malini april 1997

8/3/2019 Malini April 1997

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Year 2 vetvm April 1997

Abhinavagupt. about M~liniqat _ l n 4


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Boa.rd. I O f ' Trustees :~Sri Inderkri shan Rai na

(.S,ecreta ryff ru st e e JSri Sam vit Prakas h DharS r i . . B l 'i Jr iia t h K a u l,i s ' M ' , ',E .. . I I'~""",,':- ' I r o , . W - . . .aIi'f 0i m. n .' I(hlanN lS .I;w an . ,f. ll. I l. .L. i,d,

Edi't~.r.ia~Board ::S ushri P rabhadeviProf. Nilakanth Gurtoo ..Pand it Janki 'o at h Kaul !Kamal IProf. Makhanlal KukilooS:ri Somnath S , a . p ' [ O OSri Vij,ilY Kumar Kaul(CO~Ord ina tor . fo rDelhi Srinagar B!ranch)

Publi! hers ::Ishwar Ashram Trust[s t iber (Ni8h.a~), SrinagarKashmir,

Sri Brij Mohan(Co-ordinator fo r J a n 1 . m M Brasch)

Adl1linisuiUjve Olflce :2=Mohind~r NagarCanal RoadJammu Tawi - 180002.~rs; :555'155BliaRe I I ' O/fle ,,"Ishwar Ashram TrustDelhiChapterC/o Capt. KachrooJ~77 Ka'~kAji~N'ew De1lb. i - 110019T e m ' 1 6 4 . 3 ' t ' \2 2 6. W I! EI 3 ,U L - ~

April ~997P - 1!), iI" 1 5 ' O aee : .~~ ..... I

@ Ishwar A sh ram Trust

'Produced on behalf of Ishwsr Ashram 'Trustby Paramount Printographics, Daryaganj, New Delhi-Z . Tel 3.2,8-1568, 321-l5'6,8

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,It


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~tfq ~: Contents

2 " '

Kundalini Vi jnana Raha syam Svlimi Laksmana ,JOID.. iiiMahara)Sva'mI Laksmana Joo~M:ahli.rlij

Tutiya and Turiy :atl a inK h ~~.,., as .nur ;lal'Vlsm

3~, Kashmirian Origin 0 Matrka, Dr . B '. N ,Pa ndit4~ Vijnana Bbairava and its

Utility in Modern Era5

6~,

7.8.

t.Koshaiya Wall'i., .Sadguru Asrottara Satanamavali

Translation & Commentary ' Sh. Jankinath Kau l Kama lo n i5 1 : r Q ~ ~{~In'3 1 1 t1 1 ( I ftllCh'I~ e m 'i~f J jq II~l iq l e : " f r r ~ c H d J I l i ' 1 ~ r i t a ' 1 7 i f l 1 C f i ~dm;;r .~ ; \ ~ 'S o ,at~' Ifi'" T J ' 1 1 {q~' (fE( - g m nfi /' ~ ~'~ID _, , 6 1 ~:"Uta,~1 umEt '= 9 f c 6 ~ ~ "

9~ ~ P . 1 ' ~ e J U l " -3i fin4 ' ~eq11 q~l(f air ~ ~' ' - - : - . ' : s i t ' . ~ - . , . ~ . _ . . w ~ I. r _ .'. _ '_ I

Administrative Office2 Mohinder Navar Jammu0,- - [Ii --.

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(4 t i ! I l = 6 3i1 C f i u;u e n r ' m r r r 3 " r ~ ~ lrlit~~$ f S F r r ~h:1i ' ' E f iT ~ 3ltf '~c:t~ wlilld~ l f f 'm " tiC f itH I ~ 31 je nJ4 JI ~ ~ t t , (5 , r~ ,~~ul' ~ If"{' ij i; ;q i ~ ~ ~( 1 1 1 c t ~ r ~ H '~T~rt~:lrftt ,@ O l IU . g *~In~~t i G ! j ; J S ' ' i61(1; ;J1f=ft t : , , t iAl f6t1 ~~m~ I 0Rl': i3fJCI '1f : l t f riT ~ ;qd[ ~ t r R " $t ; r o ; ~ e iG1J, t l~RI t1 t ifit ~\i f::q -\ i1.~~~ tR : 3 P i l e 6 J ~ I ,( 0 I' ~' \ i11 Cfi( ~ o W c f; ~I l O l l1 $' f t ; r Q : a;rit Qij;tli 'f q~llIffl{cl ~ li2ff fti{U~ 4 1 S l it~Frif ~ ~ , t H ' ' 1 ' ~ ~ q;r~ rsq ~ '~ll~ c n J ' ~'l~ ~ I 'N c a f t l ~ U , 4 1 i f6't1 I if;1 4 f t Ii jJ i l lq t e t l ~ qm~Gjij ~6 , U~l ; : j fC f il We t '1 \6 {i!l1 JiltlIRif, ifH c f i t : r 1 l l ' I 1 ~ L I ; q ' j \ft 6 fi{ , f f i ~ ~ I ~:@Cih l C 1 ( t l l ~ 3 1 q{,i~q(1 r , q ; t f U ~ & J C f it 1 r j3 1 4 1 '~ ~ ~'fff i '4 t 1 i, '~ ( 1 1 ' , ~ " " (t t l, C h(iUII I G tn til tq ( " I f ' 1*t~ ~'~ I Q F n ' l f d~ G :t j l~ q"~cfit'~,;:q\i1~ffrqij"Tt4fq t f ' t ,. ~ 1 i R : , C h ~ 2 f 1 cf i t~ i f f i t~l [U i m ~ ' 3i t i l q - t q ' l ': 4 t il ~ Ig ~ T = = i 'qff ~'~ I i G q C f I T ~ fPJall1~ 4 1 q ; ! J ( 1 ' 1 1 } ~i 1 ~ R fI

~ ~ , 3B ;jf? t1 q ~ ~ a1q~ '9G~ q ij l'll; ;J ! ~ 'i1 ( I! IIIC f I'lc if it iUt-q'R F t i - I ' " " I~~ 3ltA1Jqr~ 't1~4f, ~ i I{~;f l- a t R : ~ oqqJf.;:fit ~ - a"1~ "fflltW,6fi~} re f ;6Ii 1 U 'a f ; r r ~ ~ " tit ; ~ ~'H{r ~ cpJ f~(fI{qft:tnl'=R ' C f ' 1 4 R ' 1 I I' i f . " e t i l r : f J'~1i: i t 1 q q f G 1 a n a 1 T 1 : ' r e t fiif t : 1 , i f i lJ' ~ ' m a tR f ! . ij . . ? r ~ ~~IIi = n a i f . q ~t f : o t f l : I " t 1 1 i I I ~~ e & t l l tu fT 1 1 ;1 ~ ~qCfi~ ' F~1 i114C f i T 3 1 ~ n ~ T ~ ~ I~ ~ if~finlf~ alf1l1f i ti~ti1 N'IlT'f~ W~ e : u G T e C i h " f 'l li f ! l l

C f~ C f i T M i i ' l 1 1 - ~ ~ 3 ' 1 1 1 [It t l ' " ' I f If{ R < l 0 T " S3 1T riW{ qQ ; ~ R C b ' If \ f d . f c J ) l:fl~W F t I ' 4 1 I r t 1 4T1 ' ~ fut(~' , ~ ~ q ; 1 I " q~ t:U ~ ~ I ~ c lftgC fi~ , t i ' ~ I t 1 r Rl f6e t 1$m!f-'fI'I2f~ ~uJl)f'~' 1 f t 4ff'tll ~1'~d'1ll ~~'~l4I'*i1 { : 1 F C i C h , r ~ ~ ( i \ q it 'q r~ = 1 a h 1 ' 1 1 1 I S h it , i - sm t,~~1C f j " 'N I jI~1 4 1 f 1 ; a f l l l t ( i 9 3 4 j 4 iiii~1 1 1 ' " iif; 1 S T0" I 6 : P : : : ; Q Ia:rif ' P i l (kf{ ~ " R Ii f(li;{)" ~ 'a q C 4 r ~ t~ 3i q ~ e ~ ~ I ( ~ , t 1 I 3 1 , ' i T t ; { ) fI ~ c t r 'i6 , , 2 6 , '1I~ ,q,~in I

t = I T t iiH1~;fl ~ ~'4 I! ~ q TI i1 f 8 1 i ~ ~' i :1 m 'u f t 1 4 1 tt~1q~ '~~~~I a i c n~ f iG :! 1 " 3 1 ~Ei1tt(. th : " 1 1 '1 1 4 IQ ', t f f i r ~ ~ : - - ~ . ~ ~ ~tqtl o q l { S q ~ ! a i ~ G 1 1 \ i ! r E f T ifw d h l f 1 f I t 1 m fr~ I f 1 6 f ~ r t 9 qt1 ~ ~(4F f 5rq ~ ,~ u i'q r C f 4 I@H 1 1 o l l e j ( O n iq ' t il l ~ t h l l i t 2 f

(5)


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t 'C f i, 'it1 ' ~ '~ '~ it 'P 11~ 'I~ q~ ~ ~ c f i T ' ~ a:U@OlJ 't ;4~ t1 ~ t,~l ? R U 5 ' 1 n Q t il trft 'qh3 i6J IUI~~~'Ii.t)QI'e( aiR' ~Dez' l : C l a i i f f 66iJt I lll'ld &Olld[ # ' I i6!lt~ qa filCliiIlltcrt1ftpiP fedUdl w l f ' f dlaz# s iR : 3'lGtGtt 3tCftlCZltif:,

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d i 6 1 J . : a dFIffliR d"ti27.-19-19191


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C ! iugro, 4 '1 F c c ill.,6t=Q '(IK d U - '! I i. ' -- ~ . h' ~",3 I DIVlJD.an,a",a. aSy:BDJill ,.

