Malini July 2000

8/3/2019 Malini July 2000

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ISSU~XXIO' II. '_il _ ..JUL'Y'I2000

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Abhinavagupta about Malint

.II"I'll ,E t4 E C IQ ftsIRj, - 'qtill q t i t . . "rClI4It:icfA'I' ' '1111 ' ' < 11ei~"Ri, &fQ f l r, e f ti I ,dl l fff i&ttr'llS >i,_ 11-,-'" -D '" _ '" . . . . ; .ii l !,rllrl,a_ In, ,_ ,eVIlS ev;e:"VICi:(}rlaU8~,'," unlonwith.her all the treatises of non-dualisticorder ach ieve th e nature ofdivine potency.

T~.A.~AIIXXXVlI

ISH\VARAS R A- . .M " ":. T R : ,U S " . " ',, . , ".' ,..- , _ "....." . I: .. __ISHBER (N . ] SHA :T ) _S,RlNAGADKAS'HMIR- . _. . . . . ",' .... .,', . .' - . .... Jl,~ . , _ '" .. a, .

(I)


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S , I ' ,T4S U _ T:RA " ,S ".Y,n.._.", '.. " ''':'_'',

with V'imarsini Sanskrit Commentary of Srf lQ;e'm,ar~ja

Isvara Svarupa SvilmJ Laksmana loa ,Maharrl:iI(:t:(jnti'nlied,tram; last issu e]

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+ ~' to .. i" handl f SS lR1lCI.~"""'As s s a n d . mSv accha n ",a Tantra ~

aWl( w g:q-(Ifatlll =q~I


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,;

ac': ua in ted w ith,the nature of Lord Siva, because she is the means forrecognizing the H l.ghest Self, because by this, pure knowledge onediscards the objective world and gets united with the ughest 'b y being'

established inunman,a~) state,' e r~~ on 'bein gestablished in th,at p'u,~eknowledge, 'dIq.8Iat(it;r: _,

yo',gishould feel th e centrallight, 'ttl q(ttCfiI(~I''(~ which is h ighestand, isof th e f o rm of Lord S , iv 'a , 4 (R = 4 : ({ \G 1 , i l" 6E42 f d -, o n themamfestation o f thatcentral light, ~: on being seated ther-eyogi, RI,qdi1JtIt(---becomes

one with Lord, Siva~

On, being established in that pu.re know ' edgeyogi shou ld , fe elth ecentra] light, wh ich is highest and is of tbe form ofLord Siva.On. tberna,nifes ation of thoat light if y..ogiis P's t ' : "1II ,h d i shed there he beco.m ie s oneIll, ,0 aL,, I" _ . u.l.. ,_. " I . U .I.~, """ ... n. ll . .. . . 'I '. '. _ . '. _:,.,._c .

".

with Lord Siva,

~~dt{

~, tlilac t ~qftq r ;:qqJill bq l i fF f1eaaIC lf(r f*-'i t: ; f iif~'~ + C 4 1 421q Iq '{U:'t;q~I

'rtI~(~q ;Q" I . t l d ' , { 1

' t1~It.ttt. 'thesame idea, flJl~1ri-has been explained, ~N:f!tq- n the,following verse of Span ~a Kiriki, ~

q r - -whenthat yogi, who has established him self inpureknowldege,~C :OE~~q i' t F d l 1 f 1 . -i merely desirous of witnessing of 118 - 'hu,vanas,d4ll lZ1l lq 'f ir tlSdft-,heperv 'ades in,them,freJ~wh,at happenst.ohim afterwards

ffni4l~q=d'1~ it is, use le ss toex pla in much,~4t:rq:lq'~'N'lId- in short thisyogi getsknowledge of these Bhuvanas by himself.

When 'tha tyogi, who bas established himself in pu re,know edge I ismerely desirous of witnessing of one-hundred eighteen Bhuvanas, hepe rv a de s, inth e . ~W hat experien ceis gained byhim there, it is use ess 'tofocusonthat.ln short this.yogi gets theknowledge of these Bhuvanasby

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.;

himself, In this above said Sutra Suddhavidya should not be taken as;;i'

Sud,dbavidya.Tatt a but here it means ' that supreme knowledge, 'that8u,preme consciousness in which everything appears as, self~t is the

o, ;q '1 l t ld4 ' t '$ ! IT(unmanaavastha),'When you feel the universal bliss Of' you experience ijR~q\3\lrlt:( ~aitl

't{Cfm: t :that is called (visvatma pratha or siva vyaptiq)When you expedience.your own self that is called , 3 :UMI! I I I ! fTDr ~sUt"l

'Ci4lllffd!(atm.aprath.aor atmavyap'ti1})

1Qe : n I' i if lf ' l l(fi 6 I1 , t lC1 -'~ i@ F. c t ~ a1@4~~-wheD, however, ~"ii4ft1~he

desires, ' fEIIMI(IQdlQQ_"'onlythe happiness of repose within.himselfthenbe has-

qt!,I'li.GJ:ltl;:CIII"II=ctliiltlqf:tqif: II ~ '~I IIMahlihrtJijn,usqndhalliinmantravrryaTlub'ha'~a~

By contemplating on.supreme ocean, sel ' e xperien ceof the universalI'occurs ..

,q~II'6e:~ the great ocean or the great source of Divine power,a1 t j , : a ; : fZ l~ '111 ,1 t ( -by contemplating on or by mental union, 14:~qlttrj'l'ct:-experience of the supreme consciousness, J/!II::::;i4'_;-cfr4~,which is generative

I

source of all Man tras i I f '~I I t ' l t l{I :q t1I"-svatmaramaia,is that: tate of ayogiwhen he neglects the wor d and its pleasures completely and remains

alwaysestablished in his own bliss.

