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Vol. ill ISS'UE XIO~4JANUARY" . 998

ALINIAbhinavagupta about Miilini

qi41Q}dlJh;~ifr(!iii" -q,(anqla,qqi_q~fd 'I'~ q iI aIA " t : l w i , < i t I I r n e f t l l l f 6 1 ;ft'tit I I,S -M iili ~D _. '".., I' I '. " : ,- r J (. . ' . . . . - - , " O J : . 1, . [' j ,n ma, tnt. eVIlSever victonous. '"" lun,lonwith her lull the treatises of non-dualisticorder achieve the nature ' 0 . 1divine potency.

T.A.A~XXXVII

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Boa' d 0' Trustees :Sri Inderkrishau Raina(s 1: ary/Trustee]Sri Samvit Prakash DharSri B rijnath 'au!Sri Mohankrishan Wa. tal

Editnna .B a d :.Sush iPrabhadeviProf, ilakanth GurtooProf, Makhanlal Ku + 00Sri Somnath Saproo

Co-ordinatorAdnunistrative O!fice-Janl,nu

P ub ,.'iher:Ishwar Ashram Trustshbcr "Nishat)~ SrmagarKashmir,

A . , . : I ~ " ' " ~ ' O'tm,grnmf.S,trrJ~~1e t i. J lee ,:2-Mo inderf agarCanal RoadJammu Taw) ,- [8,0 002~'ret : 5 5 5 7 5 , "

Branch ,Office:Ishwar Ashram TrustD ' e I h w ChapterCt Capt KachrooJ~77 Kalka] i J ' ew Delhi ~ 1 . 0 019TeL: 6430226

January, 1998P , ", R ' 15 ' 0 :0ee: s. . , ."

Ishwar Ashram Trust

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Produced on behalf a . Ishwar Ashram Trustby Paramoun Printographics, Daryaganj, New Delhi-z, Tell 328= 1568 , 327-1568

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f c tt l l i ~ : .Contents4

., .1" Siva Sutras Sviim;l1 Laksmana 100. ~MaharaJa 6

2~ KIirtin Tantraloka 1]'1 7

3~ Sa grahas 0 ra Late Sh. J~N. Ko'ul Kamal 18Sit. Nathjee 23

i,5" Think over i' i6~ ~iill'~ ~ ~ ~&Ur~q, ~ ffl

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14lrt1'4')~c f; TlIll{6[~' a ia f f ~ e~ti 'l4 ~ ,I (t lt ~ ~ ~{Onit fP ""Iftir i '~ ~ ~3i q I{ ~ ~ W ~ I {4 C \ ~ ' 6 ' F ~ C 4 Y ' U I ' J P 4 - r : 1 1 ~qfl ~ ~'efil~[Hrlaicf; it' J I ( f i < 3i I\lIlaf~it 1 J O O I , I ( i- w ~ 1 1fl' d f) T l 1 f l f ~ -~ 6 h F a , ~ ~ q r '~ '8 i l t 4 '1~ c t ) { d I ~3lli' q ttl'~ qirm' C f i t m 3 = t U ( 4 ( m ~ i 'J e r n - da~lil~iI ~ ( J O i 'd(~q c f i t m f t : r c f ; ~ t [ u r e u il[r ~ & q~ '~T '~ I D f t : r ~ ~ - t t C f ) ~ J i [ c U q ~ B ~!l~~ ~ t rW d h 4 t 1 i ' C l iT m ~(4 < : I f4! (UI [ih{'1~= q I~ Q J C f 1 T f C f 1riat i f fill '' 1 'ri~~' R f i ,d ; Ii{lt q f~~'1F C ' {t q ~~~ cfi~ :q (lJr~ ~ih~'r~~ I C i l 1 f t Rtlrlll,4IM'1 n:9; !:n : :j~ I {Cf iT aC(l IJ f~ t i R : ' ~ Cfil ~ ~Tf'&J q ~~' i ~ E h " ~ " i i I 5 - q f~11 1 tfi( ~ 6 f l l ; O J e 1 ''(" 'II',3ft f I 3 1 t ? ~ t 1 1 ~ i1 ,t 1 J ' ~ ~ fI (fj It ! k6 't il( ij I ~ c f I ~ , ~ L d ' 4r~ -" iff~ 'efU ( c f i t i i lJ46he:qdf i it'a : r r ~ . e l , C f i { ' ~ I ~ q ; o ff ~ d~ i atrl - 3 = 1 ~ ' W O f I R e n q f c f! t{ 1 ~ r~ - e n I to ~ : a f l o g a A '0~HI tij! c l r~I ~ ~q:;I(cflm~~~ I O h I 'J O i rt I 4 e:4,tj'tT '~~~1 ~~. a;rr~~F(liCf16.~1"1 C f I T 4 1 5 t ~ dllfll' t I ~ ~ c f i r : ' 3 4 4 , 4 1 ' '"Ir~LfI il'1f'iI~ffAd 'Chidl ~ I ~'1 1 ; ; f ~ H : 1 ' ~ , . fP :i6lU - t f l ~ 4 ! t f R t i ~ I n f ! I' ) l m iiU fli % ~ [ 1 1 [ 6 i c t E f i 1 % " ~ M tj1fft d l ~ c 6' e ~ r n ' ~ ~r6l( ,1t I ' ~~~~rC1lL {~II&' i if Cfl5Tt~"~~'" I ,~ ~'CfiT'fI~ ~ r~ '";fm f c t f ~ a:H~I,ql~~ ~~1(]6 ' "EfIT~'{4~ ~ [ ~ w i t~qftt1 m~ agq;:n f l c f ; t : qfIC l ~ 1 5 t f 1 : ' "41 1~!JI~( q;(~~ T l n V i ? (t r r 1 i t G J 4 1 ~(l,~ m~1~ I , l l fiq;ct m fIc h ~~f~ I I I ~1 2 1 1 ,e I r i l l ~ 1 l{ C i 6 1 1 1 4 0 I T ~ &q ~ 1 6 1 { ' E f i r a ' p = I i1~1 1 1 ' ~ lf e P t ~ 3 . 1 q ~ ~;:;et: C f i (01 s t 4 ~ '\ d H ~ . 1 '{4~~ it * ' ; ; ep{~1' ~(ft5l((fm~m~ ~it~'m~ ~~

