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YearDndol ~7th, Ian uary 1997
Abhinavagupta about Mli'linl
'q;ql IId, 4 c : : . q F U r v i ' , ' ;Q,1(fq14q'lll i I , 1 t a r m II I
qIIiI41.• '1 ' I II fti" iiiIIt o t ' a f t ,q Ilft'r.ft ttr II,S ius: -D - ~ ~. /' "n'. mi uevus evervtctortous. n unum
with her all the treatises of non-dualistic
order achieve the nature of divine potency.
T~A,;A". ,XXXVI I
ISHWA'R ASHRAM T·R.USTIS ,HBER (NTSHAT), SRfNAGAR, KASHMIR
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Board of Trustees ,:
Sri Inder Krishan Raina,
e (Se _etary/Tnestee)
Sri. Sam vit Prakash Dhar
Sri Brij Nath Kaul
Sri . M(),h~u)K rishan W attal
Edi'_oria.1 Board ':
Sushri Pra bba Devi
Prof. Nilakanth Gurtoo
Pandit Janki Nath Kaul 'Kamal'
Prof. Makhan Lal Kukiloo
Sri. Sam Nath Saproo
Sri Vijay KUIDar Kaul
(Co-ordinator for
Delhi & Srinagar Branch)
P,ubl 'h lutTS :
Ishwar Ashram Trust
Ishbcr (Nishat), Srinagar
Kashmir,
Sri Bnj Mohan
(Co -o rd ina 10rfo r J ammu B ra nc h]
A dm~lRistFt ll l" "ve O. f. /ic 'e _~
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Canal Road
J ammu Tawi - i O O O r 2 . ,
Te l ~ ~ .5 '5 .5 7 55
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1'-17Kalkaji, NIf;W Delhi ...1 1 0 019
ra. :.4302.26
January 1997 '
Price :: Rs. lS~ OO
It) Ishwur Ashram Tru sl
Produced on be l alf of Ishw ar A shram Trust
by P ar amo un t P rlu to gr ap hic s, Daryaganj, New D elhi-Z . T el 3 2 8 1 . . 1 56 8, 3 27 -1 ,5 68
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4
l. Kundalini Vijtlana Rahasyarn S. Qlni Laksmana Jooii
Mah a raj
t». B~,M Pandit
6
Kashmirian Origin of M,arrka 1 2
3~ Abhinavagupta' s Bhairavastava Dr. Bettina Baumer 17
., .
5,. Saivism (Kashmir)
~Sh. T.,C~Tickoo Badshah
t». B ' . , N~Kalla
22
'24."
6., Sadguru Astottara Satanamavall
Composed by P .o f . M E L~Kukiloo
Translation & Comm. by Sh. Jankinath Kaul Kamal 29
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]4~ Fr rm Ashram Desk Administrative Offic,e 4S L
2 Mohinder Nagar, Jammu
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c J 1 ~ Y l 1 i f 3i~{('~ til~I if I q;,~J O i ~ 11 'il~t t ~ Iit""q~ f ; ! f 1 R SMIe n ctI (iii 1~C h { C i ; $.~'~
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~ ~ ,"a.1H ;t:Iifi r c t j q(0 I 'fU C1 ' i f "Ell{ ~Q C o , r f i l l ( " f i f i q I ~' ~ 1 " 1 . 4 d ~ "4 it'd, ( + i f l l '
Qq; l~ lP1 ~'n1H1 ' E f i ~ c f i J: l lr t1~:1 cfi"iR 3 t C f i it ' m am trt "From Ashram Desk"
o F r : t i l r ~ ' d f i ~ ai'i1m f n 3lif O 1 l~ /;;~ ~ I'lrt1 fi4 f~ " it~ ~ an@ ~Q,fg,d
' F C f i ; q I - ; ; s r r 'lID ~ 'I 'q I~d tf i 'IU I 'ijq1 ft f ' f . f wq I , ( 4 en ) ~ - a r , ; q , tt,m l i'~I~ , ~ ~ U f t m f ~ ' \. .~ - ~~*' ."i{q<., a:n~ ~ e n O1IIE 1 'C fiI ;· '3 '1 '~ ' ~ ~ ~ @ " a t 1 I ' 'q, 3lf1l-fll(1 Q '~ ai lq-~~ '
31'l~ (i"I'1I'm it 'tHfel;fl ~ lIajii~ l i c r l { ~ ~'G'drai1 ~ I~ c f;C fiH IlII ~
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3fJ~ Ch( f t l t '~:a~Efa '~&on 3llf~ a:t:!Ii!J1 a = n q E f i < N'l£irr$ a,O~'G~, '961
3 4 j"€ fl,e: ~ 3 ' I , i = t i ' l f f i ~ '~ lqEh { It J jCk1 e1f~T~in~4u~•
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(Part IV), _
I .s vara Sva riipa Svaml Lak$mU1JQ 'Joo Maharaj
Continued from last issue
mfr ' ~!.tR iIh h if iC i Hl1 :f t4 till~;oft g IU I t J l An-
r~rft4W1lfltf'QI'' ' ' ' jrrt :q;h ~, ~ dWlli\
'd(1 : l i t f l ; q q fiq' ; : u t \ i E t & i ~ 111""I i E t q Rigq~f f l l. . . . .
nau4i & 1 ' \ . 4 " 4t a lq iI" l at... : O : 1 Q tI i " ' ,: ttftill J;t~lIlttll:ql lfn I""
(Taro mullidhliTtJ Cakrl1dutthita ntadhyavlihlnl prat1Q Soktir
dvitlyam tBlibhis .rhanagatam Cakram Vedhayar i yadarvaiiita
tatoovifiyatftap'i nabhicakraM vegena Sasabdam pari'bhrtJ'nlati.
Tadlinim )'ogl yo.u,g.apad:JenaMytJ~cakff lyOt,h par ivanal1.adasi j 'mQn,ubha'Vat l~)1
-
ust a fte r that Kundal ~ nladvances from the milla dh ar ac ak ra a nd rises! •
to penetrate the wheel (cakra) which is residing at the navel, After tha
pene tr ation th is mi ila :dha ra c,a k r a a ls o begins to move in v elo city alongwith
sound . and , at that time yogi does . not feel that (nabhicakra) abo vc is
moving ' but he feels mulidhara· cakra is also moving i.e, that yogisimultaneously experiences the movement of both cakras, Yogi listens
that sound and this sound produc S joy ~(8va rm n relates thi .f rom his own
experience)
('''';(1 fI+44)1lr.=t:giOI. v , I i 1 s . . , H \ r ii,hfih\ ~ttftUtl ail. . . .,- E'tEi f '4 tiitti •iiU fH , ~'lI" i i r4 t U : , i i a Q f i fEll f q
I t t " " tqftaff1~'flq1i1,tiira I
(Tadanu tasya yoginalJ . p . r i1J.a-Sakt irnabhi' Cakrii t l l , S am uttha yta v eg e'nahriccakram vedhayitvordhvam glacchati~tada sa yog i h r ic chak r :a . ryap i
vegenQptarivartanadafiiman,ubllav'{ lt iJ
Now from the n abhi cak ra this breath travels in ths form of kundalini, I.
upto the he art an d pe n trates the cakraresiding there, This eak ra i known
as th e hritcakra. Afte r 'be in g , .•enetrated, this h it.cakratflakraof'the heart)
also begins to move rapid ly w ith sound and he feels not omy the
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movement of OOt cakra but he experiences th e movement 0 ' _ , nabhi and
muladhara cakra as . ell.
E 1(1 1 : Iq ;;Ua 4 : ¥ J I t *1 ' I I I f n lIT ' I rGQ f 4 d l - 1 " ~ 1 1 1u1 4 ' l f i n :
, C h U d +U I P f • •ri ' i l l t f i l t r : r 't~Z I fef1P l a i r i '
i4d1W ~ " r "t'llffi1,&I,A¥llfi' dit - i : l * a 1 f t r
a t I t P I ''qft:,ij r l d - - - , N + t I ' 4 " \ 'f l l " , ' 1{q 11illC l J n i i l ( r a l q f r t a
(Tatah ka1)~thasthant1mliptli' ,samadhya " ,an in i pra"a iakti lJ
KafJJhast .hanagatam Cakrameva bl1rumadhyasthiinagatam
Cakraiica vegena v',edhay,ati y,advaiat te ubhe cakre api
vegena pari varte te ityasya yog,inal ,i evan ubhava gocaratvameti}
In 'thi s.way respe ctively 'b re a th in the fo rm o f k un da lin i penetrates t h ' .cakra of bhrumadhya found between the 'tw o eye brows 'with veloci l.
With this penetration both of these cakras begin to move rapidly witn
sound, Thi is what the yogi e xpe rie nce s ~
¢ril~qald' ; q i h bFlI fCt 'Q c:(iiQt=ilT
' 1 1 1 u ICfi,us t * 1 ; f r f iCl~'1<"11 qi~ ilih,l'QIPf I~II{'Ii..
\[q LA f i l l . , , , nil;;h q,If=r:U;If i1 : q ' t : H I~J
iiI.ihE O r I i ' , t h a l l "Q W ., tt ~.Iiq f t 'i ! 4 - R 9 t E \ q € itQ1'1q f H ,
& 1 ' : ( " " '+ 1 ( " 6 1 i I ' , P , . . ."fbt'llill!ftl4C1: .' . W i I J = d '1
{ittham bindusthQnagmam Cakram vedhayitvayam yogyasyam
p ra ~ t1 kutz4alim 5p 'andana ria ia yam mu l,f Jdh ii,r o. cakrasthiinadg rabAya
bhrumadhyasthii nagata cakra paryantiinam Sama8ttlnam
Cakr i i ~am yougapadyen« savegam parivartanaru patvamanubhavQ, t , f ,
Yadananlarameva YoginamQ1)i'mlidya~{'l1 siddhaya/: l Samairyante',.)