1f(r\lI:~f{'iihl'e~t1 l'~ ," i iU' l i11Ftftf'g 'ij i ~ q ;qq I f;f ts ~ q t:Irtfl--lffiq~llf(,2fHI A F e 4, t t th e supremeenergyof'consciousness(it is called. pari ivik(q(~ nCfi~)parahanit (tt(IQl:tlf) svatantrya (JaUl1~) and Para Sak,ti (qiJ~lrctt1) also),~+ iJI'l:I~1 ~ ~ q,qq4,;:dr a r~q ' q ' i F~ .creates this universe.just rightfrom his internal energy of 'will to his energy of action i.e, projecting theuniverse from the most subtle to gross objects, It is becau eof tb's pure,

knowlege it is a great source of Divine ow'ler~

-mil~:q9firQ ' f Iqq :F o ~ C 4t f -ef i1re tl --- it sets, in motion the whole group of


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power currents namelyKhecari (ll,~ttr)Gocari (JTli.l{l)Bhucan (~) andDikcarI (~~i3IU;)so it is ca lled ii'Q !'I'G< ::,-1 ,great source lo r the great lakeofD iv ine pow e ,'"( q " 6 ? J "M I~ , I i {H ( t f - 11 I , " ~ , ( e q ~ - ~~,tf1tf~1~11;:qt:;lij'~:- t is c ry sta l c le ar(4TJgf6f)becauseit re fle cts th e wholecosmos in,it,it is not covered by any thing (3i' iICJ3ftif)becauseit reflects universe bu th e unive rsecannot coveri t 'up,!it is fathomless(1 i1 l i \ , ( t f J4 )'becauseit cannot be understoodeasily ~

1 f 4 4 1 ,I~'fl l---because of a ll th ese ch a .a cteristicsit is (Suddha vid'ya- - : a ;&fqw e ]'I )~

caIled,'&qijil9iG:-th'eendless source of Divine energy,

d(2Uj,elilil '1H"l-di,rtlS{g'nQI31JP1I(t1".fliIf'"l'Il'~1=I",iFl~d(, U U 1 4 ? ! t ~'I


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way i.e, in subjective consciousness,

~ 1l!i m , ,ql'r ii l, ;: fIf4\ i!~ '-As is said in,M"alin.iv~~jaya'$,rrg,q9tlJiJ4-beginning wi h:~ ":q] ~ ~I fCR1 : : s rl l t\'~"!- that supreme independent energy'of Lord Siva, 'Cfifl4flll~said to be -:;g"atl~;fr-the inseparable power of the

world's supporter etc., '$i.@lift;:Q:tt- i c c . h . asakti (Divine 'will power)

taking the leading part" q~=lIt1 ~ ~qtfE~U 111qdfJl~11R1r4l~iqt1i~witha

'variety of fifty letters in be ftl -rn of Matrkaand.MalinJ (16 le tte rs . o fvowels and 34 Ietters of consonants total 50 letters Matr:-ki.is 50 letters

f om.o rto (5 "in .regula r form and,ql'ffft4tis,,50letters from Pf 'tOItpi'in irregular

form. 3i:flrq ~ '4 J t t 1qT'~ ,=llG~4- showing that this Sakti a:pp.ars as theentire universe, nn 1l!f~throgh that saldi 'i'~l:;]ill- the emergence ofmantra of I consciousness, ~ffild:- it has been described ~rf1tftq,~1~fifdtfiQl"~:-'thus the highest S,akti.isthe great lake, the infinite source of

Divine power, 'o( l}- therefore, I n e r ' j 8141 fr:tltt:- b,Ymental union 'with hat,'-qlqCfiilHFcl;:fl''e t1't(:q;:sfcn;qlftj"ltq:~the mantra ofthe nature 'o fMatrkaandMalini, yogi has the e xp erie nce ofthe S,u , .p r r emeLccnsciousness which is

the generative source of all mantras. '~ SCffl~ift1~~ 'the,efore it has beenrightly said ..

l{t1e:q~ rqltJ:~ r '9 fi\fQ IQRt4r~t1'(-

This point has been explained in Spandakartka in another way in thefollowing verse :~

Mantras on catching hold of the power of Spanda Tattva, get enduedwith the power of omniscience and perform their functions just as. thesenses of the embodied do.

The Supreme 'energy ofconsciousness c ea es this universejust 'rightfrom his internal energy of will projecting the universe from the mostsubtle to gross objects. It sets in motion the whole grouprof power currentsnamely khecarl etc. It is crystal clear; it is not covered by any thing, it is

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~

fathomless, because of all these characteristics this Suddhavidya-pure1m 1- d . ' Id h dl f"D O ~ W --- 1'-- . -- . -. .- -. .'. 1- .' C . . . . -:-. ., -. . , . ' '" -, . -. . , . -. .supreme ow ec g,e t 1 .8ea .en t .e en. ess sou ce 0 . -rvmeenergy i __ en.

~ I 1 '1 i te dwi h hi d-consei h - di, YOg : 11 Smental ,yumtecwitt t .s s u p r em ego '. .. ..onsciousness, .'e I. avertsall the t10,W ofhis organs into introverted state, ceaselessly andby that wayof meditation Mantravlrya is obtained, A rnu titude of words which.expands in th e form of the Mantra of Supreme f-consciousness is thegenerative source of all Mantras, It is obta in edby a n , aspirant not 'inobjective way 'but he realizes this Mantra-Virya in subjective way i.e, in ,biecti " A' id Ii M':;::;:'l" ,... Eio th hsu ~Iectlveconsciousness, :,sIS san ,10_ aumv ija ya _.'a t,I' at supreme

independen t en.e rgy o fLor1dSiva ..s said to be the inseparable power of theworld's supporter ~i8Pfl.f4fl (icc.hi. Sakti) taking the biding part with ava riety of fifty letters inthe form ofMatrik:aandM,alinI" showingthat theSak:tiappears as theentire universe,Through that Sakti the emergence of

- ~

mantra, of I consciousness h.BS 'been described, Thus this highest Sakti isthe i finite source ofDiv ne power, Therefore by mental union with thathe mantra of the nature of Matrika and Malinl are experienced by a yogiwho has the experience of the Supreme Lconsciousness which is. thegenera tive sourceof all Mantra s. This'very point bas 'been explained inSpandaka rika inanother way, "Mantras Ion catching hold of the pow er ofSpandatet tva,get endued w'ith the po :w e : rof omniscience and performth . !" ~ - eti '''1- ' "-- lI t" t .th -,_'- I'" fth - .-.,-b di d d.- T'" .'. .- '1 -" ~it - .

I. err runcnon.jus as.tne sensesQ . e emooc ec .'OJ , ..IOICX.P am 11.moreclearly it means that i@ . 411 1 i ! 1 ; ;;Q~'If4;n(S'vatantryaS,akti) rises th e en.le -rgyofwill. the n e ne rgy ofknowledge rises and. 'then energy ofaction rises, thenun ive rsa l ene rg ie sget rise, All these energies get rise or flowout from

# -~ -. /

SvatantryaSakti .. So this eOlergy of S'vatantryaof ord Siva createsuniv ersa l en erg ies not on ly W illi Know ledg e and Action , It.iswhy rise ofMantra'thesupreme. I isex pla in ed there that supreme I iseverywhere, I nthat also in.I t person."2'n,dperson and 3rd person, 'the universalpersontakes place, N,Ol individual Ist person, because as long,as there are three

d 'h _,I'] . di id n11 b " Tho h 1e 'sons concerne t. . ese are M In -, JV._uat person aemgs ~ '~I,S W .oeuniverse is divine filled with bliss and 'blissalone, ThisMantra Vtrya isobtained by this particular way of meditation. That Mantra Virya is all.power of ail letters beginning from A.to Z or from o r to Pd"because all.sounds rise from le tte rs andthat sound is called': tI ,


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of "Lbeing" 'I ~. being", and that is ;q~- cfr : f .

