W ' rrrt ~\OI I {Z mC f ii j l I C t: . . . .Kallata explains this above said exposition in his commentary of

Spandakarika.

3i('Zl'~ _, fo such a yogi

ill;:eqil'( 1 1 1 1 ~ II I

(Jfili'namannam)

For h im the dii ferentiated know -edlge is the food 'he assimiliates into

undifferentiated knowledge or the undifferentiated kn ow ledge con sti tutes

his food yielding him fu ness and peace in .his O 'W ,D nature, Differentiated

p ercep tion is his food, Heeats or digests differentiated perception in h is own

supreme nature of consciousne is.

~ It ;iI~4·lit;:tT:;;~ f i3 4 f f , '_Previously in , lstawakening ,of·fS livasiilrasil

it j,~ said iU ; : : j ~ . (I n,a n .am bandhah the differentiated perception, is

bondage fRl 8 ; " & 1 1 q I '1 t i 4 1 1 rt_,~fllifl'1 f c i t l r~ 4; P'I'11a lii - when that differentiated

pereeptionis digested. by great S hai vite Y ogl in god-consciousness then that

differentiatedperception does notexist at all, tis wh,Yit is said in this SDtras

that i ' t is his food, He digests i' in 'his own nature. , t t ffil~~ ffTQ l lq l .. previously

this point ha \been communicated In the fol owing verse :'-

(8 .



3 5 f I iF~t4,",f2l~ a t "

19~5--19107

',q 6~A q, ' f I f : f t i : , q ' M .

,27'-[9 '199~-~



Always maine in awareness in le'very an,d each action of your work," If

you miss that awareness you are gone from reality oflife, If yo u are aware

of your though ts no 'thoughts will come ' t l o ' ·you~If you, are not aware of

thoughts more thoughts will come.

~ g ; 1 { i J f e t 'h'l l t i l F~l ~ j i ; 1 « ( I i i i Hili ff ls P t 0If£f '.. ..',~ ., ' . . -

W hen a Yogi t : t n , r l i i 4 1 % r i l I 1 2 t F n · ~ is tI0E aware in , continuity ( I G [ T ill,;=r

i f r i l ' s f t f 3ilfll = then if 'hie is established i.n G od consciousness. he lacks

awareness irrmanypoinrs (~~il~lqclqlfl) awarness sho u ld be main ..ained

in continuity otherwise it ismissed in , m a n · y ' points evenby an established

Yogi, Then 'what happens ' t I D h im ?

fitGHPia , R Hg t ¥ ' l f4G f G ~i'f¥( II ~ 10 II

(Yidyasamh« re tadutthasvapnadarsanam]

. .

,

Out stepping h is owe. nature oftrue knowledge at th e time of entering

into God con sc io usn ess i.e, Turya, he ) ] 1-f ated ly en te rs , into dreaming state.

. , l i D i if tl i1 U " 1 '@ i tW ( 'l 'i IQ I I I I'Y.",~ llu ll :1:e iJ i\ f # : r q \iii a t , d5~ 'E 'Q- S f i " l h 1 i l q" ' l I i f i i t i t 1~'~' it 1 1 i ~ ~ ••

Iq~.u' ti ~I( ~, f i t l' C 1 flI' ,__-;< P . p q @ : f ~~tffFr I q l T . : Ii\q , ftI; '~iPl ,~tlfit ,ij;;;q;q ii·~-

' \ i i 4 H 1 ~

M~,as said, ill"1+4'ilt (ii\Qrm:~ - Piallll: - supreme pureknowledge

ofGo dc o 'n - ~ C . - . · l ~ O · · ' (;'!·n,AS·'~ ' W ' . . . hi' C · ·h l ~ ~ th e expansion cf k n O · - I W , ' " l e . ., g e of',on j3N',(?j O . · · W ' , r : ' n · "'. _. '. . a . ~. ,u ~;Ji .'. " ~I.. . . ,n ., . . . U-I~I:II..I·'. < _ " _ , . . . ' . ' . . . . . . ' . . . . . . . r(J . , _.

self - : 8 ij,I~ ~ f9 ,4 'dil ~ _, is destroyed by the missing of awareness lor by

subsidin g th e S up rem e know ledge of God . - Consciousness .

.¢hJii'lttfi 'i; q r c i f f i i t 1 " f c r i D ' e ( 4 1 1 1 1 (R-b eca use o f lessen in g of that impressi on.

o f s u p r e m e knowledge systemmatially fi4Q'~~i:I,tt'ftrflF fQet1IN ·M q 'T 4 ' ta \ iq 'M ,

~- 'ttfid·0441 iB I , 4 ' ' 'i jc i t F f ll - - . The Yogi takes entry into the dreaming state andis p ut in to, the world ofdifferentiated perception,

l 1 J ! i i f r i ' ~ptnrt!11~i~a t q . . as i s . said in :M"Iilinlvij .aya Tantra: =

';{ 4ifh(!lII'QiH ¥ l i l u n q R ; : : t t 4 d I

&ltili4d...3q'~isfir djl;a"fl~a' 1 i I 1 ' t 4 d II

~;~~Qlur

'a t Itll'1l,q Iii M I~'sftr ~Sg 'I ti t - = r \ill I IQd Iii'II'~! ~ IIt{ «hil;q fk t fi t ""IlqtfiJ: II ' f f f f de;1f(~

(lO)



~~f' \I f < t ] t i r : : i 4 1 fzu'fl ,({f!+fI tt "tftfitil r t " : I

+ I fIrf " M c . \ i f : i f i dh t 1 : r 6 i "ii i I~l fM'l;1iq~,i l II

' , f q ~ ~ . ~ . , f A ' I I i i ' iI Ii(I ai C 1 ~ ' f ; i 4 ( ftj- - ! i j ; & f i 4 1 l 1 f t 4 , q J t F ~ q 't iii ~ .q " ' 1nl~I"IJbq"

!.fg,q F « i 'i~a I~tf I ifff -H-f'lil'fl= r ? i - ~ ·~"F4r i if !~ l · ,m T rqqi l·setUI I1f ir3 f t ~ it";f i 1 n'efiQ(4~ '1: .=. If YIJUr master initiates yo u whole heartedly still you

a. a . • So. dhi b h b Icannot rnamtam awareness m Samadl 1~aecause tnere must ne amp e

satisfaction in .the heart of'your master before entering into,the state of God

consiousness ( e : t f ~ 4 1 C 1 ~ j ' i f ) Entry into it takes p lace o nly w hen yo u r master

is completely pleased with you. Because that reality was not told 'b y Lord" '.