(Part V)i iva.ra Svari ipa Svami Laksmana 10 . 10Maha r a j

Continued from last issueq; s I I 1 t t I ' '"ij = 1 J ' i j ) t 9 4 ~rli;g:~qH : ~ IIIt I lib ~fi a ti Q lri t i l8lJrttt ; f t ' ( ; 1 1(M'anfravedham; tu t liJ da khy am b induv e'd hama t a h param,SiiktaJf i bh.ujanga vedham tu pa r am $a$ !oor n ud iih rt a ln )This Vcdhadiksa - penetrating initiation is f ( ~ t m , t ( 1 6 > t i ~ said to be six-

fold, ;q~ q~ ~ ,_mantravedha i~firs , ' P 1 I ~ r & ! i - nada vedha is second 31if: 1 f t- after that ~t:i - hindu vedha is third, ' ~ I - I It t 4 - Sakta vedha is fourth,Saffill~il- Bhujanga vedha is fifth and the sixth is'11{- Suprem e V edha, A llthesesix-fold penetratingini rations revealed in the 'Kulaguhvara'Tantra',take place inPrana Kundalini and e ic h reflect 8 ., different experience in therise of Prlina, Kundalini. The varieti s of penetrating ,miti ations come tOI!iiI &/ !.the aspirant depending or his de ires and, longings"

~~ fCt,ctltiI +itteiQI4Q'Wllfilrbtl'A-~ 'ita; f s f f ' 1 4 fli" : u Ir 6 ; 1 f f I r R 4iqA il 4 I C I . q rw I U T C f i u , s f M ; f J - i1ft; = t1 - r -l1't1lfl t " I ' t f -HIP1 i::HJi~fbl~ a tlF IIIn ~ ~ ihezt[~ I{Ve,dhadik~a $atkasya Svarup,amadllf1stiita nir.diiyat, =M aladhara caktadutthiru pUn)'ahanliitm:aka mantra svaruia pral)a-kulJ.rJaUnIp u rna hantlib.alli t s amas t an i cakriini vedhayani; adhima mant ravedha ,dik~t!tikathya. te, . J .~ ~~ qZ(e ti'f t l ~ ,@ \qLf '4 mlllf l. 'F 4 fG ~q,f f - These six ways 0, penetration of

Kundalini wil be explaind as ollows :-' { \Y1I~r


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from down ro upwards a : n f e : 4 r - q ~ C :H f r f : t r ~ .. . . this is nominated a .Mantravedba di ' s a the fir t p ie rc ing .

Thus Mantravedha is the first p~ercing where the 'yogi hears the soundof mamra, This, kin d of piercing takes P ace wh e n the yogi intenselydesires and longs for the recognition of Supreme 1-Consciousness. Intinscase when Prana Kundalini rises ..it takes the form of mantra and the Y l o g iI 11II iI'hear a m antra sue h as O m Siva aham 0 ' 1 1 " ' So'ham A't the ' a rne im e 'he'> _ . Q .', '. ,_:_ 'j, .~_ '. ,"" . : I I I ~, ',, _ ~ _ , 1 . I l " ' . _ , ~ _ !II " I J . . . I ." I _ I ' . . I I ., '. ',_feels I am this KundaJini = I am one 'with the Kundalinl. This is calledll r II! !I!mantra. _' is breath becomes fun ofbiss and 'this breath penctra es all thecakras, ThO'.S kind of pene tration is called Mantra-vedha,

lfIiituliill'6ChQUI " i f g1i@~,;:d1 '1h(I*li~fUf;l'tfi,tn ' ~ n ~ a ~4ilZldl(M'adh'ordl1'~'(l v ii k a l o , - a : t t u ! , f _ f .U 'ca procc! alanfi 11adlikarii sii I\" i f iyo naaave ,dhaaik~,erikatbyate}"'adavedhtl' is called, second type of piercing, This piercing occun

when the yog] desires to uplift ~e lop l .e '~Here, when lh breath touches~ :q~ ,mt takes the formation of drum, sound,

cfl4f.q" qI 'm Y I I U i I< f iU $f H ,; fl" ~ q = r i i4a1i f l f ~ 1\9' lIT' f i l ' ; : s ; i v c n - ~ 1 9 1 1 1 1 ' itllqfc(f,qtti(\Ilrya svarapi:l. s a Priina Kut}4aUnl s ama s t am cakravargum l; dha,m~fi trfi)!iibindm t!dhn dik~CI' i ' n'linlna vyf l :padiJyate)-lhird type 'o f p ie rc ing icalled Bindu-vedha, In Binduvedha blissful

force of breath is t ansforrned into a fountain of semen, Th. world '~means cfrli (sernen.) T , yogi feels that it is a fountain of semen which irising from l { t 1 t 1 ? ~ I


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form of an ant because that blissful force of 'breath is transformed intoenergy, 'hi is the ris, of energy in KUI)QaIinl, . It is called "~ l I f f i~ t : f becausethis kind, of penetration :inPrana Kundalini is filled 'with mpower),

" e qiq; I ((1Iqh=:trr';nfll S ~ q;fq f i Q f o 1 1 1 -' i i ! l , f f l g ; : d t ~,'ilfi~~~ q l f J c z f I - 1( . S a rpaka rl1tanludadhanii cakra -vednanam co. ktirva1)Q VY,U'l'I'i~rhanti bh~l}Q"i~av' dha di, ~fiip,aiir;.aml)lj\iiIII~lqs fif th type of l] i, e rc ing~In this piercing when. Q II W1 i t f i , u 6 k 9 4 t is

rising, the yogi feels that fI q f c t i II { (1 I "1 f 1 ~ ' 4 1 1 1 1 - a serpent i : - rising and producinga serpentso nd. In thi s case the rise of the blissfu] force of 'breath in thefrom of'QIUIICfiu:sf ' t t I , ; f l ' tak,e" the form of Cobra (a;aJfl) and penet ra tes all thesecakras upwards,

\t { I ' IR t i ~ q,"~q1 - , 4 1ll~l) l t I it M iI"ihI4 _ i : J ' f f t t : :UIW' ~~ ' \ f , ~ r f r .( 'Pa~asakJ'irupatiimciirayanti" samas ta cakra vedhana61asa ,pa,rave,dht1dJk~a~a~thlt'i)'~~ is Sixth type of nie cing. This. is Supreme Vedha, It is

expe rienced by those who are always bent 'upoln finding the Lord andnot iing else, They are not inte rested in this universe they only want tosurrender' themselves completely to the Lord.

3fIl' 'q~I,OSr(1l4ifCI""q ~ 'l s t \ Q ,f t ~I(A tha pa rd kUl:u!a Unf S'var :Up(11) v im ,. i y ,a t e )Now w' w ill touc h upon the experience of Sunrcme (W) "u'1)4alinl~

How 'Para Kundalirf is experii need.1 t 1 { f c 1 f n ~q ~ R 4 + t l r ~ 1~ f f f i : :(Para Citirupa Visarga Saktih) the supreme ere-

ative ene g r.. I is one wit, Supreme consciousnest " 4 < 1 ~~ " 1 11~4 j ( t f ~ ( ~U(Yada antarbhavounmukhyartipa) when itis directed towards Her internaln a t u r e , (Svanlpa a:]P{1! Eh'I~~iU\"'If.1f31~'q,4 1 t J 1 ' I t 1 T 4 1 " I f i t i i 1 f u u (antah kotyatmanisvantpe svatmanam camatkurviina) where all movement ends, she therereli ' n es H e ' - tru e tate - the fu lness of ' -Consciou ness completely fi ledw ith G od-C onsc i ou sness, t{?l1i5;o1 ( " 4 ~ 4~~~"fII!eq r~,ij1fiJ~re i III t i i e A - q e : - i lU if t r t ! i1 !~ i:' l ? i , ~H~ : t i '9 1 i f f f i 1 f141fll C9f "~ m 1 f { ~ e t l 'm 4 1 9 F i 4 4~ ~ " 4 if ~II H { F 1 ~ ' ~ J A q I fFfi a n i 'q(.I.Cif iogrit l~n.1 e : , ~ I ' ~ i"Qq; ' I I~ I , ;qFH r("P'urnahantatmake padc idantasamavesamIi, II

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tathedantatmake pade P IU nahantay,-h samavesarn kurvati samadhivyutthana s.am9rrasyadayin-m kramamudrarupam jagadanandas'varupatmikal"Qara kun , . r u i n 1 daSa~I}'prakasayat~)Then that I com cious-ness is diluted in ~G' " \1 I ( i i~u~~ i - Consciousness of this, ~ ....and ~~Aj~f1cf;~' ~~:qf6;;Ylllll': : a l H ~ ~ i "E b 4 ff l - C onsc iou .ne s of this is diluted ill 1 -Consciousn _SS~ 4 d l " I r f Q " ' ~ ~ : elq ( f!1IGIF~li l _ ', nd it produces oneness ofSamadhi andVyutthina ...in' e_na and e xte rnal ex perie nc e w hat to speakof Her nature, what to sp ak ofthis world, They appear to be one with eachother. T nere is not slighte t d iff ere nc e also , R1,ijti,1~ qf - This. is th e staleo f K rama m'udr 'a. ; i l l l~ ]4 ; :e : ~ r ' i \ c n f i - ; q C h i ' '4 (lifiU gft+l 4 1 G ~ I W Qq ; I, r4 f b - This is t h estate of Pa a Kunda] ~nl~Thi ' is the state of Jagad-ananda,I

I'( Jag ad .-an .an dasy a lak san arn S ri T an t .',alo keyathi) th e definition ofJagm a-ananda is given in Tantralo,k,a in this way -

ij5 i 4 l qirsftr ? Z I itiii< t ' i i i I fm " l f r l' R l I I i f4 ff: '@ti{tl )tI ((, "" leH+ . if C lf fl 'Q ( II4 I'1 d r ijf%H '{1 ~(~al:rQ ko ~p'i vyavaccheda ,,'listi .'fat visW'alah sphura;Yadanilhata samvitti paramdmrta b,ntltitaJI'JtI ; 1 1 fffl i lli , 2 1P f l ( I,=IiPf 1 j ( Q - r ih{ fq - * ' ~IIf f l :'. \it Jj I r : ) P 1 !, , " < ' I I (iii!I~ VI"'~ti\ f i 4 i l l I , \1 1{Yatriisti bhiivaniidiniim na ffl'ukhya kiip! f,QtngatihTadeva j 'agadanandanl tJsu, lObl l .yalV Sambhwriici \ ' ,an)