Tt'f in this way, . 3 F t " l 1 l i i t this Y o gi, a : t ~ i s n u l c i f i ugf(1;fl ' ( 4 = + : : " G~nliri~in t h e state o f manifestation o f Pranakurrdalirfi ~ ' " S ; p q I P \ t J l d " E l e 6 ~!4fl1C'i4I'-
II! .1
having penetrated the bhril-bindu cakra, 4q ft q=d" '"1 +,qeqQ j'" lbfRT - experi-
ences the movement 0_' 4H"if t '1I:=tr " C 1 a i f uli ~ all. these wheels, ' l t1fl?4l{
~eh";IH;:Ui1I(\::q t"lIGlftll~ 4 : " f u 1 J l i " - right from Mii]§.dh2Ira -0 bhru-madhya
cakra t l a ~ ~.lf4il~~ Simultaneously with velocity just like a machine,
tU::AR1I(~q - Then 'right from that very moment. ,~in'I·1'ltlrau:n'l!Jt4~.q;.
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fI'41:~ 'lI;d - the yogis experience the possession of a:rfOl1ir etc, eight yogic
powers, 3ifUllil ~ "eight Yogic powers are as under ::-
3 1 f1 r I " l1 - With, this a Yogi experiences the power of becoming
invisible,' f ! f f6 l1 : f1 - It is the power to bee" m e as ight as a feather and can easily
fly in t l . e sky
1 4 F ~ J i il I I ~ With this Yogic power a yogi become very large and
produce ,"a body like that of t ; ' j J l 4 1 1 i _
, I IR'I I ' - With this power a yogi becomes very heavy sothat nopower
on the earth lean move h im,
' {f il ll (i1 _, It is that power by which a yogi experiences sovereigntyov ·r thi s w o:r d~ ~e acts according ' to his wish without any interrup-
tion,
(vi) m- It is the ,POW'_f to be , in different places. at the same time.
(vii) 1 '1 P 5 h tU 1 - Wi h this power a yogi attains full control over his own
system.
(viii) QP1lfi j - With Ihis plower evr ry one is attracted to yogi, and every
(i)
(ii)
(ii ")Ill"
(iv)
(v)
" one wants to b with him,
at y ; f t qI"14 ~ i f 1 ~ IRI;II {I€ I+i~ a n ; : n QW- :q ' i if1A q I~: '" i1"'it I o n iii
a '" iiM6lf~~
~ " -:q "iifQ ;Q T rt 5 4 ] H 5 1 f . - . : * ' f q H II+llliitllll:flq(1f C h E t I T ~!i gil,,": I
'fitl&:ltzl '£:I1Jil:t~\lfq4\' '\JIiltiit ~: I
4 "'lfU ~q lr((iih lft4 r;C.: ' '. .( ~ ~ 3 ! f w f , C f i t l~ i I e1 '1 t i ~ ; if) ~~!i '-:~ ~ ~ )
A mutr eviisayan» V e d l1 ad 1: k$ - v ic ii r ii VQsa;re A cil'ryabhinavagupt.apiida ~l S rl
Tantraloke upodvelayanti-«
Y,edh,adik~"i l iell b . o . 1 1 r l d h a tatratatra ~'lirup'i,a
Sa cabhyasvula Karya yen ordhvo rdhva praveiatas:. .
Sis ~QS)'acakra sambheda pratya '.0j ii.ya.te dhr,~~vra~
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TA. XXIX cp.237=38 Verse
ye Ila~li Ina,dika Sidd'h il z . . . m ,
, .
a : t~~ql~ '14 --- th is ery m e' ning, : : e 4 1 ; : t t tq f ;: u - has be. n exp ....n dy
at I"i:Hllfftr1 a t ' ! 1 f t q h ~ 1 : - Acarya Abhi . vagupta ~ d ; : ;; t I t1116 ~ f r i t " r i l ~~J~ i~
- in Tantralol a's Vedha - dik~a (penetrating initiation) Chapter He- .
exp runs :-
. ~ - and ~aJT :- the initiation of penetration P 1 = € \ f Q e r r i~sc ibed
'qm,- in different ways rrs t-m f ~ in th. Tantras , f ll ~ r" 41 \H24(1 f€ f i~q f . .. ..Here
the yogi has to experience the initiation of penetration ~ - b,y which,
d i , · ' F 4 1 ~ Q f 2 i ~ I ~ d ' : - h e . rises from OH,C cakra to another T r i " i t i . q ~ w f l f z i T t S 1 1 , : q a
Il '::- and simultaneous 1y experiences these cakras in mcverm nt. ~- by
tb ~s 3 1 f O lq lR :Ch l r~ r4 : : - the eight ,great power of yoga namely 3 1 f O l ' 4 r "tIfttu
etc. a e possessed by yogis. 3i'414(1 ~Fd4ifi-- Unfo n nate Yog i ' . ' .
ence th e state, of Pranaknndalinr in a second way ~
¥ l611 F - i i t{: 'II~li'{fli~i1llZI'''IIgil,i'Ir : r .
q t~ ' t i l ('t I f i f f iq • d R q; o e ; t i 4 l ~CI ~ I f8.ft " 1 " 1 1 " . \FITI"i~~l""III""ftoftoriiilr-.:p
' l ' fL! l l t J ! I ( , . . .I I fi " ' i : I&i ~U qfw, 1 " . f t \ ilJt IIC " ( . . 4~1i1 ,1 : - tIq.
(;I, I,&t· ~ I " « 1 E h U d fill....l1 1 ' ' E l 9 h J wffr ",{<'IrQ I '{MP i 111Cff(,
3 1 1 f . i j j M I P t - ; a W i I I f U ( + I : t . ' I i i . {QRa f t w : r l l , i r = r rl+tI i·+ i ' " ' I { i 4 1 1 f l ; l j l t il I tH 5 1 1 C 1 ~
r 4 4 l \ 1 ~ " ' P I " Fcfirqn~ '., : _w *,:31rolllltE1~@ftq',;iI '1i Chilli \l
(~I qf + t ~CI,Q f'!d '" c i t I . f t f . : t " " 1 " I i A . . . . N " t 1 i : 1 r - i t v H e q IF C 4 iIr ' l N t F c i t &1-
q {'II~iC (~ 1111afn I € I s n I 8ftt,~ I IMilfl11(-
O T d r , ~ 'q e : r ~ t t e h I I L [ f!~f c t r i 9 Z l l" " f t q m~~Ii4·taIT ;(t;r i11=tflt - I~
'? I 'G T ~ ¥ I I i 5 1 a t t 4 ¥ 1 : 1 1 ' ~ ilJ&1+'1 <:tdtul'tll
(K:efancira ca mandayoginam nuuill~anlJ(:jyam yado. pratj.lip,anolt astam gtu: h£lJ€l~l
radii tesi im paramesvara iakti pa . ta. : SJu manda tv ii d e va ,nadhyavli.hi"fi prana
i a k ! . ' i TV ip a F'Ja-Y r ! f . l a iv a p rr IUJJ1'Ulm b . h r itmadhya- S'thii.na.g atan cak . ram vedhayatiJ
J(UQ va tala asya yogllzab 'lata eak i am prathamam asabdam ghiir~ate, Tadanu
()
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,Kanthsthiinagatam C a K J Y 1 J 1 Jratamuladl1a 'rastn l i 'oomyavata akhi lani cakraiJi i a b l d a m
p arivartan te yena ta sya J 'og ina~ sam sara VQS!IUlyiistatravarthiratvel1Q na kineita
tJnubluJV1Clgo caratvam esi ..A~in!{j dh:ya~rasiddhlll'anf kacha; TUdUFtlpl iSl tJ , lVl1 Jl pnyuta
sa yog i l l i l11:niin'klrena ,pi'ilicQveit!na samiivis t« bfliltva v ighnapara"nparanl
e v a ,~ ubhava ti '" Yadukt am Sr, Rtlta nm alay,a m -
Adho 'vasthii yadii urdhvam samk'riimant'i varanane
Sa iva n1c (Jk~apadQ .va3thJG 'aiva jiili.nasya hhaianam
urdlllra cakra gatiivtJstha yado.dhalJ sambhallantf ell
rada pa i sactl a v e l al ) sa \}Qi vightltlsya ta,r,af1all1
cf;tt ' jF~t"t~ ' i ' <L~ ' 1 f11~r Those yogis who , a r e unfortunate, ~==1f~i~
!!llollql4t a : t « " i ~r"2dO:-When they reach at the place of '&lFkili ihl and travel
from t f t f H q ' C ; h i l to the mill!dhar,a cakra, they experience the rise of : p r a J : I akundal ini in the sameway as is experienced by the great yogis. ~ ~ ~
at that point to those yogis, T R i t t f C : J ! 1 1 f f f i ; Q I ' t 1 " t 4 '+ :I re :cq l~4 - When it i s : not
the 'w ill o f 'Lord S i , V ' 3 _ " because e 'v erY - t'hin,g takes place as per Lord , Siva~s
will, So i J t 2 4 ' ~ f : r e ; f l ' Q,IOI'~'lrm~lq4:q~~ - th e p 'r a,n aku n da lin i moves in. ~ ~
oppositeway Vtil4' \f1tiqMI'1J I t 1 i 4 9 h ' itqqftl ~ it pierces at first the cakra
ofbhnl madhya in movement " li l 1 ( E i ' tU t t ,~ ~ ' Qrnl,1,:~ " B I t t il I, 5 q J O j'fI~Iii('~
~ because of this that cak ra o f yogi begins tomove with sound at first 'dr:-j
q ; j U d f t l I 1 1 1 1 1 { i ~ ~ -then the cakraresidingin ~O'df'!tl~ begins to move,m"'lt1I'~II{~~;:j t n c r - C \ - upto m ill a db,ara, also this, whole : happens 3 9 r ~ ( ' f [ r f : ;
=ijarilfOl e~~ - ~ - q r f (q 1 c f· f l ' - all cakras move 'with sound, ir:;' t1W ',t frrT ~:
fi ( 4 1 1 - ( C ! H(i11 '~ f ltid " i . f ; l C i f t . : a r r n : ~ i1 '~ ' ' f 1 l 6 R i < : j $ l trln i.{(M"'~IH1-when Prana kundalinl
rises in this fashion, it is an ' indication that this yogi is attached to worldly
pleasure, For 'him traces of attachm en t 'rema in . N o thin g' 'is,achieved by
him, 3 1 f 0 1 Q I Y Q l ! , f l i, ; ro ' '1 i ' 2h2H ' £ 1 i( i~ iq l~ q ~ For this yogi there is no chance
of possessing th e eight great powers o f yoga, W t !" lf f If , - 4 r l t p . . = t + = 1 r f 1 r a P ifq''lHiiH~ 'Hi {g lilf74 et ~ fct&1er('4l1~ff1 : t c q a t R t ~ on the contrary, this yogi
has entered into a state of absorption which is said to be devilish
(~~~I'ilIi~~':tI)~It is not a CO ,IT ec t absorption and"it causes this yogi to 'become
thev ,ic tim o f a n une n d in g series o f obstacles d urin g the rest of his Iife . ~ S ; i b
~{\ittji~~llI~l( -- this is said in SM Ratnamalastotra also.
