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    l.SSU E .X XVIOI~IIIO"'C '"T '' 0 ' " B ' iL 'R ''0 ' 0 1 . ., '. ' _ _ . ~ . , .. . .. ._ I

    ' A L I ' N - I -.. .". . ". " ' ,-

    > ." ' .

    . .~ .

    .'

    T"

    , , , , , .'

    .,Sri Meilil,i Dell i is ever victorious. In union

    order achieve the nature ofdivine potency.

    1:A~A.,XXXVI I

    I'S .. 'H W "-- ' " ! . .A 'R - - :A" ' "'S -: H R 'A : 'M ' . . -T" R IU" S - - I'. .. ...,~ ,,- < , '~ "" ,- ': - . ,.- , '~ , - '._ '. ~ :, ....." . ' .' l I"S 'H ' . B " E " R ' "(N....I 'S" ' "HAT " ) "S "R IN " A ' 0 '- '"A ' R " K A "" ," .'S 'H "- 'M - ' " I :'R " '-~ . . ' , . ' . . . . . . .. . . . , 1 '. . .'e _ . " _ " " ; " " '- ,_ . \< .. ' ." . ',1 :_ - , ~ '. , . . : . : . . . . '_ " .. " ~

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    B in"!:![If ll' t"~:~11 Illdcrkni!ibzrn RiUns

    fSn' J l{u.... 'f.h~.\ll6 JSri S~rn ' ! / ~i '1 t;i lO l SIi [It :illi3J i li!iriiIt lUh .K.!:iml1m Jlll~ih~!ikri~i,1 ", Vi;t.tl;I.~li

    Ediiorilll D oo_ ru ~

    Sustn P .J.b'm~""lPr t ! i f_Nikl.bm11l QUIlJ.'lO'I [ ' I ,Hi .M:L kl~ a t ilii J K I J L ;i ~ 0 1 .r " '"Sri.:srHTIl1:;] th l'iJproll

    SJ I '1 l1 i ' 1 J~F I~~h l ! .T I I(ULS: :R~ld. J Cfl-j~rdln(Jtum

    P~.iJN."I.J!fW!tf A.sh r a f f l lTtusrl:dtbu (Ni!h2ln-), Sr il ll lig .oJ 'KllSI'lmjr.

    A4 ~"i!IiJlmliN~':l~ WDrA!lhrillm iBih :awnn

    , MDl1j~ f!;;:.;J_P('-il~! R 'Q .> td~1J . J l l 1 t ' ! ! ! _ ITtill, 'O]- ~ 'roOO2.~ ;~~~ t t ~ . 50515~

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    'I}tt 'iq l(4i .;Contents

    iil '4 te ;cift ~ .

    r. Siva SU(rns Sv.iimllo1t~,~ 100. .Mnhliroja

    Svom'f~l{l' JeoMaltiir~J~

    Dr. B. N:.PaJtail '

    11

    2l)

    26

    7

    2~ ,Foal" E l c 'h oQ .ls o lfI thCL'J ,g i J ; trillKaiililll-:1u rS .a i " ' I~m

    5. *'~4'R~iiI

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    (1iij(Ei{i,q ti&!Jl1j4ijliU\i11tl'~~lm 1i4'fo~'if"~' *~4fR ''ql 4Irl1~ 'in'~ ~"W~lft~d"~ ~ ~ 31~-t"ffYffi;i'h"n 1Mun:~ 11~'i;![~'q~HI\i1l "* 'FB4 i uII t ijs q= - - tf fl: ~1fG~ ~ita t t l%IW. ~q~Jlr~~ittrf:t~ilrGt 3 ' d - q ~Mmtq' :~-~~'''fi(!j ,Ij i, ~ U ; j ~ ~ '~ , iqC ffflq Wt42f i1C; ~ tFitt~~Mtt1 m ~ ~J'm :'Qhl{~-'_~tll ~'G~ -~'H(Iij]'~ ~I~m ' C f ITf'itUf ,.ut ~ 'ifir i f=I"'~ P{ 'i4 i( i ~~oflltij'~' it ~ (i'+ l'~ I ij ~ ~ ~it aU~ ' m:g' ImlI~'~ if,~"'Il'If'1le q ~ e r i1 ~'~'G;ji~ q;r~' ffI~q lli a:iHot'~'~ ~'~'~ftfu 1 11 1 ~ -~ ' E fR trr% '11 ~~'!if4i1,'~ i t 'W ~ lf1 r l 'd ~ ~~'i6T'~Hl 'tI~W fitnt~' 1~n~r41'~~' ~~'~~nn'~ Y~111~(,rll ~ ~fqt[~ ~llr"'tl '~'~lfl"'"ll'~~ ~',i1r~"~~~ 31~'1~N~R'$ttm :.t;Q4h f , P 411 'MI~&'ifq~OI,ti~ttfj'Efiiflij ~'~ ~' ifj ,UUt, ~ 3Fl~ihQI""P',(''l[t''IIWI( q;r 'qrm 'ij1Itul1 ~ '~ ~+i~i "I~~([iij ~ ~.~''q]1i''

    ' :R '1 f r~::I t ' l I ,*~'{nq'l 'Pi1tft ' ij,~q ~ ,~ ~n 'r"i;l~ ~ ' i I rm;t~,tm ''tfG~,~"lFfii"iJf ~t 'ftt;{1~fft, 4lr \4 :~&l1ij;4~ul~"m~ m 'w m ~ '~ ~'q~ M ~' it~ ' -m~~r(fiR'~ ~ t Il1w~~r .& t~fChl'i(~ ~ ~ ~ ~ ti4I'R;tfft'2I' '~T~ ~~ti" lPIf~-~~f'~'mSf it '~1'1t{i ~1~ 'a1RiJ';i;it~'.~'~~'P iI,t I' ~' iUl it 'if fr ; ;: ~ ' tf;4[' ~ ttr~ ~~i' ,~~,~ ~m{ "qiEUUfef~'{4 h ~ ~ I-a r '~ m ' ~'i$ f d " 'II{ q :; r ~ ~ &riUUtlltll~JI~'[B5Itll~ ! ~II~*"~'~ 1 rfE i' ~'~'(4]ql ~,q tll"m ~ l" qJ~qil4 '~ 'fq ;" ~ ~ ~J ffli(1 r- 1'ft1 ; ~ ~'

    :ill'~~11'~'~ tlWl iiq' ' ff? t1I"5fUtF"i~$ ~: t1tI~ '~3lt * '~''ql'qya : i j ~Q1eM11 '

    iji~E4ifnr~I'4I~ ~ qi~ " it- : :nf t '~~j:~~ rn ' ~ '~ '~ijmU ; ij l'E i j: '" '1 ~J 'IEn ~it 'Htkl ftI ff ~'1 n tHn iill4m ~l'~ ! a;rrtf'itwi 'fli H~'fDl~ t~'N'~~' ~~~;_

    .ir ~ "'~"~'(1I~\1""~rifr~

    '~ ~,,"9Iif 'q if rtt rm q;.; [ '~~

    '~ a : t fl: r< ? I' "11'1 Mlj (I

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    cF t i 2 :a,mlt~ ~~J~tlC6f flrQI~r ~-~-~ a :lldrt Iam:' ~ 'q)~-e ih l3t1;J1'~~ tn :a 1q,~ ~' T 4 (u il if iT31l~-f=RJ '&Tlf ~ q; l"Qe: l : : r-df1I( 3 4 - q 4 1'QiH=iHI'' \ 1 " 211 ',d 'er t , t t1T'C f iT- qf{~G ' ~I 3fI'~r~ 'orq~~q $ G11'~1{-

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    a~lllt, '~"ql ,a tn"1 l11 '4 .ff'~ ~"Cfll' fr '1IH~' ' tI ',EU6"-gtfftinf '-rC ffql'~ - - '~:~ ani~ f~~ ~"~' ;~.,.~~'~1f ~,~- ~'.'c ~ ~ Ef l r i f e r ; q '~~'l ~'~,'f~~I'~ _7'ru" q,~ q,1 ~ '~~I -?1 ~ '~ ~q,~ _. 0111 ., ~ __ _ _~ll~- _ ~11 '1 t11

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    l {C fa 1 I4 f4 ~ !tiltf4U I -q ''P1 ~ ~fnl'!l P= l6 f ifira nct iTa lR111; l1~e f a 1R' lH lOO '~Sif q;J' !24J ' i ~t t f i f1 ie i 'FC1l i ,111W~ ~ ,air{'it ~" 'W F f' ~Ohi ,qma47> j ' i t6fi,~,4i(~ ~~r t1~"Q'if.rl( ~Q,~il( cf;-C f iI 14~ 1 l " i''qij 1 lS 4 11' ~ "~ 'C f i,~,3 ,fElf8J '''i 6 11e : ~ , ~'~ii'~Q4 tH (1 ic i1 'qiI a 1 f ~ .!1 1tilII ' ~ e IC f i,I {~,qi '~' en1 ~' e 'df i t ; ; t=lf r l f+qr1 fi FtCl I- r~ :e a(F~~l if f ;f l4llhlliH ~ ~ :~ , a :nr~ '!qrtfi-('fftn ~ ~,~I : t,q ( l~14r~.~ ~~rtfCfil 'a ~ (g ~ ~ m ~ ~ '~'3ftf~1 i f~c til 't4I,~aif "Q{ fi{Qltnf !111

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    '~~'" , 3 fI"bfl(4 l~ ~ ~'6 1GfJQlfqql co r1i,;i1i1I( ! 1if l!llU I

    lfe{tJ a:t~il( ~ ~'Hl~ Cf;TI fC : , '1~'8I{I,~ 'qf(q~{ i f ir ~L t ,O O I f5 ,i:q 1 io f ~ '~~("i~f