Siva to Parvati also. This thought of supreme objectivcty is 'to ld , to Parvati_ , ; j !

when Siv ,a 'w as p leased with her,

'lfS C ;ufittf ~It .is further stated in Maliru-Vijay that- t t . l fI~I I ' i : l '9 t:Hl ' i ts-ttr ....

The Yogi who does not maintain his awareness at the time of achieving

supreme yogic powers, 011. that achievement Yogi who gets hisawareness

detached.Jie is detached from Go d consciousness. Because YO·U, are so

happy that you havQ. sained som-e p ow 'er ii[" '0 " n that path I - T I · - h · ese P...w ': ers '![ljr,Q;,'U ,I ,t" '_ ' .-, _.·I,: ... -__ · ! I ; . . . , ; ea.Jl.c- .-. ; . : '! I I . . . _ ~ . '. " . . . . . / ~ .;;j 1.- I, , ' . 1 ILIu"U.I. ,I:-',-,,-,~ . ".'L!I. ~ IW.""",

lessenedby being over Joyous for him [all obstacles of'life become players,

and h , e ji s bein g p laY',e dli

rl!J1i( tl4J~ 'e ·'l .8 i'd ,,{ - I t is said in . Sp anda also : : -

3I';:((' lU f.[t<t 'ft ;; II I 'fI .4 li(~

When a yogi lacks awareness of God =consciousness then creativei"

energy ofLord Siva.becomes independent, Otherwise it was dependent to'

him, These Yogis b!eh,ave.'tbenj'us'l.lik,elordin.ary·~people~lna1lI th e three statesof w akefulness ~dreaming and dreamless they look like ordinary people,

atfF~'qR'ezj ~ · f 8 t t l ( ~ ! r . , c R i a " C ! 4 !It:~nl~1qll;q~"rff - S ,O what ever

happens Yogi must maintain awareness in continuity It is 'dI4f~~·q li i t l'F H ' :

what we are being taught,

:qtflrBftl ~-t{~ .- as a said in Mahniv-. ijya

(11~1t\.";f '~ ' H f l f r C f a - ' - SO l you should not get attach ed. ro those yogic

powers. 'YO'U should get detached.



* ~ ,s f i r , _ I - I Spanda also ID [il said

am: fIt1"IjElifrf; " f Q : = G t1 i'it ~ f C i 4 ' S H 1 l r I

atlu~a' ~f~\i1''lId aAf:il~rmfUI[llidfffU'fkl

So th e one' who is always aware greatly in ea ch and eve y m om en t of

I ife for findin g out the real characteristic of Spanda then illa very short

period he gets en try in 'G 'od - consciousness in he very state of wakefulness ~

~ itr4 l1ti,ql~ :'" ${tIi~"':v ' I f t t l iA4i fr4~; : , I~ l l t f1;Qft tv~n4-ih:~,m ~ ~ ~d~Cf FCI.MI'"flEl1.1

lj' "' I I Q ~II It I " ' ' '1 fH' 1] I I fft1: lrrj'~11ftnft q~ _ I~~~n= : : 1 1 ijdtuc t t n q I i ' ~ ~'iLll~. ~-~. . ~~.: ,~lffti·~ tI I Iti6 r t (1S C t f - we:, C:,'j 'l '(

i ; F d ~ ' l J J 1 e : l l q : f t ~ i j r 31rul~lqllt l glratU~lff.ll 3iij'Cfimt G:tf! w fl!'llq'lU

Som '4 '~': from this sutras ~lliffilq~l;q is explained with A "'?f0l1P.fand

= S ~ : I c ? r - ~ I ·

d= & ::l l('~~ ' --Wh · · · D .that object O . perc-eption, ofyour nature (note

differentiated pc ception) .~. m ditated by thought only by not reciting_ r

mantra the one 'who has done this. gets en try in to, Saktopaya ': when

maintainance of awareness is l a c k c : :d . 'b y s o m e people who are treadin g on

the path, of Sakt,op'~i 'yafo r them {(~ ~ 1 : . t ! i f l T " this last Sutras is told .

.Accordingly when ~&~'Ell gets destroyed by lac.': of aw aren ess 'th e yogi

gets entr-y into, d re am in g state , (what will hs p 'pen to him he 'has .lo~.tevery

thing) so for them author has given the way of entry into, a g IU i 6 t l qlll where"

he can learn to maintain awareness f or getting entry into, Saktopaya,

( 12 )



A S· · ) ' U · ·~'DR·. 'S · . · · - · I N · · · · · · . . · G . ' , ' . S · · ·. · · · · · ·, ' T - ' . · · ' ! T · " ' 1 ' 0 ' ' . '· · · N · · · · i.. ' .....~"-I . - , ....._._ :.. . ..' - rI.. "". ..1

(Snperconscious Experience)

- Pandit Iankinath Kaul "Kamal"

The dawn had been brigh tened 'b y the rising sun looking over 'h ills 'in

the Paradise on Earth, The temple bells were ringing and mosques were

echoing with congregational prayers. A three ye:ar old boy ' moved to the '

room adjacent to the one he [lad been sleeping over the night, Hisattention

was suddenly claimed b,y his elder brother WIlD had been. sitting quiet i n , an

erect posture. Hewent near and gazed. Whocan say what theboy thought?

But he stopped, wide eyed and wonderstruck.

The boy was eager, He wanted to talk something to the brother. Hewanted to disturb the meditator. Buthe did not, 'Hewas quite calm. He soon

11,OtiCCld, the eye'S opening slowly like the leaves ofa lotus with ra'ys of the

Sun ~The boy uttered the question which had been consolidating inside his

tender lips, He said with love and carle, H B , 3 J 8 ! i Saab! What isth is th at. you are

doing while sitting in posture with. y o u:r le ;y es closed? I have also seen you

holding your nose 'with :yo'ur thumb andrniddle finger of your right hand for_ fl i l l '

some tune !I

To these innocent enquiries ofthe little 'b o y ~'the saintly brother couldsay' nothing except that hegave a loving smile and. t hus wanted to whisk him

away ~But the boy, inquisitive as hie was, repeated his expression 'with

redoubled curiosity, and sitting by', awaited reply for his,own satisfaction.