~ ~ 'q ~ 1 ~ i~~ i j ) 1 < U t ' l ~ ~
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When this state .~established below and when from there it penetrates
higher and higher, that is 'the slate of liberation. That is the state where
yogis become fittingly qualified for the attainment of'knowlcdge. But on
the contrary, when these states are penetrated, downward form alone and
in reverse that. i s , incorrect absorption (fq t11:ql~~r) that is the indication thathereafter 'this yogi's life 'will be filled with obstacles,
a1Yf ail"c t tM i " tttt't4.J 1,\ li'' f t r " , ' " z . n P I : : f t l = I : a j ~ ! 1E4"Q'lliit , J i 'il1I fa;il
' T J r i IiIUIiji,U Sr~ ,''~I($ 'Ii' e I ti ldf61li~ ,It = I q q ~~q il l f n I. ~ ~ -~fAtha kiimkalij ' ,n p a riim r ia n y o .gr Jiddlta ytJB ini sarnghqrj av!asar(J~~malt:e 'arya
k ram e in l.am p rli(J (l /kl' l ')t/alinl .dalCl"n visamuvapraveiasamaye'nubhavti.)
Now we will touch the state ofkamakala which we have discussed in
first kundalini also while touching this, · k ' a m . a k a l . a there when, this i i t r IT
JflI,&4'~~r~~E,lAffiJf.I'f&1-yo,gi comes incontact with Siddhaand yogini ,
~ 1 AI t l i i l ' d f i j j : g f E ? l ; f l · ~ ' I . i =-- this PraQa kundalini state is ~ ' " I ' c i l r ~ i ' ~ experi-
enced by those yogis ·fEl tl tt1MW~lifl1f4 - at the time of entering in
Visatattva,J
, . c i f ' m tilq l Q l q~1q.:;U q ~vmn q liiit 1 : R
~ 'U ~ ~ fc iUldiit6\.qril f . 1 t \ a fU l i : 1 I f t : : t f 1(P,fj'rvokta rup,ii)llill1 m'ahli .me't l ipa daia,iimadou y a daili. hya1iubhiiyate saiva
\I i ~atanva.rupag,utle~uvar1)itfisti)
In th e b eg in n in g of "qt~-I,~t1lq~~I[,already described, which state is
experienced there that very state takes place in Visatartva also.
~ ~
(S ri kuiaguhvarata ture iyameva vedhat t i ~ : a ; man tr a nii.tJn,bindu Silk ta bkujang,( j '
pare t ir u p a ~ft,ot!.h( iVar(1 'ita)
~lrq, ~&Ji f .~ ' lh . is vedhadiksa, sj'ICfi('1!l6{d~ inkulaguhvaratantra,
l f I , t t lc t f i f l ' i t 1 , 1 - is described to the six-fold; namely q · : ;f , ~ . ,'~ , ~llm" ~ ; f m l
and " q 1 J ' · 1
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iii
-TRKA
Dr. B. N~Pandit
'"The Trika '.'Y, m of the ' heology of Kashrni Saivism recommends
three types ofyogic practices as, the mean s'of self-realization and those are~
known as three upayas, The Sambhava-Upaya among them is the direct
and the quickest means of the realization of the inner-most truth abo t the. ,
self _tis conducted through sev-eral methods of Saiva-yoga, which have#
been brought to light in sonu scriptural works like Sivasutra, Vijfiina-
bhairava-Malinlvijayonara Parallmsik,a et ~One of such methods i s .
known a M,atr :ka· , oga, Hints towards such yoga are found in Ag'ami,c
scriptures mentioned above, It is discus, ed in .0 te detail in Milin]-
V ija y'a -V arti .'a o f Abhi navagupta, H - th o ws furthe r 1r
ght o n some mystica pects of Mat r k a in his Vivarana o 'n 'Paratnmsika_ Elements of Mitf,ka,
arranged in aconfused order, are known asMalinlIt is q ick er in yielding
both bhukti and rnukti, the two aims of life, and has been discussed i.n
detail inthat work. Abhinavagupta has discussed Matrka in a philosophic.
way in his T tra oka and as given its clear gist inhis Tantrasara. Matrka
and :Milin1 are th names given to certain such m y' tic doctrines of the.. .
theology of the Trika system of Kashmir Saivism w ich resor to the u: e
of ndian alphabet in yogic practice of the highe t type, Matrka taker the
letters and "ounds 0~hat alphabet in its regular order, s arting with' a' and
lending in 'K sa 1butMalim takes them in a conf ised order with vowels a td
consonants mixed together and the whole group starting with "na' and
ending in "pha' ~Such doctrine of the use of letters and sounds is extended
to the worship of the d iffe re nt a· 'pee s o f the Absolute with the help 'of
mystic syllable's called b1ja- antras, The present chapter is aimed at
throwing light on the Kas mirian origin of both such methods of Tan rictheology, tis to be sho . n at such theology started in.Kashmir _nd used
the Kashmirian Sarada script a~ tl e basis of its practice. he use o f such
Kashmirian script. was p evalen even in the far Soutl of India in such
Tantric th 1 0, y. It IS till in us - in Indonesia and Japan, Such wid se
of Sarada script f ashmir in theological prac ices proves that th system
of the use of sounds, letten andy lables in Tantric theology had its s a '_
in Kashmir from where i .pread to ar away places. like Bali and Japan.
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~
Sanskrit language is written in different scripts. Devanagari script
became its chief ve -~cle when it came in to prin t. Before that it wasr
generally written in ' different areas o f. nd ia ~ the resp .. ' ive cripts that
we re the re in use . M ost o f the scripts ofNortb India and some o f th e south
India developed out of Brahmi script indifferent forms, Brahmi grew in
the eas .ern states in the form of scripts like Bangla, oriyaetc, In the-South
it took, the form of Gujarati and Marathi, t develop' d in the form of
Devanagari in' he central sta e .of North India, In. the North wet tern states
it took th e form o f a differe t script which is represented at present by
Guru .ukhi in Panjab, Takari in some areas 0, Iimachal Pradesh, Dogar i, , , ,
in J ammu and Sara,da in th e valley o f Kashmir, S in ce K ashm ir w as ways
a very impo rta nt ce ntre of learning the ,Sa::rad'ascript attained the highestimportance among them and spread in several adjacent areas. Inscriptions
in such script are found even now at several place. like Attack in West.;I'
Panjab a ,d aijn ath in Himacl al Pradesh, Saradamanuscripts are still
found in the houses of Brahmin priests at Basoli Kangra, Chamba and
Mahin areas of Jammu and Himachal Pradesh, S a r a d , a script excerci re d
su fficie n t in flu en ce in tb e development o f the lo cal scripts" n the n orth an d .I
le ast o f th e Valley and , it appears as if he scripts o f T ibhe t and Gilgit had
their rise out of Sarada .The elaborate form of the thea ogy of Saiva and Sa:ktamonism
developed and attained its climex in the va ley of Kashmir, Therefo re it
was but natural that such theology resorted, to the use of Kashmirian script
in the methods of M,atrki, MiI'ini and Bijamantras. Since th e ,-ntric, ~.Saivism-eum-Saktism was the philosophy of Siddhas, the script used by
them in the above mentioned methods of sadhana came to be known as
Siddha-matrki, the alphabe t used by siddhas, Tantric theology was,
carried to different areas of Indiaand to some countr ie s . abroad by Siddhas- -;
and naturally t hey carr ied. the Sarada script to such countries where
practitioners ofTintrism adh ered to Its use in their sadhana~Sarada is the'name of the chief presiding deity of the land of Kashmir , The valley is
therefore called Saradadesa or the' land of Sirad~L Since Siddha rnatrkaI ~
I
originated and developed in the land of Sarada , it came later to be known."
as Sarada-script, Such Kashmir ian script was used in ancient ages by at]
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th e Tantric practitioners in the practice ofMatrka, Mali.n.i and Btjamantras,
the mystic svllab . 'S, where ever t hey lived. The bljam: uras, contern-, "
plate d upo n by ;~IU'h S id dhas, are the mystic syllables, lik e Om, hrlrQ kllrn~
stirn, aim, sanh etc~S,'UC'l m stic syllabi " S in Sar~dai script were visualized
a nd co ntempla ed upon in the fa r South in , t he e ig hth century AFD,~Such
fact is p oved by the mystic description of Kamaraja bija known a'
Kamakala as well, found in the Saundarya-lahari, an eulogy to 'Mother
Geddes Sakti, by ',ankaracarya. He 'was definitely a prac i t ioner of
higher Tantric sadhana-and so wag his grand 'pre ce pto r G a n da pa da , who
C'OI npose anot he r such eulogy 'und e r -h,e title Subhagodaya stuti,
'"San ~aracary,as. description o f Kamakala mantra proves it beyond
doubt that he u '.-d to practise the visuali: a tio n o f that mant a in its form~ ~ .
as is written in S la ra da" the script of Siddhas.While describing it through
a mystic expression he say:: "Mukham bindum krtva Kucayugamadhas- - ~
tasya tadadho Harardham dhyayed yo Hara-mahisi te manrnatha-kalam:
Sa sadyah sam ksobham nayati vanita itya i-laghu Trilokim apyasya
bhramayati ravindu-stana-yugarn", (S~L~-]8)
He means to say that 3 . devotee 0" - the " niversal Mother godde "'"
practising contemplative meditation O 'D her Kamakala mantra, canmake.th e beautiful lady, Triloki (consisting o f thre world s), havin g SUD and
moon as he r two breas S " revolve round him, no t to speak of attracting any
worldly or heaven ly b "auties.