T.A. ,V ..51-52~ t t i r s f 1 r 0!;P51~~- 11 ffe l ~ Whe're the' e is n destruction or 'whe re there

is no absence ofblis~, " 1 . R l f c . f . ~ e h j :'~ c < tt - here bliss is found shining froma 1 . sides 1 I ( { 11~ i t " r~fqf ' t t t1 { :qP 'ld ~ ~Where it iuniversally strengthenedby th e Supreme I,Consc'iousness 0 God". l l J s n F t t i 'q 1 ~ 1 = = i'~ ~ 1 ~ ; ~ ' ~@ ~1i f ) ; f f i r ;g~lIFt1:~Where the six limbs of yoga - bhavana, dharana, dhyana, pratyahara,yoga , and Samadhi - are no longr used or required, ~ ,jPI~111~ 3lfIJ~~ ~ hat state is Jagad-ananada, Abhinavagupta says that himaster Samblu natha had described all this a bou _ Jagadananda to him,


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at ~ f f t t - f f i i l l j'~lq1 ' J 1 = I T i " 'I q I F t h ~fl f H ,tlfr~ -. (Atrapi sv anu b ha v anu s arammaya 'kin" ia likhya, '., ow according to my own experience, I want totell YOI'" something more about this,

" " i i i , Ifih ql d 'IiI lit..,M' i l l i i i ! t M 1 M :,;uon tj< : I I m - ,a : 4 1 f f if f f tI r i i f I F . : n It il (Id0 1 1 Q l O r , IR t i 4~Cl1iUfi qUI" l..,ihfi4 !1""hi,'1 'If l I i i i ft i l iR{~14 3 1 1 + 1 1 6 1 fi:II'1;attaj~q~ " ' C i r r i '

~ -(17. v ra sak tip 'a 't ab '~ ja nas ya S iv a yo g i'n ,a /.: 1plia~!jj 'ylJdli sou~U'mJ1emarge ,sarnaviSlfnti,.,....,J_.. ~,.t! l~" ........JL d',r,' -1 1 k : S I. dhana ]..t aaa t asva pranasasurmaanyor ,1VaYa__a sra mena S atca kra ve, :nuna ",farnam, .J ~ asprstvaiva bmhmarandhrasthdnam aslidya cidi innnda svarup'Q bhtJ'I lt2li), _Wlu 'n a Siva yogi has b ec om e worthy of the Suprem e grace ( ~ f f i ~ i r ' l ! ' l " ' ~ ~ l r ~ ~ >l f l - It 1 " " ' m i )

.0 Lord Siva and when his iQllIl~~Fiti:(energy of breath) {i4f~YlIfl1 - enters~ '-qr if ~ in .he pathway of the centra], channel. q,~"ffWf~-lfl ' i f i j " 3 t f l i l q _it does not tOlu.cn the six cakras that are found there, l 1 % 2 i T E a l q I,~eti~ illl~. 3iltilfJ _ ra 'her it rises without the interruption of these sixcakras, J U S I t . like fountain rising U , ' to the thousand spoked cakra,~GI~~t4lf\q!1 , '" ' , E t R r . . . . .and the e iis filled wi th the bliss of God Conscious-ness, 'r~t1@'t " t ( ' l rP1= I I : 9 h ' l ' 9 : , ~ ] l t W 11 ) ;f ,I ~ : t~ 'l !illlir l ( I t t h a m tasya y o g i n a hkraman ud' f layl11D samaveso jayate) 'thus 'this yog i experiences, the state of

'~ ' ..Krarnamudra in ar d out. ~eti~'f~~~.i J ~ 9'dW (Kramasutresu uktam) n KramaStitra it i.s s,aid.~

ethiftl,q.11 ~' : td t ;e ; :q, ;ql i4~a&;gq~Mtf l \1lqRt " t i ! ~C f i : (Kramamudraya antah':,v,arilpaya bahirmukha samavisto bhavati sa!d.bakab) I II the krama mudraa yogi first enters in the introverted state and enters into the outer externalcycle of Consciousness. a"l~ 'ifIQlIGrt1:w~~r:anlb!f~iJt( i4lijltqti\q ~:~~~~leFtnrt.\ilI;q~ (Tatradaubahyadan.tal)praves~.ab'hyantaratbah.yasvarupepravesah tlvesa-vasatajayate) 't1~1~iitlil~'~: gl~'I~:_first from om side hegoes in ~ it .I ~ $ l"@ ! t ~ 'q ~ 3 i r ~ ' 1 =00 C 4 1 l H t \ i l i ~ I I : A - from inside he goe:outside, and this movement of going in and out takes the position by thes tre 'ngth o f ~ 1 1 4 1 , ~ I (absorption) and. D o t b 'Y the e f f o r t , o f yogi, ~ R t , f . Ii4 1 f il ~lt4;rt~S t tt i , I I9h' "1: (iti sabahyabhyantaro ayam mudrakramah) This is the state ofgoing lout and inside and then from inside to outside just 10 , S l e t thisunde : r tanding that ins ide and outside are not differen aspects but O'D' thatis Krarnamudra , ' f c h t J f~'ff,e ~ lalIG:tn4j,.:rq.1._ ~1111~I ' :Pf~r?t " i i f! i t H ~ r i f og:,~sflr

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~I ii,'~' m c it a n ~d '~{'mMlap4 1;1 q ~Fq ,rtm- ~< ~ f 4 i ~ t\ 'o g f u t iR r ,. 1 t 1 " G T fI f4 Itq ( f f O l l~ f :o t41F1Q Illi jl l l l~q1 ' AHr~( 1 1 ~ ~ ~ ~ - r 5 J ' t ~ , fC t }~ , r=a1 e r , t 1 1 l 1 ; i 1 (kirica r ; d . r s imsamavesadasarnanubhavana samavesa camatkrti baladeva vyutthaneapisamastam bhavajatarn cid gagane Iiyarnanam pasyan yogi yad.al kincitavyut ti sthat i tada tasy asruvan.uldri-y.ani pranapanasahitani ksnamp tadurbu-y.aII I !l ~ II! I . i .1 I sva tmar ryeva Ilyante) ~ - One 'more point~{l,",Tf flql~~'T~'II!I'tj~tt~- theone who, e xpe rie nc es this state of S amavesa (absorp ion) of k rama .mud.r8.;og=(iq l~sf tJal ' l i ' 1 4 lq : : J 1 h 1 ~ m' ci1rqr:ql~'q~J4~ iJpIT ' ~G I r f ih r ~ I t ( 'r q 1 r ~ f .l 'O S R r lm - ~experiences this whole univ erse me ltin g iI1~.Onothing ne ss in thegreat skyofGod Consciousness ,~,. i ; l r J ) '-de;~id'f'I'ti'qfr[J~ ~ r ; . ; : l I , l ' f i JM Q W f fn G ' 1 1 e 1 l ; t 1 ~ : f ~ 1'~"~I\q~~q t '1 t ) f ~ l ; f l - Although 'he ope'n,s his eyes an d p erc e iv es thateverything is 'melting into that state. Yet when he tries to come out of thatstate, it becomes very difficult for him .. because the intensity of GodCenseiousness does not let him Corn ie out, Then fora momen t. ( ~) 1 : r l S ~~he rises u . p '~h ..q !~'(f q1~M ; f 1 ' . . . . .and after that hie again filled, with intoxicationrests inside, This happens again and again, and this i s ca ll ed . krama mudra ,

$ r a t '1 J U s u : e n t'1 l e ; f t , M I it< \ " O i : I -qn : . iQ ,+ I J t W i f 1 r i1= n i f f r ; : ~ 'IIi:l,~f f . L I f.~ , iiiq '']'1 if i 1 if q~~f i i J gff1 : f t Q I 'Lllg r e t , I f f l l(] ttham s a h i l J d o . l a G . l' a v t u . a uliha)la,ri1~~-rasa r a n tim amarbai : i~ s .amave ~at'fdkamd'a"taman,u.b'oo';'Q'nneva p . a ri! /(unaa,Un" 'i dhiima Psraviiat i}~ ~Iti ~ 1ik e t ~ f '. ~ ~ h k d f h- r. - . " " . ! . ". .... ;:". ... , '. _ ",- , 1 ', I . - " . , " , l 1 ' - ' . ' " - . - - . " , ' 1 " , 't .I S j u s t , _ 1 _ ,e t e actions O . a S W 1 .n .g ,~ swmgmg , 3 .C ' . ano 0 1 " [ . . , ' one

moment he comes out and in the next moment he rests i'n his own natu re ..

By t his p rocess ofKramamudra, he e xp erie nc es 'the state of (fqr~,~rofSupreme Kundalini, F q , ~ u t l . t 6 1 ~ q p n a1fqf~ , '?1 i '~n l l l41 ,tiQ~:~C1P4tF1\~'1~,~ . ~ R 1 (Yada vasat Kaulayogt api Siddha yogini samghana velayam.- -nirarijanpadabhaga bhavari) By that or by' this ,ti'i]~$fll the yogi ofthe 'kulasystem enters that state which is spotless, pure and nirafljana (withoutbl ~.,h) N" .. ' h - h th f ..v~ h.er rus n ~.. . . . . . .ra f i jana =t e re are t .flee states ',-.e rrst lSI r iu t ,m.a tattva, t tesecond is visatanva and the ' third. is nirafiiana tattva, K am a tattva is in~desire, in energy of will, Visatattva is in energy of knowledge and

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II'

Nirafijane'is where there is no fear of death, no fear of going ' down, Thatis the pathway i n , KiI,Y8 S,ak.ti. ~ ' ' ' a ; f f i i r l i > . .Cf i 'qI< : ,q~r Fif~$Ii1i(~ It is said thatwhen you find out God in action that is fLI (~I1"1

l { i f iii Il!J ii M ( 'td ( = ' 1 , 1 ' f \I Y I IqU IrEvam kiiulakalii. lianaryijbhip r a y e l o 1 a),

S,Q a [ ~ . c o r m n g , . " , to the statement of Kamakala,'. ~I'

iht&l n T t f ,iUil'flmt filIiiIHiil~iiIIItb\.f ! 1 , t~.., f1 f i l i " 'f f d i l ijU t * ' i f i " atPfl i q ' ( t r . , . , II(Kii,na tauvam letha saktatl;i vi~alatwamjnanQ S(J'kt'tlll~NiTtl ii j' anata th;,am ca kriy,biaktau anta rbba VQtl"ti)K;am,a tattva will go in the energy of 'will, visa taltva,resides in the. -. . . . - . ' . " . ": f ' k -.c, 1 1 . de .. id , ~-,,-~ '~',.'' : t ' t . '1 .id .,. " . th .-...." ." 'f - . . " t , , , , " -I cne rgy 0, _'nowie , gC "an .;.HlranJana tanva re s t ..es In. e energy '0 ,ac.ron.