    '~ '~ 'lE i,,!lIt',U511(I \ 1 t lqir (: ;Uf@ 'f'f&I:e n ;;ro~ZflrtLl;if iCltrr 'I\illq '1 - ~ ~'ifil filifitfir'i,'~;;a{4l" ~ ~ SJ(T ' ~. efiqi(1l=U(duFffa ir*_~,_'~' ~ 1 i 4 'M - '~ , ~g + .i1 ll\i1a llf1rc.fi"f t1 t ttitf'.tiffrif'ganl ,afl,~'Ui~ ~q) ~'1d~ l~ 31T~'~ '~ ' '~ C fiT lf: '-Rlffl"1U~ fir ? I, I n ' _lti d , [4 t11f& rif; Iftfi;qI' rq~'1 C fiT ~ ~I Ji i l fr'i1d'=iII'~~~,"f r11l'd,=!ifi~n'm ~ '!i'~~'IT;Jilltu-'~,'~F~,~l'~iIt1 ~~q;I"&;aqii la li fll,qJil -~~;qll

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    ,,",

    ]b_ imariiDi '- 'a nsk rit ::omU lntarw Or",fi ' iUemarij -.J' ~

    {f:Dmlmled jr,am 1(JJj,~~. "",)'~,f'

    ti 'P-" I l f t ."!j i l : :U'1 4 1 i ij li ~ -

    'qttf.feti'i~'mv: \S III ""blQ;pJiIJ 'IIli trH '~ ...ltq':Mill r : k - n c a k , a"flf~lbodJ:l$ll)

    herefore wh 'n master is pleased by his " .'ce disciple gets theachievemertt of ~he:k.llOfll,\,fed e of the wl'ne;] of ' ' :n~ver:ldMoiller.

    Bf t " tn :n7" ' J " , i f i . l r a : t :( q lir a . ifr lr tlU -TheW/,IYas described in S r i~QrQ.lrim'-im.r. t J,and .p S fiTtlflt riUok,a.

    3lIij~ lIIRIl'4diiHI atlj'fli;t,,'HfilltiGif-' th e S u preme I co nscio us _a ss.i. al ~.edanif~~,~i;I

    Vtl'r ctiNi~:_ it finn move is, -" I,' _ -' unparalleled, there is me.inullim ty~ 31 ,rn H 'i(&!lIM '-~he'form of u!n}diffe]j,-n~~ilt,ed rotaU'ly.~in o r .~move Hie ls i3i i 'Ht~b jng 3l ~(1e does n ot o bse rve here anyLhlmp~",

    y~ 3n~;;e:~ql ~~ 'When He inrendsiQ crear .,glory toexterna l w orld a ls " 'H e takestil . form ti .n of~14 ~. it is n ext m ovem en t,

    In nm - .t ,.tateI". iva was ~jij{ (unparaJle.]ed.OOI' lSCio u sn ess ,.,_ te) blissfulSlate i 'ig . aedill 1 ( b lissf u l tale t te .1'] ce whenH wW}'[. to observewhat He many i Ii ~s is ~~ I

    ',.""" 'f4ldiil i OU + r = tW:fI!;t-, 'WhenHetairastwo mo removments ,l~ I and 'fiR~tf 'fCh1- s.~liIires.utforth"The sta t "ofLordSi.va,after Itheexist enceof b lissful ,sta tean""l~'is "f"~ir~~fffi~,tbe'.]lerg,y-ot( . ill, There isdesire. and nOlhin ' ebe. The en:eJgyof 'will is there] stto admire hisownaa tu re '_'d po ". s im gof it Tha t is represented by meIener H'iN thi Isubt le $.tah: of wU I. inIth. dl ory of ow els LitemH," takes a ' othermovem n l- .th al t .is [b e gross .~taJ~eof w ilJ -~ I . Im .I~bi ross state of w' iUHenot only _dmireshis ~3,lure b tu He wUIS to own it.

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    3IlfEr3ila~a:a9-5~190'7

    d161:ad1IFQ~fI:e_. ,I;, . ,,1 1 ~ . ' .. [ ... f : I . ," , .

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    ,(iIM =Mlirr i 'l i' ii liU -!R IEhiUi1liti'm 1 1 1 ,8 1tt~ f ~'W 314 ;H j 'w~~r'!f T h e n,anothermovemen tcomes when He wants to I o . s~~ ',. thenamre o f self',Y ~ . aftertil itt He ,frnjU~~,~haLthiswho~l ' !universe i8 existirig in his ownn ICUre , ~t Is fllU of a ll e '.~ ''C: . iOtlS~1(!SS,m da11~~is,. 1 is repro em ed '_yletter ,_ 'ja r" ~Then whIt happells I I 1 -X~ ' ? 'Then another ,mov~mer.ucomesto

    external w orld tha~ , "si jO Q I "I I I4 'I ~He wants to examin ' 1,.\'_at universe ~s,eJd st[ng in self o f rn in w ithstate o f~ IAs soon ~.S H e w an tsI~Oobservth ~ d iffe:rIentia ted 'tilings0 "nature i til 'self 'lb em th ere a ll co n scio nsne.sand all b liss takes him romove in another \\'ZIlYby that tills bliss ~dconscious _ess:t is lesened, It is ~O~,],'K. ened bu t apprehen siontakesplace,a tthat s~age.Tha t~Pllu'-ehe;nswonof 1" ooin ,g of his b liss andconsciousnessi,s,repre sented byletter i.t.~il [Ifi iU'wq&l;r,~ li~ fiId Jd"i:1ifi@ 'IIrll;;fflq bl~~, i-' by I, ..'.J. n in g h ereHe does rialmove to arn oth : rs~a~,eund i ersionofmoveme nt ra ke splace, H edoes not ,goto exte rna l .o ; r ld .T t l L d iversio nor movemen t ,takes p~ ce in ' o u rway. ,.Two ' "ares,re in tenl inn a rqd l ie , .t[,war s ta te are apprehension. ,1l1en'rrlO lEl,0 goback to [)lY own ~tatlLlrnendconfirm lion ofrh~ inteetion that ~t has to be aken back. Just tlrst stageis , I l fQ,H-- ]:igh[rren~nJg~1Id. then S.' cond is '~~Id"i observing of that~igh~tUli,D,_.Thls stale ls J 1C lp r e ',ented b~J the~e t t e J ' sof ('S(~ and '~-' M,_re

    ;-'~trepre em sth e in tentionof lca rry ingagain in internalworld and .~ '~ ~representsth e con firmlionM l:q : ffq ; .nWi ,_-a li .. .." . ,l'~~ < IIi ''alii(ii,~d1""" then il1lendon tate's its estab lishm en r, w ~:lenthis wholepr oeess of nanneis ".0 ._SU l .r ~:hed.belieare an otbar two m ov .'ments mo rewilth ~~f a nd ~~,'~T h e b eg in nin g o festa blishmIII a nd . c o nfirm ln g o f'th at

    esra blishm eru . T h isstate j. rep!esemedby the letters fI 't1!'and ~ 1 C 1'I' I ~t1f l

    re pre sen ts 'th e c steb llshm-fit o f carry ing till. whole place' : iu sid e and~q' Mpre sents tile'way c~ iag th is whole ,111aIUJe oThe:~eU!e:r~'{,II 'Illd ilfl"l'are h ea r d as so Ulid . , ( r3 i1"ti 'JliI t......,coloured 3iHl1fQrlli!i-uffec ted by.,3fi1t\i1~There~cr-e, .+ii4ly,'iRl":Pnlfq":~+n-'4'iT~lltitan:: ~riJIHw-qijT-n h~eW ' l[hi, who,le arece 5 .o f unruver>'~~'~Ycurrying to ~8.mad eom : [0 'hi, OWnnaMltfe .Hence thesefo ur sta te s a recalled 31f1{9Q\at'by the Sonskri t],an,guagegrammarian PU~lif.li"becausi they w oefuU w ithnectar, There ~s no 51 b .l

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    qf moment 10 exrernal werld.~~l';fttii't ti j 'ij [~ 1.1.jlcl 'Tir'f!ft4tf'li'ffitiil;W1, inQ .ij-U n .iQ1610;:;ww ift';r.

    'd~qnCp'n' ~iilfQI~ W q~: ......They are affected o.l]J.yby resemblance of

    obj~ cu i vHYt a s.n.cttiljng can be cma '~~dby ' the sea s creating of'un ivers ei.~taking complete end here. It it \ seid b .y Pii~~iRialso t h iBJ [these four [e'ltelsU~~,!I' ~ ~~' ''M' d '~'! . ir. ",it!.. h ("I ' i .I '1 'I5If"lij, j. f ' 111 ' . - . ,_ . :1I"," h~ -.;.~~ "'.lw ::il, . ; ; .,t r ep ] , l e :xe ! l 'Th! ~jt Ie e unUiC ''''Ii ~"'4i!,j , i s . . .aie 0 . .IIL.lLUlU;:),[ val W ~ efielord S,ivadoesnot po ssess theO~]J rageto produce, ~f.f.cll~,(1~ ~19 ~ $.liEl~ Fi,qijUldri""'" Asp re v io u s ly e x p la in e dabou t i'litI~~,a;nr-~' a _ _ r n d~, He infuses the powe r ( ' j ' fcre~lI.ing consciousnessin , IDSown nam re~t is ~ and 3 .iI' "1 !4 i ! tI HI~ infuses his :powerof creat ion in hls w illa] _ 0