'~1am experiencing tO I see G ! O d " _ This. hesitated response of the saint-

brother was in a splendidly mild tone, The boy appeared feeling peace.He

instantly, 'but sincerely offered himselfto be taught how to see God. Then

he 'waited, the wordofthe master and watched his hissing sound. Soon these

words came out from the lips of the sain t = IIJ ust fix, your gaze on th e tip, ofvo. .m r 010 . ~G and yo 'U will 1t:'I~,Q; G.'0 · -d" Listen ing to the se w ord c of srace the}' . ,. ,·.·q;]il~ ~ ,,', . ·~ " • . I l . I I L " '1 ! ~ ~ '. " . . ; . . . . 1 iii, ',lllLl'v,J1lILI,_: t, ... ~ .," " 1_.,·,.lLI. ::.~ .... b'·':-\.·~·" f_ '

earnestboy sat inposture then and there and f xed hi s gaz,e on the ti p ofhis

own nose, Some minutes passedand the boy appearedtobemotionless, Hie

continued 'to 'be SO l for some time more, The brother fell i n . a . surprising

situation. He wanted to awaken the boy from this slumber, But" would ' h l e

disturb the 'calm and quiet' boy with a cry: N O I ~

Maheshwar Nath Rain a. w as-a m an , ofdepth. H e was bisrnelfcool and

calm. Being th e eldest son of h is father he wasC·OI1SciIQUS

of his, responsibilitytowards his loving younger brother Lakshman W~}Owas given the-family

(lJ)



'p.lname 'Lala Saab ', '. ot on ly th is he was. a m m of integrity also. Besides

being a householder living i . n the joint family of Narayan Das, he was

initiated into the Shivao ,lderofKas.hmirTrik,a Philosophy by Swami Ram.

Ji, the. great sage of. learning and practice, who liv ...d in. the vicinity and wasiJ

:.erv d w ith devotion l a n d . reverence by the w hole family. Malle shwar N .th

was a person =serene an d so ber, Although h ie did not want to disturb he boy

yet his surp rise of the extraordinary experience 'with h im did not allow lim

to wait any longer.. '.'ust as cool water '.dded to hot makr s it lukewarm and

fit for 'b ath in g' in an . uncertain weather, SID he expressed his surprise

combined with soothing patience to the bo y in very mild and gentle words,

11'LaIaSaabt Why do you not op en yo u r eyes? ' Just talk torn '.again II,

Now the c riosity that the young boy had shown earli r, changed. itscentre' to 'he manuring mind of the elder brother ~The boy had 'been in.a fit

Since sudden unconsciousness appeared 'to have overtaken him, he could

say nothing to the appealing worlds of Baai Saab, Twenty minutes had.

passed land th e sympathetic brother had, been growing more and more

anxious overthe little boy. Seriousness prevailed for some time, Be ' o r - e 'his

impat i ence breaks" Lol 'theboy showed inclination to open his eye s, S low ly

m id slowly he seemed . to .regt1lincO'DsciIQUSI1.es ..T he parents and be brother

were glad again, but the surprising experience with th e boy lett a, dee Piimpression on them, Later" whenever theboy satin postur-e andfixed.gaze

on the tip of his Dose , he went into super-conscious 'state. The innocent

parents felt concerned, They thought that the innocen boy bad been

influenced b o y some undesirable spirit and "began to think ways and means

of freein g' h im from the malady' . But the boy L aksh rn an a.beg an. to fee] more

and more interested. in sitting with eyes closed, He sometimes talked to,his.

brother in confidence, Maheshwar Nath, thus became interested in the

curious little 'boy'with his wonderful experiences. One day, out of curiosi ty ,he asked ..h im as to how and what h ie had been experiencing while he sat in

posture withe osed eyes , ~iI·Iee the'Biggest ofthe big", was the span aneous

rep ' y of the boy," By' this expression the boy perhaps meant Nth· . .. ord of the

lords or the God of the Gods' as he might have been feeling in his queer.. i. h h" _dh d T" herw i ,. e h · hexpenence in tne c .1 .'.r00;.~it IS 10It . erwrse, an mner experience W uen

cannot be expressed in words just a" a dum b p e '[son cannot express 'the taste

of a piece of gurr(Sweet) he takes. Upanished says of this experience~·

" = I i "I iF Q I~i ifij'fftl d . H'f~Tf t R J ' l



,"

Na Sakyate vamayitum tadd girii I

P ran~{i{,omantah karana lU~Cl.'l;rttaytJ~ II'

"When union oijivatma and paramdtma takes p lace" th e. experience

cannot be expressed in words. On ly th e purified internal organ s stan d

witness tOI it.II It 'was perhaps this experience that the Yogiboy termed in

Kashmi ri 'Badi-I,o',d"'me,aoin,g' 'the B ig ges t o f'th e b ig '. It must have . been anexperience of feeling ofthe Universal Self, the impression of which must

h av e 'b een carried, over from the ' p revious birth where this yoga, through

divine contemplation, must not have been completed to perfection and

therefore needed another sp 'an of life in body" Lord Krishna says 'to, his

sincere friend, and disciple, .Arjuna.~

'1{iriU41 ( . l " ' 1 d S i q , ' f i j ; i Q l ff \iI,ti·ihsfif 1 ' 1 " : ' I

,P~irvabh;Y(ise"a tenaiva hryat,t!' kyavaio 'p! sal) I

"The Yogi is, by 'his practices directed with perfect. faith in tbe previous

'birth, forced '(10 follow these to perfection in the pr-esent one, II

Such was the opinion of th o s€ w is e, p e rso n s whocame 'to ,kn.IOW about

the extraordinary beh..viour ofthe 'boy'at this early stage ofhuman lire when

even simple comprehension is vague and quite unr ipe . There have been

brilliant childrenwho assimilated much more "than.an average child could,

T here.h av e .alI S · : · 0 " Ibee n a few w ·. ' . : h 10 : did ha··ve not 0 " nly h ad · 8 : ' shiarp g .zras p - - : b u tal S " ' O : I....": j _ J _ • _ : _ - . , , " " _ ' , " ~ - • . . 1 :' l~ .'. _. ..' .. ,_,...:.'. ~ ~ '': '" . " • , .. , . " . ' ." '. " r • . , 1 i : J . 1 , . ' . ' - " . " ' ~ _ • • • • • . . ' _ , '_ _ ~ ' • • • •

the excellence o f fin e in te lle ct that we might term. 'Intuitional Intelligence',- # - -