W " 'h - t h . . ' th " . t ' 1 ' " I ....,. -- it d -ith e . ' h ' . ' l h ' ' " I th.t ".th e t' " i I" " f ~ I,'. ,en ,,~ e se llf le e s - a , l e s . ar e U,Dll e ," WII. ',_cae , 10,: 'e ,r . a IS I,;,', s .aiLe0' '11(q'wm 1EO U tiIfai: , I l : t i C f iu'iidl;l " 1 1 f d "II ..., , : t . : Q IU Ic t iU6r d o f t P r r ,1 4 ; : q II IF f f i ; 1fUi!!iug f t 1 o : f t f a 'if i'ht t 1 9 f m " I"I~!;qq f( l I~~ I

, , . ' - ~- . .(Tat .hi i l i-erAa S'akti/J Sak t i , f { u l l l ; l ' a , l , t : r n , r t J jiia;na Saktl/) pra~a kutJrjal.in,,'t.i.~ ~Kr iv ,a S a k tih . para kUI1:dali'1l1ti' ell tatra tatra Siva g : , a m e : s u v v a n d l s y " a te ~ ,.~' .l . .I Y' I. J?fqJ - in the sameway rtFEt~,ll~,!j- The divine Scriptures of O U , ' F ' S,aivism",

'oqiqrG~'4a explain thatthe l"4J~'~lfffi,;, the energy o r will is 'm 6 f i 1 1 J : s f t 1 1 1 ~ I(Sakri kundalini). the energy of knowledge is ,in'1;VI~: (jnana Saktih) is

, . - .prana Kundalini and the energy of action ~rA1141~l l l f ih: (Kriya Saktih) is paraKundalini.' ! I I ! I

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' I 'TURIYX .ANDTUtIYAT~TAKASHMIR SAIVISMtl

Sviimi Laksman 100\.

Man is the only' animal having a clear power of understanding. Thenature has developed man in such a way that he is able to understand his,ow n 'nature w hic h is the Ultimate Nature Itself, A soon as one comes' 0ones senses, he starts a trial at understanding every thing COIning his way,and his re lation w ith that object. This is the start of his, effort to unders tandhis ownself. But his senses are limited due to 'his feelings of egoism, anti ts en ,ve lop ig world, D ue to these limirat ions he is consciou of on y threesta te 'S o f h is b e in g i.e ., Jagrata (Wakefulness), Svapna (D re amful n ess) andSusupti (Sleepfu]nlesSr)~ 'This means 'bat he , being encircled by thematerialistic World rolls : " 0 these three states only, forgeting hi~ subjec-tivity, and Iiving in the objective matter he searches for eternal happinessin the matter alone.

Alas; 'be finds no real happiness in thia matter, individually orcollectively, As soon as one desire i.ulfilled be yearns for somethingnew" and in this w'ay is no-where after pUll ing in,all his efforts, because[he efforts are directed only towards th e outer materialistic 'World, and not

Itowards his innerself,Now the question wou d arise how 'to 'obtain e ve rlasting happ ine s . and

how tOI get rid of this never-ending desi re - .for the World of 0_1ectiv ity ~TOIgetout of this objectivity 'ODIC must understand its nature, This objectivityis in reality of three 'types Viz : (1) E xternal individual objectivity" this is"Jagrata' ....the state of Worldly Wakefulness. (2) Internal individualobjectivity; this is "Svapna" - the state of Worldly dreamfulness: (3)"Individual objectivity withourConsciousness thereof" This is "Susupti'_,the W o.rldly sleepfulness, ,

Th 'Worldof 'materialis tic desires, which is th e root cause of sarrow,c an, b e finished only when one understands the fourth and fifth stale ofunderstanding which can b understood by, searching the m i.n only lone'ssubjectivity and . the relation of this subjectivity with objectivity,

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The forth state called. "Turiya" is a state which can be reali.sed within.the above mentioned three states" T'uriyi. statemay be nam ed "InternalIndividual Conscioi s Subjectivity" in.English, Somewhere at the june-tion this fourth state does exist, T his m eans that while passing from the~"Jagraf' state to "Svapna'' or' "Susupti' or vice-versa one does uncon-sciously pass through this state, As long as man does not develop thepowe r to be alert land Conscious ofthis s ta te c fp eac efu lne ss, 'he do es notunderstand itThis power can 'b e developed by concentrating one's mindon sub je c ti vi ty which can be practised (I.) at the junctions of intake andofftake of resp i ra t ion , (2) at the junction of the change of cognition fromone object to another and (3) concentration on objectlessness ..

To write in de tail on these three way s o f und ersta nd in g volumes andvolumes would be required. In short hy establishing oneself in an y o:ne ofthese three ways, man loan easily remain Conscious while passing 'throughthe three stages of'~'Jag.r,at.n, "Svapna" and "Susupti't.Beyond these threeways it is not possible at all 'to be Conscious of this state of Turtya,

In technicalpharasology these tthree ways arecalled (1) Anavopaya(2) Saktopa,ya. and (3) Sarnbhavop'ay.a

As for Turiyatita the fifth state it is nothing bu Turiya the fourth state,ve ry f irm ly established in suc h. a way ~that the person. who has attained thisstate, is) eternal peace, bliss and happiness incarnate, and one with theWorld, In English this state may be named as "Internal UniversalConscious. Subjectivity".

'I h h li ~hei 1' '" heiS o ' ort sue ' '.a.person f l ea .i se s, man, matter ann t n e r r r e o .ation m tr e lf'~';P -, -- '" ti ' d 1" -" ith th, 'U I, ," 1 iatu A n o ' , " ' M ' I?true perspec ive an nves as, one WI ~.in e." mversa nature . .,"

Courtesy ~'Ram. Chander Raina O f

2j Gogli Bagh, Srinagar (Kashmir]


18/51

- -KAS' ' O M ' ' I R J A ' " 'N 0' R IG ' " I N ' " OF M ' ' A T ' R K A ' ,, ' , " , " " , < , ' , , ' , , ' _ ' , ' , , ' , . . , ' , , ' ' . , ' , , ' " , " , ' . ',.t.B~.N~Pandit

Continued from last is sueThe peculiar type of Saivism , for which Kashm ir is famous, entered

there some tirm in the eighth century ' and developed as a d istinc t sc hoolof philosophy in . the ninth century, But it appears that the tradition of theuse of alphabet in heological practices of Siddhas was already prevalentth le r lo ng b e fo re th e d ev elo pment ofKashmir Saivism. It was ad op te d by,;Saiva S iddhas to the system ofw orshipw ith the help ofbija- mantras, Theworship of Siva in the form of phallic figures and idols, the 'use of the. . . .repetition of Sivarnantra, the tradition of worship with the help of bljamantras and many o the r Tintric tradi lions of sad.h ana had b ec om e p op ularin K ashm ir rig ht from the pre-historic 'periods of hi story .T he pec ul ta r typeof Kashmir Saivism contributed a, specia type o f t he ist ic , monistic and., -absolutist philosophy of Saivism to iu and, deve oped its elaborate Trikasystem of Tantric theology, Both such elements! combined into one, are

,.i'being known now as Kashmir Saivism .. It adopted many theological" "elements already prevalent among Saivas and one of such highly impor-

tantelemen s.which Wit': of Tantric origin, was the system of using et ersand syllab es as the targets of contemplative meditation. Siddha-matrka,

",.the a l phabe t of Siddhas, w as adopted by the au hors of Kashm ir Saivismto theirtheology ofthe Trika system and. it appeared there in the forms ofMatrka, Ma:lini and Bija mantras, The 'word Matrka attained highestpopularity in its use for all alphabet land manuscripts are even now knownin Sanskrit as M 'a t r 'k a s " the works appearing in . the written alphabeticalform the word 'Bandulipi' belongs to the modern age, It was coined byscholars of this ,ag


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of mystic charac ter and in the. system of meditation conducted with theirhelp.A coloured photograph of an idol of F ire god, "Vahni", e stab lishe d in

a. temple in Jap an ~app ea .e d in 'Hindu V ish va ' in its issue of April, I 977 ~The appearance of the idol is Tann ic inchar c te r, t bears 'the name of ' thedeity wri ten .n J apanese and Sanskrit as "V anhan t , a corrupted fo rm o ftheword Vahni, Such form of the w ord reveals another Tamilian linguistictradi ion , evident in names like Raman, K rishnan e tc . The name of thedeity is writt n intw o diffe re nt , cripts. ..Japane 'eit is w it en in th e scriptof that country, 'b ut in Sanskri it i~ writ ten in an Indian sc rip t the '. tters,of whic h belong without any daub , 'to 'the Sarada:. script of Kashmir as itj. prevalen at present, though these are w ritten v utically and nothorizontally, in a c c ord an c e wi h t ile J apan se system, of writing. ' t provesthat Siddhamatr _ a , the alphabet of Siddhas, had reached u pto Ja pa n in theanc ient tim es" The tradition of the use of Siddha-m atrka in all re lig iousman rs must have een .carried to ",_ch far way countrie : - y suchBuddhist monks who practised Zen yoga which is a corrupted form of, ~" .. .Sambhavayoga of the Tantrika Saivism of Kashm ir, Sambhavayoga in

'"Kashmir Saivisrn, being aided " : y the impression of t he t he i st ic absoluti sm. . . .of that sc hool of Saiva monism , leads, a prac titioner to the realization ofth e inn erm ost nature of the se lf as irshines at thehighe st ste p of Turya, thestate of spontaneous selt -revela ion, But the same yoga pract ice. sup-ported by the impressio '.' of Buddhist nihilism, c annot Iead b yondApavedya-susupti , a stat of deep sleep. That is the main differencebetween Sambhavayoga of the Trika system and the Zen yoga 0-[ theBuddhism of Japan. It was carried t,o Japan, China and M ongolia by aBuddhist monk of Tam ilnadu who v a named Bodhidharma. Thatexplains the T am ilian influe nc e vi' ib le in the name 'V aphan ~