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~ q ~ Cfi( q( r~1 ' qR611~ ~1d'?1 f l r l T T f26-ai 4 Z i ';a ~~ 6 T : f 5T{IGt C f i t 4F511~ 0R l~u IJ II = - I ~ ~ f t 1 " l J : ' C f 2 f f ' d1f ; 3iJ t c l '{of dq ~ ~ ' nE f i l - ~ :;:r~ ~ ~ f t ? 1 1 t ~ fic ( ! l ( lqfj, I( I" i t e E l ' ~ r ~ 'It,\ii((1~ ~I f~ { F~ 20 ~{(;fs ~ J{ ( rq~1'1l if ~~ic f i ~~ Q rtfr~ f.I~ ~ 'r~ " ,~ U I I I l 1 { , 'fqg)J8 f + i t1~{ ...1 Cf{~{ 'tt~if ' , 4 1 4 , 1 2 IT I II ~c f i r ~11 ( 1T lo q 1 4 1 ~ '4 ~ l~!J~~ d1q~ $ ( i J l ' q : p :pn ~1:itIT a f i b t f i CfIT~ c r a f'" 5fi\ ~ I c i t i 1 t , ~t i t a a T ~ m - 31''!?'':tq(~~ 4~ rfilI d 't ic f il o lp f1 ft q" '"IlqltfldrtCfi{~f~'~f~J O ( ~ 4 1 q~ if~~ fT 2lr ~ q I '1 , C h ~ g 1 ', 3f4ftCh I' ) i I I< i l T (~uil~~~~I ) ~ ~ ~ ~ s,3 fR 3i I,~f~~tl c 6 " ~ ~ q ; : r 1 1 tie,~ ~~:tl m Ehf~ J O i . ~ q ; - r r ~{F ti: { ! l 0 - i r n ~ ' ~~ I J a U l l ~ '$~.;:!(1 ~'~'m ~I~@( ~':qQl\~ \ljf1et C f i C A 4 lu f cf;~ (~IJ l,lU ~ 3 1 '"f1 it,~ 3 1 & I { ~ I ' P - l , 3 f t ! f c l ~ t1 { ~ ' 1 = I 1 r ~ ,(F~~I tf ~ W i l F ( -t'R 31li~). ~ r f a f ; ~ c~ f I i ~R ~ ' ~ ~ ~~'-'.'"5fi1:t~~~ , t 1 ~ ~l~~' ' q~dI~rI~~I~I, ~.(42~{~5 Ch'~' ~ ~~'qt11~ 7~~? f I W4 rC4':t'~ ,~ ,~ ~-~I2 f~1Sf~~*~l " l f~ m cm i :S liifi'~~~{4~~1~ 3ii,q~-3fq~P ". it~ .-~ ~I ~ Oirt1Rifl, ~ ' c r m ~~~~l1'fP:~r ; $ ~t 1 ffr;;r '. 1 i I ~ at t1J I 3i l1~I l2n1 9 1 1 : f { ~ ~ '1q c ; I I F & q ;qq:tg ~ ~ a;rfflff~ - ( I r e a , t ' J F Q l f o h ~ C J 4 1 ~ u j 1 CfJ i j q ' r o r B G ! ], tr 1 4 S l t l \ i i I 7$ 9:@,qo:girl * " ( 1 1 4;q-~ q ;q Tf{'a'~fI' O f IICfll.llli1-itmMC f 1 t H tIT I~ ~ ,I f(16f - q ~ '1 1 1 ~ Q I 'H M~tj ~ J u 1 4 , ; : e : ! g t p q ' 4 a tfIqcf,~u~ 'ttl b r E d ~t~ ~ o f f P 4 1 ~ : q R ( 1I I I 'l~~~-it ~ l \ 1 1 4 1 ~ '~q I