. t1~ e f"~;;q q r- r t1r ~ q R1'4' t1 ~ (1 :; :o:; .qirJf ' i 'IR 4t1 \1' ~@ l fR9, 441ti t: l6f ilq - ~'lF~ t!Rf 'aQ Ii . " r (" i=ttri, ,~(q I(+'il!lqR1 r :'-g' 11 '1q ;;ffi ~ fe .U ~ P ;G I:fIn' "14i:fi'~F n ,t= Itif~;jJ'ftHit: q ;;:;;ij!' c f l~l~Q ~ :.!II1 i f I !I ~~rfrf~~ ~II;&:14l - q 'I Ilriq";!U~II' d 1 t i'U~ d~ T(a ifd,:~ 1 1l1litll: ' f iRl{ JH1; \ Icftf'q 'fq , II' fCtdJ :Iffr 51Ie :~f;-IIf1 1W I~ OJIlffif ~ 1 E t '" lU

fI'~,ci-as has been described in firs sutras that H~it1;:;q31H t " "H r " , _ . .awareness wh ,chhas absolute freedom of know lee ge and activity is the

self', Ci:f!@3nn;::;;qlcfIiIF'd!,tt-brought about by the absolute freedom ofconsciousness, 3 im rR f" llq -- -of the nature of ig-norance,~4~tt'~,al]that is,bondge, "lf~'Eft'I,-,alreadysaid.in Sutra no 5 ~ fa 'E l'i" }1 ~ :" 3 'e l& t11f.tq;-sudden emergence of, ~ (4 'Ql iClR1:-acquisition of Bhair av a .. . on s ciou s-

ness- ';ulP''1lt;;ffi-sel'' ' 'arrest, ff r.rW ' . . .. . .. .which makes. the universe, , t4I~=


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ri ght upto aspirant' Sestablishment into that mantra which is the genera-"live source of allother mantras,

. _;I _ . .. . .

So this first awakening' of Siva Sfitra is designated as the display ofSam.bhavop,alya.Though there arein manyplaces th e hints 'of Sakto'.pa,ya

'"3].0 'but.thatisjust to carry you to Samb'hav'oplaya..Letthere he.auspicious-ness to all.

_ .r _ __

Here ends th.e first unmesa of SiV' ,QSutra~

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( ],4)

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With the to ta l sola r-e clipse o ftasty,ear andthe', astm illenn ium I hav ebrougl u Kali Yuga to an end,And I hav e come to the Earthwith my fivepowers, whichare also!called th e fiv efaces,and hav esent out my Eagle-being and its powe r,my Lion-being and its power, my :B l1l-being and itspow er, andmy being and united 'pow er-the new human bein g,

You, are longing for a new" true mman stateof genuine hum and~gn ity1 of wisdom andcreativi ~,y,of love, freedom and peace,

It rests w ith Godto create the new hum an'being, for th e crea tion ismywork! B utyou a re not:yet p llre andnot beyond the temptation of ev il, howcan you create a 'n ewhuman being? Your experimentswith the' holy life-substance of the plant, anim al and, h um an beingdo not originate in you,rtrue holy 'I Iam', Your laboratories are directed with cold greed forknowledge, coldheartedness and con tempt 'forlife,

The , sp irits w -.-0' inspire you rica] y hate G od, the human being andthewhole creation, They want to ruin you and they have almost succeeded!B ut they hav e not consideredthat Go,d Himself enters t ' ,esphere,o f lifeand that the goodhumanity could arise.

Know, you,who ha veb .come d islo ya l a ndhate the being oflove, hatthe tim e of purification , has begun, I w ill burn tal ashes that w hich isrottenand corrupt, so'that I can fe tilize th e earthan ew, L ifeis resurrected andhas come again - . I" !II

I am life, and life will outlive,all,which is ev iland destructive.

You haveplundered and spoiled the earth. You cannot getenough ofeverything and so you destroy you rse lve s, Be fo reyou.leandamage God'swork, I will break your se lf-giv en authorityand elevate myse f through allhuman beings who are truly alive.

Whoever unde stands 'this call will join the living" and that whichwants ' t01bring dest ruc tiontO I all] beings 'w ill 'be des troyedth rough, thefiref ]if f th k d1 11 e '0 - ' - .e ' a w3 r e n e , 0'0 'e 's '"_. " . I.Ji, . " " ' : ' " ",,'.:- . ' ':,,~


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'You are,greed. for the an the treasures of your neighbour, Al-though you know that all people and all religious S' reams 'together canbring healing for creation, mankind and the whole e arth , y ou .still thinkthat you can bring_ eacethrough warl

You want to rule. the.world, i. ou had yourway I yOIUwould destroythe wo '"]d!

Th one God who loves all .eligions,the God and Lord of all hasarrived!

You Buddhists seek a pure way, but think that there is! no aII-

pe rvadi :g God, only l everreturning human . go,ds~Be instructed anew byyourmasters, knowhowever that Iexist and have come with a11my mightto the earth,

Consider that it has 'been :aid, that one in KALKl'incarnation (2h.Rq:;Q"iciiffi{)wi come who will reveal the divine, who will purify the worldwith , a 1 Jpower s ,He will correct all error in the different religions and willree human beings . rom the narrow self-given authority of someproudpriests. I will. create a ,new race of priests from th e best of all religiousstreams and choose the,wisest' a' d best people from the cultu .eS r, norderto raise mankind. to a new healthy evolution,

You Jewish people, sons and. daughters of Abraham, 'believe your-selves tOI be the chosen. people of God into alleternity _ Right y youknowthat G d loves you, but you have become impertinent,selfish andarrogant and you have become your own enemy ~

How ' canI uplift a people, who!despises others? You. cal] on me, theM iah ....L ~ d' d' D' . '. le h Issu ...'tne promise .. re eemer, .'0 you want to'seep, wnen co'm e a.

d ti hi-d"?econ time, a .t1 -.r~t lm e - _ .