    ,md erestes anotherworld and [hal W Q l d dis '[he ~]1ergyof' act ion , [n trus~nergy ofw'j]'i ';ellerg,yof knowledge and eO . ' F IY' C J fac t ion a ll [tie [Moe,areexb ling . I'l Is\ \~hy~tis en]led 'f tt -tur- '[[1ngle the Je tter rep1e8e:I1 tcd'b y iti .si1:~I In S ' i r, a lda~ri.p [, rq "is wri neDHke !f ;r.;iro r' ~n~ n e . 'JX fm tis wiJ!o n epoint is knowledge.,Md lone'pD:in~'sact ion, Thus ,f~~tF;I~~r~ W ~the firsts t a t e o fenergy of action. ,3 '11t 1 ( I := t~ '~6 I l t I " ' ~= : i ' I l cqtil' ''iJfaoi,q Uti~,q,'-iiirill"qjEfj'" Ei I~;",..,.. econd stere ofenergy ~)i , faction ,wsrepresented by th e letterj j ~~! I It is called ~(~"" jus [ so confirm tbiU I ,001 going to create m is,~bcm,ghe.ll~[:gy of 'w i l lihas :on~j f ]J . the eunu e h state yet I 'W i][ create, This,Is becanse o fth e pow 'e r. o fgreatness cf conscieu sness and bliss- .3i![-a(

    ...!II_'Jd7 ' I iJ:, _n " n~j, " _~j , b. - d .. .... t~.. amliIJ gi'Jj I"1~ w ne n ;;;;l l-( - glJl I ~ 1"1 ~~ ' ~I ~ a re comnme 'Wltu ~ l..e .::rJiq- :f ,Ii~~,- ener.gyof know Jedge they Infuse 111~p0W6f afknow[edge.~ and ~]71~ in fu se the crea tive pewer in w ill,thentn knowledge, 'h ythat another sta te ofRf;~.1I'~ilfffi- Icner-gy0:[ at:tion, comeshno existencem r~

    that t ime. T.ld~rtli~i'1~r~' s representad by 'the letlte-I na . iT~ ' ~I 1ir ff i"1l{ I , th{qi''IiI,jj.i1 'f!~tT~, i&l~i i lPl l1l i' ,:r,ltijitl;&j~' ';1"=,'When ~~~~!i.~~J and ~11'1",

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    ~:fEI,'A;li'Ul'dJ RI'1)iliII'fQ F i' ~ a J ifH 'fa A 'l,; ; ftR 1 t ( a l 'a>i"ftffir4IZtJiii3!lj'iU~ 1{ffil,'ra" R~ t l1lTii jrH,-upto ['h'~the ~nlhodime[n of Lord Sivai'" cplained totally, But there are m ore sur e s ,I[~e letters 'f ~ and I.:.,

    (fijflif), I~Ob ~C ', pla in " d , T hiwhole unive se begiri l[c~hl' ~from ~mlrMiaadending i l11 ' f t rU 'n~i r l r i t i -the most, ' \P1Y , I,dPd'l'iQl~ff'di~The whole unit erse 1. '110unlven e a t. a ll j,n o th er\t ords [he whole universe is eX;[l~u:ndalilof his ownnature. " o tl lin :g ~ ,created at aJL Itis all g:~oryof h is. ownnature call d,ascreation . In factnoth~ng ' this son of confirm t ion j , . . .represented by theletter Ii a l' vivid ly. Th erei on ly onepoint. Afte rdoing a ll Ihisexpaa ive"tate o ract~v ty . the w'hej" active wortd is diss h~ c l in one olnt andnothin r is crea ted , Y ro um u stk[1,ow . .'you Brow~ i YOM are old, jfy'ou ro tmat a ll is y ou row . exp J l~ ~o ru .There m sno change no death. Expansionof your growing a lone. 'IbisL represented by 'the ret[:,r H 3in IIAn, , 'ErLne rIlhat 'whenuothin . ~screared 'h '11what i. tiint which happen ' w hichisjm ,t L i' ere tien, 'You fee lju ,1 like b ' iJn~created, o roS Iva w hn observesthis w,ayHe fe _b; nothing ~ ., reeted ,'\Vhen He bserves (bai t Ie feel.everyrrungi created. hen ano'l.h,ers~ai,- com es ~nro ex.i tenc , m atstateis .represented b y 't he let te r.l3'i:' I Then are two dot, in thisJ C U ! e F.I IU 'J jnrSIdot you -e enommg i... n ated and in other d otyou se e everythlng iscreated, Therefore (he glory h~ own [God cou ciou ne "how th::Jl~the 'wbole universe is eesting WI~n'nmbe ..r E .0 MjiH ~~ hi., i c He,d

    SI""flmlfl~i~as per th~ mJh~losopb.y.

    atfl'mqf(,." 'chlf~-'tn""11 ' IC l3E4 ' i, f i'qSihi 3I'....-"O~~~t1 f1ifd;1U~9 j fiQ I% ' fffilfri" 'gQ'd7arH- \\fih,ellwe perceive 'lJhal-Mtt,'d{ [ate of Lord:,iva from extern a1 poimo tfview I ' d l emi~ s 0 b s~!vedJd 'uf ,He is spi[icadedin the whole un ivrse ~ .e, a ftercreat i . . l l rug 'en erg ies lo f n a ta reH e ereatesth e",'8; e of visargah,lB y this external awareness, group of fi~, differemelemenn I~) I H ' gets Firm:inencewneach groupof five 1 ltCIliSfrom

    ~k_a~onscn ant to '~llf' ~hr{)'Ugharl ~, '3'~~~ and ~ Sattis i.e, lhrough'~,3n '1"il" '$'i91 ~ ~ 1 Wld'~ Saktis. Th 1..[ ' fivegroups of consocannknownas q; 'qlf! " < q ~ , ~ i f1f ;rr~t and v ~. i.e, [10'm ~ L ''l'f ~ [welny five-[ n'~ 1 " e;' 11 ' j j~" ~, TI'!'~e , em e nts ~'II.;artUl, 1 Jrom ewest In tenor ,,Icnl,eht "'fl ~ti"'"1! to ... - .l,v-.:

    a rc e x-pre sse d, ~ E A liP l' ~iI_ q S Ii j: t l IN fi~iM!~~ $~';' 6 h H=' ' t fS i4 :e61G }Q J~

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    each.lo rthes eal'..~~~ ..~ and ' f .1S,ak . l is has fivetm ,ew g i1 es -These 'fiveenergiesris-e from each one. [Fc'~ examp~e~;'fl~~rm has 31l11~'..vEilT..'ijl~ andlm:ijr-

    3 il '11 ;o e ;'$ has r.~ t(@ms~~ '~ '~ilffild.~' so 00., Th lLSa ll the five,energies

    are,e'~i~.tingsuccessivelyin 'f iveenergies side byside, So i i f i 3 i iZ1C l r t l& i f c h=SX5 ~ 25means twenty five consonants from ~72i"~o ,r-qli express [we[lJ~rfive e~~m ,e ;rn s,f or ex ~mpIe _,

    "iiI

    Gr c n u : p'in' qrJ =P rom 31'S , ak .~[ ; ;; ;; ;,w ~ (Wa~~r) e~emen' ts

    1 1 ' .m tr{Fire }ti ~ ~ry'S I ' ~ (AmI)'g" ;w1 ' 6 h :M i \1( S "ky ) , =

    Group "i i i 'q:rf =. .

    From"S~w~~ ~~;ljjtl~ (Smell) Fi VIe subtle'gJ'

    Group " f t ''q Tf :~

    From 'd 'S HD= =

    GroupeiPf" =F ' ': :l I: '" ;"' ."' :~": "rom ,~ ~'i:'U'ii.U::::iii'

    {(idN (Th8l~) ' e J e ,men t s ,~ (F ,O n lD l)

    'm(Jo~c'h)~ (Sound)''q9' (Mirnd,) Five [psychic'a t~,etill((ti\g~,) apparatu s~ (hJj~e]~ect)'~(The: P rim a l ,~ hltte r)!!! (The Limjted Indi vidual)~ (Anus) F~veorgans of~ (Un.'~thMa)i ae tiom~ (F~t~) ti~"if~'q

    ~ (Hand .)q I ft.(Spee~ll)

    GrrOU]) W ~ =:Ffom~~ $ , ak : li , ; ; :: :; ;

    'vruT (N oS'e}'~ (To~gu~) cognition'~ (E :y e s ) , ~~U~r~~ (Sk"in)'m -w(Ears)

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    -0 c '_-:- SCHOOIL', O IFR ,,~,-

    By S~'t.rtRlll Laksman J Ioo 1 ! Bt lraj

    'TrlltlS/lJfet/_frorn Kaslmdl'i into rlglish by S 11-;S,f! DJilrJF

    17!is _f 'Ye.s t!maio 01 rh sul;:iecr is i:wn-d on a ile of il~~ S \ ' tmlIldir;. OUrl'E' t" n: b:!l-'Ac11Q'F].',(]S1,ri:S,~~{;unJ. . ak s J l J l l { i_P IJo o dm ,'in , 1972 JQ 6 i 4to his tJilrCipit's 11/'0. b ideshit ,l(ashtni'ri PmuJ' i rpupil~ rm;irrdt.(1slll~era~ -estemers (u d /,ndi Jdw ., TI~f'diJfmlrY,e p.resem',~dhen~i' orialrlOUj' j r. ,K,tl.rrhmiri.lrM-ch if a di i~rI If"uh Iiis ou rn .Til' }J-hWl'H'"Ashrom '1hiJ'I. fmmot 'dby SJui Swam' IiMiJJu~roj j' I', mits 'XI'fihi a:n wn,bi 1riololsp'laf,~ to release thes 1.~'lC/~rtS ,in , 11 . e .form rl appropdilJfub\iiC'Q.uo.nsJ'l ,~ p Us~~~ rU'1!1ias ~'/~H'w_ tI~and fW lJ l ! e , fo1 '01 -0' iJ l dio aM l-'friiJ caut It _S ' .dtpe,;di'Jg OIl the ,e,nro'uFUR,fm.~ll:ttllnd ~qJparl re c,( dv :ed/rom hPl(fJU