~~ ~ C fi t1 ;if1 H ij t ! " r l t " l f 6 F ( 1 '@ a Q : Iit; I I I 4 " 5 : 1 9 itm ie n ' ~ J O i ~ f e R l ' 1 1 ) 1B J ,tq I~cn

~qluo s tff CfJ ~qftg : e n :H G c n ~ ~ ~ ' t i l I ~, f P h& f J A :qT~fi 1 C f i~ [C1 & . fl@h 1 1 ,~~ ~'~ 3ljtt IG b h ~ ~ C J '$~ f & t q& ~ r " t { r I ~~ 3iC f~~ ~ ; ~ '\ ' , l ' c f i t~ 'ff J @ C f i '~qf!11! it ~ i f ~ d 1 c i ; a:U(f i,f~C f i RtF r ~~'m c f ; ' 34qn( lfl'('~Btl(~ ~ ~ 1 ' l i t I a ~ c t 1 1 3i !,\ti ~~ 1 d C ( ! 1 ( i ~ u f ~ Q IG : i ~ . ~ , ~ '~,IU ' 4 9 \ E h P 4 ~ m 'i~

Sffi 6 ({1 ~~ 3i ' : " J / ~ J = 1 ' ~ ~ ' l f f f i - \ l 1 " 1 1 ' CfJ ~ If e l C h aqrqr{ I U r c i f i e C f){ c ii ~'9:l: ~~~gq: '~Hd~m ~ ~ t a h d'16h1 fu;!nia:rT 3llf'"~ 3i,l1;H 3lJll8fi{,mtif ( In com e 'Tax A c t , _ 8 0=G=1961 ) ' c f ; 31j@G: $1 ' 1 " \ 1 1 1 ( 1 3i~~ICfl( it1Jmfi'lfiil \jn~Jn I

l A J :1 t< 1 i~.I~J~ q R c t I( ~ 1 1 , c i I , r J 4 - f f C h 1 g [ r t f 6 f i ~ 1 J I r c t i I I 'I~Iill=;Jfq~'~

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SIVA-SUTRAS"with. Vima,rs-i.i Sanskrit Co.mmentary of' S.r'lK~eDlarija.

IIITran slate d byl' S ,_ S _ i Lak J M-h ._"Vlara:va';OU,n,ava.'n,~ LAJ,',S'man,QOO ' ,,'a,.Q"ra fr' ill. 1 :1

(Con t inued from l a st issu e )aTtT ;q ,f, 3 1 1 ~qI 'if)'", ' " S f f f ' f i 1 1 itItt~ '3 q~ . ~q I , 5 4F a ~ 'I Q P - l 1 l , ~ - = t I ' U { . -

Q I 0 1 ; - : ~ f . i I - ' ~ ' l Ft{ IP i ~flti,eti;_"1:II2Ifeti-l ~-t f lJ 1 1 " 1 : 1I ( - ~ ~q IIt I l F - 1311rJi I;,aU4Q'-Qaflib'il t'-Aq~-({ ~~ a t l "~I~,{~fi: 'Cfir~tI' Q:lil-qq~,sflr 31CfiPiq'(1'~1 1 1 1 1 ,f'q ;ql~l4 f f s t " I 1 1 t 1 ~ = = r " t : t f i (0I I ( ( ,~ I d JS ib ,~ ~,tSr\JItl~8 . 1 : ( ~ , -

~{q I : r q'f& 4 ~ 'q u ' + I cf{ 'q l fq ' r E I ; ; . t ' i l t (1 'Ll~4 1 n . . . . q aUrq;:fl- (i\cj'+t.~n.!qd-:a~1I, fiil 41iJaitl'1_ '~sfitr~f i r f t l 1 l r i , + I ,cfa~,!,f a " t f r '~Trfd " i f i ' 7 f 4 ' f i 4 tt~, 3 ' 1 t1 !'l4 n ' P A 4 "ri q~t 'q~ ZI, c t r ~tt , . \ i t if:I I I J..~~ ~11~C f-{ t~: 'C fi,(tJIC lilf~'~' .~ C h I ' R . C h I S ; , i ! t ~ ': 9 J,liif' dq'~~I'U~,vfa'