Saying sohe describes Kamakala man ra in ' my stile way i,He say sthat
Kamaraja blja consists o f (1) one do t as the face of the goddess, (2) two
dots ~elow'itashertwobreagts,and(3)halfo', araas hcrremainin body.
Scholars, commentators, practitioners, preceptors and religious leaders
have been trying th e ir 'best since long' to .xpla in such poetic description
of Kamakala on the basis of the figure of th e 'bija mantra as written in
Devanagari sc ipt, They have been making fantastic imaginations and
drawing strange pictures of th e concerned bija-rnantra, bu have not at all
succeeded in presen ting saris factory lexp an atio n o f th my -ti c d e sc ri ption
of Kamakala as mentioned above, Little do such scho lars ...now that;;
siddhas like Sankaracarya were 'meditating upon, such mantras as these.. .
were 'written in, the script of siddhas, the Kashmirian Sarada script
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'b e ca use su ch syi tern originated in Kashmir and spread from th ere to other
areas in the country.
The I sy l1ab leKl Im/ is the Kamaraja 'mantra of Tantric theology known
as Kamakala-bija as well, It is meditated upon in two forms known as the
Sakala and Niskala, The sakala Kamakala contain a "Ka' and a "la'~It is,i
the bija Klim as given above, Niskala Kamakala does not have the
penetration of any of these wo letters, It is free from Ka and la and is
therefore called Niskala, Such "'jskala Karnakala has b-en described.~
poetically by Salikaracarya 'in th e concerne verse of Saundarya-Iahari ~
It is just only Irn, not having either "Ka' o r "Ia' o f K lirn . But its mystic
description does no t a all fit in 'with the form in which it i~r itten in
D evanagari. T he r e o it is w ritten as simple ( Im)m What can be taken ·n it as
the two breasts? What is th e Harardha? What is represented by the crown
written as. No sa tisfa cto ry a nsw e r can be given tOI such questions on th e
basis o f such Kama ~aji w ritten in Devanagari,
If we take U P I th e form o f Niskala Kamak ala. ,a swritten even now in" "Sarada-cript, its mystic descripti on, as given in the above 'mentioned,
ve rse o f Saundarya la ha ri ' c an be explained quite satisfactori )\and made
as clear as crystal, The Niskala Kamakala is written in Sarada as J~
H arard ha is the se co nd half o f the word Hara , having two sy I ab l e s "Ha' and"ra', The second syllable "ra' is th e H a ra rd ha of the concerned , Kamaka Ja
and is wri ten, in Slar,ala as J~W hen two do ts repr senting the tw o breasts
of the deity are put. over it like ,~and when lone more dot to represent her
face is put ove r them in 'the 'po sit jo n lik e .' W e ge t a figure lik e J, a nd tha t.
is , the syl able 1m in the script o f siddhas, That i " . the Niskala, Kamakala~
enlogised by Sankaracarya in his Saundaryalahart. How could such a
great w rite r w rite g lome thing no t standing the test o f verification?
The re is no need 'to mak e any fantastic imaginations and to draw any
sucb pictures of the Devanagari script becau e that i s , not the scrip'. of
Siddhas and has not been originated 'inKashmir, TI le app rop r ia teness of
. Kashmirian script to such description o f Karnakalll proves ' that the system
of the meditat ion with the help o f bijamantras must have originated in
Kashmir and that land must have .. ien the home of 'he development of
Matrika and Malinl because one and the same tradition applies to both of
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CO'RR.l NDUM
In snecial - irvan Jyanti issue of ~OthSep, 1996, the article Svamf Lakeman .100 RaJfta
appearing at page no. _3 was contributed by Shri Shiba n J l Koul ,f Ishwar _ shram Nishat
Srinagar, Inadvert nUy in place o f w,riter's >_ame"Rec llections of 3 F , re ign d, votee'was
recorded, Please orrect he same, The o n U , ' S i O D ' 1 l which is unintentiona is deep~yregreaed,
(Chief Edilor;
these two methods of sadhana, on one hand, and to the method of Bija-
mantras on the other hand, Kas rmirian script WR- thus in use in such
theological p acti es in South India in the eight! century A.D he time, ,.
of Sa ' ' .aracarya.,uch tradition of the use of alp abet inTantrie sadhana
was thus carried from K shmir to many' other parts of India by siddhas",
long befo re Sank araear a an ' it had become popular in use in the practice
of Tantric theology, It was Ion such account that Alberuni the his oriani!'
who tra ve lled in Ind · ' 1 8 in th e " ten th century men' io ne d Sarada script under
its popular name Siddha matr ika the alphabet of siddhas, That was"' "
originally tbe name of such script, The name Saradamust.have been given
to it ' ater to differenciate it from other sister scripts like G urumukhi and
Tankari, Many Indians fron South India migrated [0far east in the early'
centuries of christian era when great, indu rulers like ki gVijaya ruledover the whole Indian ocean. They establishe indui: rn and Indian
culture in Vi etnarn, Cornbodia Thai land , Malaya and Indo esia TI.e
majority among such Hindu, who colonized the Iland of "ali in In,' one-
sia.were Saiva from South India, heycallthemselve Sai as evennow.
Such Saivas carried the tradition of the use of Siddhamatrika to that iland
and it is still in use there in he thea ogical prac ice of thepeople who use
it in w riting all secret religious mantras. ' tis, wel known to prie Is and
temple worshippers there and is known as Siddham script the syllable
~~am'l having crept into " I t through the Tamilian linguistic radition of
adding such syllable to ' I James like Kalpa am, Rajam etc, The Siddham
script in Bali is -bu, he same Siddhamatri I a .. _ ich had spr ad out of
Kashmir, had reached far South long before the 8tb century ~was used by.i!'
siddha like Sankaracarya in hat century and was rr e tioned later U' der~
such name by A lbe ru _ i in the ~ nth century, The name ,Sarada-,cript was
give to itinalaterp .riodofhistory. It is known at presentund .rsuch atername,"
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ABHINAVAGUPTA'S BHAIRAVASTAVA
Dr' Bettina Baumer
(R e se a rc h D i re c to r, Alie ,e Bone r Fo un da tio n
Yisiting Director! A lice B on er F ou nd atio n
V i s i r , i I l , 8 ' Professor, University o f Vie,nna
, H : ( J ' I ~ Consuitam, lndiro Gandhi Nastonai Cehl ' t 'e /or the ,Arts)
A, Personal N ote :: 'W hen 1 had the good fo rtune to , take part in
G urud ev's yajfia fo r th e fir st tim e , every ac ion, and every word recited
became a deep and lasting experience" fun ofthe ever new wonder ofthe
Co nscio usness o f the Master, A t '[he e nd , w he n th e ir .a 'li w as pe rfo rm ed I
was thrilled by the power of the r ecita tio n by the devotees, I could
understand only a few words, and later ask ed Sri N flak anth Raina wha t
was the actual text recited. He told me it was t h , e Bhairava stava of
Abh in av ag up ta . I w as. o ve rjo ye d because it wasas ifAbhinavagupta had
come alive in and through the living tradition,
Ever since then the recitation of this hymn has filled me with the same
power and J o y . I then decided to translate aI] of Abhinavagupta's Stotras,
which I did first inGerman, and later in English, The German translation
W'RS published, in my book on Abhinavagupta (Abhinavagupta: Wege ins,
Lieht, Zurich 1992), and th e 'English translation is here presented fo r thefirst time in THE :MALIN I,., It is 'planned that each fo llowin g issue will
co ntain O 'D .eo f the Stotras, before hey w ill 'be published in book form,
Lilian Silbum had first published a French translation o f the Stotras with,
a beautiful introduction and commentaries, I have followed Silburn's
edition of the t ext. " which 'h ad b ee n corrected and , approved , by Swamiji,
There are some variants which I have not marked here , since this is no t a
critical edition ~
&Q I H tt (l"tif("q Ii l f c t i 1 e i~f : e ) " i \ : q t(~ E A q '1= rt q '= i I r~'1{
f I 'f iIPI I li I,q ; :U I4 I t I{IJif f iJI;:q 4f ;eaTtr tQJ*~I I ~ II
fap L f c r L 1 H< ili l f q a t 1 4 1 t r r l t i ~tIq 'iilli:/l\1, t! (J ICfflll' I
iii ' : i T ' illt1 '1 I ~ ' 1 4 ,til i t ' l l ;~::dHqqijII , q , ?pr ' fl,'I,M'l ~ I ~
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~lfqPr f t r s a 4 1 ? l · "N~ - : : n i t ~ "; ft i+l. f t f t f trdCfi~lrHi.,
~~ft( !~!~f41A1'16';ilIQIi4E1'I~'!l f ! h . q T f a \ ! U ~ I
$i;:rt ifi 1 ft 1 l f i : r m "i[~I,lI;ff W%4lif;"(~H Hqj' f i l f ; i ; tQ f , I
11tillla " 1 f i l " " r l ' " d'rit ' 1 0 f t tlj U I~UUIF f f i LIo - s f t : R ' u "IIT r e A ~ti\G 'fCl;:q q + i - F a e c t f l f t c f a G IR (1 ' 1 f t l1PI-a: f
'!f1qqIPrlih.qfqQn~'ifS£l' =rrir~ o ; : r ~ F I 1 " r l l l n 1.0.11
. Y 1 r~ ,1 f t rq f" & 0 1 : 1 ' ,q i l f i 4 ~ ~1frif'Vq 4:1.+1 tft'i!I: I
' 1 : 1 1ijr q{I' ' f t l f ; : s tf( ' { O f tit LQ 6 . i l l rq f P l ' f = - t (fa] q 1 1 1 I I ~ II
QI"1t41hi)(irfff ~ i.t~'Iii('USi11Hlqr~Q11t I
~ 'It l ~ lII,q t '6 I;C(ilC(+fI" I5 i'Q4] I {H t ; (Fe64FHu \ 9 1 1
'I i:t 1 M f!I f l : j , i f th'u,I I ' " fI1l·U1.n \Ic r - n I" f i n : _ ! III
i11·ctihVll6itQ4,'IZ},nfil*l1 fQ;q,f f l , ;£tAr,,' J r P l I ( f " " " l l t f ' ( 1 I t~I
1,t i lFH' inQfEi f "6t lJFd , ! I n ; j ' Q r C l t f q d ,'IlL( t11 .qPl ,rV I
lW t &«1'11 ; q «ct,f~. c f i ~'lI qr:q'ij $ i: ".'til i f I 'l.1I 'i t II
, iUlnle f t _ " 4 1 t : I J U:;,tl4l q 1 \ : 1 . . . C iW I : R1q~ q'l C h « c t . 1if:r ~ 'l~ ~ ,qti+ lPi" u(i V rtliQ fA V I - f a f H ' \ i 1 ~ ' + & 1 a:q Itj! _ I " ~ " u
Translation
1 " ,
With. m'y mind merged in You, Lord Bhairava, in my heart
I worship You, who pervade a n 'beings; whether mobile
or immobile, pure Consciousness , the One.without beginningor end. the refuge of 'the lonely and lost
2~By' the , po 'w 'e r o f yo ur grace, 0 great L ord , this who le unive rse
8:ppears to me now as filled with your presence,~
You, 0 my Lord, are ever my own. Self,
wherefore the All is one with my own Self.