    '"Long :M '[,e.rSage Durvasa was fi.1 ~initiated into Sm', ism ..LordShivs 00 Mount Kailash. the Lord felt 'tbe need of explaining it in OJ tillfre~t~ detail In O ld ' r 1[01m ake 'iteasily under tandab.leto larger m as' esOf s . pm t u :& I .seekersorvlM)fffig im~eUec[ual~evelsandoCtID'palicm._a]"c uits,This caused lord Sh]v~ to re-incarnate him., If in til form of foursuccesslve mas I J -rs in KaH- Yuga namely , ,I) Somanandanarba, (2,)A .iakat)atfua,(1) V~ugU !p (a an '.,(4) S ham bua afh a~_;fb Guru of A bh lm l a \lagupt~~ the last in the lilleagc:ofMls~eIs o . f,Ka~hmirShaivism (a l. so knownas TrUea'philo o phyJ of the m ediaeva l tim es, A Dthese masters as, umedhuroa(jj fo rm sonly for our b en efit ~filr our spiritual ellli ,gh~renmentwhichalone gu,Hall~.es Uberabon from th e viclou ~circle of transmigration andI~ot_rueliverancefrom sufferings a ne nding th emoH i.

    Shri Sorrnanandanatba W,lS the fus~ and the foremost to leach d,ePRATYABHI JNA .School o f Thoug lID tth < :m,ghe . ' i twithin th e Trika systemof phllosopby r more poptdady l rnownas ,KashmirShai V]mI). Tbm system.h llbest uited '[0 seekers with higher in~ llectual leve] and purity of mind.P.R .ATYABH1INASy8t,emfe-ts,ba,s]c~ny em ' the principleofREc GNIl'I,ON-recugrrition ofpe rfert identity of the .wnd ivid uw sou]i.e. Jwvaw~mtheH;ghes~. U!ltim~t. Rea!j~)' i.e S~i- ~, Jiva i. one other.~haq [be preeriess" h iva Himself who , in 1 . ..sta te o 'fexuberance o .fB-UssI Allanda.}bas, ofbis own Sovereign WruU(Swatanu ym.)manlfested Hlmself in the mult i rude

    ('ll)

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    of forms, each with distinctly different characteristics in,' errns of powersas well ,a sfunctions Shiva ill hi. manifest form (in Immanence) assuminglimited powers and functions charac e istic of Jiva, retaining at the same., im ~,his Transcendental Nature

    " ,hePRATYAB,HI lNAsystem d oes n ot ad vo ca tethe methods andmeansof Vikalpa .K{eya (erad ica tion ofthought constructs or withdrawal ofsenses ofperception from their respective objects ofperception) nor doesit: endorse the adopt ion of techniques which lead to 'the expansion o fpowers of perception in terms of their range and depth 'tOI experience' thereby their innate universal characte -,",nstead the individual needs

    directly t 'OI recognise his true universal nature i.e. his identity with 'theh ig hest R ea lityand To -~Ie,T :~'Being It implies directly to recognise his,true nature i.. . Supreme Consciousness and lO I instantaneously [ICSU,ln'e.the powers as well as functions characteristic of Lo rd S hiva ,The formerconsist of Lord Shiva's (i) Chit Shak i (Supreme Consciousness) (ii)Ananda Sh, ':.(' (Infini e Bliss) (iii) Ichha Shakti (Sovereign Will), (iv'Jnana Shakt i(Omniscience ..and (v) KriyaShakti (Omnipotence), whereas,t ,Ielatter, comprise o f His Five Universal Functions (Pancha Kretya)

    namely (a) Creation ofthe phen.ominalworld (Srishti ,. (b) Sustenancethereof (Sthiti), (c) its Dissolution (Samhara) (d) the Concealment ofHis true nature (Pidhan) and (e) the Revealing of His true nature(Anugraha) e.g. oneness: of the manifest world of objects and thet ranscendentalaspects of his S uprem eConsciousness. In other words"itamounts to remain stay-put in the fu .I .awareness of lone's real nature.(Paneha Kretya Anusaran), Once that, happens, you are there, There isnothing else to do.Jfevery moment you are aware ofwhat you are doingyou are there. 'Y()U are tiD closely watch your own thought process and-ge tused to identify the moments when a new thought -COIBStruC arises.(initial,act of creation), how long it continues (sustenance) interms lo fits depth,and detail and when it terminates ( that is identifying the moment of itsd isso lu tio n- S arnhara ) i.e, w hen inthe processof'perce iving the subjectiveawareness disappears and when the same reappears~ In each and revery'act of this world one has to closely 'watchthe moments ,'''of replication ofthe five-fold acts (PanchaKretya) of Lord Shiva, In course of t ime",onewill realize ' that he '.,as '0ot suffered any ,085 0,' g o ry in ' termsof God-

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    Coascieasne 'S" be U lordly powen or universal unctions. Thl i r uphlin plra~yabllilijlnaSchool o f Kashmir Shair'Vis,m~Thi is Shambhava . pya.hi-c]scheol does no recogni ,e Sbwkta=Upayanor An ~a-Upa H. t

    tram;eenes U m eans and m ethods. Pra tyabhljn_rest: om he basi pr im ipl,

    of re\';o,gnition of~ absolute id 1l:6tyof man and God. All mea.asandmethods are redundant h e r" ~ ..The perfect ident~ '[~,btH\lI'een the t ,0 r.e,J iva ~th e Iimited be iA ! 'or (he soul-in-bondage and P ram rrn 1 l1 )leavesno room for all ,Y impuritiesiD .Ilbeso-ci:!I!Uedl)J iVaJ.who is none ether thanShiva Himselr (UUI l ] aya ko sa tta keed rakhva [a y ,an 'ro" c ~) TIl :0-ewUedimpunt iesb~v,eno ~nd p ndent existence to be able to coo', ' [anyiwpedim'en't] .

    Vl ih i1e1eJ(.plaiuillgthe PralyabhljnaS11aSlf.a1, ound d y his own Guru81111glomanallWt in hi .own commentarycalledVlmar hini, ,hri U lpa[a

    Deva qnotes atypical illu su ',ltio n o fPm t lb'~n.~.asdescribed here, Th ink(if' I. young maiden gUt of marriage ble ,get who, e marriageh .alre dyIb . D fi~ d w j th someone po se ss ing Nu1Lab [ Iarni y bec ~'rOll..Uld,educa~io.n3Jaehievemenrs and other. en 'v iabiequalities .. She ha ~withour'S eein g o rmeet ing [h. would-be sp ,U~, develop d pO '~si m n [ave forhim, Both may even 'be ~'I] correspondeneethrough. lenen or through

    pe . r sona l l Jmessengers, ,m 9Jgi.:nea situation when,by , e l l nee!'[be ~~o meetsomewhere (lilre ,- p ! ac , ec:f.pU ri[ma~e O f any public place). E\!eD L110U_h[the m an [ofher dreams stmds tight before her r n d viee-ver ..21 ,nelrherreco gn ises [~ heo th er, a t lea st10 : 0 ,mebas~'sof their sespective assessmentsIbmugh correspondence 'or't -, ugh ver 'r ude criptions 0' dleir ph,Y icalpersona litie .andqualit iesQfheadandheart'by omecnee ~ ~ .The m eetin gtums Oln ttO 00 just ordinary wnho~H y ield jng _nyjoy or excitementcharacteristic of the ,meet~ng berweea iwo lovers, Suddenly '.,'meoneknow] ,"-' .both amd . t heir a ntic ip atedrelatwonstrip~ tu rn sup on he ...eene,and m\"l als ~heir re spec tive i.deD't~ties.The ' whole scenario c hangesiCkamaideal]y.Their' heart are floodec wid, joy of love', I~Jhe~'f'Dodie andmindexperiencesu rges o fdeep a!~sfaclion.a nd ea ch rejo icestheoccasionU k 'Qevarbefore ,Utpala, 10 h', Vim a r -hin i d ed ucelhal likew i ein [hecase of all eame t se .ker often hi, ' IOWr : J .spiritual teacher JU

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    transcendence, That is how the principle of Pratyabhijna operates, Thisvery princip le has 'b eenexplained in P ra ty a ihijn aShastra 0 KashmirShaivisrn by Shri Somananda. This approach to rea .ity j[ ~ however,

    a pp lies b le 0 only those sp i -inial seekers, who have the 'highest abilityand ,need n ot reso rt'liD an.y particular Upayas (m eans ormethods), Forsuch people however,W'110 need resort to one or the other specific Upayasbecause they are relativelyless qualif iedin terms of purity of mind andintellect they are.recommended to adopt otl er m eans o rpaths,

    For the next below grade of Sadhakas i.e .. those not qualified ' orPratyabhijna, Lord Shankara has assumed the form of KULA SIYSTEM",The Kula systempropounds the thoug It of totality of energies, which inturn is ba .eld.mos tiy on Shambhava Upaya and to a lesser extent on.Shakta Upaya, the former being more predominant, Briefly this systemadvocatesthe techn iq ue of YogainA ction ' . T his approa ':hof .Kulasystemdo s not e . rv i sageretreati ng in to ,so litu de lik echo sen 'p la ces o fmeditation,shutting of all lights resorting ' to,Pranayam s '.practising of breath control)and thereby'enjoy ~nduced moments of qu ietitude popularly .kJ10Wn asSarnadhi. The school of KIJa system was first established 'by.-,'acchandanatha for those not suited out rig 'It for Shambhava Upaya, etalone qualified forPratyabhijna,

    Kula stands for totality of energies, 'For example when a pe son isbusylistening to someone' voice or say music, 'he cannot simultaneouslytalk to some one el S . - -nor can he undertake other activities like discerningseriously' and performing other tasks s imul taneouslywith same efficiency.The Ku asystem precisely teaches how onecan deploy a ll 'h is ,o rgans.ofarc'ion,3H,d senses otperception at the same time wi thmax imum efficiency

    as ':5 characteristic of Lord Shiva, who -s all pervading, The tongue willcontinue talking as well as tasting food and analys ingthe same, smelling'various fn grances and distinguishing each from the, 0 '-her through his

    . . b . 'b h~ h il, d knose , pereerv ng various 01 ]eets WI' , I u eyes at t re same t im e [an....eeptrack ofother even t -:,1ike touch through 'h is sk in .and sense of tactili ty _,alla t "he sam etime. This involves master ing the art o f m a xim izingtheefficiency of a ll sen seperceptions and organs of action s irm r ltaneouslywith full awarene .s of one's eal nature, That ensures establishment inYoga of Action. Remember the quote "Sarvah Shakti cheytasa darshanat

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    . .