T he B ija mant-as like Hrim, Srfm , K lirn A im " Sauh etc.do notdenoteany c onve ntional m eaning based on sanketa. The same is the fact withregard to the le tte rs ,o fMa trk a: a nd M[ali.nr~Such letters and syllabh sdo noteven indicate any.thing ' , throug h aksana, b ec ause the conditions neces -j. i. Elsary for its working do not arise there at all, Ju st as some p ec uliar so un dsand their peculiar combinations, existing in. poetic art, arouse certainfeeling in a listener and ill ..minate certain poetic peculiarities lik 'Madhura and Ojas Gunas in him through the majestive po[wer of such

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sounds, known in Al ankarasastn as. Vyaf ijana - Vrtti, so do he B tjamantras, cont .mRla ed upon through some methods of Tantric theologyeveal and illuminate certain aspects of pure f-ccnsciousness, and arcuscertain hidden .iritual powers in a practitioner.Bija mantras give rise to certain wonderful powers in a practitionerand fulf his worldly wants in addition to leading him towards sel ~realiza ion, The. eare commonly used by aJIsects. andschoolsof Tantrism.atr c a and Malinl are the e ements of highe r ' yoga 0.0'[ known to all th e

Tantric sec ts, and sc l ools, These are hi special -roperty of the Trika.. .system of the Saiva monism of Kash ..mir alone, A practioner of"Sarnbhavayoga, using the fifty letters and sounds of M-trka,~'realizeshim elf a the only e xiste nt infinite and pure l-consciousness, not egoticin character, bu shi ing as,an absolutistic self-awareness b _aring in it the ,anife s ta . ionof'the wholephenomenal existence as a reflection o_ its own

divine powers brought about by its own playful and divine will. Hevi ualizes his' iine pow rs as the s ix i e e n vowel-sounds and etf T L from'a' (at) to 'ah' (31':) and discovers all the phenomenal tattvas from earth. toJIISakti, shining as the consonar t sounds and let ers frio . 'Ka ~). 0 'Ksa'(&I). Such yogic practice to see one ' p ,u re I-consciousness as the absoluteinfin it reality beautif ied by the wonder ul reflections of all phenomena,shining as identical with it, w ithout: eve n the slightest manifestation of, ,.di ersity, is the Mat~ka yoga of Kashmir Saivisrn. The ancient Saivasiddhas of Kashmir discove ed it, practised it, attained. perfect success in.is practice and 'laugh .i t to curious asp iran swithout any restrictions basedon caste, creed sex etc, Sddhamatrka 'was already prevalent amonganc i em S iddhas n ashm ir even befo -e the e l aboran devel op rnen of theyoga of Matrka and .Mal . in- and was used in Tan tric sadhana practised withthe help of m stic syllables called Blja-mantras. It 'had already b e l e n .caied to other regions of Kashmir by such ancient Siddhas and had

- - ~b come popular wi - Tan ic practitioner in the South and Sankaracaryapractised su ch sa ,dhana in th e 8tb century A~D~Kash mi r is th U . _ : t.he originalhome of the use of a phabe t in the theological. practices of ..~.atr ..a, ...aliIl!and Bija-man ras.,

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A Study ofVuNANA BHAIRAVA1 & , ' . s utility in modern era

D r. Kosha lya W a lliMy revered teacher Pt. Gopinath Kaviraja - a reputed International

scholar of twentieth century would name Vijnana-Bhairava as one of thethree books 'he would love to read as many times as possible.

o i " . . .The word V"ijfianabhairavaconnotes the knowledge of'Sivaand Sakti.'The work Vijfianabheirava deals with Anupaya i.e, 'Sahaja yoga' ~Thepurpose of this book is Itohelp a pe rson re ac h the ultimate 'b y mean ofAnupaya and be of service to humanity ~Grace of Guru, the study of

. . . . .

Sastras and devo: ed to the discovery of The U ltimate, these ..re 'thequalities lo f a person who is eligible to have the study of the bookV ijrianab haira v a.

Agama Of' Tantra Sastra has innumerable branches air sub-branche .~The work Vijtlanabhairava is suppos d to beconcerned with Pratyabhijfiaor Trika Sampradaya,

According to the Vijnanabhairavaj the Power of the Ultimate is notseparate. from Him.Power and Powerful are always taken as one] ..

Acco ding to Vijflanabhairava, 0concentrate between t h o eyebrowone has to use one's fingers to ,press ears anc eyes tOI wi 'ness the light. B ymeditating on this poin of light, it (light) becomes lone with .he sphere ofwisdom. A person of such practice gets established th rein, This is calledthe manifestation of Parabhairava Svariipa (iq(~{q -~l#\q)~s

V~jnana'bhairava emphasises th e point 'ilia' whereve a person's mindgoes, he should feel that the beauty he/she finds in an object or person, isbasically, the b .auty latent in h is/h er 'own self By such practice he/she can

1~ 5 ! ' 1H i )'n~m,t1 l , , 4 Q < ~ t f e f ~ l ftt;t.f\: I3i t1 fIt1~4'f.~rnf2tlf( q{I~IIfffi":q


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_rain the highest Iiss and realiz e that the w orld, he sees li s ac tually theproje c tion of hil. : ie r own inner se lf ', Svacchanda- Tantra also says thatl o - n e should thi '.whereve r the m ind m akes it 'tID think, f o r everything is. ded b--- ~~ 4pe rva .'. l~y 31\1'3 "

Man ac tually is that Cosmic Ene r g y which is the terminology ofKashmir Saivism. we can Parama Siva. I f a person's mind while living inthis world is, not having the impressions of his surroundings he is liv ingin, he i s . estab lished in him self and that is the highest state in life . This stateof development is t O I b e Iikened to the situation of a ierson who feelingsleepy does 'Dotget influenced by th e surroundings, his situation is midsituation b etw ee n t h o wak ing state and the state of dream. Dine is toprac ti .e to bring this state in one's consciousness when the external thingsdespi te-'being before him /one may appear to one as if notbefore one s~This"very idea is latent ina S10ka quoted by pt. Vrajavallabha DvivedI in 'hise ditio - o f V iJiiab ,h air,iv a6

Pormeditation, comfortab e s it tingpos ture ia,[email protected] s our atte ntion to this point when i . is, ald tha.t I s , e a t should be soft,Hands and feet should be left relaxed. .0 that the body experiencescom fort in the sitting posture and mind, bei -g devoid of fie ..eness andinertia, is established in calmness: A cal mind-is full of b liss and perfectwisdom".

Again, if a person concentra tes on any gross ob j ec t w ithout m ov ing

3. ~ ~ "q1Iftlf!if" i;rel~~I(ltttlW 5 I ' trsr 'q (T+"< f t \ ' q t i I W i ~ r l f t - ~ I \ 9 " II ' i i f 0 ~f'o,

4~ ~ ~ 1 R I r -qyff i ~ . i N=tI~it(J:q'~t4f til t4~" i ! 1 ; ; ; J . ~ Iq " iq 'lfff: U~. ?1~ " /~' ~i5 ~ d ! I f: U a Ifillif '~I'll j - ~ ' i 4 a @ l n - ef t I

l I 1 E f 1 I : I T ,' 1 ,tal i ' 'q{f ~ g~q;1: f I , i l l ' ~ I \s't II f f J 0 1 ' t ' c~ 6. '~o;r~ ~ 1 4 1 1 1 < , ( = t I I ; i j - ' t : : i t qr. aQ 'd1 IQ a If f ~ qfq'q]\ , 1 1 1 r qillP f ~ t { , o ll~~,7~ ''[;r~";f' fttf;~cfi1 e0fdiqi ,~ f:iuilLl'l1

'~ t'IH t ' t r i ' '1 "I(I"[ u If l= I f f fq~r t ) '~~ II I I


23/51

t he ,eyelids, his mind becomes , introvert, detached f rom outer crutches, H ieshortly ' becomes, devoid of various types of worries, becomes one withSiva and idenrifies his ow n self with the se lf of one and all in the whole

" 8creation ~,"That there is no real essence of'mind e tc , in my bodyn~practising thistype of attitude in every 'b re ath, the re w on Itbeany thought-current in sucha p erso n; his pure self consciousness w ill b e m anife st" ,

Desires have D ,O end, Soon afte r th e satisf ac tio n o f one desire, another.crops up" O ne should 'with alertness understanding the trick of desires ~one following another-make every effort to resort (,0 the moment ofUNMES ,A i.e. when m ind ente rs 'from one anxiety to another anxiety, thatmoment is known, as Unmesa, In this moment of U n mesa both the worriesshould be done away with, In other worlds mind should be stabilized withthe d isappearance of the first de sire , C o nse quently "another desire willnotrise.Having, in t hi s manner, bid good bye to the desires, one is establishedin one's Real Self That is Tru th Consc iousness & B] jss lOI l

When 'nodesire takes place in a p erso n, no c rav ing for knowledge, nozest for action ,a t that moment the concerned p erso n fe els, consciousness.and b liss ..By 'practising' this methodology, he ultimately exper iences that, ,be is consciousness and 'b l is s ~I

It is said as many people 80 many minds. When born in. this wot'l.d~itis,v ery d if fic ult to be de vo ido f d esire , kn ow le dg e o rac tio n, 'V ijiian ab hairav ainspire s us' to c onc entrate 'on,one po int and, have this firm c onv ic tio n thatall other is nothing but that Universal Cosmic 'Energy ~ Practising this firmconviction that all other i . s . nothin,G but One Cosmi,c E,ner ,gy , a person sees8~ \P{ fE f~ ~lif ~, tt l ,(4 ,ttl iIqf W i " f i 1 q'l~ ~ I

3 4 f i l l :0 r! ' P t ~ F t l l t lPi! . - fEf f f f n c f ~J I '~I~ r I Ie " p q i1ltl"i4ft= F A ' 1 ' W t : t 1 . , '1 '''II ~q fi41 ~ ~ f t : t '1 1

, f l 1 e n ~I~m. j .qq I~ '1 , f t 1 E fH ~~+ ~ a T ~ ~ I ~ ~ ~I1 1O~, t lP ' I t m r T J U i el~'Nt41'Iqd l i f . f . l 4 j 4 N q ~ I ' .

'~' l{ii iRij('{fn f f C 1 ~,q ~ I f t t I i ' I '~ ~ I I1 1 1 i .~ ~q~ - : n , f C I q I , I i I ! ; o j e r r q,'fdIt ; I I ~ ~ I'fft4!f t ' _ n~l~[ t1 tt1 ffiI'~fdr419T '~. I ' i ~"~1~

_ ( 2 1 , )


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one's own self in ve ry th ing, and, gets identified with Supreme Wisdom,Consciousnes and BHsSl1.