,tn~i1iI4 1tiUU aqfGI! -i1(JLI'~'13f'ti,oq,..,_now 'we will explain th,e Sutras, in . another 'way:~', t ( ; a :J I I { " I i I ' Cf)~"-who 'is self, ~ ' f \ i 1 iii I f.[~f-tlo the inquisiti ve dt I r_

~~lJl1.-ilisciples, !JIR1"i'~-in order to explain, i.e..when a masterteaches his disciples and, asks him 'who is. self? The disciple expleins-->

'_, mR,-'body is not self', '';f Yro,l-the vital breath is not self, ~'!ft"-intellec'~is not self, ~~-northe 'Void. is self~~J;fh1fi~,tl1jsuniverseis not self ~~,tliEf)-th,eradition of atheists is 'not self, ~.~.6fi'-the traditionof Vedas is not self, '~lt"i4:I'(=th.e tradition of Buddhists is not self"'lU~ f t t q;,-th.e tradition ofmbtl 'F 4 Icih,-so'meother schoolof'B uddhists , is notself. ~-etc,~, 31~q-ml~ld:~R-asaccepted, 34'IIr:LH'-slelf~ (Note:~other com-mentators have connected t il r a n b h } ~ - P 5 1 f 6 h '~ ~ rG c n l" t f I , J ~ r ~ l ~ and '1 4rt4'fq 'qt i 1with ~I(l,{~Qru~' ;~~ f 4 ; ~ ,nd ~'I but Svamiji has not followed that), ~

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.

:mfa3ila[Gtl89-'5-1907

'Iti t ? ft"tl1l f t t H:d ' ' N .27' 9 ' 1 ' 9 - ' 9 ' : 1._ ; ... : . . - :", : .:11 .

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'lf~'-b,ut as has already been said, '~:d; :q:4bl=itndepe,ndenl Supreme 'GodConsci ousness is :.elf nothing else, d

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'fq'(&tl of self. It i found in every ~ H F t 4 'and that is the reality of 'q(&f Ii ;qJ" thatis beyond, at1! ovenngs it is tu ly exposed. V ij n anabhirava a Iso say's in thesame x,ay hat in each and: 'very being 0 body . Y ' O u will find independentstate of go: conseiousness. Why not to COl centrate on the to ality ofindividuality-c-the state of uni ver ::al C'Ol1SC'" ousness, If it is done, oneconquers hie differentiated state of world, He is carried above theindividuality of consciousnes S ,. Tile sam _ thing is exposed 'b y the greatteacher d(~'~'frto the disciple, in the follcwing two karika (verses of theSpandakarik a:~

'If\i: q;(, 'I 4 a ' r r : s : t r : . . . . . . .take the class of orzans. The class 0 'organs 0' cognition and class of

organs of action, You fi nd~ them, the supreme independent state of Godc onsc iousne '. '. if, I 'I U go,deep ' and meditate In ac uons of these organs.

Another way OL explanation of this Su. ~a,s :~r i f i 4 E f t1~ d C l t ' n ; : ; q'lt b lif~ 3 1 . 1 ~ I ~~ : , r e t , : i 1 l n ~ r ; : ';;U" ( ' 'i I IC i Iq I c f ( \ , q ( 0 2 i I '

\ ' l 1 , IIrl:: I ~ 3 1 ~ fqqI' " 1 : C I 1 1 s f t r 'E h ~ I fq E 6 ~I~ i ~ J ' : rif~ 1iqR i l ~ ffl~IEt: g{ wC f i I : r II ' f 4 ~ c W r ~a(it I t( ~,;:eu t t ~ } 6 4 ~

fe1h'il-morever, f1~~'ht..-theaforesaid, ~i;1;0:4-conscio n s. a't'fi-is3H f4tl'-lCl~:,-the 3i I f - q l orn,ature of the \ O I lc t l ' iO H ~ ( i i\ 'q 1 ? 4 f c r f J ' ~sal"'at1Pt"lr--entir-e world consisting existent objects or non exis: nt objects.fcrilft,lifI G.''"1f(-th 'er _ is, not mention in the Stitras of he sel '0 'any p rticularbeing, ~ 3 ' 1 ' ~ , t " I ' " I I F 1 ' : '~sfq q1~ ! I~ fq l d h ~ ~ f % I , G f C r ~ ~ 11IqFn-~-not ingal'4; M 1 4 :1 '1:-witholl't, t h e light of consciousness. 'C f i" G J F i 4eJ{~--,can e .er have,C fiflllf?t~~ :-itsown _ .eing , ~rql4l'=i'~'-beinglexpe:rienced~ ' i l " t 1 ~ ' " 4 I I ~ C 4 - i tis of the nature 0, CO.OSCI0tlSneSS itsel ~\{1Q&1~I"ll1 fq~,an~I1[t1ti4It'(-becauseof'its being similar to' that light.