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    yah yoga patheyna madhyatah'. The Kula system thus trait s a .'overcome the limitation of 'using one channel of energy for one purposeat a time thus' eading tOI d, privation of his. inherent freedom of will,

    , tnow ledge and 'pow er o f action ~ a llcontrary to h is tru enature ~TheKulasystem, O,D, the contrary teaches how exactly to use aU faculties at thesame time and there ,y releas . his Swatantrya Shakti to accomplish

    thi h desi hil '" ., di 'm . . . ; If Thiny ID,g, ,e ces res W' ue re m aim n geentere I, In, rus se awareness. ' ,'.,approach was initially found by Shri Macchanda aatha and lat e. onpropounded in greater depth and detail by Acharya Shambunatha, theGuru of Bhagavatpada Shri Abhinava Gupta Acharya, This system 01'Kula technique ul t imate lytreadsone to mind ess state (Unmanabhava'where -lis so vereig n'willoperates a t un ive rsa ll vel with nO ICOIRSid erat ionor concern fo r anyit dividual desire, They just do no t exist there.Onceestablishe in that exalted state of consciousness -one cxperiences perfectcontrol o'vertotality of energies (Shakt i chakra), This practice leads.himto '. hed off all his limitations and tOI restore his. ull mastery of otalir 0'energies,At 'h is 'm e re w ill 'he haseverything r~l'this comm a nd .Naturallyone does not harbour any individual 01 - pers . .onal desire; and uni ersaldesire is n 101 desire, Instead it is cosmic in character and S such ~, 'merereflection of God Consciousness ,A t u ch a 1 advanced l ev . .1"u is yogibecomes qualified fo:rShambhava Upaya, a step lower than Pratyabhijnaestablished yogi, Thi : technique is also known as Vi '.hvaiyapi Yoga,

    Yet lower ' than the above is the Kram a sy stem ofthought sui ted,tos .ill lower grade of spiritual seekers. Krama .ystem essentially rests onthe principle of succession or sequence, also called Krama theory. 'Thisinvo v _ 8 .investigarion into how and wha t era ses the supreme

    consciousness to descend to the -.. vel of limited being ( i.e, jiva or soul-i_ bondage) and his re r m eva l ,:e, to his, ascending bacl to his ori gina]sta te o fglory viz, the ul t imatesta... of Reality. Theprincip e of successionlo r sequ en ce is th ree:old in nature rand it o pera tes in term sof space, imeand form", In [0"h er 'w o rd sthe Krama system rests o n th esethree conceptsthose of s'pace (desha), time (ka a) and, form (rupa_) of the object ofperception, This system is also known as Ka li S h astra ,

    The Krama sy tern advocates deep concentration on all threeconcepts. POI' example take lieca: e o f our ow n breathing. One inhales a

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    'b rea th a nd thenbe exhales,the s ame ,O nehas to 'm a rk how ' longhe breathesin (pooraka) , how long it takes to exhale (rechaka) and how long' is thein-between pause (kumbhaka .. ',. his needs unbroken aware tess on the

    part0"

    the seeker to ,discern fully the' iatural duration of the incoming(apana vayu) and outgoing (prana vayu) breath landthe duration times ofthe,two in-between pauses at the commencement and term i nati o nof each'of the. tw o viz, inhalation and exhalation, which together constitute o:nefull eye . "e ofbrea h, In ,particular, one 'h a s to,developperfec tawareness ofth e pau setime (sandhi) which providesth e peep hole I .0 t rerealm of pureconsciousness marked with .inter se peace and trar quility, This practicein Krarna sys temultimately leads 'oneto the s ateoftranscendence (akrama

    padavi), Akrama pada is synonymor with Lord Shiva's State of, T. r " 3 I , n ' g c en :~ eD I~eIt lOS : that sta te which i s ~ beyond spac..e time and': form .. U lL.IJ. '__ . __UJ .. ~. ,"Il __ ' _ 1 , " ,,- . ~" .[ . . " ,Il ,_, 11 81Once one enters i01 l:0 .'hat -state, he virtu: ly c .osses the barriers ofspace.time and fo m, So loneneeds to fully understand he concepts,practice concentration on leachconcept" analyse . heir nature in term softhei range (desha) duration (kala) and repeatedly recognise the pausetime thereby gaining entrance- into the Ultimate Rea lity ' i.e,Shiva, Thiswas first taught by Airakanat a also .nown as Sivanandanatha-the author

    of Shri Kalika Stotra,The Krama system is, 0 course, very ancient and it preceeds

    historically the period duringwhich Pratyabhijna Shastra 'wasrevealedby Shri Somananda and later on elaborated 'by Shti Utpala Deva in hieVimarshini DIDShiva Drishti, The 'technique 0 ' ' Krama is based partly onAnava Upaya and partly on Shakta "~paya, The Anava State laststhroughout - the initial pe iod of practice when the seeker resorts tOIconcentration on.space, time and form. Once he starts overste ..ping them,

    he automatica ly enters into ,Shaktopaya. When he gets firmly establishedin .space essness, timelessness and formlessness, he is further elevatedand.becomes qu a ified for Shamb . lava.Upaya, There is yet another schoolofthought in Kashmir Shaivism that is ranked as ' ou th i" rde.. of meritviz- th eS PAND 'A S 'CHOQ>LOF THOUGHT ~It comprisesof Shakta a nd ..AnavaUpayas, Tb .Spanda school of thought [I. sts on the princi ' , .I]leofmovement-movement form ing ..he basis of re zelation of lone's nature-any kind ofmovement, not nee sssarily physical movement, Consider the case o f a

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    ( 18)

    hand at rest, Even when i. does 111 0 1move it 1.8stillinvester with 'thepower ofmoving, If that: plower were not there" it would be at dead man'shand, It is obvious that though not moving externally, the power 0 'motion

    exists and some movement is stili going 0,8 within the veins 0' the hand,We are all aware that during the interval of two successive heart beats,how fast the blood rushes throughout our capillary system, though ..notperceived by our naked eyes, Imagine it trai erses through 7,2 ,0001 majoand minor veins by the time the heart beats once, Thus the sou revealsits powe rof movement ,This.gets m ore a nd .m o reclearly revealed throughappropriatemethods of concent arionO 'R different forms of movemen smaking it possible tO I ultimately discern the changeless state of Spanda

    Shakt i 0 " '.ne such i lustrati on of' tAD ' obs erved 'by us 1" 'C" provi d -d by "lI,n,I , ." _ ~ _ '" ... I ." Lit , " I I, .' 1-. lL ::: .:_ 1 L : , .'I ,,~ .. , 1~.I .'1::' - '1._ .' '" U l" ',~ _ ," . ,,'I. e : I', u" ( J telectric fan, Once it is switched 00, the blades s an rotating and at~ .~ . r e ''~ClRj: C'I~ .d -, -. - e 'n 't h o ' u g hte 'M - " . :ota f':, ~oqu .k l ' . ' ., t t -h ,'. .b ' " "-IS b .hindRC '. ~~~" ,i:))f'v~ .- SO )ev '.' . , '. -'.' uleyrO t . - '!. Ie s ,I ~ . _ lIC;Y:t ye '. . e,0 jlec L. ..elJllJ'.c..he moving blades. remain dis. i, ictlyclear, the lade in motion allowing'fWI view' of the still objec s i~ he background, The Spanda sysn rn thuslay's empha sis on acceleration of the sense perceptions JOV'QI] 'ingmovement so intensely ' that the .nderlying changeless (movernentless). f S da comes in' 1 d .'11 1 1 " f Th -- , . . .. ', - . ', . .. - .- , I '. . . '. '. - - ,- . 'J' I , - ' , ' I I . :- .' . . ". Istate 0 span a comes into c eare anc su r ciearer re . re '.. e ODI ~

    pointedness of concentration constitutes the key' to our discernment ofthe changeless state o'f Spanda right amidst t _ Ieprocess of intensely fastOCCU"~l'n-'perce p . .ions In th 'e ' ca s e '- o f the fan " ' l i t ,maxim'urn" scpeed we c early. ,4 ~.i_ " '~~. ,'.1 ..1 .: . . - '. ..I ~ _ I I . I .,1, ..... .1.1. _ :1 , . .1 .," lri .'~l,rUI -r .. , .. __ " .,I.! ', ' c"" .~ .,see only the spacein which the blades,move, certainly :notthe blades,Besides we hear the sound caused 'by the continuous air displacement as,wel as the mechanical sound of the equipment, Thus more intense theeffort of concentration th..~greater the chances of one's entrance into yogic+ ......, -.',' ,:.h " . :'hl( ,~ t '-h'"st ue "," ',- . ' . .-: '0 1- '1 - '., ....-h -- acte ~'f;~"". fL ' -,d S h i"..u81DCe W=~JCI IS, e ,8 a 10__,m-O'10 . e SSD l e s s - c , _arac r nsuc 0 o r, . ,~..va,the 'highest state of quietitude (nispandatal.Thus all forms ,of motion( ~ ,. ) 11k h ' !Ii'" ,. h hacuv ny , like u e process 0 sense perceptions an' ac' vmes noug ourorgans ,ofaction 'willultimately get transformed into that sublime 'state ofmotionlessness andhence unbroken awareness, This sy':tern of Spandathought was evolved 'by Shrf"VasuG ..pta" who him self gotit f rom.LOIldS,hi.13t rcugh the Sutra engraved on the huge boulder named ShankarPala.