One is wonderstruck to know that Adi ,Sa nk ara h ad ma stered all the Vedas

and important texts, even at the age. o f eight 'y ears and by the sixteenth year

of his great life he had wr itt en , t he three monumental commentaries called

the 'Prasthanatrayl.' The boy Tirath Ram Goswami (Swami. Ram Tirtha)

maste red Sanskrit language at the intermediate stage when the Punjab,

U ' I I f ' l ' ; I V ' -c rsity h ad-to passth e ru le of 'comrpartm e n tal co ndi it iio n 1 " ' 0 - " the' , ; ; I J i , X , amin a : " ' i ! l I ' " O - : ' I ; 'I 1I ld~i~' . ' . . ~ ~l, '. I" OJ.'" ." "~il.! l ;,: .'_'.~. ',_ I .'. 1-. . ·Al·~ =>_:_. _', _ '_ l ·. _ :_ _ • .. _ ' • .I~. ' .' ~,' .':_:. " .. , . ,_. \ .r. I ' ·,LLL~U . -_·U···.;Ii.I,. - .

a t his , ins tance , He e xc elle d in Mathematics and learnt theW este rn L ite ra tu re

and .Philosophy by ' his, own Self-effort, as h e h ad n o other resources to help

him, Narendranath Dutt (Swami Vivekananda) was among the few who

attraC'tedtheat~e.n'~ionofSr].Ram,akris,h.naPar,amaha.msaalD'aks.hines.bw.a['"

Venkataramana (Sri Ramana Maharshij had little academic education and.

'he rose to preach tbe doctrine o f "WHO ,MII'. Ganapati Shastri, a . scholar,

'of repute in the South, Paul Brunton of France and Arther Osborn I O J " the

United Stales efArnerica satisfied their quest in spirituality from him. No

..



man rial plendour and l10 [nil'ella) poverty could ever de te r th e advancing

soul from the path ot progress I' war :IS Self-real isa ion.

Thus we C I Q , m e ' to the conclusion that intellectual genius t r a v e l s from

bi rth 'to bir h and mai ntains iIS land ard of p - to gress ti ~~P ierfection i s r l a c bed ,If'it has been p ure, u -uain ted and ,L i ncere, it never gets blurred or w eakened.

as th e body docs w hile i t advances toward . 011' age, Lord ' K I ' m shna assured

Arj una after he gave expres ion to h is desp on den cy -=

~ ~ " 1 1 1 j 1 S i 1 f4"1I.~I+H("Q f d S l A I

;rft ifitr.lIl 0f ' i E 4 i ti!h ' f i t - i t t1~,~ 'd Iif ''1+ l3 f a I ~Partha naiveha niimutra

• -.i' i!' ' d - tVlnQsastasya vl __a ' , e . ' ,

Nahi kalvanakrtkaicit~ 11

d "- ,~" Uurgattm tata ga cnati , .

"0 dear seeker afterTruth !Neither in this world nor in the otherdo the

in tellectual a tainm en ts of a p e rso n. g o waste with the extinction of hi sbody m

'0 dear' !one who aspires to Truth, is never led ~Oldegradation',

U I s th is n lo t quite true about tin s w on derful boy L akshman a !~ Expressing'

thus among themsel ves, the wise around him appeared to be confident that

a Yoga ~brasta w~s. born. They assured each other by giving references

from the Bhaga vadgita-e-, . : w d ' i " - = I j ' . , I , q H iT r t " " l i t I r Q r s f 5 : 1 G i l; q r l r. .Suciniim shl'matam gehe yogabhra~to ~bhijayatle .'

"One, detached in ".oga, takes birth in he family of'the righteous and

rich i '" ~ Such blessed souls take 'birth,only to carry th e ~ contemplation, They

realise the sumum bonum of life now and here, They come ', 0 1 teach and

elevate 'th e ordinary souls. who realise nowhere unless they ar-e helped to

culti vale th e con -tant awareness 0, ,th e Supreme Self, in 'th e forgetfulness of

which their intellect always wavers and' hus they keep on with the rut ofcoming a nd . g oin g into this world of ' fancy and fear', They do not easily

reali "e the great ",en ' ences of 'the Vedas -

IIfIifLi€(q 6 ' iil'Ii ' l i l a ' "" , , ~ ~ , n ~ ' ",~ , ""1~ ''1 . . ) , ~ I q~PIJ~

'Sarvam idam-aham ca Brahmalva r

'Neha nana'sti ki11CQJ1.D r

i) 'Veri ly all tl i (what appear: to 'be different from th,e elf) is

Brahman ~ ' - i e Universal Transcendental Self',

i1'; '\



i ~ ' 'It is ull unity in di versity' on the otherhand, those on the path,

comp rehend the se te .ual instructions on the very first hearing though it

t~ .es them time for realisation,

This was 'the earliest experience of the intense spiritual ecsta y 0-~ri

Swami .akshman Joo, He came to bless this splendid valley 0 Kashmir

wher '.Nature's exquisite scenic beauty iru inging cataracts rhythmic falls

peaceful lake, aud above ail the fresh and' ragrant .orests abides, .

In the words of Utpaladeva we make obeisance ' _ 1 0 ll:~n thus ~

'= F ' P . ; q i IIQ ' f f t '';f \iliq?n+tl u n tal! 131&N c f ' 2 611 " I. I§",

l { d , q P C l " fft!letllt:llff,: W';:piT , " " f f f i t 'u F M = t q' . .11(Sivastotravali 11 ] )

Na dhyiiyau: na j apa ta ,, , . s~ v i id '~

ya S J ' I C 1 - a vi d h ipu'rv ak amif'

Evameva S iviibhasah

tam namo bhaktisalina'N1

•One wi thout having to,learn how to medi tate on he self and also ho w

to rem ain in ,constant awareness ofthe supreme, feels the to uch o f d iv in ity

by mere chance 1 0 1 " coincidence. He is endowed with true devotion,

Obeisance be to him.

Pandit Rameshwar Jha, the celebrated scholar and spiritualist, in his

. beautiful Sanskrit hymn to the Preceptor (Gurus' uti )~h,asrightl y traced the

spiritual ancestry of Swami ji thus-'I)I QJlI;:S~4i~:5( \it:ll d: ~lj,alt-

5 1 1 + i f t i f l l ' * ~ 1 ' < 1 !l6 ,3flllll:l( II

1ft M'~ 0 - " M~ Iij I l{"~' !J'I:,q IqI ffI a :r RlIs.r ' - : I I ~U 1 1 4 I IH 11 ' 'lr: I I

. . . . . . - -.""

S£~yt;in anekiin JaR'ata~: Samuddharan

naslrpuro: guptu -guru Y-,gtlriyii 11,

\~'O Laksmano Laksmana esa 11,0 g'uruhI i ! i I ! I I !