Morever the aforesaid con, ciousn ss is said to ."e the filature of th ewho ,. world of non-existent and exi s tant b cause the e is no 'mention inthe Sutras of he selfof anyparticularbeing. othing canever havre itsowbeing without the light 0,[ consciousness. Being experienced it L"of thenature of consciousness itself because of is being similar to that light. ThisS IIpn me indepe nden S' ate of god consciousness is the form of everyth ingbut it' is no'[ die ined 'W ieref .OlD i.e.frorn non-existant world or existant

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iUit if a l d:ih I '~ ' H i lC ( '" iRrr: '- 'q)ItftIit I~ln ......~ 'fl iD q a f i tI i t t t E i " P I ttN:afil fk1 H :: I ~. f t ? r I I '({.H~t:fqt44l~iq ~?I'Jn'q:-

world.Y ou m ust c onc lude that there is 'U 1eform. of everything even milkof' bird 'O" I [ a " 'O,'D of baronlady it is existing in that supreme state of god. .t.l ..: I I~ . e . . I" . I I J . . ,I" U!.. ., . ..."", ~. ..~..' ,. .. ,I .. . ,", ~ _~ . . I . .consciousness because of our thinking taking place in our consciousness.

@~.Whatever you think or not 'that exists in.god consciousness, d s i " r n ~1'41\('~" " . A ~ 'd ~ 'U h- bh ..~ 1 . . , " , : ' " _,1 ," . ". 1.-_ i - ', 1'.1:', .' I ~_.;d~~ ,. .S IS s a m , . . . In . c c u~m .a .. ., R : m . r B V : fl .

l " f u Ch IR Eh l i; 41 f i'J l.'~ t 1 '9 ) ftrlt~O',deal ' o'ne~~ltih:l";f-unlesshes e a re,~t;EfiI-knower of the objects. t1lcH"l~: C f j i f _ _ , c h o w can t h e s e be the objectsknown .~ ,q :) ' ~ t( ih 1 1 '?It1if-because knower and the known are really thesame objects, When they are one there is nothing wrong lo r right,(11~6flP{jtfal~r:) l{,1~q-thesame idea has been expressed in the followingtw o 'V 'er8C Sof Spandakarika (~rt1q;IR-:6:~:1! i: r i41 , t n ' d 1{ )

'qfl"i'I'r+I'4'Jg~;frqt-There is no state which is no; Siva, etc,.A s is expressed in Ucchusmabai rava that 'unless there are knowers of

the objects how can. there be the objects known, Because knower and the.known are really the same objects. When they are one there is nothingwrong or right.The same idea has been expressed in . the following two ,

'"verses of Spandakarika 'that there is no state which is not Siva,'lffi: ~dootj rqlt~~: (=RI '~ drt=tltl"1lt1 ! !I " II U I I ~ iS 1 U i fi atjQ 1i6't_1

d{Z jl~ rWQSh I~ f ~ f~~ q:;~ltt~i1""'4eqq Y 1 i 1 i 9 j i. f fC l ir cf; '1lfqat II s t U c i at ~ I q :q fC fl ( ( ,{i1 ; : : 1 ' lW q : ; 1 1 _ 1 '1 q II ~ & 4 t ( { . ~ ql5fb - iii 'P A = e n I~~-

7:fff: ~ ij..q-because independent Supreme state of God conscious-ness, fEr"d'f-q ~.I~~lcr:-istbe formation of the universe, n?T Q/f tlffiJ~911'lI-W'4I~OII~q{lch 84jcr~:lffi-sohow can , yo:u.pick up some sma l l means from th euniverse for achieving realiza'tion.flfq~rq '+ttw6fi i~~ , : a ,{1 ~ I% f 1 = 9 - ~ '-6 h t i* t ! t t .~I~ ru I i I i l U Ii~~,- U T r , l~lU~'" J d ~ I r e r

Whatever means 'you, take from the uni verse they are filled 'with godconsciousness. They are not means, 'they ,aremeant, dependent to univer-

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sal sta , : e of God consciousness, If for th e time being 'you say these thingsare' ot filled wi b Gd consciousness even then they cannot ~xist~~ fI;;q ~ITf ~1"ffig2fflfT ~,; ' t1f4 311~ 3i i~ lqSLf~dl l f ( 'JdIGilg - 6 f l P l t 411rq[~-thi Supremestate of God co sciousness can not be covered by any' other agency