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    . (19)

    ~~ 'l'n i~ iaJ1 y S hriMacCnandanatha.e s . t 3 1 b~ j s b e ! d .the . K . ' U h ~ ~ ,chool but the cred it of,s;ynthesizin,gand in le g rn tin g, ~t w ~~'hother seboo[ s , of Shaiva ~hought goes to Sbri Sbamnbunmth:a,'whoinitiated, inspired and guid ed Aeharya Abhinava Gu~pta,into the Kl1.~a.System, OUF 'oo\!ered

    .M a tS t e r'Rajanak,a ,Shri laksbman Jo 0 MWlaraj:is re,gMdedas the :~m ;~o ,yeno: r t lh i s,sys~emby'm ost of themode rnsc"ho.~rsof Kashm ir Sha iyi 'm ..K ,m J~ lm 'r ur S,ha1vism 'has,penetrated 't o'thatdepd 'rn of '~~.vinl' tho LJgh'Lwhere di verse currentsof hum an w isdom unitie in , at lum; inous~yD.thesis'~ thu!Sclaims Rabindra N ath'Iagore. His 'hoWn~$i,S 'wam~S:~vananda of Di"jue LifeSoc ru l eny'wou~dof tenha~~Sw am i La kshm a n1001 ( I D Sthe 'Liono'f'lCa.s,:hm~rS 'hmvi,m and wou1 !dhave tri'ma d d re ss , h isOWfl d.~scip~,es,n the tenetsafK81sl'rmtrShaivism,' Sba r iv i , s -ms e e ;m ; r ie dtohold sp ecia l a ppea l to Sw am iVivekananda alse, who durin;ghis,visitto .Kashmir,vi.sltoo,the,gre at S ha~:va Guru S wam i R all1J ruM,aha r, aj a t'iatb~r'~s.Rarm,TrU~ra.A s i h r im l ,ililt IP~teb . K : a d a 1jS :n ~n ag ar,K ash ~ir. O u r ow n b elo ved a nd'OO l il cm d .M:uter,Shr iSwam iUksbmaq ,,)00 Mdlantjl,was first initiated 'iDID Shai va Yoga by this, very S h ,mva Guru , [h o u,g b ~n '~a t- erY,eHS S'nnS'w~I'mt M . a,bll i' :CIb' . ~ '' ''~ J- '~M -'a h~~.'!: .. o .,iF!iJ~ o. ,V~"Fi t i ie. . j ; :! ;(:~"l :i'i i"OA o - ''& S ri 'Lakshmen Joo 9,0. h i~ ,Guru's. w . ~ .. ~II!I:,~ ,ll\.aI'i;;,. 1, , " " ' !WoId . ] ! I.u.~ " _ "'iI. l-U ~ ",",W WiYI~~ ~, . l Ij, ~, ~ cu.,,:g n~.u____ II,J"1i;iI v _ _advice,

    :2 T I le g r-e atAbbh12iVIGupta115seetsin S hri Tantra S araICU paY ioj ;a l ,3 'mnasbivam 'prakasha;yate",ghattna~'k -~m bbaLti5 ,Q !hasra d~edyetih '

    3 Sb iva D rishti

    ;a l~ '('I?j,lq4 1 1~'ii(i,"*Zfd l ' t1 ; ; sqIi: ~ S 'G4f~ c t;'12:filptfli'dl6 ih :Q '~~H~l[qr~i'llffl:'";f: t1 j '~'tll~I8 1liji m ff2l1'P i~I~I d ~O'I:'t"ltiittl ~'fqlfIii j : t~a,~ql,n~ijl:d' rt1,~~14qJ4i f1Rz ideRl t t l f t l ,~ l t ; ,eu 'n

    411 Ju s t a s an(}bj,ec~0:( . 11L ) v e ,who basbe e n b ro u gh t to the.presence o f a slirn la dy 'b,Y 'hervariousen trea ttes c an no tg ive 'h er anypleasure,though he ,m aystand.beforeher-so long;asm eIsnot.

    "recognised.aad therefore'Dotdistinguishedf rom,commonmen ,S O lth e setr"l ' :faU ,'w h i .' o ll i s.r tb~.:LOFdo f the: w od .d .! can no t m a nifestirls,true glor)f so ~ong as it s 6sseB;tiaj 'oa;ture'is no trecognised. Hence the mean sof : i ts recogn~ir t ionhas been,dealt with,

    -5 SjHlCC, l ime IMd .form t t. nm - scQrnslillue:th e lbtee ' f e r e r31 lpohwts 0'[ interpreting a ll human ,

    '" h '" h . fi . I di . 'b '1" 11 iIl'1,;.. n hxpenenees 'W "U !,- , are mnmte ,:':/ nverse 1.II1,cnaraeter. ,1 . I,S, OfhY line ccnnuence or t teconvergenceo f th ese th re e 'th atresolves 'a Udi ffeJ.ent~~aJedexperiences into singleunitu}'experience of G od-C onsciou sness know nby several nam es e.g ,.~lLimae.e aU , r y.'Mlhesbwarra,

    'bean'or core tmti1J'I 'se'~'f~reaLUzation~upreme coesclousness,'tt,an;S.~endence,'w, t _ i t J l a t ebliss,etc,

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    . .

    . The Saiva philosophers of Kashmir assert that the self alone has anabsolute existence and, is itself its proof Each and every living being isalways aware of his existence as it is always being felt b y'him. No livingbeir ('1-"- ,.~ the belr of anv aid : :.;. ~ I~1" hi: existe..:-', H' hat I t I I ! "~ .elng requ Jr-es ,: . .e .e po ,. any all S In.l'ee mg 18exis ,D.Ge,. e. as not ~Od '.' . d. . .' .... hi ..,...... . ..~.d . . .d :',- '~II'm .4 ." ; .,. '-h - -,',. .... b .epen i even 011' 18 senses, mmo an ..~mteuecr ror suet .. ' p ,urpose~,-ecauseeven when all such aids of knowledge vanish in a state of dreamlesssleep, th.e.'self feals itself as a witness to such. state, Had it not existedthere ,! '"J;~ a 'W 'C ' "itness ho W e" cou d it afte rwa r d,t" recollect the v i I f " I I I1~d 'xperienced_.y; ~ a:, . I I " '~ '" '. . .' . .... '...l.t- _ IU:;JL V'V iUJLl .i)' Jl ~~, ,f ,II!;".. -l , .'.' . y .' .'"'. 'y-' " ~',.',,h ~ T '.h h If '1 if ~ If" ~d d If~ ere-m, '. !.US t ie sell._'1.S a t,:wl3"ys,se: I."ex:i.slent,set -evident ane sen-conscious, The Turyd o r the fourth state of animation c,an fa in tly ' b eexperienced by allof us in, some high pitch of an emotion and some othersuch psychic states provided we are able to use a supervigilant

    - " 111 1d A d "_ '" '; ; : ; , .S '" ~ " .. b ~ d vi ,.d ~attentiveness cauec .=VQ'_, nana tn Satvrsrn. It can ee Ie'xper.!e,nc:e.~'VIVI~jyb.. '.'.,.'.; ". .'.-, .. '-. '. " T '"h ' ." . . " . . .'f T - .',.. .-, - M 'II,' . S il". ~ , '. ,~I,Ya,. y lOg l f iin a.tran ce, . te experience o -1, 'uryc: state revealsto a ervayogmth hi ha th .,. h d i ;t.,' dh hine trutt t 'at .Ie existseverywl ere an: 10 every thing an". t. atevery t ' : _ lO ,gexists in .him. Moreover, .i t helps him to realize the truth that he is pureP J'".~..... h 'I f iden 'h - i, l~ havi '1': ' jI ' -- If, rasasa, 't ie seI,:' eVl,__nt :Psyemc u:stre".::',a:v:l.Il;gp,urev tmar sa or se

    .... '! .- ',. , . ,. it I , ,. .. H' .e _ .] th ithe tr" J - '. - - . ' . .0 - : . I: .- .. " - , I I - ..., ..... _ ,,-. (}JLOg cannot occur witt O'U xnowmg an. neit I er-o n ..em can e pass] _ ewithout willing. Willing iS Ja. sort of an extrovertive stir' of tbe abovementioned 'n atu ra ] a ndsubtle urse of consciousness. ('S D'I-9 10 1-24 25): '~ " L, , , '., "" ", . _ " , ._ '... 0 ", . '.... ,. '", .. ' ' ",: .. 1. - . ,~~g!IP .. :_ :i .111 .. ," . I '. II

    i!"

