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VotJV ro . 3OCTOBER'I 1998

THE.. .

Abhinavagupta about Malin;Q;:qQd4C(CfMit=i, 'Q{qlIQI4q'illlqtit'ftt I~ "It.', ;Wqrd .n,ql!fH;ft'trltll"",'Sri Miilini Dev i is eV' ler victorious. In unionwith ' her al l the treatises of non-dualisticorder achieve the nature ofdivine potency.

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' f E t tilt( ~ : Contents4

"1~ Siva Sutras7

,2.t A Peep in 0Vijuana Bhairava Svlimi' Laksmana 100. ~Maharaja 13

3. A ~hin .avagup ta~ ._/Contribu ion to Sai irn t. B~ N i' P.andi l 7

5~ Thin,k 1 0 er t GemsfromAstiivakra Gita s n - i ,.

9. 4748

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' ' " f Ifl1:fl ~ ; : i T ~ qfi q;r a : r r ~q ~ ~ a,(~tH~ c f i ftlll q 18Gfi1'$ t :U Ii~ - \ f , t o g S '~ '~~ 3 .i m Ii Yl1 ~ H I' ~ u n t, i:l1 ( ~ ' c t t l"H 3 i E l f q ' ' - q t n ' f r : t r j '" > f ~ ~ d qq:;{~'~ l(~Jqd~ 'ft ~ dtt;, ~"tID d(tCfiIP~~ 1 a . C f i l ; y f q l i l a 1 1 l'l'm1Iu j 1 ~ m ~ I, " I f " 6 " c f r r c f i ' ~ fln ~ dqq~f ~ 'fI: 'q[{Z\ t41i1t14 - q 81~C6Chfa11~ql cnJ tUQ11 'Cfi{~1 qi$dl ~ ~ aQq'1 ~ ~ r q z f 1 ~ ~ t i '~ 'F f T - ~ = G 4 ~a ; r F 4 i i f & i h ' t f i I T a Q Q 1 ' W 'Ifd c f i ' f 2 r U m t 1 t t i t C f i T 6,lq:;( ~q;litl,~r f C h 4 T ~ w aqq"~ , a 1 ~lf tr{ fihffl, YCfi'.( C f i t r alfq a : r A "; f c ! J I tn: l'ff fIUJq,) ' " 6 " i i i '~ifil'(~;i ~ m - fq;~ d'qQl1 C 6 1 I 3 t f l A 1 r c t ~ Vtit l:Ritm c f i l ~ " C \ 0 '1 ~ firir '~ ~ ~, 3Hr:l J~r{~~q ' R i i ! ! , { i = q i j ~ , J ~ J \ J 1 ,C f i l '< l U i i rt ! ' \ S l i t flbfi ~ aqq~ 1R~'frif dli;fi~ aqql1(fiT ~ IH q:;r frt'1c tH i f f d 1 1 f . f t'-Tr1 ~ ~ ~ I ~-..., -~ ~ {I frlT ~ ' f1 Cfi,tf I lq,).U ' l f ~ r Q c 6 l l f t 2 l f f if W 1 J awl ~ ~ ~ ,at1~lgf e4ft1l~m q;) '~GI I "Ht lUl i c f i it ~1 ' % 1 {fCf {& q ..~ e : ~ i n iiI!~ ~ ~ a 1 9 1 = f % " ~ t ? t i l jJ a : J l t I 4 ' l l ' r u R f i ~ t ; 1 IU I ' ~ ' ~ f m~IJn ~ l n C f i (n~~l~,q 1 ~ ~ = q , . J $ 1 a t ' i l 3 i r~I 4 '~ I C 4"ffdfi q r F f 1C f i 31r4 '1 4 q;,t1 Iail~ ~ bfi{di ~ , o ' Q T a;Ufifffi *~~ ~ ~ 3l1W1ffJ=lCh, tl i ~ m C f i T m dSiclq){rllil ~,at1~ ($(C!f, en) ,a4~~ cff~,(f!ITifR ~'\i144tJlUI'~~~~~ fu n t l1~!l{i 0 h 1 G;qll~f!itlWf R'

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(a=J~ sru1 Ji(, ~ ~ "-~-"I ' ~~~ 3I1; : :q \ O l l e r a . l R ~J~1 ~ lfR 3TI~' :e,~r n ~ '~ ' fiq~ I fc ih ;Q 1 '- a ,~@~lq -. I fl'IriAif{ 41 tI 'ij ~c m iti lI,t1IUut c f f r f : i q f u I\jf~ , : J tM~~~ l l - ' i ' " " I II1 f J ~ 1 " 1 t ? 1 tq it f iir ;f f ~ l I T {E U 1 1 l iT f \J 1 1 i f ' tnt+i&ll i f 'lthl" ~ f q ; q T a f R ~Gj~ ~rlljf - = r til f J : 4 F c H c l i 3 1 C f i { l i m r t = f c t c t i r 'rit~T ~ I' { W f { alTl3ftf$S l ' r 1 41{ ~ q~T~q:; p~T C ' l l i ~'q i~]i t C f i I() 1 ! ; t ; : ( i f C f 1G c 6 q 1 5 1 1 ~ o r r ~ e '14,tt a : r r ~ ~ ~,~nof'~ ~ {,e~~~{ ~"'~ Pil'lfu I 2 , f i l if it .. S Q : ~ I 8i I~ U % "f E n F c r q = { 1 dqf{~ F t 1 t i l c 6 t r n - ' & Q : m T.fR q i~~T~ ~ aij'i I F ~ ff I~ 1{111l1it" t q ~~ C H t 1 1 ~ ~,m~{Cf~ ff"G~ f ~ 1 f { I \ i 1 ~ - \ l 1 4 i ~ L J ; : d I T dCfi3lf\J ~ r G f LliHjmqlc f i " ( 0 1 , 6 1 1 P t it t ( R 9 L o f ~ I > J { T 111 ( ~ f ' ' 1 l 3 l T ~ "$ ~ f i l 1 1 1 ~ ~ ~ tH , ch l4 c 6 t11'i if t ? l 2 f i ( ~ t;!!~' '151I ( I \ l I ~ l l k l 3 1 q t o " , ' r 3f ~ z R ID a l R ' a : t T 1 ~ 'qJq C f i T 3 W \ ioq i f f i, r C f i Q r t~6 , 1 4 b 4ta(ll~ cfil G m " i t 3'1Cfii~"~ ~ 'e&q:( it I

~ ' ~ "it trri 'R ltlli1 ' ~ ~ 3 " h ) ~ cln {qI ~ Cfi"{W ~ ~~ o!H (9qI ; P c i l i L f l\ l f r '1 6 H J ' l ! 1 ~ a m l t f l l ~ 1fq ill~R U q~ ~~ if) '" f c . t f f l ' " * a : - n l T i 2 , 1 1 " " { C f f l l ~ ~ ~ ~II h i'~ C f i l ~ ~~ oq I {q~ . a F@ t t~~a=rj ' t C I of; dft~r( ~ ~ { ~ O O C f I T e {ttl , f t c l 1i f ' J f t 1 4 ~U I I r n ,J 'I 14 1 '~ I 3i r S 1 rlc i f i 3 = 1 ' 1 : ~ C { ~ ' ( ~ w - q ' if ; a t . 1 mm C f I T a q : C f i R m a U t r nJ l l i t t f U II fAct i i f I % ~ R it i l l t t a U ~ ' f~ilifli qIT ~ ~I I Irti ~ ~~frtd ' S L I ; !~!Yn~ ~~~~~ ~1il01;:;q l1~fqiA) r~lecj; kir:{~ dP1!fi'1:l~q an 'UU '~~~ 8 1 1 ' 1 1i~t~l~J 3iq~lql(4 w~ -m gt{ flGfS 4 6 1 { [ \ i f cf; a : t l 1 i f l c t l OlII@ U ~ lJt [nF & r ~"'Icf ; if i ri e n u a ~ ~ ,mH {Q ';J ~qrr q;

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.Q tf ~ q ~d 'C f 11 ~ '~1 ~ t~!f~UI tlllf!fr a T I f G ~ i 1 ~ a G T i i t c f i t ~ 'it "((9 ffi ( ~ C f ! f 1} ~ IF C 1 4 1 ~ ~ Q ~ d f i 1 f f f f ~ 'm~M- r~' q1f if; ~ is I ' e n0 ' . : J l 1 c 6 fii;rr, G o m (~,f .HTm)~'~ - W I 'I ~ : a F 1 i i f i e t i l l l f . t .1 t 1 ' i l 1 , A t l r ~ c : v f li l \ J I ' ~ ~tit1lrt ~ ~~ cf; ~ r 8 J 1 I T ' Y f e i f I