. 'because that too is illei with Supreme st te of God, consciousness ' ; q S mm ~q;g~~I~thi ~is also said n the heart 'o f ~ : '-~ ~ f4rlJl(TUI 'Ii ' t i n e t a t 1 ~ F i 4 d ~II.~I ..... ,""",,! '," I;!nqlt(l\:ir f i r r i ' r ' P I ' flIli1_ nitl.i .~q"l Cfi~UIIl4 r(e ttt j us t as wh,en onle.'~~-triestojurnpol e "f8I~~(ii.0I~i-the

shadow ofone'shead..Iq~l-w b one's own t_imr-the~ea~ "1~_ I~ ...illnever be, ql~~it~at th e ,P ac e ,of one's feet O'P.Jr-so also 'IS ~-this ~ ~ c . f l'C f)(?H'-,the ~ of highest knowe ~

You mustknow the state ofsuprerne independent God-consciousnessexists. in the same 'way as sr adow of your head" Cross rtor overcome it byyot r footsteps you nevercross that shadow" I' the arne w ay supreme s "ate'of God consciousness cannot be realized, 'by any agency which is filledwith individual God consciousness. So it cannot be r alized by anyagency. tne 'ler comes in obiecti 'etatem It is never rea ized it is the S' . eof realizer.

~q a:n~I~1~-with this intent in Spandakarika~fql~ aqSt.iul

If t 'r ~ ~ ~ .~ 'd ~Tt"d ' 4 < '" 1 1 '1 d : I I '~ M , '~ '1 M i S , E 1r ! I I ~ . , ~ 1 ' 6 1 1 I ~q6 6 W P

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i

'"Hence it is concluded film the reality of th e Supreme -ovement of '}~ICfi{Consciousness is in the state of movemen it is no situated, at one placeit is situated every where, Wherever there is space it is situated there.Where there is not. space ,.t is situated there too" in space and beyond that

to be continued

~~-"---'---!~-- . - I- '

- L 1 . . . . . .TANTRA~ -OKAt.B. ,N. Pandita

(Continuedfrom last issue)Abhinavagupta quotes many prose and vers "passages from some

workswri tten in t, e language 0' the c om mon people of Kashmir prevalentin, that I COU ' tr y at t ie time of the academic evo ution of Ka1lnaya~ Thenames of the authors of such passages and those of the works from whichthese passages were quoted by him have not been 'me - ioned, Even , theeducated female fol ' from upper-most classes of society used to prefer theuse ot P rakrta to that of Sanskrit in ancient .im es. It is hig hly probable tha~the three female discipl s of Sivanandanatha preferred to write and tospeak, in the language of the common people and the quotations preservedby Abhinavagupta in his Tantrasara and the Vivarana on Para rimsikamay have been taken by him from the 'writ len \VO ks or sayi ng s ofMadanika i.o whose line of disciples he had attained admission. Someof such passages may have belonged to any of the other two yoginis.

A practitio er of Kalinaya h,ad '0 visualize' the powers of his ow_consciousness as the twelve Kalis absorbing [h'e whole existence co -si sted of p ram atr "pramana and- rarneya while contemplating h imse l f asconducting ere at"on, preservation, absorption and staying steady in abso-lute existence, He had to visua ize himself as the master containing all. 8 1 . : ch existence in his own self, Such contemplative meditation had t.obe( onducted with resp c 'totwelve aspects of Kall, orne by one, in a regu at

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i l l f t ifi00 I -q~ ~ 6 1 q~r~G,jer( ~~ I r ~ J dkt'(t~~9IJH t1 : - : e i R ' ~ I a n ~ , 4 1 { ~ - Q f u ~ fI' " " C 1, m t S '= 1 ~ ~ ~ E b r ~ ~ C fi t t ,~ ~ ~ lPn,:t~ ' ~ '

:;:"~.

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,~ 'nm,a;4 ' c f ; r " i iS U Ud aq I { !+df i ' t f r l f t ~11~ "~ ~ h '1r0 I i r 'illl{lrif)~'ia tR ~,,~,nla.lf~

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order of succession, Order of succession is caned, Krama in Sanskrit,Therefore, '~~naya 'had got th e arne Krarnanaya long be foreAbhinavagupta Certain philosophic works had ap p , aI" ,'don the system ofsuch co 1emplati ve yoga and Krama had become its popular name, Someo f su e! works a re Kram asadbhava, Krama-su tra a nd Krama-stotra, 'most:I'of wh ich have nowneen lost, Such Krama-method of Saktopaya becameso much popular 'y the time of Jayaratha (12th century) that e countedKrama as an i~depende ~tsystemoftheoJ,ogy,-likeTr~kaandK lasystcms.He refer to many works on the system, and quotes some of them qui eprof se y in hi' commentary on Tantraloka, Since the 'work Krarna ~a'become the popu lar na ne of the Kali worship of the Tril a syst srn,Siddh an ath a ( 10th century) amed his eulogy ofKalfas Kramastotra, ThisSiddhanatha was the same Sambhunatha of Jalandharapitha (Kangra) '.0whomAhinavaguptapaysveryhightrib'u' e as amasterofKulat idTrikasystems, in his sev e ',al works, Prithvidhara, th e au.' or of Bhuvanes 'ari-stotra, calls him by 'both such names, He say. :'=