That everything we see and , hear is not the virtual truth. 'Whateverknowledge 'w e g a in b y our senses, m l is :no t with. any solid b a s e , Ult imately,everything is n oth in g but the projec tion and produc tion of the Source-.. projec tion and produc tion of the Sourc e-C onsc iousne ss. Firm ly visualisingthis truth, experiencing it in the practical laboratory of life, one becomes"Siva i.e. Cosmic Energy".

Theoreticall y : ; academically or from the viewpoint of scholarshi p, onemay repeat that Eterna l Consciousness is E verything . N oth ing existsbeyond that; but in rea] practical life, dealing with domestic, socialofficial, politic al, ec onom ic al prob lem s, ,O[U~has to be wise, alert, cau-tious. The daily work is to ' be done with firm faith that in every creatureright from an ant to human being, there is no main difference. Hence,everything i s con sc i ou sn e ss , Consciousness is uniform everywherebutbodies d if fe r. E x p e rie nc in g Consciousness everywhere, one crosses theworldly ocean otherwise difficu lt to be c rossed, Such personexperiencesevery form as his own. form and realizes the Ultimate".

Although th is who e world looks in the form of the Receiver andrec e ived; bu t, when we think about it w ith an inte lle ct transform ed on t h , e ;basis of knowledge and experience, all this looks like m agic formed outof May,a or like 8, painting painted, on pape:r or on c lo th ; or like standingtrees appearing like m oving when , oneis in a moving boat or Bus, 'Havingtrue know ledge of the ac tual position, a person concentrates on that andgets eternal happiness I S ~12.~*~~rq,~'m'~~~'~~I~fll

au(lf!~ltrS1;;;q~i11ftfR{"'dfdl~tf


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Man is not to be affected ei her by happiness or by sorrow, Theelement that rays between happiness and sorrow is nown as cit. caitanya ..That cit is to be rnedi ted upon; one-pointed attention is to be given to that

.Iconsciousnes s that is Siva or Bhairava".To, know the ultimate Truth, a person has to give up the attachment

I with his body and adopt an attitude,"] am everywhere". Holding on to thisattitude with firm faith and an inc essant prac tic e , without thinking foranything else, one becomes happy, takes the whole world as one's body".

,A Practiser of the path of Truth, alw ays remembers his form ofConsciousness and is not swayed by the wave of Rece iver and theReceived, He is a]ways mindfulof this fact that he is i n real it y Effulgenceand Consciousness and not the aphemeral body, He is eternal and d' fferentfrom what is . transitory" ~

O n e should visualise the flow of consciousness in other bodies also.G iving up th e. fe elin ,g o f at tachment with one's own body, one should feel-~Iam consciousness and 'pervade the w hole w orld. Thus the w hole world.is, my body."

Faithful and constant practice of this attitude makes one all-pervadingafter a short span of t ime!" .

MInd is to 'be made without an y b asis-e xt, rna) or nternal and nothough current is to be entertained thereafter, Practice of such atti ude~leads one 0 the ultimate G,oal i.e, Bhairava Svanipa or Parama Sivatva ..A ttaintm ent of this goal demands ceaseless practice of holding on to the

I 16.."4 ~ ~ S:r} ., ~ qrTfllf~1~ ~ ,~ ;q,dl~' f6 fl~qq~lr~lllo~~1

1 7 . r e t ~ .qF~~~ij ~ t + c t 9 1 1 " O O F a '4 ji:~~ ~~ J:P tifU li~~~Z1I~01Q U ~ '~ I[ l ~ , ,~ ~I

1 ,8 . lJ ~ijl tIH ~q : ; , fi~ fa: ~rqr';inQ , c f a F ~ " ; fH { I" l I " ) P ' 1 = t i~C l : l l t i l S t f " f . i it F i t ' ( " O n c f tU " '1 t1 : i ~ ~ 0)( ! I

19', tc t C 1G ~ ~:If i : s R f e i R l ft rq : 1 'iIC i q t\ 1~ tq~'~t (f4 "M . t f t 'b t II cq r t : f 1 ft~ J I ~o~ I,

( 23)


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said attitu de20 ~By firmly 'belisving' that Glod, is Omniscient, Omnipotent and Ornni-

present; I am the same and hold ing on to 'thisfirm conviction with constantpractice in everyday life in every breath, one becomes one with Parama~ "Siva".

,A praetiser, sincere practiser of VijDana~bhairava adop ts an, attitude-like-"Just as waves rise from wat er, f lames o rig in ate fromfire.rays fromSUD, l ikewise al the activities of the world emanate from th,e Self th r t isdesignated in the terminology of VijiUina~bhairav l a s Bhairava'",

That Cosm ic E nergy is the source of samakalpa-oriented mind,conscious intellect, life-giving power and with these three ingrained soul(experient), When a practis r experiences these four as wonders ofConsciousness (citi), then manifests in him/her the real/original form of" "Param a Siv a. In,other words when a,practiser experienced th e ab ov e saidfour situations as the projection of May ,I; , a ll the four situations give wa:yO 'D the basis of the nothingness of M a y ' , ! ; . What remains is Consciou snes(Citi). Under the given circumstances, a practiser, 'when becomes freefrom the various types of 'veil of Maya~ is enli ghtened with the light of(Citi) Consciousness like sun, th at sh ines when it is fre e from the veil offo g~ " In o th er words, incessant practice of this. attitude transforms a

, J 1 ' -practiser into Parama Siva-',".Thus, to 'b e brief" to attain the state of Param a Siva, Vijfianab,bairav'a

presents to the desirous and deserning 'human beings lone hundred andtwelve _ D h a r m : ta s , ., A sincere seeker of Truth if ca ches iold of lone single

20~~~: 'Tfq! f d 1 q ll 4 r f b ld h f i " G I ~ t( 1 1(IG t ~f'iq ("'Ih " i i M ~ ' P ' I , ( 1 ' P i i 4 ' 4 1 1 ~ 0~ U

21 . e 4 i 1 = 4d4 4 1 rdr a : q I 4C f i : ' t 1 , < q : r C f ( : IIf Q / 4 1 i j ~ ~ ~14 ' l Iw+4I24J l l ~o~ U

221 i l t 1 N e n 4 " i ) r q~w~rqwu: Tfin : I~ ~1{ q*~H :nf 4 :t 'b f 1 : f tt 4 t ~ III~oll~l

23. ~ ~ d~I "I f f h < 1 t'4' I" ~ " if 'U e - l 4 ', ,( ~1 1 2 f r ' Nit ' q J f t , a f t a j o!w ~ ~: m I ~ ~ ~ , ~II

('24)


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DharaQa tOI m editate on it, h . discovers his true se lf,In this age of flstless'nes,s" misunderstandings, mistrust, deceit, cut-

throat competition, a sincere reader of Vijf iini jb ,ha ir ,ava can transformhim se lf/he rse lf and his or he r transform ation w ill sure ly transform . othe rs,An iota. of s incere p actice is equal to tons. of mere t heo ri es. Y ib ra ti on s ofa sinc ere and true 'human being work wonde rs,

, .'Thus 'V ijtia na bh ai ra va is one 'of the significant works on yoga Sastra,- ~;.-Acirya Abhinavagupta c alls this, b ooks as. Agam a Siva V ijfianop,ani~adand Rudrayamala Yogaraja, the commentator of Paramartha-sara 0'(Abhinavaguptacarya, eft Is it Slaiyo,pani~ad. Ksemarsja re fe rs to thi .'bookwith. respect.'The Vijffana h airav a c omp rise s one hundred and s ixtyone slow ..

. ~The work Vijna.'nabhairava makes us'understand the significance of Siva, i i i !and Sakti, Just as fire and its power of burning are not separate, likewise, ~S iv a and, P ara Sakti are not diffe re nt, Just as.p ow er ofbuming ' recognizes

# - , ~fire, sim ilarly Para Sakti helps us to understand Parama Siva. Sakti gives;us the knowledegc of Siva, 3.. sun', effulgence helps US, tOI know the. . d - " . .varlOU.8 .' irect lo:n~'~V~...r-- bh i b 1 " '. 'b . . d'f .. ' -. If T h i L l ! k1Jnana. . ,aJ j .ava , e ~ p s c itra In elng s t ead at In rtse~ ~ " , .SWOT : c,an

aptly be called the topmost collection of shining diamonds, This work.transforms the tendenc ies of attachment

The book V.~ jf ii ln abhai rav,a makes u s fe el that a human be ing ' is n ithe rfle sh, nor b lood nor bones; neither mind nor intellect nor limited ego , He/she in originality is the Sourc e of Energy that makes one to b reathe , wal ,tal" live and le t live . The 'm om ent one recognizes , his/her original en ,e rgyand identifies himself/herself'with it " he/she attains the main object oflife,Such one finds the whole C'OSf f i :OS own p ro je c tio n and fe els p ain '1 0 se e thedistressed. nd cannot remain without helping the di tressed, Such one isallDivine Love and. above jealousy illwill, dishonour, bOD.O'Uf. Admira-tion does not inflate him " disrespect and condemnation do not discouragehim . H e enjoys the play He knows Svatantrya and its role, lives Truth,Consciousness and Bliss,

Persona Ities like the abovesaid are in. dire demand 'b y the p re se nt day(25 )


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human society, Modern society suffers from various ailm nts in all the,arenas-domestic, s cial, official, economical and political. Social iervicehas become fobia, fashion" d e sp it _ the fact I hat humani y very urgentlyseeks social servants, but we have tOI transform ourselves 'before wedeserve to be .hie social servants. The book Vijrianabhairava serves as an,apt teacher and guide to show us the way ~

S,A'U~,-U, - - -AS,'TOT'TARASATANAMA VA'L -, IIIComposed by: Prof Makhanlal Kukiloo

.''ransliteration. translation and comm. by Jankinath Kaul ~Kamal',Continued from last issue

~ ~ ~ g ~,'1- f t 6tz1 'lItm(Prudywnna p{thas),a maheivara}

Lord of the Pradyurnna pitha, the exalted divine seat, Kashmir, wherethe nature is at 1-1.r best , i s the selected special abode of the S u p rem e D eity,who i adorer at the Hari Parvat Hil l in Kashmir, 'as glory and grace 0'_.. .Vamadeva ...Siva, This abode is named Pradyumna Pitha _,the seat of thegod of love. Svami Laksmana Joe was-an embodiment of that divine love,Looking at him , made one's mind. still Si ting near him 'was itself a: epspiritual education. Falling' within 'the spher of his beatific vision was tobe inworldly elevated.