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3 1 ~
Since You, Lord, my very own Self, pervade the universe
where is the need or 'me to fear the world,
even if innumerable actions afflict me
causing pain unbearable, deception and anxiety?
4~
Avert. from me your gaze, a Death, life-terminator,you who are filled with wrath most dire;. .through meditation on Siva and. 'his worship I am established,
being one with the fearsome Bhairava and His Energy.
5~
Thus the dense darkness has 'been dispelled.'by th e rays o f your Spirit as Y o u" L ord , approach ..
Nevermore shall I fear the life-terminator. Death.
Yama , with his throng of evil-perpetrators,
Praise be to You, 0 Lord!
6 j
In You, who are my' Self.being filled with the supreme
nector of all beings. I a tta in . comple t e peace
in Y ou th e Reality of all created things
in this whole universe, contemplated as the rays
o f your own Consciousness, re veale d in truth.
7~
o L ord ! W hen defilement invades the field of m .y mind,
creating great to rment" then in that same moment
th e nectar o f your praise . arises inme
like a . sho we r, fo r I am inseparable from You,
8-~
"o Siva, if it:s "true that vows and almsgiving,ritual bath and.the practice of asceticism
h ffe ~ f 'hi ,.remove t e sur ..enng '0, eart y existence,. . - . . . .d i t s ' It ' \' : 'I - - . . .' . -- : : -tb'l . I .. ' •. -. , ",-: - : " . ' 1 . . tai '. ' f - . ' . " . . - W ' -_ . . . ..d '. ' .m e. .na lOD OD. e sup rem e nee ar 0.your . on s
releases i n . my mind a stream of peace.
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9.
When ny spirit, o rd B haira va. has found Y ou" the Bel vied
in a visio of oneness, the harmonious celebration
of sacri 'Ice , S () difficult to a tta in by others,
it d an ce s, sings rand d ee ply re jo ice s,
io.
Abhin avagupta compo se d this Hymn
in th· d ark half o f Pausa, ye ar sixty-eight
thro ugh w hich alone the all pervar ing , .ord
rel ieves] people's suffering in the desert o f e xist: nee. I
Com entary:
T his e x trao rd i n ary ' hym n touches almost all th e chords 'o f huma n
experience and of the' .xperience of Z Il devotee: life and de tth, unity a ,d
separat ion , joy and suff ring, and tha in th po v re rful lan guage o f w hich
Abhinavagup a is a,maste ,. Every verse would deserve a commentary o f
its own, a s r 'well as in relation to the entire hymn.
A basic creati ve tens ion is th at b etw e en bhakti and advaita, betw .en
the already existing oneness of the author, and hence the devotee, with
Bhairava, and hi s nee d to adore th L O f 1 d , to take refug in Him. H e k nowsthat he can worship the Lord only being on. 'with Him, because w ho , else
woulcbc worthy'l T his w orshi .tak s place in 'he depth of the he u (v.l ),
The al r eady exist ing oneness i e;- tirely due to f e pow:_ r of grace of th e
Lord (anugrahasakti], and j_ c. n sists in . he rea lisatio n o f the all-pervad-
ing nature o f the L ord w hie h embraces the e ntire u niv erse : th e hymn star s
sign ifican tly w ith the expression vydptacariicara.. Oneness wi h ' t 1 1 C
Lord means therefore at the same time onei es with the entire rea iy (v,
2), an d any thought o f separa 1.0l1 is unfit for th e devotes ,~Ad it is only due'to this ." at . o f oneness that tl e te rro rs o f samsiira can, be overcome,, ~
consisting o f so many actions (karma) l ead i ng to suffering, deception and
fear (v, 3)~,
Orne dominant topic o f the Stotra i s d eath and its ove rcom ing.
Bhairava himse lf ie ing M ahak ala , it is He who , is fearful.who brings
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death and at the Brame time delivers from death , Though the devotee is one
with, his L O ' f d " J there is still the realistic fe e ling o f the tear o f death, it s
terrors and darkness' vs, 1~,,5)~How is the devotee able to overcome this" "
fear? It is by meditation on, Siva and by His praise so that His light m ay
dispel all darkness (v, 5)~,
It is "he revelation 0" " true knowledge il luminating all things which
alone can give peace (v.S), In this light even the things are like rays of the
Divine, they become 'nectar' (amrta), medium, of the experience of
oneness, The greatness of this spiritual tradition becomes more evident in
the statement that even impurity or mental defilement canno t separate the
d evo te e from his Lord" as Somananda had, already expressed in 'his'" . - -
Sivadrsti (7'~l05~sukha duhkhe vimohe'pi.i.). Even a state of depression
or affliction can become a momen t of grace and an oc cas io n 'to praise ' theLord, (v,7),. The element of grace is also clear from the image o f rain o r
shower, which, occurs again in ve rse 8 , . .
Of all the religious practices which 'he lp the devotee to overcome the
sufferings of this w orld , A bh inavagupta stre sse s r ned i r atio n on the sacred
scriptures which releases a t stream of peace in the heart " V , . 8)~ It is, this
peace which leads to union with th e Beloved and to 'the ICC static joy ofHis
vision (sudars'a'la).lt is very rare ... if I}Ot unique = to find such , a ' o
expression of bhakti in Abhinavagupta's writings when he calls the Lord
priya. There is a strong impression of his personal feelings in this Stotra- ~
which we find otherwise in Utpaladeva's Sivastotravall.
The hymn ends. with a rare expression which i s , very significant:
samay,ajfia~the sacrifice of oneness or equality (v.B), The realisation of
union with the Lord, who is the v'ery Self of the devotee, ha s to lead, to a
s ate of equality o r ha rmony (samatii], which ex tends also in the social
sphere, But i t . is a sacrifice" the spiritual culmination of all religious acts"which is not accessible to all [durlabham]. This state of ha rmony
overflows in the consciousness of the devotee who dances and sings in
ecstasy.
In his colophon Abhinavagupta makes it clear that this Stotra is an
expression ~~the grace and compassion of Lord Bhairava, Its recitation
and medita ~ n , can help the devotee to find :pe,ace in this troubled 'world?
to overcom, suffering and 'the fear of death .
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5~ The Supreme Spirit is rooted in the knowledge of self-centro led
'being whos mind is perfectly serene in the midst o f opposites such.
as cold, heat I ioy, sorrow, honou , ignomi ty'l whose senses are
completely mastered, 'to whom earth. stone, gold are all alike, is
spoken of as God realised Sou.
6," , He who 1,001\:s upon well wishers, neutrals as well a'S mediators,,
friends and foes, relativ 8. , objects of'hatr d, the virtuous and simple ,
with tile same eye" sta ds s rerne. I te who is alik to friends and
oe as honour and ignom ity t,who remai ..s balanced in ,heat and cold,
pleasure and pain and who takes praise and reproach alike, entertain-
ing no sensr of ownership and attach nent in respect of dwelling
plac an' 0 her things, craves for no worldly pleasu .s , a ains full,II!
conten men -and bliss and is dear to Bhagavan Siva,
7~ Ac ions of sacrifice, charity and penance are no w h giving up;
they mus be performe for one IS purified by these actions,
2.
3 i,
4 .
. . . . . -RATNA ~3 MA IKA
(Shr! T.C.Tickoo Badshah. an expe rienced
disciple of Sadguru Mahiiraj)
Fo r one whose senses ,are rna ste red is k nown -" ,have H is s ta ble m in d
From anger arisesinfatuation, from infatuation confusion ofmemory,
from confusion of memory loss of reason; from lo ss o f reaso n on -
,go - s to com ]:_.'. ruin,
He who has not co trolled his mind and enses can have no reason
nor can such an undi cip inedl eing thinkof God, Unthinking 'being'
can have no peace no r can there be happiness for one lacking peace
o f mind.
Action is superior to inaction, by desisting from action one cannot
even maintain his body. Karma Yogi keeps his soul and mind fixed
on God and works to help needy ~not minding his own benefi ~
Karma Yogi is much superior and supreme and above Sannyast,
"How dull it is to pause to make an end to rust unfurnished 'not to
shine in use."