The Lord w illawaken you,with fire, the light of knowledge will bu.rn.Iyou~

I, Siva, call to you,Hindus, with power and warning: You.have theoldest unbroken tradition and many of you have remained faithful to theold holy teachings, which I, Siva" ha ve ,giv enin earlier times,


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..

But kn.OIW'~ mychildren that fatherand mother only do al] the work fortheir children and t, . creation for a time but now it is your tim e'ofmaturity andS,O I ca ll 'u pon: Y ' OU .to co-work willingly and with all.strengthand. with. all your love 'or God,

God now wants freeco-workers!

Kn ow th at you 'ar ', e ' 0 .l od sI ~"_"__ _ _,l _,' , " '. . .. . . . I, .

Don ~t wait un til you are rotten and dried. out, but com e to m eand bringforth.young fruit"

Sacrifice your work for the earth to me on the altar of life.

You, who call yourselves Christians, could have 'been mygreatestjOll', but are instead :m , ydeepest heart's a,gony'~

My first followers, 2000 yearsago, brought m essages of healing uldhappiness to all people so a s to u pliftmankind to a 'new s tage ,~wi th liv ingt _ h f ' th If' h -- - bee ae :log ,s,0 .'. e Ilru.e,.uman.-e1ng~

My true being and life was distorted by those who carn ielater, Thepeople were deceived.'by the:priests and the dev ilbuilt himself a sacred

place in 'm y name!

nstead of signs of life of nourishment and love-they erected thecross-the symbol of pain .. Instead of honouring 'the,victor' who overcamethe crosa.you allow them, tto crucify 'm,e further",

Stop crucifying me!

I am resur rectedand 'hav e com eagain,No demon andno adve rsa ry

'Ieanstand.againstme,1hold my heavenly sceptre andthat l s thelighteningof the birth of the cosmos,

Woe tOI those who corrupted theholy teachings and who feed humanbeings with the poison of lies.

It is the time when alllies.must show themselves, th e, ev il w ill'be.driv en out" lies w illbe exposed.and those that sin against [OV'C will punishth em selv es!

( 1 .'7 )

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I am love and, wish to bestow new life on, all my creatures,

The old and. adverse will be consumed in my fire of love, But thosewho a eOlD a good path, nomatter in whichreligion, who respect and.carlefor the earth"who protect and, guard nature, who ' loveGod, th,eirereator-Father-Mother, to these" will give .my new kingdom!

These are ,ot.the words of a disturbed cl a' terer, These are notthespeeches of a self-proclaimed king, these are not the, sentences 'of anagitator 'of the people, rather:

I lam.th e lon e"whom YO'U,long for, but have 'not expected,Your near-est

and only f roend, And I have come with all my' armies.When I rise 'u,p~ millionswill arise, and these millions will speak tal

the self-proclaimed and high-banded priests and kings" , whoenslave thepeople for their own enjoymentand keep them hungry 3lJ.' in need,

This is th e fire-worldof life:

He.was the. [ '.m and we were thelambs, and you have persecuted andenslaved love, Now He has come again as Eagle as Lion as Bull and weare His family, we are H is 'b ody ~

We will extinguish your power and throw you from your throne, andbanish you from the world and make creation and mankind healthy again ..

All your weapons will be burnt up in the -~ames of the fire of level

The dark age is at an end and your self-given authority crumbles tolash and dust,

There is only one Almighty God and the God of Love enters into,theWE of hurnanity.

( ].8)


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S .~ . : .UN- ' ; . ". u , '' .A . . - , . . ,.IN . ' " ' "" ' ., 'V'" . . , - I 'JN .- , ," , . - . , .~A. ' - . ,'A ' B 'HA' 'I 'DAr. '1Ai .__._.t-1 .- . < .. :... . . . ~ ~ . - _ . .,"I. " "" DLf1-Y'~

Dr, Bettina Baumer

Some of the basic Tan tras ofKashmir Saivism,describe the stages ofsp iritual experience as different forms of the Void, among' them we theSvace handa Tantr R' , 'and the 'V " ' : ' I ' J~"I1 c~ n a Bhairava The" Pre nch scholar and,", " Iu,.,. .._ u- . l "", ~ .. _. .' "tIUr, " Q~,.li.Q, ~ I. ., ", .... Jj.I, ," 13~, .- l~ ILl .mystic Lilian Silburn has published an artical Ion"theseven voids", basedmainly 0:(1 the Svacchanda Tantra, I want to focus attention o,n the 'V~jn,an;a,Bhairava, the most practice-oriented Tantraofthe non-dualStalvatexts ofKashmir, which is called "the essence of 'theRudrayamala (Tantra)", and

which is constantly referred, to asauthority by later writers, Abhinavaguptacalls it the Upanisad of the knowledge of Siva (Sivavijiiana Upanisad),Among the. vast literature 0'0 Tantrie Yogathis text stands out 'b y itsdirectness" p'practicalityand methods ofconcentration, called dhair,a"na:sor

- ' I !

ways of Yoga, which involve thebody, breath, mind, the universe and tall,levels of consciousness, from the most the universe and all levels ofconsciousness, from the, most down-to earth experience to th e supremelevel of awareness,

T h I . , '- : '. 'f' .-'. -S" '. - - '~. .,rii 'h ' z h e e l . . .1_' \' . " d ",," . t "V'~'~: CC, d._. e togo 0, I. OIU.f ;emlnar IS t .. w .eel, casra, an , anClen,_ eWlC an .,B dd hist . '.. '.~ol 1 0 " .- .of the "-. :' .,t '.'"... " l'S-" skrit words forv' ' '', 'o ,t1 d ' " ~ ~k ,L .:.~,-lS syrnoot.vmeo emos ancrent oanssrn worua n . Ji"lS_,n;Qjl:"-hi .h ,"'1" .. '1" th . ' '. ' ..r "f - 'th ",~-h ., '11 th e I. tv "'.~', ..... ", , "h '~ ' . . .h "... , , , ,. :1L . . . .cw, ..icr means _,e nave o. . e w eer, .e emp y space w ,tc makesmovement and dynamism possible. It. also denotes the 'hollow of thesense-organs and 'the ho 'low of the channels in th e 'b ody ~Lilian Silburnhad already noted the significant terminology of the void; There is "the'void in,the depth ofinteriority ~piercing through the phenomena in order

h th S 1f dth d f . ,. th id f ~ .. h ,i 'hto reac ',' e Se , -ano t te vote 10', extension- ..e 'V'O u 0 ' irnmerrsity w _ .tc "expands 'to the measure ofthe universe,

. ''!.. - - 'd f' ~ . '. ;;. b h kh .b idThe Saivites denote 'the, VOl. 1 01,. mtenonty byt te term" U, . It e VOlof the nave of [he cosmic wheel, of the conscious energies, and the void

of the immensity by vyoman;,the infinite firmament of Consciousness toh' h h fi 1 d -w lC=' tne trrst .eac S.