~ '~ . ( = 1 6 1 f ; : n { ~ ' l ? r W " {[Sarviintarastha Bhiuesvara)The indeweller lord of all creatures. Purity and spirilla) lustre that

emanated from the very being of Laksmana 100, seemed to rule the heartsof hi s devotees. May, whoever came to him felt very much drawn tow i rdshim,

(26 )


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~~. 3i q(Ift:r4 ;;Qfrm,Vt(A,fflarllb/1ivand- o 'meres: 'llTU)The lord of immorta l b ein gs, given respectful salutation by his own

un failin g powers.Guru Laksrnana w as the 1 .0ri dof his senses w hic h obeyed h im m irac u-

lously in 'being bsorbed in hjI" Supreme Self.~ 'I f . ' * I l l O i , !~, Ia. : r 'i4'Trrq"lf(Jvale~ladevya dauabhaya')Who ~sconferred the boon offearlessness by his chosen deity Jvala

Bhagavafi .'The c hose n o rfam ily deity efSvami Laksmana Joo is, JvalaBh,a ,gavat i

(Khrew, kashmiri), SvamiJi was so much. devoted to he deity tha he wasgranted ' the favour of fearless attitude towards all distracting agencies of

I

"Igno :ran.ee . .I~~., = a i 4 l f t 1 ~ c f $lall;:nCh(Devadf.u"dl' ! 'va BhavantakaJThe suprem e effulgence that removes all kind of worldliness,The shining glory that adorned Laksmana Joo removed every kind of

limitation or narrow-mindedness while being in his presence. His rela-t ionship was b oth human and spiritual.

~q~'fif a I f ' t ! i i I = t e \ q f C f M ~[Samvi tsvari ipa Vilak~a~la)The perceptional Consciousness that has 'DO mark of distinction.The perception -I Con ciousness of Laksmana, the possessor of aus ...

picious marks iSJ '0 'vast and infinite that it speaks of no distinction thatcould bring it to' limitation,

~,rl9~IiN < l ' E [ 4 T i t &II r ; i f 1~(Hrlpadnw.nJryu-Vii riintida]The sun of the blos sorned heart -lotu s that gi ves tranqu m l repose.


30/51

Guru Laksman 's heart, filled with divine love, gave repose to theaspirations of his de I tees" No words can describe the experience derivedfrom his glorious presence,

~ , & , . 4 = I ' qfrl f t 4 1iIqq I I~ir,;rI (Samas ta Sa iv li i'gama ' ' 'p 'a raga )- ~ ,One adept in all the Agam a S astras that explain the Supreme Siva,,1-1 _Saivacarya I s arasvarapa Sri Svam i L ak smana Joo had mastered all

the sp ir itua l injunc tions regarding Saiva Tantras that pertain 'to Supreme" '"S ~v' : ' He had ove r- all know edge of ,S ' preme-Consciousness,

, . "\~~~y , t t ' i t 1 f1 . : tl l i{d , E t I ~(Prasannadhamamrta-moksadaJ, '1, ..Giver of liberation at the cheerful seat of immortality ~Sitting in the very presence of Guru Laksmana jave practical experi-

ence of immortal liberation one felt S'O cheerful with him that one forgota11other thought- which. his mind could take away from the blissfulsituation.

'~'O; tDl '"q-q=t=nq(Ramya-hrdYG-p,arantapa)The pleasing, charming' and de stroye r of enemies,1 was p le asing to _e w ith G uru-L aksrna :a alway and e ve ry time, O ne

got peace where all inimical tendencies w' re totally put off.


31/51

8 f i t , ! = { I ' i S l I t t V f '4 , '" C I ' ! I f f 1 i1 '( I :dish", .- '-34fi!CfiI "11611141

u N t rnn~tI} ; ; ; f jmlfl~ ...f:r~'4q Iftfeti'jq~rifllifH~ J " - ~ ~ ~-q"t.,I)I,.q


32/51

f i r g ; q I ' -"1Ii" ~ E f'~'lit IiriUll: ll ' f t t 4 'T II \fitliT F S h ~ r T l t i ( (tI;;Zf- ' I I i j l b , F fc liilf l ~ "If~: U ~ ' IU'e't{ 'Ii Ir~- ' 3 1 t c r ' l l f t l t l c n 1 ~ {4 ' I { ~ l I T ~ I ' c i 1 c i t fifi I ( ' ~ ~ m ~ ~ c f i T

qmi' ~ ~ r ~J '41' ' 1 ~ , ~ ~ ~rIR' i f q : ; f l. 4 ~ I . r m dl:r ~ ~ ,~~ ~I~ l ,l ~~ ,~ Q l I 'Q . f . , ~ I'~ '. , .. _ ~ ~ 1.:1111ll1 [ ~ " t? I'J d a n r U I ! i i i ) " 1 f 4 1 ~ ~ m o m R n 4 1 ' ( d q P E l ) l~ ('ill ' i f r ' F ~S M;q'1 1 1 ; : 1 ' , t I t I fI " f i t,~% ",-~ " tf1 fr ~ ', l i f f t i ~ q,i- 'q),~rjI'~"&f~ 'c 6 - m w bJU d re i If G (1 ' u . : 9 T 1ft 11 j = qqrr ' \ 1 1 1 ijl11l~if' 01l c t ? t ~~Ch( 'rq~lI:q(U~) ~ ~ i ! f f t m ~ " 4 4 ~ ~ ~ 1~~~~~~:~~~'~~~ C60 m 6 '1 ; 1 ~ , '~ iih3 ' Q c n 6 1 1 1 1 ~I 3i9QPll_ J , 'v ~u 1~I I ' ; i I I " '1 Q Q ' _ . 'I - : . ! "I~Q"1"1 e n I~T'{. ~ - , ii, ,ij, . ~ - ' i > " Q ,_= 4 d 'if -i j f t v .R ~ i i 1 " 1 i'M, ' ; i f t 1 1 @ mWIt~~WI t_;~ t t l qW ifldt ~~'~ ~t11ff (64q 6Tt) ant I\\i1'I\~1 h ' [ \ fQ: - i l G + I t f O I ' : ~ F C f i Z I t "1i f tQ 8'W i I,q: f t f i tit ill;pQ- rir;~Q' " i f i T i IT'rtvr eh q: I. . Iq~ ._'II q4 ~' ' f i 4 ~ti1tl1(q"tn err ' f ' " l ill i G Q j 1 ( ' 'i 4 f f A~ i R ' " 'ta Ii1 ' " ' 1a til ' 1 1 2 1 r~ll t 4 ' f i 1 - = t r i ~QT 1f f '1l11 11l~ , ~ " ~ a t I t 11 1 1 2 fT ~ ~ qir'~ iJe :lf i4 C f ) f i(,f t iJl (~ ) t - ~ ; = r ! ~ -c n m tt. 3 " t j"ti < if i f li f '~ ' I ind m ~ ~ ~ f C h I tjr~-~ qiif ~ mf1 {1 1 ~ m~" i t ' fJc..21~ ~ ~ Irrm ~ ~ ~ ~ ~ m ~ 1 f 6 " iillH i,qw. ql'lil ' 4 l r ~

~-Q 6 f i IIlcR f i R r r ' ' l I T e( : t fQtlq;{ 'B"tr( - m - : r I D e ,e t ) ( 1 1 1 W~ (d~q}tr-f;,q)f~Be1"~~\Jilj~ ~ ,q , - m t[ m" & f t f " F ~ , ~ ~ ~ C f l i t ~ m l ,

a:n~r t O ~ . ; : r f it 1 1 1 1 jq it a i i h i l l l f i ' " 1 1 t 4 h l c t "~ q II a W " W f i n ! l l l 1 4 1 \ l I i lf i i4 Q a t IWiih I = t T l ~ 1 I : I. 6 1 f ~ . . . . . . . . . . . . 'l"lhhlHltttltf:fi,f3ill'H q t J 4 1 i t PI 'H F . , it: " \ n f i J :w C f iI , = t r H ; : q : 'I I 'g I I'~ +E 4 ir& ll'1 ~ '~ % R ~ ' t lf erll ~ '1~ i t l1-


33/51

~ ~ i.tffl'~ , ~~ mffim -gCfi~,~1f if d~ll t1:WI~fiI(9II&ta:q-Mtn6iH a:44I i ; (~t r c q - 1 f 4 r:m~uP n fir" q9}~)t:t" f& 4 \f I ill ~* t,a Q f tn 'tqqm 'IflI' 'Qt:Q1 flefll ffi1i1"~ChI(qal: R f a { q , tl a l { < f ' f f - f ; "l'm ";s(I,a .. ~ r . , . a h ;II~IJ1 F T " ~ ~ ~1 ~ : W } dfct'Rt lAS, l t , a : r 6 C f i r ~ c { 'p ; H 1 r ~ ~ '~ e , t i ~ ' i f ~

~ ~ G 1 1 1 ~ id iC I l 'r JO lJ- a > I H J I - : : n f t ~ ~ ~ f c r m q (aq tclltfil fl iT m f . : r ; ; 1 f f (atq"il )~~t~~f~~tl (q-'11cif,)~m~cfitltijfU ~@IEfi(J,~l{2H~6f)m;mf f~ ,


34/51

&~f4 I f4q : i ' {:jeti@q i - t m ft .qfif e r i l Q IH Ch l {m t 31 " 4 I D l J ~ (4 Efir ~ ~ ~ " S 8 f f~ I " f f J '4 1 1 ( U U ~ ' i9'1PJ."&Eh


35/51

'~tii ~ p~ 7 U 3lfl ~J q Cfij R "~ ' e n ( E n < 1 1 ~ I ~ ii i dt" l i f t i ~ iS I '9 ~3ijt4I(", ' c f ; ~ f{1~,~'-

(~) f~~ Cf i , {?q" r = = ~Cf l . ( ;q : }~ 'pq : , t i ~ f 1 f r ~rflCfl trG]~ c f ;" ~ l q " l J r 3 " 1 1 (4 ~J i f cf; ifft it P e l f e l i l ' g , ' C f i I ( C f it , C h , ~ 1 1 q;r '1 1 q~4i~I'tJ' ~