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8. Lacking self control, arrog nt deceit til, inclined to rob others. of
'heir li velihooc downhearted and slothful, is not bestowed . with
con ten tment and hii8. TOIdo good to those who do wrong to you and
forgive and forget an - forgive those who abuse you, to, uch a man
God bestows power to bear miseries and misfortunes thatcome inhis. lite" with a cool mind.
9 ,. Absence of prn e f eedoi I from ypocrisy, forbearance, _raigh ness
of body, mind. and speech" extreme purity, steadfsr tn ess, in te rn al
clarity and control of senses, absence of at achment, constant mind
in resoect of both favourable and unfavourable circum rtances, are
qualities of a realised Soul,
10'. W'e should extirpate all the evil and 'vile e eme i Is fro our lowermindandpervadethefragranceofthevirtuousele:menotsofourupper
. m ind over our body in order to be always acceptable to ourselves,
Once we cleanse our internal systems th external b haviour is
bound to be noble and nice. 'Unless, our mind is purified ully we
cannot claim to have m ad e any' 'progress in the achievement o f our
spiritual bliss, A persotl1 who bas earned interna purity can have
contar and communion with God,
l 1. In oday' '"world .peop ,esu .fer more despair, de pendency agonies
and anx ie ies because they on't feel contented with the ir lot.
'12~ Q: : Why people c:rave for : piritualism?
A:: Because peopl . believe and worhip externalism. They. have 0
insigh -to intrt speet, to dismantle the wall between internalisrn and
externali sm.
13. Q: What should people do to spiritualise them lves?
,A:Th' ' y should not have any gap between what they think, wha 'they
say and what .bey do,
14~ The memory of Sri Ishwar Swa oop Swami Lakshman Joo Maharaj
shall be a . guiding Light. W> should keep this Light brighter and
brig ter in our heart"
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. , . .
The . Salva philo sophy o f Kashmir is g n rally ca'l . d "Tr ika sastral
,; .,becaus - ~ ~. the philosophy 0 the triad: Si a Sakti and -"_ara: or Para,
Parapara and Apara , The ierature of this system fall: in to variou
categories- viz, Agarna s a · tra Spanda sastra and Prat abhijria S;-glr~ etc,... . ~ . i!"
Agama s·astra: Agama "astra is consi ered to b . reve ation by Siva,
It . ys d own bo th . principl s and the practices of-he system, Among
th ~work s .e onging 0 this category; I ay be mentione ' th e following
Tantras: M alin ivija ya, S vace han da , Vijfiana B hirava , M r ge nd ra, N etra
R _dra-yamala, etc.
"Sp,an,rda s a tra: It elaborates th e principles la id d .ow n in the Siva
,iI'
sutra s from th e point o f view o f 'Sak ti' ~The f Ilow ing co rnmenta .ie s on
Span ld asutr3sare fam ous:'Prad lpabyU tpalaV aisQ ava , V ivrtiby R am kan tb-
Spandasandoha and Spandaninjaya by Kserna ajaL
Pratyal hii fia sast:ra': It contains th e p hilo so ph y of the .ystem,
expounded in te , m s o f argument nd d iscussio n, T h first philosophic:.."
work was Sivadri .hti 'by Soma ia da, pupil of Vasugupta, .. . flourished
in theSthcentury AD. Soman d composed a vrtti 10 Sivadrl :r~i~bUI- itha .
notyetbeen tn ced, The most important .x avai! ble is the Pra tyabl ijfia-~
.utra(or svar -pratyabhijriajb - tpa la .apupilo f So mana la.The u ras;I
acquired so much importance that the whole Saivaphilosophy o f Kashmir
came to be known as Pratya .hijfia- da s ' na, Th well-known cornmenta r -
ie s 0,' Pratyabhijria sutr s are th Vr t~by .. tp ala h im se lf available only
in an incomp . t· fo rm andBrha
pratyabhijfiavimarsi iby Abhinavs gup __~
Besi e ? there is a ,great work .n wn as Tan raloka byAbhinavagupta,
It is in 12 volume and contains the Saiva philosophy .and practice in full
details, There is also a dige t o f he tw elve volums known as Tantrasara ..
Commentary by J r yadrat r a O lD T ' n ra loka , is called Tantralokaviveka,
The philosophical background of th e Siva-sutras may be consid red
under the following heads: Ultima e Reality I Manifestation, Bondage,
Liberation ~
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Ulthnate Reality: 'Ultimate Reality is 'cit' or 'parasamvit' . It is non-
relational consciousness, the changeless principle in all changes. In it ,
.here is no distinctioti of subject and object, of II' and 'This' ~It i s . the'
Supreme Self surveying itself, In the: words of Pratybhijna shestra, it i s ,"
'Pr,akasa=vimarsam·ay·a~. Prakasa is Eternal Light; it is Siva, Vimarsa is",- . I • - ;til i i • ~ ! ~ I.
Sakti the' svabhava' o f Siva, It IS~so to speak, the m irro r I.nwhich Siva sees
'H is o wn grandeour, powe r and beauty, Virnarsa is the 'kartri saktil
(the
powe r o f rea lising) o f Siva. It .s that aspect o f Pr'ak'asa 'by which itknows
itself As Ksemaraja says W I 1 his Parapravesika, Vimarsa is 'akritrimaham
iti visphuranam ' ~ It is th e no n-re la tio nal, imme diate aw are ne ss 0', I~ If
Ultimate Reality were mere ly Prakasa and Dol Vimarsa also, it would be
entirely powerless and inert I It is this I-consciousnes. of the Ultimate
Reality that is responsible for the manifestation, maintenance, and re-
absorpti 011 of.lhe un i vers e .~ . ..
Since Sankara's Vedanta considers Brahman to be onJy Prakasa or
J i1:ana (light o r ilumination) 'without any Vimarsa or activity, it has to
invoke M,aya for the manifestat ion of the universe. Brahman is devoid. o f
any' a ctiv ity ; it is therefore, incapable of creating. It isonly Isvara or
MaY'opal l i t a caitanya that can manifest the universe . But wheref rom doe s
this Maya come? If it is some power extraneous to Brahman or Ishvara,"
then Sankara's 'Vedanta is reduced to dualism, If MaY 'a is only an
expressio n o f the power o f Brahman, tbenBrahman cannot be divested o f
activity, Both Sankh,ya and Vedanta consider the Purusa or Alman to 'be
itacti ve 'because they tak e the world , 'acti vi ty in a,very crude sense" Surely,
Brahman o r A lman d o es 'no t fun ctio n lik e a t, potter or a watch-mak e r, It is
Vim ar,sa-,the very Iccha (will) of the Divine which is spiritual energy that~
can proliferate into any form from the subtlest to the grossest
S'vatantrya or uni mped ed ~ .overeignty is the characteristic par excel-~
Ience of S'iVEL It expresses itself into Iccha (will) which immediately
translates itself in o'jn,ana (knowledge) and kriya (action).
Ultimate Rea ity : It is not only universal consciousness 'but also
supreme spiritual energy or power. This all-in-clusive Universal Con-
scio usness is a lso called . Anuttara the Highest Reality ~I the Absolute ..It . is,
both transcendental (Visvottlrna) and immanent (Visvamaya).
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It is the svabhava or nature of Ultimate Reality tOI manifest itself
Creativity i s . lof 'the very essence of Divinity i, It Ultimate Reality did not
manifest 'i t w ould . 'na t be Self or Consciousness but non-Self,~
UI tim ate Reali ty or Parama S i v a, is Prakasa vi marsamaya. In that state
~1'and "T his' are in an 'un div id ed . un ity ~ 'I; is the Prakasha aspect. ' T h i s . " t
eritsconsciousness of itself, is the Vimarsa aspect-Svatant ryatunimpeded,I
sovereign powc-) o r Saku, Virnarsa is not contentless, It c on ta in s all that
is to be: 'As th e great banyan tree lies only in the form of potency in the
seed, even S 'Q the entire universe with all the mobil. and immobile beings
lies as a potency in the heart of tbe Supreme.' (Paratrimsika, 34)~
Bondage: The bondage o f the individual isdue to innate, ignorance
(Ana'vamatla) , I is this primary lim iting cond itio n which reduces 'theuniversal consciousness to an "anu' or a limited being. It is owing to this
that the Jlva considers himself a separate entirely cut off f rom. the universal
stream of consciousness,
The Jlva i s . further limited by M a yiya , 'm ala and Karma mala, Mayiya
mala brings about the consciousness of difference owing to 'the limiting
ad juncts o f th e body, etc. Karma mala is the limiting' condit ion brought
about by th e ~V,aS'anas. or residual traces of Karma under the influence o f
d esire . It is the force o f these desires that carries th e Jlva from one birth
'to another.
Liberation: It means recognition (pratyabhijna) of one's true
nature; ~Akritrima-aham vimarsha, th e o r ig in a l, innate, pure I-consciou.s.-
ness, When one has this I-colflscious'nessl, Dine knows one's rea] nature,
This is what ismeant by liberation. As Abhinavagupta puts it ~~m~ ~!"I
'~ttl;:;q: {Lq,~qu2i4fad<{~ Mok s a or libe ratio n is no thing e lse butthe awareness
of one's true nature,ii'
The highest attainment, however, is that of Siva-consciousness in~ ~
whichtheentireuniverse appears as IorSiva, andthis comes by Saktipata-,
the descent of divine Sakti ·orA nugraha (D ivine grace),i!"
Kashm ir Sa ivism , lik e M ahava na Bud dhism , has played a k ey ro le in
the assimilation of different culture s in Indian sub-continent. While
adopting' the logic of the Buddhist Aciiryas, i t refuted the fundamental- ,
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concept of non-being ('ITnyavada) and looked upon creation as real, a#"
manifestation of universal consciousness. While the Salvas took he
cardinal principles o f social eq ia lir y, in d i v idual liberty, absence of dogma
and rituals from Buddhism and he ld Buddha as the saviour o f m an kin d,. . .