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3llfir31fd,~a,:a9-,5~19107

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,with Vlmarslul Sanskrit Commentary 0'[' S ri K~em,arijaVI

(Continued [rom last is . ue}3l~t(i(1,((-;r~~J:tll{rqIq dq;q~:~~r;i{1 ed~r a:u~tlfd-3l'l'~now" tJ:fI,t"l-this"

~~~blondageY""'I~vanishina, a,qPEi-m,e,ans, m lif~I'r~:rC1~-lnake'you re t w it the desired slate of God Consciousn 58, ~lI'rGi~!'Ffr"""lteach s,

Now in the nei Sutra the aut 'or pll,. forth here h e: sene of thmeans for th ' r mov al of th e bondage brought about by the limitedknowledg and taking you to the desired state of God-consiousness.

a m t iT ~ ; n ~ ~IU d \'ill no B ha irt , IN! h~ ."3"'aq;-tn,e sudden ernergenc of consciousne ,~i' ~:-Bhairava]:t"There are two kinds of ef ort, One is passive ef ort an .another is

active effort, Here we are concerned with active ef ort, Active effor ise vating effort which throws O,U inactive ou ciousne ~tThat activeeffort isBhairavah , because that acti ve effort carrie , you to Bhai r ava tate

7 f r ' S 1 f ' Q e (t"( ( C \ I q Ii , i f ~ ' :r n ~ , ! t f 4 V! I I : t = i f a t ~ ~ fi ffii 'aiD t F P i I ttlq;- tR : ' ' Q f ~4 1 ~ Q i G 1 7 i -t = \ q= a-~I"I: 11 ~ ' fl. 4 ~ 1 " F t f itf I Ii {f41 3i fI E f F c t ~ ,crqftrt ' t E t II t( ' f1C6('1 t n ('q ; o n C f i iii a m'c hcift'l'iQ;Qf2t1fl Tt '~ : ~{qlfii2fi lCf ,t4~ . i46l1Ftn ~,tleq~t"( ~\H\iW{-3i;;rJ 1 < ie1;t1tt'lq~~ 1'I~i \il'l Z f if , ~fJjqf

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' ' 4 l i ' c i i ; 1 ' 'i f t ~ . 3 = 1 ra~{g aEJi'rqdlql~ f ff '1f tr i ~ I c t t t t ( q~ f 1 5 l 1 i f l IIggif}f J Q ] til(,: f.lI~f( at iQ it~: ~'a;qq: 1 1 ' Q : r.:l~lI:.t i l l S ' t1ljqi1~lIl

:. 'iI ft- . : : 1 " $ ~iiI~;;~I''''~'tia la~(fit)Im ' 5 1 1 aEl'f!-tlhat active effort is, ~:-Bhairav!a~ whicb'Qii'(t(

" " f i ' l ! " " " " " ' I I I I " I I q l " " l l " " ' ! l l l ! l t ! 9 " ' l " ,' : - e x p , a ' f I , d s in th ,e fo rm oft th e whole universe, f E I , , ' l f L f U f I ; fiFq,e::~that~' ~ -I consciousness of Siva, ifPI'm~abruptly illone flight, di. t l1 '1 I t14dh:. .. .. ..

Springing U P I 'q:tyfdlfl-Suprerne Knowledge of being, '~ l;{Cf-lhat activeeffort(a,a,q:)isl~:-B'hai~a.vJa, f t"4 ,,~R6" Ja :l q '{~ '1 '-becau8e aJ I energie s aredirected and digested in each other in one, energy.and also, 3ti l l t--thewhole, iFcrU=oni'v'erse, '"II'I1:t1i~It(~is,filled with that energy (~It1~~Ifi6::)

Iand, 'e 6 f i t . 1 at]" lcih~1 '1 1 i : f iC1'-=di.:fferentiated percepti ons-thikings, a:[(ff.......smuch as., Cfi'~t111j,q~lrtUfl-Hecompletely devours within Himself, t t l(c iU~4ICh'~ t > q (t'i\q ~ ~ t l C i t 'I ((-the means for rcvealingB hairava who is one'sown essential self, ~~I,~j-in real devotees 3frell!ti-rl"n'fqi!2itiiFf ~'~"I'l1i~whose consciousness is always introverted in awareness of God-con-sciousness "~llI 'a=ig found, ~ aifr~!I q q f c 1 - - t h i s has been taught in this,Sutra. ai6 Y 1 ' m ' - x r r f f l 1 ? l f e r , a , r q - i t is said in -'lirflvijaya Tantra also-

3 1 , r E h r ~ \ \ ,"R4~Iq,f l IC1- 'whc has freed his 'mind of all thoughts andimpressions, 3{iU~I~rt1 ~l:ffl=,'4Jy the elevating' power of spiritual master,' 1 1 : : > ~'Iil~:tr \ i l , l , t I ~ - w h i c h penetative s t a t e o f trance is found, ,~ : f 1 1 J : 1 f q . :3'~f~:,itf.~-thats c alle d S '2t'm 'b b,a va h Samavesa. C ~ 1 T I ! .J J 2 l : 'fl4,1~~I)I .

- f t 'ot'i f @ ' . . . . . . . .ere in , this verse, ' ! l o u n -g\fj 6 r 1 ~:-by th e e le v atin g power ofmaster, i~C"t : .t --herein , ,'$f lI t4 ' O l I'''': -th 'e m ean in g o f these words, ~ :: .......,your master, atIF~]!,;-hasbe,en explained ..like this also that, !1'{it1:'~~~llflf t ~Q~d;cql~:~by one's own great awakening.

,~fcitTJgi~sN 'd,ih3{: It has, been said in S il Svacchanda Tantra also-'~! +Oh Parvati, ~ ~:, =the lon,e who '''I~~4,tt~rontemplatesl

'O i Ie'i'1'1 ""4-~n his lown self, '~'-a8 one 'with Bhairava ' (I;p.:t . .. . .tOI him,'4~'~!'~a'llmantras, Qr~:&l:Ir~"""are found successful. because'r~iMS.' ibM~h,eis always one with that awareness of consciousness,

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~-h,ere in th~s _'erse, "Iltt;:j-rhe word 'fIef., means, I 3i~I!itg a(l~f11 q({f c t l 4 " r ; i f q i 1 - ~ l omeditate on ac ive state of elevating Con ciousness, I Q l d C ( ~I $ ( " ' i q z : t = - t fftl'ml(1'i\~this, has also been I~:XPained in the following ver ...ofSpandakarika.

' ~ C f i ' R : 4 ~ r Q{4tbfli=when one i i ' engrossed in olnc thought, 3ilq~:e:,t:I:'fiQll1( and another arises I d~q: ij-_hat-is d,;;qf4:-r:eveJa.tion of 'he self ortha is Spanda, fiitllj'":ff d"qlit1f~~fl-You must know that yourself, because thesource orjunction of beth these two thoughts is , unrnesa (d~q)_ ,

That active effort that takes you abruptly in one flight to yourconsciousness and rnases shine th e supreme knowledge of being and,which is a sudden fla-sh ofthat I consciousness of Siva which expands inthe ~hape of whole universe, is Bhairav, ~He holds inHimselfall ener ies,because all energi s are direc ,d and digestedin each other in one e ne .rgy '-also the ~. 1 1 0 1 e '- r~ i ' illed ..ith that. enereY ' ~nd all diffen ntia edperceptions and thoughts He completely dev ours w ithin Himself. It isfound that this active effort (d,a-q:) is the me an! for revealing Bhairava ,who is one's own essential self, to those real devotees whose conscious-ness is always intro- rcrted in awareness of God-consci ..usness, It is said

~in SIr1Malinlvijaya Tantra that when you, have freed yOlur mind of allthoughts and impressions by your master's grace that p netrative state of,trance is cal led Sarnbhava-Samavesa. It 'is,'that when once it shines beforeyou there is no WI'- Y Ito astray fr m i1 because you _r,_ d ig e 'ted in it 'b y theelevating power of master, When you are capable of keeping away a Uthoughts and, impressions yourself then ,Y IQ U - master will carry youotherwise not,

In Svacchanda Tantra also i t . has been said that 0 _Paravati: the onewho con templ ate s on his. owns If a : one wi IIBhairava, to him all mantras,attain perf..tion becai .. h ie is always one with 'that awareness of con-sciou .nes s, ere in this verse 'Bhavana' m .ans t .O I meditate on active stateof el rvating consciousne: s. Thi .',has also een explained in the followingvers .of S p , ndakari] a:-, ake one hought, contemplate on th. .at do not goto other thought .~The anotlu J r moment that comes in yO'llf thought that i s .a ; ; q ~ unrnesa] th e r velation of the true na nre ofself', that is Spanda, ThatYOI mus ...now your .elf).

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~ ' l i n ,F ~ -q~~rH ,a~3i~~,'j:~ a = ql F G c n i ~ f 1 q p ~ R 1 3tilP1,ij'~Y:tI~Efi' t c r Q~~7f ; l{t1~'{'II:f~T ~6h,q'fr{Ofj~lP1qfq QI'~l IrfT~~ \ : i B t R n ~tiHE;-lTMFiI ,eti 1tuR ' fc t fl i4, \" ie lt : I I f, I It(Ci-thus., ~ ' f J l ' r n ' - " ' i n one i n L - tant, ~t\tlRI''ql-supr,eme consciousness

d~f{-the em ergence of 3iq!t$fdqlfl4Cfii~-by taking hold , of, ~('E1~":UqffT~estab ishment in Bhai rava 3 'i~"1~-:rg:t~~IEhttl~sure 'means ofdestroyingthree fold bondages on accoun of ignorance, g~,~'4-after showing,QJ1t(-when this, q{~",~i-Sjvaconsciousness "Qq;t i f f~-by the intensity of&j ,M! l I~ :qfq~,xt lem aJ state of directive consciousness 'Q~11P i1~~ ' ~ i6 l,R 1,~ 'itabsolv es the non-duali I consciousness , ~eql~6,'~'no'wsays in l h , ,.:or~o\\r=ing slitra-

, "~when one e uablishes and, m editates on the wheel ofenergies of Lord Sl iva , 11f~lfi~[(::_".the whole external universe of dualisticspirit lo r slate" takes an end or it ends for good,

Thus i 'l is already cxpl ined how after taking hold of Supreme

C'Q'nc iousness 1n o ne ~n s t an t one atta ins, th e e stab I is h m en t in 'B ha i rav a.bywhich h destroys threefo ld bondages, H '\V by the in tensity of thismeditation th is e xte rn a state of directi ve consciousnes ' absolves in non-dualistic consciousness? This is , explained in 'the' ollowing Sutra-

When he establishes and meditates on 'the wheel of energies of Lord,#Siva the whole externa univ erse of dualistic sta te ' ends, for good,

~ ' . ' F a ~ ~ ~< . f l ~ Slrq (WI~tIT '3 ' " ," , \ i N 1 . , ~ ~ 'f'I.1 a tI'~,f114 i J J C f : ' ' I i~q difi: a il7 q; 3 f ~ ~,~atf6{l!iJd f'i t 1 l H R ! , i l - E f ~'~Rtl 'h,hqrf1r'1t i? f i 1 f l : i un' 3frnehl = = r l g;tlileti14IRtFtml~rtml1I-Sil l U fI4 (1lH f t r 3lf~if1qf 1 ' " " 1r q 3i'~(1~q ~ I3i jtl{~W (:q I d ?lI : i t I f i 1 ; : ' e n ~cq f t k r I liiH~ Ii& I , i R 9 ~ I fl v '!m q (,'~U : ~ f r i l~~n;d' ~r"r E t I!it~Ir~~IF , t 1 i i 1 ttlt J r h 1(911 eq Im lg c i ' 3 ' f I,e J f l t n II t1~ t1 t 1 : 3lf\f ~'rfl J . ? ! i ~1 f i 11 ' iE I ~,\lI1 ,(g t4 n : = = treU c - u ( 1 1 r t ~ 1i! H~ ~~~l. f e t ~ 4Jr~q~,;1, t 1 f f A ~ ~ ; Cfi rtl1~: r o t f l~: " i f ('i'Cf) (11 t 1 fl f f c f J I ~2 rli61{:-~eflti:H111Ir itllUdlU ~ a:t~~t1fl1irq ~: q { ; Q f r i f c t . 3 = l P ' ; : , - f ; l J t 1 : ~ ~qr(1'~64~: II