    Such stir appears as a vibrative volition known in Kashmir Saivism asSponda .It is neither any physic.a]vibr,at i .o ,[] .like th.atof so;u,n.d0,[' lig'b'tno'r

    (_21)

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    any mental movement-like that of desire Q, ] S , gU"S I ! I 'passion etc" It is '1mcv .m Ie ' nt-l ike spi ritua ' 1 aictiv it v of 'con ....i 0 ' , 'usness which ' l ib"ratesu . '"' __ , I. ,. , ." "" I. ... ' .w.11I . . ,c ... ._ ..1[ J ..... ~. .. _ " ' .U.""" l . .1 iJ1 _ ' ll. . - . ,simultaneously outwardly end inwardly on account of its QW_. such

    essential nature, Tbe inward and outward movements of Spanda shine assubjt crive and objectiv awareness of f-ness and this-ness respectively,It :., b ' , . ' .t ' o '.f ' . -~ ,, d o ' . .b ... d 'd ' "Il'1.f; _ . ', 'f-S ' -- . -d "th t ~ll~.. "C. ".,'. e lf ~ ,. .'L IS Y vir ue 01 sucn '. OL~ , e e ,g e c ' nature 0 vpanaai. a . m e pu resen ISexperienced in bo hits transcendental and univer .a lasnects '- Iyyogins in .the Turyii stale Paramasiva, th e transcendental absolute, is the real selfshining througl His own lustre of pure consciousness in "thestate known

    ., T.., -1-[ th + , "(':3 tlu t t -,.. - d .'.,, ' .th .T,. --,- T 'h '" .H' .'h ',i ... 'as 1 ury,a ., t.l ~ Il~"e Sl'a Ie !l ' a'_r:an8cen.',. s even ..e J :ur,ya, ~1. ler,e .I..e S.1nesas ..I '~whicht ranscendsth.eco ncep ts 'o f b o tI -. transcendency a nd em anen ce,I fr is . ''I ' . . .nd I] Ia '11 , ( 'm ' e It i . th e .1 1fin '1: 'te a"n d a'b sol u t 'e IIy . 'pe r fect m 0" ' , 'n :stic ~IiII .i .I I " _ ~ ' __ .w .. . . t .1, .'~. J... __ '_', > &"'3. , . 1..:~ . II i , '-t .. l l,~ . __ I . .1 i, _ I 11 ,consists of thai superior psychic lustre of pure consciousnes: which 'sknown. as , P r : a k ; aS 'Qor its psy chic lum in osityand Vima,.~fa. or its self

    "".~warenes: and is termed In Saivism as pure Samvi.t .SuG:.h'I' is not theegotic 'I', The egotic 'I' revolves round either deha, the gross physicalbody or buddh ~. the fine mental body or priina, the subtler life force orstil subt er finite and individual consciousness of the self termed as;!"

    Sunya or void of dreamless sleep, Bu t the 'I ' taking itself as Samvit andS arn vit a lo ne, .:isabsolntaly pure and is the rear... elf0'- every living, Sinceit has he pure stir of Spanda as its eseential nature it manifests itself m n .bo:h the nomenal and phenomenal aspects through the introvertive and

    .f" ,

    extrovertive movements of Spanda. It is known in Saivism a s Siva andSakti in its two aspects of transeen ency and universality respectively,

    "

    The whole phenomenon does exist in Parama-Siva but does not shinether-ein its phenomenal fo rm, It ..xists 'th ere in .he form of the divine

    ","

    'potency of Parama-Siva and shines there as 'pure consciousness ofmonistic character ..There it is pure Samvit and that alone, A whole plantexists in.a seed in the form of the seed alone, A.seed is a t seed. 'by virtue ofits capacity and , potentiali 'Y 'to appear in the form of a plant The planties thus in its seed . in . th efo rm.of th e poten cy0 the seed, Similarly the.

    ,.phenomenon lies in Parama-Siva in the' '0 _m ot h I,Sdivine po ency, Howcou-,d a plant sprout out of a seed if ittwere no texistent in it, The wholephen oun enon hasin th oe saun e'' .ay 'i!:ii,ne.tern a lexistence W "' _ ' 1 , ' th1 Io-'t ohe:.in..fin ite! .. ," .' .. !~ 1 ._ . .. .,11" r, _', _, .~ . ,~_Ij __ "_ .".!i: . .. i , " -~ . L,.., ... " . .. IlI." . ' _ "._1,-,

    , ~Samvit of Parama-Siva and exists there as His. Sakti because Hie has the -.

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    i!'

    power to' appear in the form of a I phenomena, (S 'F1 . ' . , I I I~2~3 .~Si,a and""Sakti Me the tw o nam esgiven to one and the sam eAbsolu whe ~th ou g hto ver 'inHis two a spec ts, o feternal c,angele sness and the m an ifeuation

    o f the universalappearances .S l lch .position o f p erf ec tuni ty is " ' , .:iWDin,. ~Saivisrn as th e stage of Sak ,~because every hing exists and shines therein the single form of Sakti, the divine power of the Absolute, Theunmanifest existenceof thephenomenon states to appear objectively at.,,he start of phenom enal evo lu tion , .rought about by Parama-Siva in themannerof a reflection through 'His divine play fu ln ess, A tthe initial stageof its su c h m an ifesta tio nit shines faint lyinside the psychic lu stre o f pu reI ~ -t., f'"' 1 hi" thi '1 ~-co nscio usness an ea pp ea rs tn ereas a '31"tIY s rnnmgt -" ISness, '1 'S Justlike the sprouting state of a seed. Both the seed and the sprout appear'there, bu t both appear as one inseparablew aole.That is the state of uni tyin diversity in w hichthe phenomenal existen ce isa reality and is,not theson of IR barren woman, It is known as , thestate of Vi~y,a~

    - - ~

    T he stage o fVit(ya, l ike that [o f,Sa kti , is a lso c ha rg ed w iththe constantstir of Spanda, and 'by virtue of such stir, " '1appears outwardly as Maya,the s tage of clear and di: tinct manifes ta t ionof diversity in which J-ness

    and this-ness s ine as two' different entities. Such manifestation ofobjective existenceat.tbe S age of M'aiya,is no t basedO lDth e im ag in a tio n .of a n y.'f inite" 'eing),nor. anyflu x ofmind as conceivedby idealistic thinkers,

    ! r .

    I,, d b d Ii"., '1" " to h f .. t.IS no ' _3, ',-' IC a m . b a se c00' one 8 rm a gm a non. .magma ton is t 'Ie _unctionof m en ta l a ppara tu sb u . thebasic ob jec tive existen ce o f m ere und iversifiedhis-ness becom es m an ifest on lythrough the outward stir of Spanda of 'the absolute consciousness shining at the stage of Vidya and reflectingthe i ner divine powers at the stage of Ma'ya ,without my help fromm enta l appara tu s, S uchoutward manifestation of the inwardly existent

    "phen om e non is, 'term edin Saivism as Kalpanii while imagination isKa'~pana' which is the result ofthc .. utter ofmental apparatus but Kalpana,0 ;_ ., . , d - 'biO ," ~I: ' ,"' f , . . _ L! : 'h i h i 1 d "..IS Just anc 0 -.!jlecI.!.'vlemannes ta t [In 0" 8IUU"- g 'W. cr t IS a rear y existentwithin th e subject and w hichshines there in ,the form of f-ness, havingidenti ty 'with,the su bject, The absolute subjective existence, shining as iI'at the stage of Sakli, is the finest and the purest existence of allphenom enon andthe gross objective existence appearing:as 'this' a,'.thestage of M ay" i ..;is the impure one, Its existence in the intermediate sale

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    of pur . Vid ) . J IQ ,the stage of unity in dive sity, is counted as PIUe .when.comparedtOI th e g ro ss ob jec tive existen cein the state of complete ddl.ersity,It is counted as impure only in comnarison with :h absolute subjective

    '"

    existence at ' the stage of perfect unity,Parama-Siva, th Absolu teGod?'projectingout the show of his divine ,~Jayfulne:ss"manifests the p ay ofd ,-c , ', ' id,,','"" " ', ' th " . t ",-, f S :l,-kt i, tr t'h i''~ ' " ,f' l,ld ~ ,',d ) I,~, ~ 'I h " ',e. c en renee rrom _ae sa:ge0 "n , l ,0, ose Q yll ya an" lYJ :laya ..m .esecond part of such play He manifests iln,ascension,from the stage of

    ",,

    Maya to tho se o f'Vid)i7 and Saku~ Hie appea rsto be always descendingand ascending th ough such stages of existence in countless fortn, But,while manifesting C O IDs t 3 'D t l :ysuch , p lay,He does not d iverge evenGIl ,bitfr Hi, b''''o"'ii... I A '- I i, l.;,_~i' infini d 'om , IS onangeess , ,bISO.ute existence shininga s pu re,m mi teanopotentl-c on sc io u r n ess, b ec au seall such p, ,a yismanifested D :YHim in the m a nn erof a reflection, His divine powers become reflected outwardly and,objectively inside, the pure lustre 0 His absolute consciousness and that.appea SI.aS the manifestation oftbe stages of Vidyii and , M a y a ,along withthe multifarious 'varieties of subjects and objects shining' i. them, He ju .1.wills to app .e ar a s f in itephenomena and appears like that Then He wi 18,- . -H land h ' 1fi " 'b I Ilect 'b ' . 'd '" '.to recogmzei- IS rear an a P i .enomena ,.mte nemg recoi ects tns I rvmecharacter as well la s his absolute identity with IGOld , .A l l sub ject ivebeings, ~the. whole objective phenomenon and al means of knowing and doingali, n othin g 'b utthe materialized w ill o fthe Ab s olu te God ,,~t is no tbasicallyh ,~ f '" . ',;a]~ id l ' i, 1 '' ' ' d -b . ', '":I:; tit c creation 0' , any maivic ua or umversa.rmnr because Its m am resta ionstarts long before the creation of mental apparatus. Its existence is not