I!o Compassionate Siddhanatha, alias. Sambhunatha,~o Compassionate Sambhunathaalias Siddhanatha. (Bh, St. ---,

Being a pcrfec Sidd a, he was popularly called Siddhanatha themaster of Siddhas Abhinavagupta wrote a detailed commentary on theKramastotra of this Siddhanatha under the itle I~ tamale IL ,:oth ,,'1 ehimportant works have now been los '[I Jayara ra bas preserved fou __eenverses of Kramastotra an". a few pages o f K rama ke iby [uoting th m inhis comm entary on Tan _r'a1oka~A bhinavag up ta w ro ~e another K ram asto '.aw rich is available but does not. b ea r any commentary, Jayaratha quotespassages from some ancient te: t named Paricasatika while di cussing thenature of ea ..of the twelve Kalis, Besides, he quote> a t on e place anothersuch t J sx t under the name Sarldh. asatlkA~ Tan tr ai aia...bha taraka is another~ ...~ j' C'en ~ext mention ing t 'e twelve aspects of K 3 1 1 r ~The description of such

.i'Ka]1's i s , found in Cidagagana-candrika of Srivatsa, whose name 'haswrongly' been said to 'be Kalidasa by the editors who were misled by thecopyists . Jay arath a mentions the names 0.~ any teachers and authors who'had appeared in t .lines of the disciples of Sivanandanatha and quotes

;/.passages from the 'work:' of some of them, He refers, to Sivanandanatha asAvatarakanatha, the teacher who bro light down to this world the elaborate

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syste.mofKaID1ay,a~KeyuravatihasbeenmentionedbyhimasKak:aTadevi ,th at is, a . yogini who e 'name starts with. "Ka' That is to show high respectto' both, these ancien precep Of'S of Kalinaya.

KalI worship in Bengal and m any other parts of India is ri ualistic in .c harac ter and Kali is a divine form of Durg a and is w o -sh ip p ed as a deity'who saves human beings frio' demons. K a r i with th e abo rig in al people 0'India is a blood-thirsty' errible de ity worshipped through an im alsac r if ic e .Such c ', arac te of 'K ,aII is partly existen in Beng a as 'welt but genera" 'ly" " .she has been fafavourite deity of w arrio r clar .s. KalT in K ashm ir Sai v ismis :.either a bloot thirsty deity, nor the des' royer of demon s, She is , th,ed estroye -o f th e fin itu de th a reduces 'us to the position of f it e beings and'" h bl " B .. btl duts us In t r e rm sera te t ransmigratory existence. -e ng worsr .1p p e ~ "_ "through aspecial type of se f contemplative meditation, she reveals 10 herd ev otee s 'th eir hidden God-head and they recognize themselv _ s as noneother than he A lm ig hty God having Kali as.theirown divine p ow e .,,Kmiin Kalinaya is 't hu s th at absolute God-head which w e have to rec og nize asour basic nature, W e have to discover be' ike that throug h a special typeof c on em p lative p rac tic e wi hout sacrificing any anim a -s a her feet, KaI.,worship in Kashmir Saivisrn is thus a higher type of contemplativemeditation which is subjective in character and which can reveal to us O'Ufp u re ~ in fin ite an d divine n atu re ~

I

J I I "K a r l of K as ' rn ir Saiv i sm . 'has 'been eu log ized by many Sidhas in 'hertwelve rnait aspects personified as deities with different symbolic namesan. forms+ Meditation Ion such forms serves as an aid to th e self-c or tem p lation up on he twelve aspec .s of one's divine nature. SomeS id dh as h av e added th e absolute IUIT"who appears in su e' welve as ec , S ' Ias' 'e thirteenth one Some,oftbreaspectsofKalihavebee'ng"vendifterentnames by different authors, Some authors' ave formed the concept of an ,additional K a : _ ' 1 in betw een tw o' of them and suc h things 'may create doubtsand susp ic ions in 'the m inds of some readers, The '.houl d consider th e fa ctth at all suc h analysis is. based on minute analytical th in ' , . . g ofphi osophersa in ts a nd is. not th e abso lu te truth, Suc h truth is the 'm a in K alt, the absoluteGodhe, d of the monistic absolu e reality F It can 'e analysed into as manyaspects as a highly inte igen pract i t ion r m ay work ou through minuteanalytical thinking , T11e contemplative meditational r ath of suc h S1lieta-