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" ~ r S l f _ _ : t h m s alrea y explained ~: q(!;(rrt~-=-highe,t surnmitof the f u l lI-conscinusness of ,',iva. a;:ql~ 11 fqT'"=-'suldden flash of, d~J;:q:,t1;hfdrqraJ': '-thenature of an emergence of awareness ~: di'fi: Bhairava is foundt10lgether with. -q1J ,{4IR1;:s;q,rftff:-l'he highest Svatantrya Sakti~fuII free-dom of doing and knowing every and anything, 3i~[R~-f illy awa e ofi t s i n n e - r nature, iilr~{e"i1"I ttlJ I-is engaged i n activity externally ,[f;T:l!Pi:-theentire, '~ilf f f i " i l i;h'~grloup of it s S,aklis" eti'l4-in the f~orm of succession,'a:I'9h'i~/an[dno.n~succession 3ilthirrq:oTI-se~zzi"ng, a i F ? 1 19 h 1 r : r r . . . . - i n the s u r p a s s -in,g of both !:h:i4-sl,ccesslon and 3'leti"l .......on-succession, 3ift'lRib,-beingg'reat'~y empty, a:d1d)~f being not empty, ~~'lnrqdlilf4'-=-or in the form.ofboth empty and fully, 31f'qt1ll[J'l4IF11fq~:s described 1 0 various above saidforms ~~t1~ql-Shle is not any of these forms, ~j,'t1

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. . . .(~). This kind ... play is played by Svatantrya Sakti, In that state of~Svarantrya Sakti . IOU (lave n01 'to meditate in successive or 'in non-

, ,.successive way, It is Anupaya (~:J4,I\q), It Sambhava, even it is beyondthat, At the same time these energies are not there yet these states exist

I ~there. B y the ~nergy of Lord, Siva's Svatantrya Sakti this, whole play ofcreation protection ana destruction, this kind of play is played right from.earth to Paraprarnatrbhava (q,(SlJ:flq\lI I:~) i.e, f rom. earth upto rest in thehighest experient, He, meditates Ion.collective class of energies of Lord

" . " IiiSiva, tha is foundonly 'in Svatantrya Sakti ..When San dh .a na ( ' ~~~ ' ' e l I P ' ' " " ' ' ' ' I ! ' ' ' I r : t )f thistotality of energies has been made evident according to the way of 'the

"secret Sas,tras th en thi dualistic universe right from Kal_gni-o theultimate K ala is destroyed, although it is individually found, externallyfound, or found in your own awan ness on fee s th at this whole u niv erse'.~ecom s one with that

~~"'~ji~~-~~.

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Translated b~yIsvara '"varupa Laksmana 10'0Maharai

This Viillana Bhiravs. L 'a chapter in the Rudra-yiimala Tantra.Aneth r chapter in the Rudra-yiimaia Tantra is ,Pariitrisikii. This' hapter"embodies the Bhaira a point of view ~It is neither Rudra-Siistra, nor is it~ ~ ,Siva-Sastra. This is Bhaira a-Siistra, which is purely monisti .~3fI~aai4lli4;.Srt deln tn,~ac,a.~~ . tc f ' I IItil 'riS 5 lQ1qHI : ' I i I q'llftlsn"~If~uf t"t1:tlrttl(Fet'qI1m: I I I ~.1OItufQ ';f r~1Tt1it '+I~:lI:lI:~ \R" I I51utal~l'deval IJlayii' ;~arvaTtl ,rUdFD-yliruala.-SllJ!lbhtivanltrika =bh e da m -ase se t; ,siira t. - s a r a - " ibhiigai.al) ,mtldY'(lpi na niv rtto nr c sa'rl"iaya~lparamesvara .

I~ The Goddess said: 0 God I have alrea Y'heard the essence of theTrika school of thought in its. entirety which has. originated from theRudrayamala (Tanti a) along w ith its subdiv ii ions ..but even now, 01Supreme ord, my doubts are no fully removed,Oh L rd I have alre dy heard the essenc .of the th , Ieefold school of

thought, a..~,e~~la~'ntire]y,. rudra-yiimala-sambhavam that has comeforth from 1 e Rudraydmala Tantra. or which has originated from theunion 0 Bhairava and Bhairavi,

You can translate this both ways:Outcome of the union of two energies: the Lord and 7'"rvafi; lo r

Rudra-yiimala Tantra. B y finding out the. realiy of thought as trika. that

sarat-sara- vibhagasah:adya; i tZQ nivrtto ne samsavah:. ~ ~

..

J have already heard from you but my doubts are still not cl ared.( 13 )

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fth \& tl ,"fa{ " i ' l ! - i ! r c , "i!

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original source of the material world ..Purusa is the individual soul whomoves 'in that mat 'ial world I 'which is th e second, The third are thkaiicuka; ~.5coverings of.pur~a. The kaiicukas are kalii, vid: a, raga, kalaand niyati. The fourth state is ,"1liya~Mli ,ya i.he personified Free Will oftr !Y'l'-svi:ltantrya~ There i'.difference between prakr t i and J?tG_ ' a E Prakrtiis the original source of the material world, whereas maya is the personi-lied wi ] of the Supreme Lo d, the Sup-erne Self ..This L~he differenceietween maytl an,dprakrti. Otherwise 'he function oiprakrti i t : the sameas "be function of mli 'lLPrakrti, purusa, kaiicukas and maya- t h o se arefour tattvas. Then you have to move again in u . ' pure state of knowledge,i.e ..suddha-vid 'ii [fifth]. The pure state of knowledge and action that islflla.ra [sixth]. Est bli ~h re t in knowledge and a tion, that i Sadiisiva~ ~[seventh ~Univers: ener ' lgy i Sakti [eigh ] and its holder is Siva [ninth].These are h nine states naviitma-bh da .. .hen you ke pi bef re you ththeory of le t err 'then those letters are h. r, k,:~JR1, I, v, . Y t ~,l, r~, . (t1Lff 'J)respectively, These are na iitma-bheda from the mantric point of v ,i . . .

You have 'l o ' c ross these states, you have to tread on this field ofmantra, tl u fie d of states, from prakrti .1 0 Siva and back to prakrti withHis g10 ry ~When you trea .. from prakrti yOIU re not glo - w f i e d , 'b u t when, ,you return f 'om Siva you ar glori: ied 'wi th gar lands , with ha oes and Sivathought and ev rything, Everything comes with you,

I

Is this the way of 1'la', dtma'. Bhairava means in Bhairavagarnas,Bhairaviikrtau means' or entering in the s ate of Bhairava, or for enteringin the form [true nature] of Bhairava, Or:

triii ro- b heda ...bhlnnam vak im v a sakt! t rav i i tmakam ?I ~Or ju t as i.the ,.ri.~ro-Bhairava (it i. Bhairavagama which is

.tot extent) 'i t is [aic , au rnus [read on the three energies. From apar i ito pariiparii. from pat apar~ to para and then return again pariipara to

:1 "apara, This is the reality of thejourney in Saivism,I . that the way? This is the question of the Devi ..niida-bindumayam viipikil~l candrii rdhanirodh i ' k a ! . l ?

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Or is his the ,~ay that one has to travel from niida to bindu. from-bindu to ardhacan. Ira. from ardhacandra to nirodhikii, from nirodhikii# tO niidama, then Sakti then vyapi,n7 and, then samana. Is this the, way?

T hen tell m e clearly what j, ' the rea] way I have, to travel.Nuda mea ns, first you have -0 beg in tra v el lin g from niida. Niida is a,

u; and m.Akiirasca, ukiirasca, makiirah. This is niida. Then corner ~bindu ..One-pointed p erfection in the movement of breath, while reciting thismantra 'om', that is bindu. Then ardhacandra. Ardhacandra is th at sta teo f mo v ern en tof on;&kiira w here th ere is,n,IObreath, B reath ' .tops there. Thennirodhikii, t he e st ab l ishment of the stoppage of breath , T h -re is apprehen-sion in ardhacandra of b eathing again . B u t in th e nirodhikd state thereis 'no que' tion o f b rea th ing , Nirodhikii is complete estab ishment ofthestate without b reath , T hen come" the s a e of nada,nla, the entrance in theoundless state of sound.

/The establishment of aha is Sakti in the state of suprem e anent. S S "then vyapi'nl and samana. Is this th e way?

cakriiriidham-anackam v a kim va salai-svarupakum?O r Y 'ou have t '.travel in the realm of that universal energy which ismov ing at such a velocity' that imm obility tak es place i.e, anackam.

,Ana'( 'kan't means without movement and soundless, Cakri i r i idham meansin , th e wheel of movement, So is , I hat svarupa of en ' r,gy', the way to get~established. in thai state?

Thjs is .h . question 0 .ParvaJ i .A I1a cka means w here there is no aca: 'sVQ'r:a [ v ow el-lea s consonan t .

Y ou cannot utter it . YO'U can't express it i n words.T here one reaches sta te wh ere you a re g oin g ',0 f as t t ha t' you become

motionless, When th e speed 'o f th e rising Energy] reaches such ' veloci tythat it becomes. motionless ..

~~.b~~~.~.~IJ~( 16 )

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,Abbinava - pta's Contrihutiun to Saivismt. BsN. Pundit

Abhiaavagupta, IOJle of th e mos t prominent authors ef KashmirSa iv i sm t, was adescendant of A rigupta a great schol ar of K a n nuaj, whomking Lalitaditya invited '[10 Iive in Kashmir in the eighth centuryA.D ..Atrigupta was nc a' 'aisya as the surname would suggest, but was.a Brahmin of a.high rank aS Ih ie has b ee n mentio ne d b ly Abhinavagupta asa pragrya-janma, A _ administrative officer, governing one hundredvillages, was designated in ancient times as a gopta (from goptr), Someancestor of Atrigupta wasuc a prominent gopta that his familv wasubsequently known 'illy such surname ..Visnugupta, the great ca:fJa.ky'a andBr hmagupta, he great astronomer, were both Bra mins having suchsurnam . The" ord 'gupta' in this context, ~sjust a distorted form of theworld I gopta" ~ any great scholars and teachers appeared in Kashmir in