22/43

B t, '. di d' d" ~ , . . :11 1111d j' =""" d loth are agam : IVl .' e: into a passrve voro caue sunya, anoadynamic, unspeakable v oid, a na khy a _-; (L eVide, Hermas 6"p.Z . 4) I m ay. add to Silburn's observations thai the ,Saivite'pref r the adjective s un : y a'tOI the abstract. nouns,unyata:,a nd th eadjective rs often 'used in the senseof a , n oun . .~An analysis of the Vijna'n,li.Bhairava also reveals anotherdO' . '" ~ ~f' : t il ' _ , d fconsci 1 - -SI' notion: II sunya i enotes a state 0 consciousness, taya-mergmg,dissolution, absorption, indicatesthe dynamic, active 3 spectofthe void,movement towards the void,

. . . .

".s most Saivagamas, the 'Vijfiana Bhairavais also p re se nte d in ,the,(:."' f dial b s; j , d Sakti Bh I. dBhai """Thio.no 0',' a . 1 ' 01,ogule betw een SIva antr . ., ,_ .ct ,or ~:;'.alravaan ,. ..,-atrav1.,., I- . ' ISis not only a rhetoric frame, but it has a deeper significance. At thebegin ning 0": ' f' the text th e god d.ess asksBhaira IV ' a. that al .0." ' U--'g"h s h''ha t;'. .v : . I . I" r, ' :"., .' _ 1 L -C 1 ~ . . " '~ r'_ .. :_ ." _ . . _ _' I 1 _ i.31 .":1.., _. _ . ... , I.. , - r l . , . , ~

studied al~the (Yamala) Tantras, she is not satisfied because here doubtsare not yet c eared (verse 1)~According to Salvaphilosophy this meansthat th"e go.... . l d ~"-I~S- , I . ' ! 'whose very"n ature )."knowledge (j" "n.. . . .a~n - a : S , : " : - ,, " " ,I . .,t i ) a."dillthel.lu lLI ,," .:.:. r UJ . 11 ' .I~ . _ " ' . . . _ ' _t _. . ',:_. _....~!.. _ ~., ." ' : : ! ~ ' .. '~ _ ' .lUI\.. . 1& ; . . tI.llJ c r '. ~word, especia ly th e r evea ledword of 'th e Agamas(vac) is pretendingignorance on,behalf 0 th e igno ran t 'b eingswho n ee d. to beenlightened bydivine revelation, By her questioning she thus leads, the reader/listenerf rom apure lytextual, theoretical knowledge of the Tantras to an experientalknowledge gained by the practiceof the ,dhara"as, At the end.of th e texttbe goddess expresses her satisfaction by addressing the great god( . ...:ahsdeva) 'tha t"today" Siblehas been fully sa i sf ied'b yuncerstandingthe

.ll

essence 10 ' the Tantra, upon which, she becomes Q :n e w ith , S iv a ,This

narravite :' flame is couched in a veryhuman 'language, but it implies thatthe goddess, who stands here for every seeker, passes from a state ofd is sa ti sf ae ti onof ignorance, of emptiness I to' a, state of satisfaction, ofkr awled I, . " ,f ' "on-dr ..lfullness (p" - - 'rt ,t~ ,. .- .- -" ' - :- - .-16"]')Th! ' ': ., . ""'11icit .'o . . IL . . Ige." ,0 , ,n,on _ . .uaJ !U JL J l .i ! ii. ;. '~ S . 'a .t;p a . sml , , , , , . .V,~~_ .~ ,_ .S ISexp 1,.1 ystressed at the end.of 'the ,dha:ranas in a,concluding verse:

I

This 'terminology already indicates so :e of the dimensions of thevoid lasdescribed in the V ~j.fiana-Bhairava,We m 3 : Y 'straightaway Ig o to th e' teoxt' . '

If a ny on e Is esta blish ed i.nany of 'theways (described here),whathe.' " f 1f"J'l' dd b d . .] h ~ ", n 1 II f' ~ hxperiences rs 'U ru e i oay by day, unu lIS SlpU-,i_UaLIans action reac -r es

its 'utmostfullness. (v"148) (sa atra t{pt,i,rtCl'tyantu''''purI)ata)

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But the way 'tOI reach this spiritual fullness and perfection is the wayof complete emptying, of "attaining the form of the void" (i'un~yaJGa'ra).,We. may now see the different dimensions of sU ' n , y a ,and. the various

approaches to this experience of the void.

I '., An important meaning ofsun.ya'isrelated to the intermediary s'p,aceor time between any two things, happenings or experiences (alsocalled madhya, or sandhi). An awareness of this gap or intermediaryvoid is one of 'th e 'mostessential spiritual practicesof the school,

The, very first practice which. is taught 'b y Bhairava to Bhairaviconcerns the most n aturalmanifestation of all ' l ivingbeings, i.e.,breath prdna. The awareness has to be focussed on.the tWOI voids,at the lend.of breathing in and, br,eathi.:ngout, and there itself thesupreme reveals itself (v .2,5)~This fundamental practice of aware-n,essIO.n two, points leads to a unification in . the thoughtfree centr-e:

TheEnergy of Breath neithermovesoutnorenters within (when thecentre unfolds 'by 'the dissolution of thoughts (nirvikalpataya) 'theone attains the n ature of Bhairav a.(v~.26)

rhus the concentration on. th e two voids of 'b reath . te rmina te s 'intheone centre, madhya, which is itself void and therefore gives access'tOI the Supreme.