,pu)',at samastan saranagtltan sa/:l..

UIn olden 'times there lived Lakshmanagupta,' the preceptor of

Abhinavagupta who cr . ried a large number of his disciples acres ...the

o cean ,o f Sam : ara, took the form of the great preceptor, Lakshmanjoo. 'May

he vouchsafe us-all his disciples,

I

San' Sa,n1ag£l In Research Institute

3714-Pundoka ColonYi Paloura. Jamm« = 181 '121

Courtesy ._

( 17 )



. .

- Triloki Nath Dhar

I f I w o u l d like t o relate un e'l}f'IU. P e / ~ / i ( l I " ~ it ~\"llS2 7 t h (or 2 . 8 t ' h ) n;_rSl.~p'tf 'nht!f1 J C J 9 1 " -

1 1 U'0;' betu 'ee» 2 ' GIU.! j p.U~.I » : ( 1 . " trav 'e lU ul? in Q bus 10 Han . N Haryano i to se e I n_ r so n

I had a vision. lshvar S l f t ' fliP talked t» me in usua! tone and tenor ,m

j~ I' am not out oftown.

J am vt?y" much in the tO~1'IL

- (d h-IIJ IU/n ou r L( J )'a.5 7 ,

I "'as confused because. I did not kuo»· Swamiji had attained Inaf1'QSCunadh r After

41',lU., I reached Hansi. ,/d id no rf in d 1 1 1 ) ' daughter-in-law a t ho rn e. [Herfather is a great

devotee of S11'andj i) . l enquired from n1J son about 11t?7 whereabouts. tie repUed ' that

Swanu]! had attained mahiisamddh! and' she had left early morning for Deihl 1,0 haveth e l ast: darshan of S",~Q'mijl.Swami]! IS tvords re-echoed in Illy mind spoken one or hi 10

hours before).

Sbaivism of Kashmir appears as old • s 'Vedas. Siva's cave shrines at

Amarnath, Hareshwar (Khunmoh) and Mahadev (Ledwas, Harwan) bear

tes t imony to the very ancient origin of Shaivim in .Kashmir. The structure

of the Am arnath C aves and form ation of tbe ice. l in garn is iself a miracle,

The Hareshwar Cave is also peerless. It has a dome having grey or white

snak fo ds from which wate -drops fall over the lingarn below. ' he caveresembles human b rain , in the skull, The space around lingam is just like

lateral ventricle of the human brain, The Mahadev 'moun ta in , is shrouded in

my ste ry fo ra longtimenow i Iti',:n ,un iq ue, " ',earby at th e base ofthe summit

s ope is the mysterious rock at thebase of which Guru Shriman Vasugupta

unearthed Shaiva Sutras, How long the said Sutras ramained ' uried under

th ~ rock and what 'was m t s composi t ion , no body knows. Lacs of books were

dumped into Dal Lake by Sikander Iconoc ast. Most of the links and m,a 'oy

branches of knowledge disappeared for ever, All these thins affirm thatShaivisrn is 'very ancient and it germinated and, sprouted in the soil of

K ashmir an d was not imported from anywhere.,

P aradisakti or "rip u ra Sundarl- cosmic K r j y : a : S " c t i ~ n d In te llig en ce, is)/"

Siva's consort,

l.lni verse or uni verses have no existence save in consciousness and th eJI

source of con sciousn ess is Siva, Couse inusness is di tin ct from , matter,

energy and space,

The seat of consciousness is 'th. human br ain, a one and a half kilo

mushroom like made up 0, :'white and grley ti ..~sues. It is composed of 30

(IS)



,

tissue.

The b ra in , o n the basis, of latest research, is th e greatest wonder in th e

entire cosmos,

Each 'nerve cell or neuron is a working unit in the nervous system and

are used to,send, receive or store signals (electric impulses) for carrying, on

rnultifareous functions of the body. This likens brain to a t , vast co'm,pHler

network. Some computer scientists are devising neural nets to understand

the nature of consciousness. However, it is becoming abundantly clear that

brain and mind are two separate identities, Furthermore, even the most

advanced computer cannot compare with the 'billionth. power' of the brain,

As Nobel laureate Geral Edalman says that just to count the connections 'to,

the cortex (upper and :major portion of th e brain) at.one per second would

take 32 , million 'year,

Human brain 'has evolved over millions of years from inside out,

Neuroscientist Paul Maclean differentiates human 'brain as consisting of

three brains. Brait], stam and structures at tbe top of the spinal cord are

together called reptillian brain, It evolved during evolution of early' life

forms like snake , lizards and reptiles, This part of the 'brain controlsbreathing, heartbeat, and muscle. rnovemants and drives like sex, e a t i , n , g "

mating, sleep', aggression" possessiveness etc These traits are the creation' " ~,

of Siva's Aiyam (~ 'Bija,~

Covering the R~Complex is '[h e nammalianbrain or limbic system", It .

is the seat of emotions, affections. social behaviours, parental concerns and

maternal feelings, All these qualities were created by S , i ' V a , T S, Kleem (r.tVfi)

,Blja.

Covering the limbic system is the third brain consisting of outer bulges

of cerebrum (principal part o f th e 'b ra in ) and everl ying cerebral cortex, 1 1 1 it

are lodged the powers of logical reasoning scientific and mathematical

analyses, intuition and artistic compositions, i n , fact everything 'that has

contributed 'D the development of human civilization, All these traits are

created by Si'va's Sauh (~:) ffija",

Paradisakti or Tripura (Mother Divine) consorting Siva 'brings forth,

nourishes and evolves universe with beings. The stunning Power a n d .Beauty of the Mother Divine bas been sung ecstaticall y but non-traditional ly

in ,Paticastavi, a . long b : Y I T I , n in , 'five stavas (chapters). Recitation of Pancastavl

(~9 ]



WH1S an indelicnable part of daily or collective worship of almost every

Kashmir] Pandit for m ore than a th ou sa nd year.s~

The riddle of consciousness and human, brain, the greatest wonder in

the, universe, appears uniquely resolved in 'the first verse of stava 1st of

Pancastavi reproduced below :

it~,,~'lij' I ~ I - ' f I ;Y '@ q ~tn:1~fqit' t i . 1 MIi 'v\1i

' h i i k 4 T ' ihIRtI ' l1wl.nllet f$IH.....H;qdt gad: I

~Slft f W p : r i jf e ; ~ t F r i l lJ l ,m I h i ' T f r : "h~116:~

r " " ' f ( " ' 1 : fliHU q~f&! l f \H;EI ' i " ;ai lFdqll ctI8 ,Q d \ I IThe meaning of th e verse on , the basis of details rendered above about

' t he ,human brain, w ould .be as u nder :'With spectral effulgence oflndra 'sBow encompassing the evolut ionary r

consciousness [represented by th e brain centre) and sca tte ring pe rfected

consciousness l ike benign moon light oversupracortical hoodPariidishakti

Tripura, , e - v , e r -aqlow In the c o r e like the S un radiates Ligl,~la n d Cosmic

In tell ig ence an d may lhro 'ug12triple powe rs destroy our s in s all o fa sudden.