- ,.the family of Atrigupta, Vasugupta the discovere of Siva Sutras, andLaksrnanagupta a teacher of Abhinavagt pta, may have risen from thesame family as no 0 'h r K ash rn ir ian family o f s chol ars under such namehas so far came to liht. Narasimhagupta and Varahagupra, both greatscholars and saints were respectively the father and th e grand-father ofAbhinav: gupta, is mother Vim la kal a was a yogini. Mane hargup ta washis younger brother and afavourite discip e m His other prominent discipleswere K ama, M andra, Vatsalika and Amita, Some other disciples men-tioned by h im in h is T a ntral ok a include his five cousins named Ksernagup .a ,Utpalagup a ,''b 'h in a va g up a 11-Cakragupta and Padrnagup ta . Bur noneamong aU such favouril disciples of the great teacher, except Abhinava ,the author of Tantra-vata-dhanika a work of minor inportance.pursu - d ,any remarkable academic ac ivities of writ ing books, or commentaries,His only disciple who showed sufficien interest and ability ~n suc,hacti vity was K :. ernaraja w ho i s . different from K sem agupta and, who mayhave belonged to a family from which sprung scholars like Bhiitiraja,

~Adityaraja, Induraja etc. B u t it 1 " a wond er th a Ksemaraja's name has 'notbeen ment ion. d by the' great teacher in any of his available works .. It ispossible that K~ernarai a . Ct(]IU ld not have won the favour of his preceptor onaccount of his. being over-conscious about the ' uperiority of his intelli-

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gence which may have amounted '~IOegoism not appreciable in the case ofa scholar-saint, Ab lina,v'aglllpta had many teachers and, preceptors from, _whom he picked up many secrets of different S:as ras, The greatest of his

? ,

preceptors was, SambhunathaofK angra whom he refers at least twentytwotimes 'in his, Tantraloka and, from whom h e e xp re ss es the greatest regardin sev eral im portant works on philosophy and theology, Abhinavaguptabelonged to t h e , 1ater part of the tenrh and the earlier part of the eleventhcentury A,..D~ The yearof'composirion, given 'b y him. in three of his w orks,corresponds with 9901~992 and 10),4 respectively.

Abhina v agupta 'w rote on subjects ~ike dram aturgy, Iiterary cri ti c ism,,~logic, etc, in addition to Saivism on which he is the final authority in both,

th e theory and, practice. He interpreted correctly and clearly the philo-., .sophie pri nciples and theological doctrines lo f Kashmir Saivism throughhi s com rnentaries and, ide pendent works, It is , in fact he who popul arized

" "Kashmir Saivisrn by writing detailed and elucidative.commentaries on theworks ofSomananda an,d Utpaladeva ..As a commentator and interpreter"

!!"he did notleave any stone unturned in th e fiel d, of the phi losophy of S a m vamonism. Besides, he 'is the only author who arranged systematized and,~interpreted the highly esoteric and mystic doctrines. of Salva. theology

T '=lying scattered in the v ast scrip tu ral literature of Saiva Agamas, In" "addition to these 'tw o difficu lt and colossal tasks, he made the Saivaphilosophy easy to 'be understood even by beginners through some smalland big out easy ' works tha .. can even now serve as text-books at th eM~A . (Sanskrit) level , In addition to it, h ie composed, sev eral easy religic-

" " '"philosophic lyrics dedicated t.o Siv a and Sakti, Such lyrics throw awonderful l ight on some highly m ysterious points [Ifspir it ua l ph il osophy,

H is m ost im portant commentaries and independent w orks:~ ,~ I sv a ra -p ra ty abb ijfia ofUtpaladeva is the m ost im portant w ork. on the

. , ;

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were coil. cted cornpi Ie," arranged in a proper order syst, matizedphi 0' o.phicatly and expressed i a lucid styl 'Y ' Abhm; vagupta inthat vo luminous W Olf .' ~A ll the rel " 'ant principles 0 philosophy haveal 10 been discu .ed there..side by side by the great author, B el ide ,the work: dea s w i h al! th importa Iritu Is of . .t. Trika systemthrough a philosophic method and contains th s a finer theologicalstudy as well, It ~s in this way a unic ue work on he prac tica l side ofspiritual hilosop I y and throw's i.men se lig ht on many obscure andmystic topit '. of Saivite Sadhana through a 1 hilosophic m thod ands yle,

8~ Tantrasara of Abhinav agupta is just a s umma r y of his Tantralokawritten in lucid prose style, It i:.ery often simpler and clearer thanthe latter but acks in the details of the subject,

g e One more highly impon ant and. independent work. ofAbhinavaguptai s . is Malini-vijaya-vartika dealing with the. seteric doctrines of

f!"th e oretical and. practical aspects of Saiva monism as expressedmy tically in the Malin! ...vijayottara tantra of the. Trika system. Thiswork discusses in detail many principles and doctrines of a highlyp ofound character, Such an important work should have beenexplained by some scholars in the l ine. of the disciples ofAb tinavagupta The work, though of very high academic merit, hasnot so far become sufficiently popular Jor want of such elucidativecommentary. Ksernaraja should have tried his pen Ion such a,work'instead of' he ';imple Tantric scriptures like Svacchanda and NetraTantras"

lO~ A shinav agupra h d composed aneth "r such W'Of on the prev ious(ptlrva) portion of Mal inl-tantra, itwas known a parva-palicika~ 'Hehad written some othe such Pancika " referred by him, on practicalSaiv isrn .. ' Iut all of them have been lost.

II ~ Adise~.a 'bad written a philosophic work named Paramartha-sara ata time when theistic Sarnkhya, Vaisnavism and Upanisadic Vedantahad not yet developed as distinct , y separate schools of philosophy ~Abhinavagupta was attracted by its, merits of clear and accurateexpression, He liked it but did not approve of its.Vaisnavite charac-

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" "ter, So he revis it , gave i t a Salvi e form and presented it to eaders, .as a good text ook of rnoni tic Saiv isrn useful for beginners. It c II"

serve e v en n l w as a good text. book of K ashm ir Saivisrn at the lev elof MLA.. 'anskrit and M~A. Ph i l osophy.12~ Som other easy and brief txt bo rks an, some phil sophie po ms

w ritten by Abhinavagupta for the sake of beginners are:(i) Bodhapafrcadasika dealing with the very fundamental prin-

_ ' "ciples of the philosophy of K shmir S, ivism.(ii) Par marthacarca, a brief work tl at can s rve as an a d in the

Jftanadrk~aof 'he Trika Yoga of th highest type,(iii) Anuttarastika, a small work of thl. L31e I h~r( cter as above.( iv) Anubhava-nivedana-stotra j philosophic lyric des ribing' t,h

Yogic experiences attainable through 'the prac ic of someesoteric mudras,

(v ) B hairav asto tra a beautiful religl o-phi loso hi lyric xpres singthe view of a perfect yogin towards life deat ,In.isl ry etc,

(vi) Dehastha- evata- ( cra-stotra explaini gan i portant elementof monistic fit a wor: hi rf he Lor ~

(v ii) K rama to a iscus sing in d .tail th e mystic doctrines of'Kaliyoga.iI'as pre alent . ,ong the adherents of Ka: hrnir Saivism.

",.In addi ion he wrot many minor works 0 111 Saivis m wl ich hav e beenlost and composed S \l r ', l impo rtant works on SOD.le other subject: liedrarnatu ,gy, literary riticism, logic and so on"

Abhinavagupu alon 'C I m ld ex plain c orre ctly the work 0 Sornanandaand Utpaladeva as .e was equa y advanced in yogic t tainments and~.'holarship, He alone could write works like Tantralo ca, . a:linTvijaya-v artika and Paratrims ka-vi'varal:Hl~ because as, a saint-scholar h: pos~sessed ' the high~.y valu ble merits listed below:(i) He had th e deepest direct realization ofthe principl s of th e moni stic~Saiva philosophy o f K a shm ir,

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(ii) I-Ie had sufficient experience in th e practice of th e highest methodsof yoga of both . of Trika and the Kula systems,

( ' 1 1 . ' _ ' . ; : ' 1 " ) H d h ~ II' b1 f'1 1 - e possesse -. a very g , I . ' . a r p mte .. lge:nce capa ',. to .orm a correctconceptual understanding of the truth, experienced through a non-conceptual direct realization.

(iv) He had complete command over language and could express rightlyand. clearly whatever heexperienced and understood.

(v) He W,a5 a master of logic: and III ima;rI).s:a and could therefore discusstopics of 'philosophy with great efficiency ~

(vi) He knew the secrets of the theories of all the schools of thought ands u cc e eded in examining them critically "ina convincing manner,

(v i i) He I ived a long life resulting in a high maturity in experience,thought and expression and could render an immensely 'valuableservice to more than one prevalent subjects of study ..It is a pity that a ll e xc ep t one of his disciples were interested only in

the tasteful experiences of self-realization and did not, consequently,develop any remarkable active in terest in academic pursuits with theresult that many of 'his 'v ery important. works rem ained unexplained landunelueidated. Even Ksemaraja, who is proud of his being the disciple ofAbhinavagupta, did not touch any of his w orks, 'He wrote commentaries

i'on Sivasiitra, Spandasastra, some Tantric works and some philosophicpoe'msp but did not take up the task of explaining the works of greaterimportance written by his. master, The duty ofcommenting upon Tantra-loka fell down upoln. Jayaratha a hundred years after Kscmaraja.Isvarapratyabhijfia-vimarsini was explained by Bhaskara-kanjha by 'theclose, of the eighteenth century ~Sorne other important works of that greatauthor of Kashmir Saivism are still lying unexplained, ,S,iva alone knowsas to'who wil l be so fortunate as to write notes 'on them.

7fExtracts from 'History of Kashm! Saivism lby ,D~. ,B. ,N~ Pa'ndit)