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upaya takes into account the above mentioned twe 1ve aspects of K,ali and,pS\lC, aspects of 'the ,IS-Oil ute Godhead constitute the Sakti-ca era which is

med itated LIPO 'D in Dhyanayoga of the Anava-upaya of t e Trika system. . . .of Kashmir Saivism.MalTY research sc holars of the present age have 'bee' m aking a

mountain of the mole of the use of the ord Kramadarsana by someancient authors, They are, besides" mis .edby such s aternent .ofJayarathaand mention Krama system as different 0'- and independ nt of Trika.. .system ..The pioneer research scholars, who worked on Kashmir Saivismcommitted some mistakes ..Such a thing 0' their part 'was quite natur 1,because they di .not have the means to grasp everythi g correct y , . Itshould have been " the duty of later seho ars to' correct the mistakescommitted by Shri J.C~ Chatterjee and Dr. K,.C~Pandey. But generallythey' have no been doing i' ~Streb a' hing has ie n adding to t I .econfus ioncaused by' such short-comings in the. beginnii 'g of the modem type of

h Kashrnir Saiviesearc onKast rmr '. alVlsm". . . . -Analysis of Kashmir S aivisrn into three sc, iools of Agama,

Pr.atyabhijfla d S " anda is 00" l' em' of su h confusion O '"n' 'more ! " I U ' h- I , ~ . t.iI,,1 " J n~ anr'~ ,.:' __ ,' ~ . _ , . , ' .'.I.e, , ' , ' : ! I . ' , _ . , ' , 'r " .,s ' . ,confusion is thle recognition of Krama sys e:m as different rom rika

,~system, The third great confusion is to' corre ate Agama, Pratyabhjfia andSpanda schools of philosophy with Kula, Trika and Krama systems ofpractice respectively, As has been disc ssed in some previous pages,Kram a is a, p art an,1 p arc e of the Trika system and is the mo ' , t impo a t~ ~metr od of Sakta-upaya, It is a part and parcel of Salnbhava upaya andDhyanayoga of the AQava upayaas well and cannot therefor .be taken as~a system separate from Tri ca. Agamic passag s counting S chsystems ' : . _ 0not mention K am as such, Both P 'atya.,bihijfi,a and Spanda are just two. ,important topics of one and the same Saivs m onism of Kashmir andAgama-s'astr31 is the scriptural source of both such topics and otherprinciples of hat philosophy ~It is however hoped that scholars wi 1thinkabout sue .',facts and proceedoncentpercent ' orrect line "of thinking with

" "'regard to both theory and practice of Kashmir Saivism,

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'I ilil f' A it h B 'h It T I,Y SOl, ro "I .r:: .mr .es I war, snarrava Iemp eN- h t S'" K d S ' 'It ]- d ....S a ' , ,~ ' I ag'ar'Dlr. IS " ' Iea~ ,OD"Wl, z,er laD, I , _ ' I "Saeed soil of Amriteshwar Bhairav a T emp l e, Srinagar, Kashmir was.

brought to Switzerland and spread on a hill t O P I the 'e to 'mark theconclusion of Intern tional Earth Festival organized by Foundation'Friends of People' ofMontreuxfor peace and prosperity of the world, TheF,' stival was. held at Waldenburg, Switzerland from 25th of September ~ IO28th cf September- 19197. Three hundred and twenty five delegates fromJapan, Canada, U~S.A." Bali (Indonesia) Australia, New Zealand andIndia, besides thirty European c ountrie , participated, delivering lecturesand reciting M.antras throughouttln fest! at, Shiva Yogi Shiva SvambhuGideon Fontaba 'Director of the Festival upervised he deliberations.

As part of the concluding day function, according tO I a press rele .seissued by the Secretary M. ~Chris tine Keh Berger, 'ire ' _'.enkindh dat a hill-top nearby the festival site which lasted for nearly four hour ,I Theestival came to all end with spreadingof holy soils of all t .e participatingcountries on .' I e fire site, The soil of Amriteshwar Bhairava Temple of

" . ,." . l L hat. Srinagar, where Kashmir's grea Saiva saint, Svamfl.aksmana Jooused to worship Bhairava and "receive di rect vibratio ' ""for th e welfare ofma nkind'l w as brought 'b y Prof. M.LI' Kukiloo for the ceremony.

Pro .-~Makhanlal Kukiloo, ahumble discipleo SvamrLaksmanaJooMaharaj~ was specially invited to attend the festival" . ' e delivered three. . .lectures on Kashmir Saivism during the,Earth festi val days. According tala press release, organisers of the festival and isallparticipants, were verymuch impressed by tile contents of these lectures and desired to bebenefitted in Saiva meditation in future also.

Courte .. '-Secreta ry ,

FOl ndation 'Friends of thl .People',Montreux Switzerland

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