    "therefore idealistic in character, It is absolutely rea lL}', the stage of Saksihi, L..;, A"b 1 'b '" . , I '. ;! 1 1W ere r snmes as' ':,SIO ute S ,U ,aectve conscrousness. ' t enjoys reantyat

    the sta ge o fVidytl whereit appears a s thebody of the infinite consciousnessbecause the correct knowledge m s its, form a such stage, Then it is, Ilealatthe stage,'of Maya where it shines in its objective reality, had it not been,

    real.jt would nothave se vedW],Ylasting results and beings would nothave been after "i t . ,Besides, the phenomenalexistence serves as a commonta rg et o fthe activities of a llbeings, while anidea istic existencein d reamsetc , isabsolutely in d ivid u ali stic ini t s .c ha ra cter, S u ch c ha ra cter o f u n iversa l...' h bi ., h b 1 E h nd '1 1 uti II,Yproves teo' jeetrve P iaenomenon 0 oerea I . . , sac 3'0_1 every uvm g ,

    being takes it to be real, Such thinkers who propagate Idealism and saytha the world is unreal like a, dream 0[' mental hellucina ion do 'very

    (23 )

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    often deceive themselves and the whole world. The invisible effect ofsuch viewpoint of nonexistencialism hasbeen one of the important causesof the dark period of the history of Indian Ita 'ion resulting in slavery,

    poverty, misrule and many 01 ' , er miseries for the last se veral centuries,'So long as, we live in M u,y l i. ,.'we have to take all its multifarious varietiesas real otherwise 'we shall be deceiving ourselves.

    Only some non-existent concepts ike horns of a hare! son.of a .harrell.;ii

    woman, flowers :"0 the sky, e c .. ave taken in Saivism as.unreal in , themundane activities lofday 0 day life because neither do such' hings exisactually in the physical world, nor do these serve any purpose But ."vensuch things are accepted as real in poet 'c imagir arion as these can servethere some poetic objects, The physical universe bas not been accepted

    ;. -

    ,. 'n S ' ~ ' ivi sm ~IC!' absolut e ' l y~real or"Pa ra mar ' tn 'a'sat b ec au se it is a ' more~ "!U J. ",. :':" . ! g~ ':',:. I_I, .. '/ _._ ,1-;, ",::' .~I __ ' ._::', rll-' ,fl-l ' 1' -. '. : , ",~I. '. ': ~ , I Ijl~_; 'til _ :.' ~t"lL: . I. _ iIJ _ :, '] _I I~.manife stati 0,11.sh in in g inthe manner of a reflection, It is a created realitywhich has an lend a lso ..Besides, m reality 'w e do not have any dealingswith any 'physical objects esiding outside 'the psychic lustre of ourindividual consciousness. We leal wi h objects while these shine insideour knowledge and. our knowledge is a manifested form of ourconsciousness, 'I t is a eflection of IOI'urknowing power or Iiiiina-sakti,appearing' inside the mirror of our understanding' sense, It shines there int h e efOlITIl of ideaswith word-images k own as Yikalpa Jiirfln,a~ Ideation isformed by us with the',e p of our mind and understanding and only suchideation illum mates clearly an object. our conceptional and definiteknowledge has its scope in the field of ideation alone, Knowledge withoutideation is termed as Nirvikalpa. It d oes no t throwany clear right either00 the nam e o'rth e fo rm'0, ' f any '0 "biect . A ',II na rn:e s 'a n 'td form S ::ar-, -~prorvrided.1 ' ' '_ " , .'\.f.li, ',' .~ ",' ':.1 , ...... _ '., ~"l ,~. . . I .'~ ._ _,_III. , ',"' _' ~ .J1 . ._ .. _ ._ - .

    to the knowledge of a-nobject by our ideation, All c ear and, definiteknowledge of an, object is therefore based on ideation and all mundanetransactions .are conducted with the help of ideation formed by us inaccordance 'with conventional traditions regarding the relation betweenwords and their meanings. Ideation is 'nus the base 'of all mundaneknowledge that is definite in character, The whole phenomenal existenceshines il!such Yikalpa knowledge, Its existence ou side such knowledgecannot ae proved even if it is .nferred to exist even while net shining in

    the knowledge 'with ideation because ' uch inferencial knowledge also

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    consists of ideat ion. de ati 0,11 is termed either as,Vikcllp,a-bul;lt.lh;ior asSamvrti .. The latter term is more popular in, Buddhist philosophy, The'phenomenon enjoy . hus anexistet ce based ()'[I Samvrti and is therefore

    coun ted asSamvrti-satya, that i. he truth based 101D .Samvrti ..Tru .th isthusof two kinds, Paramiinha-sarya lo r absolute truth and Samvrti-satya, ortruth based on mental i,' cation. 'Both such varieties of truth are tru 1. as,asserted by Abhinavagupta who says lik e th ist--

    i' Samvrt ir Yikalna-buddh is. tadvasiiducatiim samvni-satvatvam,!! il i j :_"- II II! il I. ... isatyatvasyaiva tu prakai as flat j'. (1..pr~V.II-2-4). Therefore the universe is

    Jl"

    real at a t] the three sta g e ,,' o fSakti Vidya and ...a:ya; though it shines.there in three different ways .

    Jtpaladeva asserts tha t a llphenomena farerea bo h inwardly in tbepure l-eonscicusness and outwardly in the field of ' Iiya,Thus says he :'

    Cinmavatvevabhiisiinam antareva sthitis tathii ; Mil'yayabhasamananiim baI1J'lu'tvtildbahira pyasau. (I Pr; i~8>-7)~

    ~

    .,.. to be continued

    Mural b ea u ,.~ ,),.s the basis oifcivilisation

    Intel ~igence, wi ~l-power and, moral ity .are very C osely related. B~I.t moral senseis more important than intelligence.When it disappears from a nation the wholesocial structure commences to crumble away. .Moral activities have no treceivedthe importance they deserve. Moral sense must be studied in aspositive a manneras i rt te l ligence.(If course, such researches cannot b,.undertaken i: na laboratory,

    F ield w o r.k isindispensable.BuL

    without anyd __

    b t m oral activities arelocated

    with in the doma in 0 f sc i ~ L~fi C 0 bservat i n ~W hen we e:n cou nerthe rareindividual whose conduc is . inspired by a moral ideal, we oannot help noticinghmsaspect MorHJ beauty is ,3 .Dexceptional and very S oriking phenomenon-onenever forgets ii. This fo J; of beauty ~s' fa r more impressive th.an the' beauty ofna tu re", . Itgm~iles10 those who p ossess ~ ~sd ivin egi Ils a ssrange a n in cxp~ ic ab lepower, I~ 'in c re ase s th estrength of the intellect,It establishes peace among men,Much more, han science, art, and. religious rites, mora l beauty is the basis ofc ivi ~isatio l.

    ( 2'_)I " . : : '11r-

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    ~~""'~I" ~ .~ :1L'~ -I~.,

    all {\!itI Y If t r tC fITd,q Ill'

    a: t -qifi "IFw r: '~ ~gillet i ,I",M 6 ft ' (1 ' '1 ' ; ,~;g",tart:.me r :qBUr,~: M Itq~ittt': II

    31~'2h,1tlr?ha n ~ ~ ~J1Ri t : : t ,S f 11 '4J # \ q l"uqqf~lq;q if ;1] :tTd tT~4 c l ~ ~"-,(4{& qftrq. oq14Q;' l f ra r r ~ ~f i=q,~,q(~ f't1( (6-tJ ~ ' ~) " {83 Jqf{ 1

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    ~ O S I' ( 1 r~nCfl'a 1 I ' d% !ilfllq ; : f i f" ' l 'c t lt ilI 'if' ( (W i~i:fi{

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    rm< OJ ~ ' "11tj ~ & i(11it t=l1=Il ' i1!ilIIt : tqui iff~, ~ 'I IM4 (eM~ fd ltiff; 19q 1'1'=n~l~)"~q renM; ,QTi f f,;eq~q ~ 1fP.1l '@ ~ ' ~' - ;9r~ "';6h :q~ -' ~ '~ }~% l ,~. cfirit i1 '~ F l< ti l~ 6 h ~ti 'I 'ri'I"i..

    .

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    ..~ url 1 l 14E fi{t1 r , l

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    ~'il'f=< ~1l4dfi~n~ , a i 1 (4 "~ r, t i41 i1' t iiE"GJ "Ua9 ,m$;O~; A',nm .Cfi1oq I'I'IFiSh {= tiffi?t,'T!~ if; ;g ::;:U"i!Itfl~r ~ 'it =it!tahil('tll h"11~J

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    The ChiefEdi .or of MlilhlI apologizes for inadvertentlypublish ing s um epaperspresented 3i~ the seminar on Sunya-Purna ,_ Pleroma held at Sarnath/V ranasi inDecember ~99 19 , organised by th eAhhishiktananda Society .. These pape wereno t intended for publication in ' therr present form si nee they w il ~b e pu blished in

    book form revised by the respective authors.

    . . , tMLSI';rn;'111411 ~'d'l1lg:s fq a i ) ;'\),iJPElilrqJrfUs''1dYU'IIfIf'l'vFr'lf('lU ''81

    - ; :f l- I@ JCbh11j~f(~) Etl 'flLf~~,~tie]I-i1of let ir'~I

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    iii ~qh Q l rC4 ( ~A' i j-'ftI~ ' tOtto Yi : ; 11 Ir i ta'1?M'Ch~a'IT;f-- ~~

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    , .

    'e'l~Icif)'('d'1thl 'a , _ ,lt ~~I~'itI~1Ld ~< 'i '!tiU1*a:I.I~~iHl~r

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    (30 )

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