.....ivas regarded the absolute Siva as the Creator, Preserver and Absorber ... .
In His d iffe re nt a spe cts, H e m an ife sts His Sakti and withdraws it when His,
free WIn (Svatantrya) demands it . The individual is a mini-Siva who,
when he recognizes his true self becomes one w ith u niv ersa l co n scio us-
ness, Sornananda, fath r ofpratyabhij naphi 0 ophy, influenced he thought~
o f people far and w id e , Saiv ism was the most ancien t faith o f the Indian
people . It had its root in the pre-historic period of the Ind us V alley
Civi ization. Though basica Iy pre-Aryan and pre-Vedic in its origin it
developed by stag es in th e Vedi c.religion and became one of th e most vital
el .ments of Hindui: m in th _age of the Epics and th e Puranas,
F r om th e! an cie nt times the Brahmins o f 'K ashmir h ad been performing
V ed ic r ituals w hich were pre domin antly V aisn avite , 'but the worship o f~. J
Siva and Sakti too were 'very popularin this landrightfrorn thepre-historic~ ~
ages, Kashmir Saivism i. spredominant ly the monistic , Siva phi oopby of
he Tryambaka school, basically, it is said to have originated. in th e trans-
Himalayan areas, 'near Kai lash aboutthe 4th century AD~ Tryambakadityad i cipk of sage Durvasa was the first teach rofthis school , Sangmaditya,
th e sixteenth descendant 'in the line of Tryarnbaka, settled in Kashmir in
t e e ighth century AD.,
Sornananda, the fourth descendant of Sangrnaditya, churned out from" "
the-scriptures the monistic Saiva philosophy of Kashmir in the 9t.hcentury,
AD~He n uncia te d the principles in a Io gical wa:y in his work Sivadristi
which is the first philosophical treatise on the subject, Utpaladeva, the
hief .--sciple of Somananda, d veloped this philosophy in his
Isvarapra' tyabhijna. and in some oth -r works l ike Sarnbandha siddhi .._Isvara siddhi e c. The princi ile s [ofthis, philosophy w ere la te r explained
and interpreted by Abhinavagup a (lOth-l Ith c.), the great disciple of
Utpaladeva,
(27 )
JI'"
Sivastltras were revealed to Va ugnpta, a teacher in 'the system of
Tryambaka, in tile 8th century Kallata, a disciple of Vasugupta, corn-
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P0,S, d Spanda-karika in which he e .pl ined the p incipl .~contained in~. ~
Sivasf ras. The Sai a philosophy o f Kashmir thus becam . a dominanti'
force from the 81 1 century ~W~As Saiva rnoni m, : t has a pragmarnticapproach to philosophical ssues, The 'universe, acco ding to it is not a
mirage. It is real for all practical purposes, It exists m absolute reality in.,J"
an all-containing consciousness which ~sAb, O]U . · e Siva, The universe is
an objectivemanifestation of His divine powers, He is the Highest Reality
and His powers are also a reality, He is infinite con' ciousness with power
which do not underso any change even - h ' O l l , g h the activities of crea .ion.. .
are tempo -al. The aspect of manifestation is calle Sakti, As the rays of.P'
'th e moon are no t d-,fferent f,OI& the moon th e sakti o r power of Siva is no t, ~
differ em from Siva, the ower-holder (SaktitnamThus siva, the maleprinciple in its quiescent state , is who e and 3tb·olute, bU'1 in its manif S I
.,;.
I tate = it becomes Sakti which is part and parce o f its nature.Even wh n_"
Sakti apart of th e whol ., is separa ed from it, the whole is never depleted:
its fulness does not cease.
According 0Vedanta philosophy, the manifestation of the universe. .
is explained in terms of ~'may,ii" ~ but in Kashmir Saiva philosophy, the, ~
manifest uion is based on Sakti, The apparent world in Saiva phil sophy•
is an object of enjoyment, while in the Vedanta .ys 'em it is illusion,. .
Kashmir Saivism accep .no restrictions of caste ere d.colour. SX,
etc. It embraces every person. In practice, it does no prescribe monastic
life but advises 118to liv e the life 0" a .house-he der and p actise side by side. ,.
the Salva yoga for self ..realisation . It does not a' vocate sannyasa (renun-
ciation) and forbids suppressi o n . of one's emotions and instinct ~ though
It encourages their I ublimation, It advocates thus . th Bhu ~i(enjoy-
ment) and Mu .k ti (li be rat on), both of whi ch can be pursu d side by side.~
As.mentioned earl] r, Kashmir Saivism has been 'in vogue fo centu-
ries I and Kashmiri ..iterature has 'not remained, un ouched by i t s . influence ..#'
T he first spe ci m en of-. ashmiri poetry whichshows its im pact is Sitikantha's
Mahanayaprakasa of the 13th centut y ~And th is i nf tu nee i..ill prevalent
in our times,
~~
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S·, D'GURU ASTTTARASATANAMA VALlI I i i ! •
Composed by : Prot Makhan Lal Kukiloo
Transliteration ranslation and comm. by : Sh. Jankinatk Kaut "Kamal'
~t: l f ' '1 'I ' I r l ( ~ ' i!I'6 til~ U II ,q
(Tub'hyanl nan-lliffJ i g u ru Laks manii ya)
T o seek thy ravour , a Guru L ak srnana! I o ffe r m y' o be isance to ' ' y Q ' U
~..tVl {:q,e;q ,~~ u~,
(Iivara~svarupa Sri: Lak.~"falJa}
T hou who art powerful by nature , po ssessed 'o f auspicio us marl S o f
prosperi ty,
Laksman 100,a te r realising tne -owerful nature o f the Supreme Self,
was call d I~ vara-S van lpa by hi. d isciple s. H e lived with the auspicious
mark s, he po ssessed , fo r rea lisa tio n o f the absolute Self~the f inal
beatitude of human l ife.
~+ ' = 1 1 ' 1 ' 1 UI-ifilifi-3i Ifqij"f
(Na r a J I (1)Q-lcitka-a tntoja)
T he .on o f N a ra yaQa , whose n ickname W'3S kaka .
, ·li ayaQa is 'the name of an ancient sage I ai to b a compan ion o f
Nara , th o rig ina o r e te rnal rn a and 'to 'have ' reduced . rvasl from his
thigh, H e re the , sage -lik e N a 1 r ! a " y · a ] J a . ~ who was given th e fam iliar nam e
kaka2, prod uced the blissful son nam ed Laksmana
l~ ~Ruflttd'4ifflaflfgtr
T he favo urite so n. o f A rin l 'a lias katiji, A rinyam al ~the g ra ce fu l pa le
flowerrepresenting puberty, was be name , of a k srn an 1 00's mother. Sh '
gave bi th ta l the b essed so n afte r five daugh te rs had consecutively bor n
~~Ig~~ 'fl'fttJ he eDative r o . r m , ( ~ a f f fElqfatrl) wih 1lilflf is 0be takenjust as in Him'6fl1~'f9jtf!J~ vis ~~ ~~ . a rjj-~~ ,f4g ~ .~ ;;ql ' fq i0 Grod! to seek thy favourI offer my
obeisance to you.
2..Pet name usually given to the head of a Kas ' mir i Pund it family" out o f lo ve and respect.
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of her, Thus she brought prosperity to th e forest of disappointment Her
virgen name was Katiji-a warbling 'bird of charm w ith shy ' nature =who
was already endowet with wonderful qualities.
· '~ •. ,q i5 [nil,iiiiiiIclliflf 4,Tflf 'ft1 "I~
(.Mahatabakakasya uttoma-iisya)
Swami Mahtab Kak was the chief disciple of Mahamahopsdhyaya
S" 'ar -,~ ·R -:-j· ' ~ " vhc h d " " .ssed d ':':" '" at th b ' h " , , · ' t ofhis ." ,,. in alrru carnajr wr 0 ta e.x.press-e '.esrre, at Iw . e e .es t o IS , spin U,! i i '
preceptor Manakak Monga, that Kashrnir i Saiva Mysticism should be
revived a fte r its lapse ' of the past many centu .ries. He wag instructed by his,.
departing preceptor to initiate y 'oung Laksrnana into traditional Saiva
faith, when th e latter go t mature in age, M ahatab k ak was endowed with
iII'" db" d id h b ddi ~ h . dhi "I~te ugence and beatitude [0 gU'1 :e t tenu nng yogi, w ,0 ' prove 'IS,WI I.
~ ~~ • ..n{llq~ClfLI 'ilfSl~
"(,Stl R'aft1udev'asya Vallabh a)
Supremely dear 'to Sri Rama-deva, When. Laksaman 100was born,
SW'3 .mi Rama had danced in , glee saying ~·Iam Rama and he be named
Laksmana'. He later initiated the boy with the sacred thread .. Gayatri,
knowing 'very well the latters spiritual capacity that he displayed during
his splendid life-time .."
" . ~ 1 : I6 1 1 a a r ~ ' i jiH'HW1f
(Mahadeva Saile krtasamiraya)
"Abhinavagupta, the great propourrderofKashmir Saivism through his
encyclopaedic work Tantraloka, had lived for most of his latter life at the
~foothil l ofMahad eva Parvat inKashmir, Laksman JO I O ~ [ 'w ho had studied- ~
Kashmir Saivism thoroughly, had accepted Abhinavaguptapada as his
favourite author and mental guide, Hiealso chose his abode and lived like
the [great Aca.ry,a, at th e foothill of Mahadeva mountain,
\9. ,"r+l'~hll~~
(M a s,; V aiiakA e bahulebhava)
Thou born in the dark fortnight of the Vikrami month of Vais§kha~
(3,g)
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Valsakha (A tit-May is the month ofmatured spring, charming with
all its na ural sp..endour. Laksrnana Joo blessed this grace ful land , 'of. ~ ,
Kashmir wi th his di ine birth during this plen iful month, e was the
source (Ifplenty an' .prosperity o r all ..
c. V J = t i ~ f l ; t c f i " I fHr t f til£\:1 d I
(Ekiidhikeio. tithi sambhava)
!