Triple powers ofTripura as alluded to mtheverse.are Aiyam (it)KJeem,

(~) and Sall (~:)

During transition from sleep to ' w akin g it has been, found that eletricalimnul h lik f h b ,i, d ,.,~'IIlm'pu ses are s ,'",lotJ l'e a rrows rrom tne rram centre towards supra-corucal

layers.

Introduction ofthe word"saI1sa( ' f l6~11) , in,the fourth line of the verse and

repeated. inthe first line ofverse 'No ::.3 (ibid) brings Paricastavr in line with

Sahasa Doctrine of Vatulanatha as discussed by Anantasaktipada in 'his

commentary on Vatfllanatha's Siitr,as.",Thetext alongwith Swamiji's English

translation published by Ishwar Ashram Trust, Srinagar),The rust verse of Paficastavi i s , unique and unparalleled. Such a verse

cannot be found in , any yogic o r 'v ed ic lore.



~ - fA il d f'_ s s , a , g , e : 0 .........· _ e n · • .r'as o . I

Ishwar Ashram Trust, Kashmir

~~ The worst of al violence is the ,k~lling of a 1.1ving being, th e tak in g of it sIi ~efor the pleasure of eating i t . . here is no gr- Ol le r Sill than this,

?'. A ll those involved in any' 'way with the acts of killing, prepar ing and

eating m eat are equal ly gUI ty and, equally criminal,

3~ F ru its o f med itatio n can only be ' posseL S l e d by a IJUllJ. vegetarian.

4~ It Sh01l1d be one's duty not only to main ru n a strict. vegetarian l i f e ' , " tyle

'but also to loudly opposethe ki ling of animals and the taking ofmeat.

5~ Three ghastly crimes are. comm itted in the slaughtering of animals for

theenjoyment of eating 'th eir f le sh n ame ly priiiiaama (taking life away

from an an im al th ough itis innocent),plda (crime ofinflicting great pain

on an animal w bile ki lin,g,i t ) " wryakhe,pa (crime of taking away animal's

st ength .~

6~ Ancient sages and saints teach us 'that whoever's _ I .• h you, eat in ;his

world will eat 'Y 'ou inth ' next world,

7m

CO'UhH l th _-ail s of the animal you,have kil led and eaten and for that manyl ifetimes you will be killed by that animal.

1 8 ~ e w , 0 avoids me t eating for his whole life receives the same

meritorious fruit after death as he who adopts asvamedha yajna every

y-ear for 100 years ~•

9, You should not kill animals at 'the .ime of marriage celebration: ,o r for

your own self-satisfaction Of. in rituals 'or in hosting your near and,

b .Joved ones.

-10.,You should not fee] y'OU[ elf into thinking that ' y ou must takemeat for

reasons of health, This is no reason. W hy should you kill an innocent

being" take its life because: o f you r di sbelief an d fear ofdeath.

Courtesy .,',_

Dr, Anusheel Munsh!



9 1c 1 " i f l ' 1 e h ' l {

- - ffij~ ~ J jAq ' f4tziJ W~ -O J J/t lI i5 I'< I'4

(; jJ~ERl aiq; 1 1m)

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t1~IPf'~: '~)

q~ ~}~~'""II '~-nlt.1ct ; jft :1q~'1 ~ i = t ~ it "3ct1I~, m~ 3 111~ ~ ~ ' 2 f i 2 r

m ~ " " o q l f f . R 1 e m 'e t 1iJ ~ 6 E f r F o)q; ~ ~ ~ J U( 1 1 ~ ~ ~ ai I ' i - -G q.it f t : 2 I T f f i t , a ~ I : F s i ,

~ ~ '" i 1 ~ q ~ 1 1 ~ ~ m~' '4('13i11~ * ~(rif~( ~ ~

,~Ifill- ti'F lE U E l ~ I

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f e n it ~ Q ( 'f i r ( It1lftT'f '{ I 3 'l1q 4 " l f f i C f i {itl;n ' € f I {;:ft ~ fE n 3lJlr - q { t i l ~ ~

jf~'~~

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3i A . 1 (

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4 t ; q ~ ~V I I~' fE4~1 £ 1 ~ Y

r~~1

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~ q;ij a m c ? r tflttid ~ ~~f~'ln · a lR . ~ it 31'I iO(1( Cffi ~ I f { 1 , t € 4 tI~' f1tl & q c f ; ' 'to ~I lR % " C f l f I t . ~ I I L~' if f i : 2 « l ' ~ ' ~ 1 1 1 6 R " i 1 q , IT Q I f ~ ; q I

C f I T ifr a i - j ; a · : u 4 t if · = t e n t~~]1 1 ~ ~ t;H l \ i l , 4 + 4 ~n ' ~ f c f i e r n - l ! 1 1 1 a t f f r q P £ f ~ ~

3 = i 1 1 1 J l E t " ' , q I~tf '~ a m ~ ~ 'A d f 1 ~ = g ' ~

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1 1 1 "I R f f E t - q ltJ fal dJ' '~" ,Rr~ S f i ·HIfit i1: I

t i l f i Pi '" ;q;q ri~',q 4 1 " & " fdl~Ifi+dl I II \ 9 . ~ 1'1



(a:t;q;q' - T f t ; r r r F ~ ' r c t q l l 3 Ufan~ 3 ilf.l8 ~~. ({C fi\1IIt1"i~·:'~flr~l:4 r 1 1 1 ~ a : ( ~ :

7 l F l ) ' tt:;q qr e i ( ~ ) t 1 r . " J ' t r = t : t H I H )