The same practice is extended to the middle or in... etween [ofany tWOIthings lor states, for which many'examples are given:

Meditating on theknowledge of two things OJ'states one should.. est

in , the middles by' abandoning both simultaneously the Realityshines forth. in the cen tre. (v ..61)

Ourperception normally moves from one object or mental state toanother, but there are different practices-either to 'perceive boththings and rest in the centre or tOIstop the 'mind from moving on . toanother object:

When th.e awareness has abandoned one object and remains fixedwithout moving on '~.O another object, then through the state in ,

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between {the tw .. )the supreme realization will unfold, (v' , .62)

In relation 0 speech lo rrnant a. the aw areness of the. void or silencebetween utterances should be developed:

o Bhairavi by uttering the pranava (mantra) and by rnecitating on(hiev oid at the endof th e pro raeted sound, one attains the state of the/oid by means.of the Supreme Energy ofthe Void, (Vi,39)

One should meditate on 'the beginning and end of (the uttering 10;f)any letter (or 'mantra)by becoming'v oid due to,the power of the void,one will reach the state of pure Void. (v, 40)

The descri .ed dharaniis on the void in-between any two breaths,two objects or experiences, are clearly aimir g at overcoming ournormal dualistic perception and reaching a state of nirvikalpa, . reefrom the oscillating thoug its, and making the min' supportless( l b h h .,.. f ' ) Thi dirq_amoa,anot e ~c iaractenstie 0_. sunyata .~. IS exten s ":_en.. 0very ordinary experiences:

At the 'beginning and end of sneezing,in ,a state of fear or sor r-ow"(standing) on 'top of an abyss or while fleeing from a battlefield, atth e moment of intense curiosity, at 'thebeginning or end of hunger;such a sta te [c ome sclose to the experience ofB ra hman , (v 'i,11 8)

One verse which not only stands OIUltby its imagery 1 but which is alsoquoted most f equently by later author ..~ is related t.o the sense-organs (although th e 'te rmindriya does not occur):

By mec itating on the voids 0 . the senses which are like the variouscoloursof the peacock ' ~"f iathers the yogi enter. in th eHeart oftheabsoulte Void, (v.32)

The simile of the feathers of the peacock is rich in that it suggests atthe same time' hebeauty experienced by 'meansof the sense-organs,as wel) as the void, the openings of the senses.wh mcb are describedas khiini already in the Upaniaads. The following verse is alsosignificant because it links 'up:

r %2)


25/43

be i an empty s 'a te a wall" or [aWO! thy disciple, till. (energy ofconcentration I wi 1merge by self and bestow grace, (v~:33)

Here different aspects of the void are made 'the object of concentra-tion,

3.~ An important practice consists in concentrating on the body as beingvoid, within and without. A whole series of dharanas is directed at

,"

emptying the body, or rather the awareness of the body, of itsapparent substance. These practices include: 'meditation.o:nthe innerspace in the sku 1 (v~34~ e . ~ ~ ). , concentration on the hollow ' o fthecentral vein (madhya-nlidi"i.e., susumna, v~:35}meditation 011 the

void below and above as well as In the hea - (verses, 44,-45), andconceivingall the parts of thebody a s v oid(v~,47).,The visualization fused for attaining' his aim is to conceive th . skin like an outer wallwith nothing inside (vE48) ,lo rto conceive heI eart a 'Sconsis ing oft .WIObOWJ5 in lotus-shape, one from below and the lother from above,being erne 1 y in.the middle (v'~,49)~This is ameditation on the emptyspace of the heart (hrd6lyakasa) whichwe find in the Upan isads,This,is 1 8 .process of interiorizarion, A summary dharal)li of thesemedita-tions oln the body as , void. could be verse 43:

One should medita e on. the void in one's own body Ion aI1 s idessimultaneously. Whe:nthe mind has become free from thoughts, [oneexperu nces every hing as the Void, (v.,43)

If i!u.nya pervading th e body and all its parts refers to a. staticcondition, i t" corresponding process i.. rneditate on thebody as,being consumed 'b y the fire 0.' Time (k'alagni, vm 5 2 ) ,and the sameproce . Isto be applied to the universe Iv~53~A similar dhara~aconsists in 'meditating 0'0 the body as well as the universein a reverseprocess of absorbing all the e ernents into e er subtler constituents(v~54)~,[The lend result ot these dhli.ralJas is , the supreme state [ofconsciou ness (pumbhaval) paramo bhavet v~5.3.,and vyajyatepara, v, .54)

4~ Meditation on the cosmic s,pace is the complementary aspect in the

micro-macrocosrnic scheme, It comprises the space outsi .. e the

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body, 'the unhrnite . sky and the all-pervasiveness of empty spacewhich already In .the Upanisads is the closest symbol of Brahman:~k~ rl: _a ',asu, vyoman.,

o Great Goddess! If one imaginesthis whole universeas being void,one's mind gets dissolved in it and one becomes worthy ofmergingin that (supreme Void). (v~,58) ~

It may no. be ea .yto conceive at once the entire universe a ,. void, butthere are practical dhara1j.a,s leading to' th is experience:

One should cast lone's gaze on an open (stretch of) land devoid oftrees"mountains, walls.etc, When the stateofthemind isfixed there,the " the, fluctuating thoughts dissolve, (v. 160)

Looking at the open sky is a way of entering the pure, non-dualconsciousness (v.84)~F in all Yt. the two meditations on the void of the'bodyand and of the universe have to merge in one realization:

If one contemplates simultaneously that one's entire body or the'world, consists of nothing but, Consciousnessvtlx n the mind be-comes freefrom though s and the supreme awakr .ning occurs, (v ~63)

It fact, this. micro-macrocosmic void corresponds to a state filledwith bliss:

(The yogf) shou ldcontemplate. imultaneously on tile whole worldlor 'his,own,body as filled with the 'b lis sof the se lf, th enby his ownb Issfut n,ectarbe becomes united with the supreme bliss, (vIl65)

The thoughtfree void state is the very condition for experiencing' th ehighest bliss,

5~ Twice we find t' e term s'i4nyal,ay'a~One c om esas th e result of adhara,t)u' where the attention i focussed on an object and le nwithdrawn from it. It can be understood,that t te yogi then "becomesan abode of 'theVoid" (or abides in the Void which amounts to thesam e, v.1 20),. The secondinstance speaks [of th et .ue i.e, spiritualhorne or fire sacrifice" which consists in anoffering ofthe e ements ,

the .enses and the objects of the' sensesin "the fire 0 "the great Void"

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(maha~f~nyala~v: vahnau, v.141.:) which is the ire of pure CO'n~-

sciousness, wh rethe individual consciousness(cetana) serv e as'theadle,

Though the contexts differ, the use of the term is important, It m ayalso be-rela ed-conceptually, not his torica ly -.to a much la er mani-festation, 'namely' to the use of terms such as, iuny'ama,nd'iralsunyasthana y the Oriya my tic poet Bhaima Bhoi of them 9thcentury,

6~ The Buddhistphilosophical concept ofthe emptiness of a llthingsisnot absent from the Vijiiana Bhairava:

a!',mn.no mrv ik iir asya tv,a ,jnlinat!' kva ell. V,g kriya Ijnanay,atta btJ'h,ir-b,hfiviialaI} iunyam~idarp jagal II 134