~~~." . . . ., - . . ..( .2 .2 )

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S,ADGURU ASTO - -A'V:Ll. . . 'Composed by

Prof. Makhan.lal KukilooTranslated by Sh. Samvit Prakash. Dhar~Qj" ~ (1~UIl4(Tublz yam ntn flam i Guru Lak,map,aya)o 'G'UU ak: mana, to seek" hy. favour. ..offe my obeisance tOI y u.

~ -,'The Lord In arnate, SrI Isvara Svaru .aO beisance to You GurL Luksmana Joo~

~ .. =11(ltiI o - u I .C f i f C f i a r t I tit \ill Q(.N n rQyal~ulyakaka A rnlaja yo)'Your Father Sri Narayan Dass was also known a K' ~Obeisance to' yo'u~ Guru Laksrnana .100

~ . . a r f t 1 J ~ f d H IQ t4i fH~~r 'RrQ,P!{(Arintsutaya kilt.i]i pri) O _ } , a)Darling 0 Kataji, Ami's sonObeisance to You, Guru. Laksrnana Joo

., If is H I & 1 6 1 1 1 1 ctifill l i t I tii?1i1Iirq'"(Mahatobakiikas_l',Q Sisv fJUl1UZQr{l)_ . J ,

Peerless disciple of Sri M hatabkakObeisance ,0 You, Guru Laksma a Joor ...

"(Sri Riimadevasya C{J VullabhaYll)Grand Master Raina's favourite mostObeisance to YOU~ Guru Laksrnan _J00~ ~ '"

q II Ll6,I:a.EI"~ CfiH" "&IIq(Mahii'devll saile kr.lrll(U11irayll."(J)

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You chose to Jiv e on Mount MahadevObeisance to You Guru Laksmana 100.. ~

(Masi Va i i akh ,e ' b ahu l e bha v ,tz ya JIIn th ' da k fortnight of the month of Vaishakha hailed you forthObeisance :_ 0 1 You, Guru Laksmana Joo

z. l(4ilfacilJtlfnfuW t : l 1t " 4 I I Q '(Ekiidhik.esa lithi Sambhaviiya]0'0 the ' twelfth. day of dark fortnight )1"00 blessed this landObeisance to You, Guru Laksmana JOOI

~ .i. () I IR l f Q i i i ! ~ t i l " ' 4 , tlrSI~ . t i I t r~(Si: fJ 'Q I}r i. l"a.ya bhayahliraka' ' a ' JVery dear to disciples You dispel their fearObeisance to 'You, Guru. La rsmana Joo~

~e, ( 1 I M t t= i f l atil" 11111'1 diQct il= tChI 'q '(.Liila.~t{J.aba,tanlna upaki i rakaya. )Addressed as Lalsaib, You shower favoursObeisance to You: Guru aksrnana Joo,.