'~~ctil~'~~ndj ~ 3i~uf41~j ·g:U1~Ie:3fn:lIM~'~ ~~ 3i:I~'~

it fln~T\ ~ ~ m m~ ~'~ 'ttEh~li*I~~Ir-f 31q~ lp1q;] 3lV4"Ffr"it (1i~~

' i i = n t 9 f n i~i r e 1 : C 1 I ! ~ ~ '~t f i" IEhI(~' ~I

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~ 3i'~'ki '~It§tf,n '-3iqOrrl~~ 3 i1~re: ' i f 'r~l:p';fm n r tr l {f{{ft1 r e f i t · ~ {fI~f~ll"lIT

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til ;: q q ~I '1 , q . ; f I q ;:a: -- · l t r r r r ~ W G ~ n e m 3i1'1IQ C h , { - e U : g ' ~ e m - ; g t T l r r ~

'H I~m - ' ~ t = i I'll t { € f i I~r{" t.tm '~ .~ d,t"t C f i I q ~ . ' ,*J~Jn ~ J A ' ~ d ~ ~ r~q " l " : : r ~

~ , f c fi 4 2 f f i ' m'~1 r I D IW~~ ~ i f f q : ; " { " i " r 1 1 t - 1 & : I i$~ ItT{ f 2 n " ~l q ; ' R r o I q I d ~ ' r i j r ' 1 lR r ~ , ~ Q~~

if m { @ r r ' ~ ~ ~ r ' " l " l ~ ' 4~~I (FJr QI ,~i it1( if ' 6 f i 6 a " ~ ' ~ ~ liif"~ ii1'~; 3 1 J t TChr~t 1 ~ - ~ c it U I i if 3iq~. "If9 c 6 t ~ ~ c f i liTer' ' l( C f i r q ; I '( ~~ ' ~ c f f i a f t <

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~ Qq- ~. erg Q1i ~ g C f f i ~ ~ ~ ~ f E l ~ , C ft 1 ~ it'~ rr~ 'fi '1 4 ' 1 f ! : l if ~ ~

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i f ~ - f q q = q LR ~. ~ ~ 'Ch~~,ic f i - , .

ifqf ';f (1.... a f t i ! J l l f n :

W ~ f a F e : A q\"ifi11{ .1 .~ F a t ~ . . ~a: I~, ;J71 S . LI ,I~ ~l 4 'H I '

. . . . . " ~

q =1: fRf t ; e : l I f lfR I I

~ - m f i fO d qitt11 '1 if ~4t 'lft ~ e m PJ4ti l I~ ({!ja tit ~IfJi Iq;)fq'~If4!I'if'({q;;ICfiI{ 'df i~=t~'~ ~P1~ ~ ~ 'i·e:1 I,g )1 ~ \ !t.~~ ~I~~ ~etrt: l t R I U n



'~ [Q ~I:Ch{ l f t1I~Rr~I

-qu~ = q F B 4 t1 ~ '~' ;iT l "1G$~~r ,~q Ii lm ' i J r f f i " ~ ~ ' - M I : ( I ~ = 1 ~ t : ;

f t . t ; {~?f[~ IIC : ' i f ~ ~ ~ ' I 3i 'll:qH:f~~ 'if !1 C (1 1 ~ '~ ' f 2 i 1 f 2 f ) f l l f . f i r ~{9l'it f q (i , 1 1q '(4 ~ ~ ~ W 5J~ , ti C \~ '4 1 1 I ,4 ~ - i t 1dT~ q { I[& ;iF l " q 1 " q § ~ lm ~ I '~'~I''' 'Htr ~~,';:q d i l l ' f l ~ ' 1 , : : r r ~ ;dfi ~ I ' I 1 ; : : q ' C f ' ~ ' t i l f ' 1 C 1 1 1 , 1 4 it ' m .rI;:q 4 l - [ ~ c 6 t w ~ tt 1 f . f i = ( t 1 ~ t, J '3= 9 :$ - f t : r Q :

l c i h ~ t 1 1 1 ~T : F t t i i l ~ , '4 fR ~ dqr~ffr 3 i r ~ c H t f 'F ltn ~ d 1 1 t h W r Q : , El IQIAq ' 2 H t l f C 1 ~ q r 4 T

~7.:ff ,q ~ d~i4I{itd f j , 0 'C f ;Q ' 9 f51 ~l(Cf)IB:J~r:qtl~lFf~ 3'i ICi ~7~bf) :~ ~~' ~ 'U C f t 1 1 4 1 ; q r

~~f~

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(31;qq ~ 'iii: gf~~~ ~ lV1:: ~ tf[~~rq,~ rr:f (ti....f1~1:) Q( I'1PGfC1(61tr'

t : f Q it ffa n)

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~I d,~ ~ ~ ' " ~ r , i f l l 4 1 - t f ' r Q ; 4 ift' 3illfcfi ~ 3i,Qlli'f.I.,r\~q'it"n ~I

rrsIi'a:f q(i'1i~fCl6\q ~*Rqdfr - o m ' ~" tR: omB,q;ql Q{i!P1=t;e : ~ n ~

m-I '~G 'j '-m : s t i l q e n 1 r l1rf ! t i l ~ [ U* ' ~ - qlifliglm - ~ " 4 " i H 1 1 ' " < ' c f i t 'q ( I r f' f i L e : J

Q qfi ,2: m - r r r I I . ~ ~l~~rr f i t ' a f 1 ~ ' ~ 1 ' 4 31f~~q2 ld ~ ~,~1 e f t t ? f i , - , .~ T . f S I ~ 3i I f t 2 ' Eh ' i fwY 6 h 1{ fA ~ - f C 6 , t f f % " - ,

tilfI f a i l ' S c : l n " " " P I+I r g l f t ' ;. . . . . . ~ ."

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\\ifll q ?I i~iji , ft-ft it~

a1~I'~ ~ fbt;~1t'~'CfiT:~m dl;:ql~~f~~ cni~ ~'-i~~ ' " 2 f i T d[qEh{U'~

~ 'J 1 '1 1 i ) ! t~~mt : lCfi ~'q (it i ! O I ~ [ ( = I ~ ' ~ " ~ l I T ' l 'f q f t I ~ 1f l f r ' ~ i l

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( 2S ).



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(Excellence I " f ' Intuitional Intelligence)

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r FOU N D ED BY SR,! r s 1-:1VAR .~WAR.rj()PsWI\M ~1•i\KSH.MA' n J ( ) , ! \1 'A HARA n )

Srinag'H'r Ashram,:

Ishbcr Njshat.

P.'O, Brain.

Srinagar (Kashmir) - ] 90021

T e~, : O ! ~J4 -4 ,6 1~51'

J'mmu Ashram:1., Mohinder "(lI,g(lr.