How can the immu 'able Self have any knowledge or activity? Allexternal objects depend on OU[ knowledge of them. Therefore thisworld is void,

Meditation on tt e non-reality of things is enjoined tOI the yogi

(v, 133)t who therefore realizes the void natun of the worl :'III!

vi.iv,arn-elan.-mahadevl i,u'nya-bh,utamvicintayet Itatraiva ca mana llnab tatas-tallaya&bhajanaltlll.5:8

. a Great Goddess ~ f loneimagines this whole universe a s beingvoid,one's mind gets dissolved in i t .and one becomes worthy of mergingin that (supreme Void),

And 'yet,the difference f ,omBuddhism is that meditation on the void

leads to amerging in theI ltimate Reality which, asin the Upanisads,is only indicated by tat "that' (talla;~a,l:t);

7~ The ultimat . Reality, the Unsurpassabh is itself Void. ianuuara.. .

sunya j, 'v~32)~It is understood to b Siva or Bhairava, but the textrarely makes any theological statement ~However, in one verse theequation isclearly expressedin the form ofa,meditation:

Yadavedyam Y,fJdagrahyarl'J.y,ac~ch.unya,,!yadabhavagal1! I

tat-sarvam bhalravam bhiiv ,am tadante bodha-sambhavah 1/ 121. iI.1 .1


28/43

The unknowable the ungraspable th e void, that which even per-vades non-ext ~t,e]lce? contemplate on all this as, Bhairava, At the end(of this contemplation) illuminatienwill dawn,

This abso lu teVoid isa lso ca lledadvaya unya (v.,,89),.,Both the termsrelating to the Absolute level, anuttara and advaya, are also centralto t h l eBuddhist Tantras, The difference i s that the result ,of thisparticular practice is described as: tatraiva a . rmQprakiiiate (v~8'9)~i.e, in"thatvery state of"non-dualvoid,th e Self shines forth or reveals

iI'

itself, At 'this level Siva is described by negations culminating in~=sunya.

We have spoken of different dimensions of iu,nY'Q (rarely su.nya,ta),Midthe text itself consciously refers to these levels, as in the phrase: u , n y ' aY,Qparaya saktya i,unyatam eti bhairavi (v~39)~ Here it is by'means of the supreme S a k t m .who is Herself the Energy of the Voidthat 'the (ultimate) state of the 'Void is auained, In terms of Trika 'we

, ..0'

can relate th is 't! othe Sakti and S i v alevels, whereas the Nara orAnu.level is found in the physicalexperience of the void, In the very 'next

verse these three levels are referred to: s,un,yayasunabhu'to)'

sausu . ny, aka r a " -puman bhavet (v_ ,40) , ."By the exper ience(or power) ofthe vo..d he bec omes v -oid, and assumes theformof Void itself'."Th- U I. ' ~- . JI . . . J : J . . " . . . . _ . . , _ . "" " . _ . , .J1 . . . J.~ ",-"l ,~ .".. ~

..."",~ .. b .'h h d . h d H \-..; d .. ." 1sunya is - : ,ot :-, " t . e means an. t te enc ". o wever .tms e n c IS not simprya nega t ive st ate_ for. a s 'w ehave seen the c u lm I" n',a '~io . . . . 0 . ,f;a 1 1 1he 1:1. ' ~, ... . w iUI,.i .. " , lUll ~ . . .. . g ~, ...,_ __ ! l , .. ..,1 1 .. ... J.. ..,dhara1J,Q.sis called a.state of satisfaction I( . . t rp . t i"v, 148and 1 (11) ' . 'which~ i :! ' d .........ibed '. '. t .... f II - '1 ("nJ ' " -t '.' -, ...-a""a : . . . . .v 14 '8:") '1l,.:;escrl. e. as ll, m.o's u . -,--ne ss.a I"y an. .a~p"fr1J . '_ ,JI .'" 1 I'" ..~

T:~' d " /. I-",i R . S '.n,l'S paper' was reac at ,an nter-re l,:p'lons r. tetreat senunar. . ~ Don S.iinyaesp-~flrn,ataand Pleroma,I ,

conducted by Abhi~iktanand S(l'cfe,tyof New Delhiat Sarnath Yaranasi from December 1,J~ ,1 , 6 j1.999'"Courtesv=Abhisiktiinanda Society, New Delhi

J '. I-~ '-

~~Lt:.b.,cJ'~~_~~'I.

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t. .R,.Pani.kkar. : , .

"3 i "

~ ..0 tm q:t1 q i5hfnI< ti[ 1O iQ \ill d: QfrAiti au 4fh'lllr lUt:m:' { I \ fc ffi!llsdqi ifitil~41q -grilfEU1ir~1I

til tt~ . t '~ ,O~,~ ~ ~ I' t)In the beginningl a r o s e ]th e GoldenGerm:h e was, l a ssoon as born,th eLord ofBeing],sustainer oj th e Earth and'o.fthis Heaven.What God shall' 'w e a dore w ithour oblation?

~

=1Jfldllti'~'l fti\l4fttliIJ;ff .. I+f1 ;e :~f ~ antlf 1r iTiR(1fChf414(1Q:C fi, '5ttitlt , .4 '", ' l :' fq : ; 'I I ( : r lC ( .i't;;::j'~'I,

(Slil~ E (: ~ ".,t 11't tl~)

At first w as neith er.B , e ing'lor Nonbeing.

There w as notair yet sky beyond.Whatwas it s wrapping? Where? In whose p ro te ction?WaJ Watt,' there,u~jathomable'and deep?

'1&,

"3;"

'[dfq < : '{ Uff i t c !'{ df t 'lof ljE f iZ ld' l lJ1ff4 1. f J ' f i fIt( SQ ,{ai"CiIit F W R Iflll

c. ,m qf . ,q()That is Fullness, th is is Fullness,From FullnesscomesFullness.WIlen Fullness is takenfrom Fullness,Fullness remains.