(W ) ~~ ' " J I ~~ ' 'tt1'f~t1t4 (!J~fid,fq) C fle = t : ~ 5 q C P S } I t ; : t 1 =fEleti,@f:'-31~'q{(4{ mtm" ~ it~~ C f l ~ ~ a i f c n r'~sq 1 1 i1 1 1 l{ ~ tJCJ~ q;'m21 (4 k it r ~ ' ~ C h ~ i1 1 a f t q;J3ltfl~1 'eh{ c iR'~ (~ $F~q~l~~ ~ ~ ~)C h ( ? Q 7 i Ii i. fiT ~ ~ q)(cU ~ ~ I O n ~ n a q; e t q II iq I I { q:it f i t ; d f i t " < I C f i ~ I f f~II

tfi Me t : f~ n ~ - 6q Iq I( 54 ~I I ~ ~ ( ~ F . R r ~ b f i @ tP i l a U c f i t ~1Slr~ C 4 ld T ) Rti4 111i9 ~ ~'-~@ ~~: ~1Cf } t iG: )~-aq~ 4 d l l m c i 1 '1 ~~'lll==a~t-~r:"-~ ~ ' H - < l I ' l i ~P(I1Jl if ! t t u 4 I C l J J ~F~2 fH ! d L l t4'4t:fI ~ fgg1til'~ a t f g " f f i ~ ltS lf ~ c f; a : n F t i " l i 5 f i~ e fiT ~IQllr t'l'm~~'1l: "fq]~~ r E , :&~,(i a{ e n tJi I t t . fan i l 31 j' t 1 R d f i ' ~ {U IrititftnilCfit~ f 2 f i m FC i{( ;I ', ~ ' ~ IRt i ,q rH ~"ID(r qFct ' [~t1 3 1 ; & f1 : ! h { u T i " ~a l R : a q&IM~ c f i t lI~1htld] ~ fi IBi r c f i lIT?1 a u fM i 1 a t 1 fli G il fl2f~ tfi're6(~2lfrl3~cbl ~'QI~I& ~t111 if'~ ~~~,~~d~1'C f i T , 'qf1iEfi ~'-ij, tia;qui q;(~) af[cf ; a ; i ' t 1 { { C f 1 T a:HM'iiU'1~ ~R t" i t at Ic 1 r f t f ; " ~ ~ ~ I ltft ' e n ) tIft'i I q l if ~:q '~ , : t ' ~ ~ I i' ~ 1 i l3 t 6 r : q - - - ~ c q r ~ Q O f i I( iI t , , d h ql,HiJ4'IIi(~ret, ;flq,fl tf ;6mI

. . . : : I Ic t l ' Q r l ' 'q{ q '" 1 1 " 1' ( . .' . '" . , . ' . . . '. . . .. .. .. . I I' "

( 3 . 3 )

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(11~J'I 0 I C f2 1 T ~ d : i j '~ C f i T ~ l { 4 m n t t \ i1 ~ "lJ6 \ i1 Ii l r t i r f f r ~ ' - f f i < f r r f t q:itf lqT f~ lqM , "E fiT ~ ~ 8i~~~l l f f f tenit~ ~-t1l t '~ " i f f ' Q ! '~ l q j ' if ~ mit q ! 1 : I f f l ~ ~mwm tl

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~ Cf;~ ~ ~ it !jtict4 ~ ~ 1J.~i'lt$ 'q;a~ ifl :-'1141 i i { I {{tiNt! M ~ ' ' i 1 i 4 f t l C l I 9 I t . , t m ; ; : t ihY qh l :I .t 4 F a 'n:'~ t=t . 'M t = r ~Qr l f f i I S t t IIa n s e Q tI 'f I "I l ( ( I(41 )


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!IH~ T 1 t ~ a f i if'm ~'f{r~~~~ ~ a m ~'iI~I~i ~"[~11ftli~ 4 : IIJ {IG l it l Eh:rtfrt~ + j{ P.4 I'~ ~ ~4Q f cN i t q 'qi 'Ef)I(of ~l f (16I f f i i 'n'~ofi'Qiq'(P4(f~: ~'(4ql~rf I ' C h : t i ' r t : f i ~ \ l1 ~ d C f i , t 1 ' t i 5 I : ~ 1 4 \ " ~ > f ~ ri ' 4 7 1 C h l ie n ~ Hie i l ~ i " 4 d R f l ~ I '~ ~ ~f i t I & q & J Q I i f r q r e u if +q P Q 1 1 J l 1 ~ ~ l~ {411G n'{ r&r~ ~ ~ r ~ &~'Ilni8l T o U t } W I " 'I L i e t 1 ~ t ' l " C i f i i l t f i, ~ i t ~ '~14 5 ( 1 1 it d f i I le t i ~ ~ ' " Q " i W r f i t 1 1 5 t lm" Iu ~ Q ~ ot 1 ~ f( U f l l l r~ 14ta( I ' i1~ f m - (: : q ~ q m'C1~Ol u i T ' t t l ~'QCf1I(~-ftp2il q(q(1 cf.i~if . a ; r q t 1 R d ' tR:-~ t C i 4 ( i \ q f [ i ! ~~ I~n~ur~'q--if~(Ici1 c n r 3 f q ~ 1 ~ 31F~,cfq;: f i l :qa a r t t b eq ~ l~m l:i~lu~ ~ ~ fi ' " " d ' il + I T ' : I ~ i t Im~~~ fI 'fI ~ c f i T t ~~ tR i4 1 ~ , ~ ~ \ i1 i ; q m '~ it3i ' " " \ 1 , ; C , t I ~titm n t 1 8 1 , G : I H ; D ' ~ l ' i f f F R " I l~ fE n i~m'l~'d ~ 1r' (tslell\u I ~ $~fft~m~d f I T ~ ft, 74 Chq "J$h~~-$ti Ii1 1 [m t~(4: f j" I I, ~ m n ~ m ' ~?fi , a q l f r l lR ~ '~ ' I a m : l IT ! ,~ '~ ' r . f iT j ~ ,~~fijj' e m ~IIII ~ II sq'i} J A c t ~ Q Iq; F t l q:ii' t9 1 'It 'ill~ ~~ 3i~( ~6nll ~I lir C f~ ' ~ 8 t1 m ~d f l H ~I e t 4 dfil 'p~l=fa'1Ir it'lit m a r: ~ ' I a ; e i l c f i 1 1 1ti~" i t p j P c i i JU i f it~ C 1 1 E 43i I fH t , 6 1 e : ~ 'qftq r r ; fI t r m ~ ~ 3 1 1 f M , q ;~ fiit .1 tH t~t 111 ' r~ l~1 , " ,~ f ( (1~ : 1~ 'H ~ F c l i@1 t~

t~1 l1 fq ' 'q r m + iH Iiq;f{ ti'1 1 ~ l f l : r Lilt Cf i 'ar Y :+ i4 1 1 1 II~i'l3T'~'V'~ W - a t ( : I ; : J f ' e n r e ,4 111 4 1t~ ' C f W \i:~ I - q "=1~ , {g1m (~lF~q;

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CALE'NDAR OF FESTIVALS O.FISHWA .ASHRAM TRUST (1997~.19'98)

Feb. , 14 . 1998 (Saturday)

-NAVRE H (Ist Navratra)...anm a D ivas Jay anti of IshwarSvaroop S W/am; Ji Mahara].- ',," '"" . I ," . J{L ~.Ii. . I .'. _a..I ~ I-Varsha of IshwarSvaroop Swami J; Maharaj,-G uru P urnirn a (A sh ad. P urn im a)-Shrawana Purnima-Janma Ashtami-Pitra-paksh Jag of SwamiMehtab Kak JiMahara j.-Pitra-paksh Jag: ofSushri Sharika D evi Ji

=Varshik Jag of IshwarSvaroop Swami Ji Maharaj,-Pitra-paksh Jag ofSwami Ram Ji Maharaj.-Janma D iv3 S, Jayanti ofSwami Mehtab Kak Ji,-Janma Divas Jayanti ofSush ri S harik a Devi Ji,-Janma 'Divas Jayanti ofSwami Ram , Ji Maharaj,,_Varshik Jag ofSwami Ram Ji Maharaj,

=Varshik Jag I Q fS h ' s t ! . . k D . J '~shri Shank ,aDevr - r,-Shivratri-Varshik Jag ofSwami Mehtab Kat Ii Maharsj

April B , 1991Ma,y 4 " , ] 9 '9 7

(Tuesday)(Sunday)

May 9 " 1 ]-9...7'/ ' " .. ' '. , (Friday)July' 20, 1 .997August '18,1997August , 24 ,~1 .997Sept ] s , 19917

(Sunday)(Monday)(Sunday)(Thursday)

(Friday)

(Tuesday)S - P 1 t - 3 ' 0 ' 1 1 9 9 17","",. . 1 . . .' .. , , _ . : ' . '. . (Tuesday)

Dec, 26 , 199,1 (Friday)(Monday)

- F ' - ' ' b - ' f 1 4 ' ] 9 ' 9 8 - ' e " . 'L'~ " ........Feb -e 28, 1'998~

(Tuesday)(Saturday)

Sd/-Sec re t a r y

Ishwar Ashram Trust

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cJlheller Inb~rmony wilb n lure

BUDCO provide I op ion ..Show yO~f.r concern ..Join the environment- fr iendly sustainable shel ter movement.

C ant. . , '.a , .' ( j ) f the ne a re st 450 B , ildit. I. eel- t.e . or. 'UD'C . office.E c o-tr ie n dly , a p pr op ria te , d ur ab le , e n 1 e r ' g y saving aesthetically p le a s in g a nd c os t-e f te c tlv eB uU d in g M a te rla ls m e r: Innovat~ .v,ehau.s~ngin urban a nd rura ~ areas throughoutt rndla. H ude c e ncourag e s use of [ l l o c , a . l l y availab le re sourc e s and was te rra te rla ls such as fl yesh, rice b as k, coconut pith, a',gri-was,t,9J wood waste, sis-all COif & g/a,ss fibre, cla~gypsum ! m ud, sand~ l kne, stone! bamboo e r e , and indi:genous construction t echn lqueswllth emphasis 0n c e a .t In g c le a n , green and heanhy bu i I. e rw l ronmen t ,

H o u . .in '._ & . ban Development Corporation Ltd"

malini april 1997

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