Canal R Q m _ d ~

Jammu (Taw") - 1,80002

Tel. : 10'191- ' '153] 79. 555755

Delhi Ashram:

n - s , Pocket 'D',.Sarita Vinar . .

NI!:w D elhi - l lO 0 04

Ttet : 01 ~-695S.30:8 15943301

(I)

J ammu, 16th April, 200,2

The Trust and the devotees of Guru Maharaj w ere sh ock ed, to learn

about the .ad demise of M' ,-5. Ghasi sister of Shri Pran Natl iRazdan , a

devoted disciple of Swami Ji Maharai , at Delhi, The deceased who was the

mother of Sbri R amesh Ghasi, w as also very much devoted to Gurudev.

The gathering prayed 101 Swami Ji Maharaj to 1 1 ad her soul to eternal

solace and give enough strengt _ 'to th e bereav d family to, bear th is grear

loss•• ~.~ iii

It was. also desired that these sentiments be conveyed to all the

concerned,

Sd/-

(8. N . K aul)

Trustee

(2,)

Jammu, 28th Ap ril 2002

The disciples devotees and trustees present in the h all after Sundayprayers to condole the dew h of the e Iest daugh ter of Smt, Dhanva n Badam,

who is an ardent disciple of Gurudev prayed to h im '[0 shower His bliss to

th e departed soul and to bestow' enough courage to 'the bereaved family and

esnecia Iy Srnt. Badam for when it ~8 mo st ..h ock in g at this ag .

It w as de. ired t at these sen tim en ts be conveyed to Sm t, D hanvati

Badarn and her family,

S J,

1_1-

(S.N'. Saproo)

Administrator



: )

Respec ed Gurtu S, hib,

The Disciple devotees an. ih T _ 1 1 mern ['·-,hr.i I~K~Raina and

B"N. Kaul. 'w ere shocked 0 'Ie m about the d and untim ~ y d . mise of YIOUr.

daugh ter in law Sm t- Asha J i on 1'. th of _ i, _' ._~

After Sunday Pooja today, they assembled in [he h_11 and prayed to

Gurudev for he upliftrnent 0':' het, ul and to up ple enough

courage t,o bear this loss which is so unbearable.. a . y he Jead the departed

soul to the region 1 0 truth and light,

The gathering was aware of the fact that i t , would be futile to try t10 sa y

anything to H i noble and elevated soul like you as that would tantamount to

putting a lamp before the Sun, The 'only alternative eft IS to pray for thecourage of the bereaved family.

Jammu, 2,8th April, 2002

S,d1- I~ K ,. Raina

Secretary

Yours sincerely,

fo r Ishwar Ashram Trust.

Jammu, 2 6 . , 1 0 5 , . 0 2

The disciples and devotees of Gurudev Ishwar Swaroop Shri Lakshman

JOD Maharaj were shocked to learn ae out 'the sad and untimely demise of

Smt, :aj Dulari Kokiloo W/o, Shri R~K~Kokiloo ane sister-in ...aw of Sri 'M~L.

Kokiloo, th e edito r of M alin i Jot mal and a. devout disciple of Gnrudev ~

They assembled af er the Sunday prayers and prayed to Swami J i

Maharaj to, lead her soul to ' the n gion of Light 1 & Peace to which it as entered

and to give enough courage 'to 'the bereaved family to bear ' this great shock,

It was also desired that these sentiments be conveyed tOI

the concerned,

Sd/-

(B.N. Koul)

Trustee



(5)

Jammu, '6. ,05.,02

The devotees an dis cip les 0" Guru ev Sh ri Ishwar-Swaroop Swami

Lakshman Joo Mahara j were very much shocked(0

learn about the sadernise of Shri D in Nath ji Pandita an arden t disciple of Swami J~Maharaj,

a few days buck.

They assembled after the Sunday 'prayers today and, p rayed to G urudev

to shower h i: b liss to th e departed soul and give enough courage £ 0 th e

bereaved family to bear this great I:hock.

It. was desired to commun icate th ese sentiments to all the' concerned .

SdI-,

S.N. Sapro(Administrate )

Jammu, 30.0.5:,.02

Who l e of Guru-parivar, on learning that Shri S.L . K ouJ a p ious man a s ,

he W3' and father of Smt , Kshema J i Razdan (W/o Shri La] Ji Razdan) has

attainted peace ul end prayed '0 Shr i Gurudev Swami Laksh ,-an Joo

Mal ara] to bestow peace to the dep arted sou '] r a n d lead ~t to the region 'ofight and p ace it has 'entered and to give enough courage to the bereaved

, a; ily to have tolerance to bear this great loss.

It w ' s d sired that these sentiments be, conveyed to the, concerned.

S , d J = - - ,

(B "N . K oul)

Trustee

(7)

Jammu, 14th July" 2002

., hole I Q f Guru-parivar, on hearing sad and untimely demise of Shri

",ath Ji Oral , an arden t Sadhak of T rika philosophy, an ardent devotee of

ou" Gurudev, Swami J] Mahara j wholoved htrnvery much , asse tbled in 'th e

Han after Sunday p ooja to mourn h is death .

T e devotees observed silence for tw o m inutes, p raying Gurudev 'to

showe B liss to h is' oul and lead, h is soul to th e region of ' light and peacre to

whic it has en t red , also to give enough courage to h i s near a '- , d dear ones.

(39 )



It wa also desi red that these sen tim en ts be c nveyed to hi ' guru

brother ~ and friends ~

Sd/=

(S., . ~ Saproo)

(A dm in istrato r)

(8)

Jammu" J4 th J u l y " 2 00 2

W hole of the Guru -p a riv ar assemb led in t e hall to mourn the death of

Smt, Radhika Rani Razdan W /o Shri Radhey Na I Razdan, who left her

body a few days back and who was very m uch devoted to Gurudev from a,

very ' lointf tim e.". l 10 - . _.I

The gathering prayed to GUf dev to bestow peace to the departed souland give enough courage to the family 'to b ear this, great loss" Silence was

also observed for two minutes.

Sd/-

(8~N.Saproo)

Administrator

N ~ - . • : S im ila r c ond olen ce' m eetin gs were held on al l the stipulated dates at

Srinagar and Delhi Ashrams also and two' minutes silence wlas

observed fo r the' upliftment oj 'departed souls. May Sadguru Makara}

bestow (In them eternal peace and relieve them from the pangs of life

and' death,

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Malini July 2002

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