Thou who blessed this Barth on the day added to the eleventh i .e.
twelfth day.
Theel v. nth and twelfth digits of the waning 'moon representmatured
fitness of spiri uaI developme .t toward, the Ama-kalaor PUIQahan ta state
ofthe 'ultimate Reality. Laksmana 100was 'b or n on he auspicious twe fth
day as he was already '.e eloped in yoga from his previous birth, The- .Bhagavad 'GIta names uch a soul Yogabhrastha.
~,~,~1BE(ftl(1' st '1614 C f i
'"{S isyapr iJQ. b l 1 £ 1 Y hiiraka}
~~.
. ,. I, .
l,Al Muslim devotees used to call Swamiji w ith this pet name.
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When the outgoing breath, which travels from the centre
ofthe eyebrows to external twelvefinger spaces, is over
and the incoming breath has yet '~O begin, there is an
automatic pause which a. yogi realizes and where he
remains 'one pointed.
(44 )
..
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FROM ASHRAM DESK~.~
Subscribers are requested to intimate us about any change intheir
address. So that theMALIN intended for them js despatched to the ir la te s taddr ss ::
Whose subscription fo r the Malini has exhausted, are requested '0
r enew' their subscription 'by filling up the following form, T he subscrip-
tion can be paid in cash in 'the Trust Office at 2-Mohin er agar, Canal
Road, Jammu-l 80002 or sent by a D ID or Crossed cheque payable to the
Ishwar Ashram Tru st , Jammu,
T o
The Chief Editor MA'L]NI
C/o Administration Offioe
2 Mohinder Nagar, Jammu
Pin.~ 18000]
Phone: 55573'5
Kindly enrol m e/us as subscriber/a of your 'MALIN' f o r one/two y 1 e a r l . . Iwith
effect from .i. , . .~~. .~~ .~~ ." .~ .,
Annual Subscription @ Rs.6,0.00 (Rupees sixty only) is sent by M~ 'O , . ID~D j
Crossed cheque, ....~".* ••~,..... ,dat-ed.~~ . ,.".,.~~.,.~..". ." .".,",""~., ,n 'the n .ame o f Ish warAshram
Trus t" 2 -,M o ,b inde r Naga r" J ammu,
i f. !! -I~ •• o • [.Z •• rI • ~i ii;;; F" ••• •• 111111• I I. i i lilll !!!!I!f !!! !fl. I II 1 Il .1 .1 II • • i i il )~ !l II I. ~ ~ • •• l II il l. ll ii il ll !! iE" ~ _Fi ll II •• I!li .lIli iliill illll! I l '' ' • • • J !! I • • ~i .a;i)i~ O! .111111 111 •• _iil ill. II!
Name & Addres: (in .Bloc_~Letters I . , • • • • • • • , •• uU, .ll...'•• ~~".... uu u ..."••'..... m. 'U"u.~, ,,,;onu
• _ •• l •• i*iilirl!i! •• I I ••••• 1n • lI ~III!!I !!I III a, !!I_'l ••• . ~i"' I I . JI- !.I lIIIl!! fII l •• [.~ •• t•• i ' ! . l l l!o i! I i I II II II !! II I Iii .11111 i !-! t I •••• 1 111 i- l o -I !I l1. lI"]
Ph0n e , .," . ,0 • • • • • • • • • • • • • • ' ~ • • • • ~ • • ,. • .. • • • ~ • ~ ~ • • • • • • ' - •• pjnCo de. ....~.~,~..~........... ,.
You r s truly
( 45)
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"0 OUR PATRONS
Classified Advertisements are published in uMALINf " from Ja , 1997
issue " A T inte re ste d pe rso ns/partie s a re info rm ed to co nta ct the E dito r-in ...Chief
HMALlNr' on the fo lowing address:
Jammu Addressei« Adm 'n istra njo n O ffic e
2,Mohinder Nagar, Canal Road
Jammu Tawi. P~n~1S.0··0]
Phone - .555755
:elhi AddressCIa 'P-115, Sarita Villar
New Delhi =44
Pin - 110044
Phon '.. 6943307
a) Full Page Inside
b) Half Page Inside
c) Inside Back Page Fun
d) Insi de Pront Page Full
e ) B ,ack Cover Fu'll
f) Quarter page
ADVERTISEME •T TARIFF RATES
Block & W11ite
R·s.150<100
M ulti~t :tJ lol l. r
R 5 1 . 4 5 0 0 , . O O
R8~500.00
Rs.1500.00
Rs, .1500~OO
R5.2.o00.00
Rs.400~OO
Rs~4500.00
Rs,.4500.00
Rs.6000~OO
~.OTIFICA .IO'N·
T he Board o f Trustees in th eir meeting he ld at J ammu o n 3.rd l4th October,
1996 decided to amend the Rule. 16 (sub-para 2) of the Rules and Regulations
p er ta in in g' to th e Meetings/Quorum as in para 3 below, The original Rule, as laid
down in 4th .May 1992 stood as under :~
"The Trustees may meet as often as necessary ..However, ODiemeeting per
month will be held, Any two Trustees present in person shall constitute a
quorum, Trustees may elect one among them to Chair the meeting",
2~ ThIS Rule. was amended on l Ith July" 199·4to read as under :~
"T he ruste e s may meet as o fte n as. necessary. However, at least, one
meeting in three months willbe held, Any tw o Trustee, prese nt in pe rso n
shall constitute 3. quorum, Trustees may re t ct one among them to chair-the
meeting."
3~ The amended Rule will now be as under :...
,;T h e T r uste e s may meet as o fte n as necessary. However, three meetings, a t
least, in a year, shall be held on . each a t D e lh i, Srinagar and Jammu dur ing
January/February, June and October each year r esp ec tiv ely ~All th e four
Trustees shall he present i ' I the meetingrs). Trustees may elect one among
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them to Chair the meeting' ).
By order of the Boated o f Trustees. Sdl~·
(I.K ..Raina)
Secretary
AN AP'PEALVide Codocil to HIS WILL da ted 2 8 4 7~1988~Swami Laksbman JiMaharaj
add d the following to the original W~L dated 8~12.l9 ·.4 :-
"Provided Smt, Sharika Ji and Smt, Prabha Ji shall have absolute power of
disposal of a ll mova ble property in the shape o f furniture, fixtures" u encils,
be d i g and 311other things in the immovabl properties which shall be in heir
use and control after my demise and the Board of T ruste es sha ll '_ot question
the ir ' r ig ht o f disposal o f any movables, if ' they so choose to do',"
2. It : ta s come to th e notice o f 'th e B o ard o f Trustees that " t h i s provision in the
~L is being erroneous Y interpreted to mean that Books Manuscr ipts ,
Cassettes (on different aspects of Kashmir Shaivism inthe voice o f Swami
Ji Maharaj) are also included in the movable property Iike furniture,
fixtures, ute cils bedding and can be disposed off (or made us of for
commercia] purposes). Ifthis interpretation is presumed to be correct, itwill
defeat the spirit of otherp ovisions of the W IL L particularly th e following~ ..
rOVl81'ons :...
(.~AIImy life Ihave tried todiscipline 'my ind and liberate itfrom all earthlydesires.in pursuit ofknowledge especially Shaivism, "Inpursuitofthe object
I propose '0 e li a te a Centre for the Propaga iO,Q of Shiv a Philo so phy of
Ka ·hmir School as a, place for Meditation, discourses, meetings and
Satsang."
"The Board o f Trustees shall frame such Rules as may be neces I•. ary for th e
_d min istra tio n o f th . Trust and fur th e pres rvation and pro u ction o f the
'Trust Property" The Trustees are en jo ined to see that the 'purpose o f th e Trust
is,carried out it] letter and spirit. 'n
3 ~ In addit ion 'to ,wha t h as b ee n s ated inpara 2 abov .~itmay be mentioned that
a particular manuscript of Swami J i Maharaj, written in his own hand, with
a cover page also, was got printed by a disciple, wi hout the knowledge of
'the Trust, This is a clear cut piracy ..
4.. It is, eaio ined ipan all th e Devotees/Disciples/others, who may be in
possession of any material of Swami JiMaharaj in 'the shape of writ en
material manuscripts, taped Cassettes 0,0 various aspects of Kashmir
Shaivism etc.. tc., they may cindly surrender th e sam '-to t reTrust for being
(4 )
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used in th rm n ne r la id down by Swami Ii Maharaj, Any deviation may lead to
judicial proceedings against the defaul ters,
SdI-
I ~ K . , RaiIlQ'J
Secretary/Tru tee.
I~
Happy ",ewsfor donors
TELEGRAM .:AA YAKAR
P,ND. CITIASRIHGlG- IE ~emJ2580
OFflCE OF THE.
COM .11S . IO·.R 0 I· '. OMETAX
A,MRITSAR
DATED AMRITSAR THE~S~l' -1996
T O I
The Secretary ...
lhwar Ashram Trust, M ohinde r ....agar,
Canal Road, Jammu,
D ear S ir .,
Sub :- Exemption uls 80-G of the ~T. Act, 1.9,61In respect of
donad.o ·Ds made-Regarding
P ease refer 'to your letter No, -- 26l6 /1996. regarding t·. grant ofexemption uis 80-G ' 'of th e I.T · ,.Act 1.'961in respect o fthe d on atio ns made
to Ishwar Ashram Trust, Mohinder Nagar Canal Road Jammu ..
r is certified that on the basis of the facts stated by you, the donations made
to .he said In s itution/Trust/Society. Association qualify for exemption
under section 80 1-0 of the Income-tax Act, 196,1~
'This certificate shall hold good pto the pried ending 3J 13/198 subject
to your continu ing to satisfy the condit ions 3 _ ' laid down in sub-section (5)
of Section 80-G ,of the said Act,
SdJ~
(E. S.AROD)
COMMISSIIQ ..:R OF .mC'OME TAX
A.MR~IrSAR
.43 )
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