".The Supreme Lord 0.' 'tIle THrone of SarikaObeisance to You Guru L akm ana 1'00. ~

~ ~ ~ t = I a r i O f l (f'lli;q ' F r s s '(I 'ij,(Sarvantarasthiiya bhllteivaruya)B eing B htites v ara (the sweetheart of Maha 'r aj iiD You dwell in allObeisance [1 0 You, Guru Laksmana Joo

" .~~'"3fImf'l a t P(I H Q an:il'J (,Ill

(A,nulrubhivandyayo Amaresva raya)Adored by the Immortals, You. are Amaresvara of Amarnath caveO beis ance to 'You, Guru Laksrnana Joo

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'~ ' I f ~ \ r i: f m ~ 1!~ 6!1T ~ Gm't: l7 l I1 IIr Iviilesta. ,riti'V}lJ hi dtl,ttiiblu,IYlJ.Yd,)You have been adorned with fearlessness by your family deity Jvala(G,'.,'0 : ' , - d ; ' I d - oQ~'~ 1 0 ' f fi re"), '. ..... _ ~('ll~j ". " '_ Ill!, ."Obeisance lo You ..G'UfU Laksmana Joo, i l iii

~ ~ . t \ , 'C f i ft1~ 4 P E l q~, = + 1 1 4 1 1 1 I(Die ~'adhide 1;aya bhava takaya)B e ing S uprem e lord of lords, 'Y,OlLl bring the world 'to naughtObeisance to YOU],Guru Laksmana 100

'~~., f ifct~ ~ q P E l ' - F C I l i I , S f I t o U q(.StUU'virS1 JrUp,Q_l 'Q vil(rk!a,~lii~"'ra)Possessor of Supreme Consciousness, amazing Thou artObeisance to You,..G'UfU Laksmana Joo

. I

(Hrtapadtna SfiryiiJ"a vi: ir i int . idl i) ' ,a)YO'L l - are the Su.n b lo om ing the lotus heart of seekers bestowingeternal peaceObeisance to You, Guru Laksrnana JooI Ii

'~,t,. + I I : 4 k i " e l l . 1 1 : 1q I~IIIIQ/(Samasta Saiviigama PJ,ur ;ag{IJ,~a)

rYou, transcend all the Sai vaga[naS1-Obeisance to You" Guru Laksmana Joo'~'~~\I til ifQ"I 'ITI:{" , t lt P ( l 'G I itf

(Prnsannadhiimiimrta IruJk~daya)Y ou 'liberate us with the nectar from Thy Abode of Bliss.Obeisance to You, Guru Laksrnana 100

! Ii! !

~e, {P41Q &,t]llIq''(=tI'q III[Ramyiiya hrdyiiya parantapaya]Endearing tOI the heart, Pleasing QV'aI 'orol ls OneObeisance to YO'Ll, Guru Laksrnana Ioo" '"

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. . . .

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~ ~ ' .' t< lT :il1 N 'f1N1"tf ~rH Chllq{Stottiiya stutyaya stutikariiya}Thou art Praise.Praised and Praiser oneObeisance to You, Guru Laksmana Joo

(J{,dyaI11'ulilniiya narottamdya]Without beginning and any' end,'Thou art the best among everyoneObeisance to YO'U,_ Guru Laksmana Joe1 ,II, -(StJddb.'uy:a !iantii_va ~~ulak~aT)aytl)Pure and Serene" Thou Virtuous, OneObeisance to You Guru Laksmana 100~ - ,--- !Ii .

~~ .. 3t1;:w-

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~'~,. '~H~ '1e:16&J qlllfChttf(Dvaitendhanadii haka pavokuJ 'o . }Purifying Fire which .urns up the fuel of duali YObeisan e to V'IOU, Guru Laksmana 100~ ~-

~ ~ . 1 :1 1 = Q I'Q li.itr.if ~'1QUlltl'(Munyaya ,guf})'aya Sllbhtl~a'f.la}'a)Worthy 0.' re sp ect an d recognition,Adorned with all attribu es T hou artObeisance to You, Guru Laksmana lao.. "JI'(Sakti~~(Jnra)~aparabhai Ml1ay,a}Supreme Bhairava , ith Sakti comprising Thy ' bodyObcisanc .." to You, Guru Laksmana JoI.