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30/43

Mit t?1~~ e r- lfIf ta;11 ~h anal.~ 4VfT JNiiFfifjR:- f141 'fi1Pi ffUt if( iii1{ P414 '1 ~q~I(NI

'II tfi16II,f;.-cIftoij(j~ !fJf!I ,"" tt(J le t /enwaW t)' +S I I=aG';~lltfl 'illfq ll~ lI~d(lfUT "ilil'flNIfi1 'tlllif ~r=161q 'EZllfilr41 aQ \PE l eq'(IIII"'~ IIl~ 4t1~ Jill,Iriftftr~~Pi':h:1 (I fallq ttU f iii l ~ (t"IF ; i\ ('1 ) ~f{~1q li!liIrq f

3i14~"q 1J ( ~) o q ~ dII)

~~. tfi~ Q'kt ~ 3l2Iil l1 ~ Gj1 '1t'I i$lWl ~1 i 4 ": ; ; i t~ a 1 h : ~Htt4't a~C h1atq ~- a t t F tq; 1(Urr it r 'Cl~If'mrt ~"f . I iT 'JO U ~ .2h{~"3 i!4j it -qlJ~eflACfil'~'~1

~ ~11(OlrtUdl:qpq-'cfit ~Ia t t i fFq-"~"q- f{1l"4l(Orr' 'qiJaLq~~$mtft~ ~ j &. c i1 .- .en '1 ~ ~11 - ' ; ~ q l l" '4q;r~' 3111 iQ ~ 111~ ' i ( J 1 4 lL lCfi1faFT~' ijfPf (4S fid I

ll.~ ~ 'i!I'~li~a 1 Rl[l4ifl< C1 '~11n t i l i P t~lr"~31q~ lRRif a :J tlC 4 J r i ~G 111 t 1 i.q'f~t1,~-~riiif Htct' 3Pil '2flI '

a; I=F~I : ~~~t'~l~ ttItll~ifIT ' ' 411 S f I ( c f i~.ti:q ~ II~~ fr{\rC f it '(q 'G 9 IIq00qifll~F{Jqrn ~:-mm'a11(;q G 1 1 6 1 ~ 1q;y~a;qftJqRlitait'li_1fiiH(f%rR1'i l! fR '~ ~~"Bt, fl.til a tl~d( Jf~m ~ 3ict~ ~ q(It!'Iif1I,@!4~q ~Oilqttll''c5ta iRa r tF fw{r( ' e i l l? tm ,m dl:l ~ ~.~ I emf l?4f ' r l1d ~ C 4{ l t I 11qir a m a ~,altt~ ,{;t1 1 l1G ~M\i iiit,9ti~'t~:3i q= ucilllalii q'lw iR 'rt~ '~~ \il' ht1~~~ \ fi{'q'~rCf;,{tftfi'~fi:f'Sa1rqrilrir~d~l-q.fftltlqllpt,'tt auqf l ff i, r z tR6J l

h :11t1~11

.', dlf s qR t i 11(1 ~n=ill qit ,~q'(I'I"f it aWim dt:r 3i6tq'{IQI(T'q;)'Fr~'n~,~r~ 'a"ffil

r~t'1q~tm"llJ g;q ~ fMQ~I ~ ~ c f i ~ ~ .~ ~a~(111qir urn't~a:r i r-3i r to t r-i j"tfU'~~,I(R:CfiICfifm,ea~tifi 'l(W toq\Nft~Wttili!,~"~ I

q~l~q'(16~ll

~ 'lIF iW rqpq ~I

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(35 )


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(FOUNDED BY SRI ISHW AR SWAROOP SWAM LAKSHMAN JOO MAHARA~)

H ead IOjflce:Ishber Nishat,Srinagar = ~ 90 021(Kashmir)

,Administrative Offic Ii! :2 '1Mohinder N agarCanal Road ~Jammu (Tawi) - .180002Tel = 555755

Delhi Office :'Sari ta V illar.~,New Delhi- 110 044Tel - 6943307Tele fax .~695 .5 '6t 1

Dated 23~4.2000

The Disciples/Devotees of Shri Ishwar Swaroop Swami La- shman10'0 Maharsj assembled in the Ishwar Ashram on 23rd April, 2000 tocondole 'hie sad and untimely demise of Smt, Sayawati Kotru at Poona,

Everybody present fe t sorry at the sad death and remembered thegood and charming nature of Smt, Kotru. Her devotion to Swami 1 .]Msharaj was also recalled, It was felt 'that in her death the Ashram havelost an ardent devotee and a sincere person.

It was resolved that a copy of this Resolution be forwarded to ShriB"N...Kotru 'withthe wish that Swami JiMaharaj may bestow him itrengthto bear this irreparable ross, Condolences may also be conveyed todaughters 0 '" Smt, Kotru particu arly Shri Devendra Dhar ..

B~,N~ Klau] (Trus ee),

For IS .hwar Ashram Trust:

(38 )


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' . . i i. : '

Arneng ba th ing a ndcremation ghats Manikamika G hat is,a famous ghat of_ _ _ _ ,if

Varanasi , Paramahansa Sri Rama 'K rish nahad vision ,ofLord Siva there anddescribed it as under::-

"1 S aw a tall~ 'white person w ith tawny,malted,hair walking with solemn.step's to e achpyre i, nthe burning ghat, raisingcarefully every Jiva and impartingin to his ear the Mantra of Supreme Brahman, -

0 . 0 ,the other side of the,pyre, th e aU ,powerful Mah ii kiliwas,u ntyin g a ll th eknots 'O f bondage, gross, subtle and causal of the Jiva produced by-pastimpressions and sending him tothe in . d :w v i sm .b ~& s 'p h e n ;by opening 'withher own'handsth e door to lib era tio n,

Thus did.Viswanatha, the Divine Lord of th e univ e rse ,endow him in aninstant, w ith theinfinite,B liss of experiencing non-dualityjl which ordinarifyres u]Itsfromthe pr 3J; t ice of yoga and au sterity for m anycycles ~ Thus did He

fulfil the perfection of the Jiva's life.(F IYJm Sri Ramakrishna; the;Great MQ,J,ter)

(.40 )


43/43

New India is . one' of the Urs[ fu l1yInd~aninsurance comJJan~es .

Since ~tsinception 75 years ago, NewI n d i ahas remalned f irm in Its pled g 'e to

otter secur'ty an d support to the pe ople oflndlaOver th e years I NffW Indii8, i1as effiered

a r an lQ leof p8lhbreakrng ~nsuraneecover-soFrom cancer, m8dic l fa~m and o"rUuigh t~unborn ch il ld we ~f,are),T olow p rami [Jmpe rs on all ac c ide nt pollc le s for farm e rs . A n dcash oornpensaton 'forthe underp'rrvi!eged,In the event of acci d ent-aldeath of , so 1ebres.dwilnne.r.

The se ' in su ran ce c ov ersfrom- ewIndia are helping make If.ea 10'[moresecure,PhysJoa~lyanQ 'emoU'onally',

Nowonde~. N1ew .ndu~remains Ilnd~aslea.dirng g ene ra l m sura nc ecompany.

ill. \!I 1!rJIM~ ~ii ' rJJ 'Indl

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Malini July 2000

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