1~.e{Iii1lycft~PQ 1~"qG~tll(Da, .rnapravlrayu ,gatamadn)'aJH he ei d- id f idro among t .givers, ye oevon 0 any pno ~'Obeisance to YO'u~Guru Laksmana Jooa I! III

~~~Iqr l {!trAilQ" - q ( Ir t< l ~ItI(Mate'rtlganIY{Jya pariitpariiye}B eyond c,ompre ten ion , transcending the highestObeisance to You Guru, Laksmana Jooco

'~ ~ . l 1 1 f t q J1 n E l u l'l'"~~fI(Dhal'madh.vajii "ali iubllankaryaJThe , insignia borne on the banner of dharmaharbinger of beneficenceObeisance to You, Guru Laks . ana 100

~~ .. '+ 4 lfq ~ l i 1 a Q ' insn;adlltl. . . . . . .(Svamlna goutama go.trt,dbltavaJ,~a)Belonging to the lineage of Svamin-GantamaObeisance to You, Guru Laksrnana Joo. ~

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~~.Qfllq 4d 'l1llf41 ~ ql\il4Ehl'i!(( Yajn.a) 1(1 yajyliya ca yaja ko)'a)1The sacrificial fire, the sacrificial offering and the sacrificerall comprise you]Obeisance to You, Guru Laksmana JOOI

m ..

~'8. ~Clrtr 61~P!ll 'q4fY41'l((Deviiya otldyaJu bhavap r (r t1_ l '1 .)Thou art Supreme deity worshipped by Devas, dear to the worldObeisance 'to You Guru Laksmana JooI -

(Sarvatra pujyil.} 'Cl v. i .d l t i idhan2J'aJWorthy of w orship ev e rywhere, pos.;Ge~ sor 0..knowledge supremeObeisanc to You, Guru Laks 113Q"" Joo

~ ~ t f l t,~llIH li 1 1 & 1 1 4 I n ; ; ; : s I J I rqC h ' P t l(D lUra_ '(J SoulllJiiya tantriitmakiiya}Pruden ~d .. lightful embodiment of TantrasObeisanc ' to You, Guru Laksmana JOOI~ ~

'~'e, q ;"11 fIf(ii qll Q W a t ,Ig i : J ' 1 '(Man rrfil'tlarupaya ,dlk~lip.radayaJEmbodiment of the spirit of Mantras, being bestower of unique 'initia ionObeisanc to You" Guru Laksmana 100

, , ~ . + iJfI,rtfl,I{14' i n r r f R 1 ' Q . I ~ 1(,S:amgitasdriiya g1tipriyaJa)1The essence of 'music T e enjoyer of poetryObeisance to You, Guru Laksrnana 100, ..

(,28 )

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-..

~ ~I ,.1) rQ~~,4 l iQ, 'ill"~fj,.1iii(P'ratyok~,a(l f1JQya prabl'takLlrllya)Directly' perceivable Lord, 0 SunObeisance [0You ..Guru Laksmana JODI

~ ! I I ! '! ill

"'1. 3 1 : : t l I I I O I J " 1 = 1 f i t - I i i fl4i,1 I I(Anulg',aya ajiitl.na'vidhvamsakaya)O .. I 0'" D'~ II f ~. - " . , '. ', ' , - , ' . " . . . , - . ," , . , . ,-Iism ess ,',ne, , " l s p e , _ cr o l ,gnora,nceObeisance to You, Guru , Lak SI 'm ana , 100

;!. .. l ~

~. ftlr ~ g Ii~ : rit ; : ' : 1 ) ( tilHIli'e Siddhipradiiya bat.ldhura,rci.ulya)Bestower of success, adored by kinsmenObeisance to You . .Guru Laksmana laotil 'II

)t~. 3J,~(ltlf(qqltl FUQdt11t l(AkJlJriitmnriipa~ya p"i)'avrataya)Spirit of the Alphabet, Votary of disciplinesObeisance tIOYOU~, Guru Laksmana JOOI'. ~ ~

, ' > ')tq,,~ 6 1 . 1 C I 0'1: ih t t iu q " ' F ' ! I q ~ i t ~ ~ I " i I : " ~' ~ ~ ~ _t i~ , , _ ', . . .. . .IT ' ! i(Lo);,uf)yak o:; i i .ya madana ntaka }!Q)Treasure ofCharming beauty but, Destroyer ofCupid (God, of love)Obeisance to You , Guru Laksmana JOOI

101 i ~

~,.3ifq'H I I 'Q l i 1 ; ! f 1 l Q ~"ifi R I (fTQ(Am/Eli yan_QrUa:ya bhakl 'apr iyny:a)1Immeasurab le" Infinite, yet attainable by devoteesObeisance tlO Y'OUj Guru Laksmana .100~ ~

)I,t.. m . s 6 'M;e;\ q-Il l f gtil{"IIctil t['(So ~al'II!JVt6J rupa)~lahamst tH1akaya)Having the form o f HS1 lJ sa i.e . inhailing and exhaling breath" y O ' u areso.ham (1 a r m He) personified

- Obeisance to You. Guru Laksmana .100~ til ii~1~~aLlI~~IQ' fFf~, I IS! i@lIr

(Upad}lihfnaya 1 1 ;rakulliya)

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Transcending all attributes, defying classification ordevoid of M,ay'~Thou artObeisance to You ..Guru Laksmana 100ll .~

I~ a ,I' ( 1 1 ; A i l C l Z q ii,III ! I I ' " Y : ;~Ji l( .Ra}i ; ' va l lc t ruyt l dhanapradiiya}Lotus-eyed, Bestower of a ll p rospe rityObeisance to You ..Guru Laksmana 100~ .11

~~,~jnRl~!l\lfUij; '~QaT4(G o vinda r i J :p t i ,a ' GopldhavuJra)Like Govinda, 'You entice' the GopisObeisance to You ..Guru Laksrnana ]00~ ~ II!

t,~.,:i1h'.(+a,*"ql4 ~Q41t t l(:Njjd'll~lljarupii) 'anU4 rtfdhatliya}Of the nature of Nada, 2 Holder of the flute Thou artObeisance, to Y 'OU9 Guru Laks man a. JOOI

i! 113

.Subtler than the thinnest cord, ru nnin g th rou gh the lotus stalk, yet. -strong enough '[10 hold the earth or yet strong enough l ike a mountainObeisance to You, Gur-u Laksmana JooiiJ li

~ ~ . t u :G 9 1 d F 4 l 1 t 1 "'iRO lI ....'UlI(Rakeudul 'u lyttyt1' Sou'"tyl i 'nanu,ya)'Like the brigh t fullm oon, Y our face resplendent shines beautiful ,

To seek thy favour, 0 Guru Laksmana Joo, I offer my obeisance to you.

l , Lord K~ishna 'would make the Gopis ru n an, l~rHim in sport,2 . . The Primal Saund,

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Think over it1 f t i J ' ' f i 1 r ~ i ' i r f l(F4~ej1lIil1C4HlqqitlfHI~~' ~ qlljl\4: !i;:rcfi C h a c 6 ' cnullhe uni v erse w hich has come out of 'myself wil l dissol v e itself in me

a one " even, l a s a pot dissolves i t , elf in earth ' I waves in water, a bracelet . ingold,\iI'6fiI'" itm t\ti' =lIFaftffi1S1!Q6nfl:: I4~=r' gC fil" Iirl ',,~" t1 < : 1 6 1 4 4 1 1 tr l{ii itII'Prakasa' is my f'~-alform; I am not anythingotherthanthis, When this

whole wo lid rna' ifes ,~' e l , it i s I alan- shining a 'S such,31lfq1i1 IP11 : C \ ;:ijll t\ ,ItIFi1ail ( t O I itI ; ! [ I 'I'H".,. "11f i l a I I

'(dU'q ill ~ ili\ 31fil iliff"rIfl ill=1lt\. q J t = I : A ~'II'his, univ e r e ppears because of t e ignoranc "ef the self. When

there is self knowledge, it does no' appear; because of th e ignorance of therope" th , sn ke ~ppears; th , snake disappears when the -,ope is known." ! f Q W 'P f ( " " . - ) l l I , " ' I . "NllH : t 'I I I : ~ !ii{(': I .3 ' 1 1 I!til p t ) ' = t " c = r w r ' f " 1 ; ; J fq f I f 4 ' q I tit P t f !f l fl i1 1'l~Even as the waves, foam and bubbles are not' diffe rent from 'water- the

un iv e rs ..which is expressed by the self is not different from it~ t " f e l l 1 H & 1 ' 1 1 ilf6 (Pfl4UT ~.r ~ fti ~f : : I~= H i 'ii6 1 ri{t1 a l l a m - Inl[f I I,ust a ' all pervading , ky is one 0 tside and inside the jar; similarly

the eternal indivisible Brahman exists in all aeings.H i l I ' - : I it '" Id( ti 11it "lItl iit.f C 4 i l l {H':Ia 4 1 1 ("q; H ' "" II ; r l t C i i l H,\\4 t( f.."ej I '_, - I ,I IJust as when carefully analysed, cloth is found to b e nothing but

threads, .0' hi, whol world when properly ivestigated is found to 'benothing but, the being 0,'.he Arman.

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VI1 f ! f f l IC1i1~i j i /

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~.i.IIi.i!Ii. " " " " 1 1 " _ . llLl: {i i a : ; ! ! t q e . f H 1 1 ~ ~ ~ C f i m rd ' i ? t f I T ~ 3i~ e m d flr ~ c f f , ~'G:elT if fI~&UqCfi(1i~ C 1 1 J ~ ~ q :; 1 {f U "

f C 4 : I i { l l \ l 1 ? ' ' ' " 1 ~ I , ( I [ ~ - Cfi~ f f ~ t o n ~ m'lqllql fl G {~ H ~ ~lf@P1r II ~ a :n Ul i c l l r q l ' l If E l l f Q t~,i :4 f f ~ [ ! l i n 10 I , , " 1F f f i q:;r "{i 6 !T {1 ~ ' - q : g H I t - 1 g ~ij~ h H ' 9 r r cnl 'fi l = i 4 1 ~'" ':- --,_ .l ~': I tt~ t ~'~lIifjlqI41 ~ f l l q ~ P f I ' ~ W 'l i f t1 q l l l m~-;ftff~ ~oqnfq;:fl"~rirCfi5 r ~ tiCfltll i~f% i ~

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R ?rfu jq t:- , ~ ~ m - ~ ~tn'1, ~ a:t~rih Yifil{ c f; t r r t r 'i f r q f 3 J ~ r ~ IFiAstt&,~,:--- m~~~~'~t !qu5 , A ':- l q r j~U ' C f i I ( ct le i ~ i H s ? f " i t I q i ~ : i l l ~ f~ a r t ~ ~ thf c f i : B : 1 4 1iJ 1 f 4 F T 4 . ~~ I \1fif it ~ r - i 1 ' ~ f ~ l f I 3 l t I A am f t t t t 4 f ef; ll1l9i C h l 'a l R eflr~ft c n 1 ' ~1 r l l ~ e f t

~~ utll'i th~11~ f E f i i t I'

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~ ~fl'"lliJ'(~~ ~ 4 = l l U > a9fre:~1{6 ~ 0 I 1 J ~ ~ - c t l < f f t g;~IW~,lql'a1'--ij) f C f l ' ( 4 1 - C F i t 0 1 ~ 4 ~ '4 ' C f i $,~,lt,~ ~'U j ' ~ ~ , d' i q Z i '~cfi 3 i F t 1ftffi ~~ I~ ;:-n l~'~ ,~i~{l'(it " t I T 31 IB hP (~) ~cU(; l:Il ~I~ 'it, ~ F ; o f t f c l 1 = F r ' ~ n e r A r t 2 f '~ ~ i f'M Pf1'1 F e nql: " i t ~1t91 ; ' ( a : r ~ II ti~ tfi '41{1f C t ~ q m ~ '6 fiI(~ '~ ~ ~ ~ 4~"~ Cf( ~ q I ~I ~ & . I I rtl't II

'

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'l;;q- 111 ~19i1'~!'';$ ~ ,~.'q "Q\' ~ ttlfi ' lth11' C f f r ~f (O [ l ~~I~ W~ ~ a ~ ' 1th&Iil- ' ' l IT ' 1 1 t ; m ' ~ qI(tf\ I~ -lffl' : t ~ IiM q III '~ F q ill C f ? : i l r ~fth iff) ~ "ql~' ~R~ ITt - f l " t~~i let~'~&i

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'i!h q IH II~ 4 : 1 ~ ' l : : qiflf(ft a = 4 l rHff~ ;q,~: IS h i a U I It '1t o i : ; 1iliA ff( R f t T i ! J R , ~1PiI1ji1 "'t) I(&~q~Ch--q I(1 i ; :al: Q I 1 1 : ; ; t : P f 4 1 , 4 i F C 1 i f l ' t1i ;Q'I! ~J H 1 i 1 l i j ~ 1144+1'1~1 f;.i4lrt l g , = a 4 ' ~ ~

~~II)'ftT{: Ch i [ ~ leT c : 6 ' ~11 { ~rqSI J 4 ~I1 ~ it a il q ~ '111' ' c f i ) liHfq fr CfR! ~I i i ~G e n (f1~~(e'~' it( -eEl f8 ': ' '~ c n l ' f i t f , t 1 1 i1~' , 0 3 * 1 1 4 , Cf,~ ' i f i t ~mefK ticp,ft ~ t i lf A ' ~ ~ q l r ( 1 - r m ~~Ia;:f:---- ~ 3lhj x t ~ C h ~- r q ' ~ ' " b f ~ ~ ~a~n '-qlf6l( 1Y e t iq~'i l ; o n 4 ' 1 " ' " 1 ';;q ' fQ"_, 3iq ~j 'lfl' e 6 t '& 1 q h 5 9 'q; ' i f i l 0 : ( 31:~ ' d f i qH i l c fi ' ~ r r {f lQJOiI~ '~ if~H lfq(1 ~ ~ ' t R : , a : r r q , i ~@i1 I~~1%" 'Chq lc l c f ; : ~~rrl~ 3ifi~'~ a I T t

ip~~dh ( 1 1 ~ qrm' crit Cflq I t1 c f i " ~ it ' t ( , \ S Ch { : H a : r r r r ' ~ I, 3W f'~ ' ~1:J~ ~ I 'W'~cifiil{i t P 4 4 f{ Cf ) { e l i

'",qttf--~'i l t J' i I I '~:W)~1,til:I,t1~~l 1 i t ~ l {U'H{t1, - R ' ~ tm~'+ J itl~4' ~ ~

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a itq' '(ifa{!l 'l- , ( 4 c i f ~ 1 'C4~' cfil 3 l ~ 1 - f ~ iJ J Iq I'~ ' m e r e f f r ~ i~t t , ; : ; ; ;qftq;) ~' t r W ' d , qJ~ ' , q r r s : n lm'pcn q - '$3 1 : ; o a - l T e r t I ~ ! : : n ; C D r r 'i f 3i P ~ C f iT ~ ' a M { s f F q ; , lU

1 1 1 I 1 t ~ ~ i f i 0 > s r ~ H l ~ a in ' f i c f l C 1tl ~ M ( Q C i h l l f l ~ It1~ a'~l=l ifl1 a : r q rqi1111~ c f; 2;dhleti l]{ RtI~loi)lqp!l~rq$ij,*4I{ ~ ~

~ ' - : T l " T r r Tff~~ ~, ~ ~ lTJi'~'~ ~~ -:=cT' ~ ~, ~ II I "NT ~ jFq"q i{'LTnrT...:).'I C C 1 g~I ~ I'rt ~ en 1 ~ t 1 1 ( I t1v[ ~,-O il 'O111~ .",rp I~~~ ~ ,H'll 'q ~ ..," ~ IC \U .' . "'1~" Iq,(36 )

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'U ' - ' N r . ~ ," ~ . . r- . . - .," . I'" -.: ," - ..- '.

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~q ttl ~'j,'~ I ijl' ,;e;q ' ~ r r ~ 31 r r 1 r l t lfm ~ '~ ' 'fll~] = : ! f ( 1 f m ~~;qi '(&q it, ,~~( ~ ~q; I(0 I ' " f f r ; r , Q ' , F f f i ~ 1 'if ~ @ : l t t i ( t f r ' + i C S F i l ti: ~, ~I~ it : F c 1 Ehllfd mt I e it1fr~~ --~ tlt1 ' ' 1 = 1 ~i51Q ,if) I ~T if ' 7 3 e 1 ; f l will RJ'if; p i r ~ ~ 'iF~ t 1 4 ' 1 , Fq Ii~' c f f i - - q r ; f i T ff . ~ I', ' f i t , ~ ~f~ 1j I * m i~ ah I ~ I ' c . n l i W e f1 ll~ T r lT ~ q r { $ l f ( 1 - ~ 'I {ID 'f~4 ~ l - q ~ if~ 4 l f r ~ ~lratqfi j ]J ' i f~' a m ~I~ ' i f r~lll fi' e m (lhl~ ' - f 4 f t f f i '~'cfit 'i_t'~ if ~ :' q;l"q (tpy~nlll'~qr f~~lb1-(req31~,3i :6!1=(, a : I iiiitJijJ' ifil ~& f i 4 r ~ T (fttt!3 1 ~,fq: : L (Cfm iiill~, f : J m " i f 1I'!ft ~ e o cp f Cfil f C l q ; j IfI'g, ttltf . . i r q I I I I~ ~ i ' S . J H q ; ) 1q"tllq"r ~ ~ I~~: , c t ' 1 " " ! 1 ~ '('iqJ!lq:;{Ul f q - t f : f l i f ' m 'q]lt

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aI~fl h : r i r F C 4 'ifi1m s f t r ''ff(l~Tg~" { 4 . 1 W 1 " Iat ' = H I R ~ & I f~~ft!:'''qllf I 'q ' C ! : i I I ' S G j r l ' U G0 'II rio I ~3flcfm a:rru~ !I=6Q'ct('~'~ ~ 1 C f ) ~ C 4 1 : & ' B Cf)(d ~qo;61~~:q?1T'~~,-~-~mt T ' 3-q-~I'fi:1lt t T 'lij15l: 'tfl11 ; a; r~ ( C f i T a: rJ~ ~,ft i ? t f f l ~ I f4~ ~i I '~ I if \ f r ' d h l6lt~fOfim ~'qir ~ , ~ : I ' I it' ~16,( ' f ? 9 , t f i t 1 1 1 1 mmi 1 n : 3i~( \ij 'i'il 'tl ~cifilff

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( 39)

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I f C l f lSli l l ' I u r I q lifi f a ; 'IF a qri4 f a t i11f1 Jti l ' :'pj, ,

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ISBWA I, ASI ~'RAM TRUST( F O :U N D E D ' B Y I S H W A R S A R , O O p l S R l S W A M ] [ 'L A K S H M ' A N 1 0 0 M A H A .R A J )

AD'M~OFFICE:~-Mobinde'r Nagar, Canal Read ,

JAMMU- ,180002 ( I&K)Date: 1Olh Sepllcmber~ 1998

T he B o ard of T rustees, in their m eting he d at Srinagar on . O th l3 ']stJuJ,Y, 1998 decided to amend Rule ],6 (sub-para 2) 0"_the Rules &Regulations pertaining t1 0 the Meeting/Qi orum, The amended Rule shal thenceforth , be as. under.-

"The Trustees may meet as often as necesr a ry ..However, threem eetin gs shall be held in a year, a 'far as possib le one each atDelhi Srinagar ad, Jammu, Any 'three Trustees pre: ent inperson shall constitute the quorum. Trustees may elect oneamong bern to chair the meeting, IB y order 0-" the B oard of Tru .tees.

Sd/-(I"K. Raina)Secretary"Ishwar Ashram Trust

Published for general information.

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A

Ne ,w India A $ s u r , Q n c e ' offers o ~d rangeof ~n$uranee c ov ers . T hot' prOyid 6 ' secu ri1y i tJ lns 0rly e ve ry f Ie ld ,of lh um a n o otiv i1y,F w 'o m ,J ~ e ' t t o r b u r g la r y a t h o r n s , t o . ( : :- O l n 9 0 . a n dh u U I insuranc~ I n s J ~f:pplngl. Even pou lhit D l n dI-..-..!. I ' " ,N$~OOIl lo; .,A i New ' Ind!a'~ lP~ovidi g p ro te ctlo n ~as beenn \ ' o , " ' r o l ot 1 ~ 1 ~ 1 1 a ! i J: i ' i ! " ' 1 ~ k , ~ O d , "b,r i i i ~Q;-n.,~i;(""~ +.hrrjj.hos eno b " l e , Au ~'~1 v .llllv!IDu~~~" . ":_~~~'I ,~~g IIIiyH y~ '~II I' .~:.UH 'o i e m l e r g e , as , Ind~c ts lead Ing geneFc lInsurance compan y .Our I I n S L J r a n e e pol~cI , e s , ; H o u s e h c J l d e r j s ,

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