Malini July 2003

8/3/2019 Malini July 2003

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Vol. ,X NO~ITJULY, , 2003

ISSUE XXXIII

Abhinavagupta about Malinlf Q ;qqii'q c : , q f b t ei , Q(4 1 q l ~ ( " 'Q : 1 1 1 i 4 qt t 4 fa I\I s t i f e : : ptil I ? illijjj, \ i i l ' l I f r r J f t t t ' If l ; t ; i f t ' W e I I,Sri ,Mal in; ' Devi is e ve r victorious. In unionwith her all the treatises of non-dualisticorder achieve the'nature qf divine potency.T.A~A~XXXVII

,ISHWA ',.,'.,ASHRAM T,RDSTISHBER (NISHAT), S ,R lNA ,GAR , KASHM I-

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SriBri jmohan(,l.A. S~ Re!{~L) C'a-o.rdi,f-UltilUl

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~ t i f o t t ~ : Contents

4,;01 ~Siv a Su tra s I ' svo ra Svarupa . Svaml

Lak~IHa1Jajoo Mallliraja 1 6Dr. B~N. Pandita 13

03" T he S ou l of Silence Swami Tapovan Mahara] 17r(.t/( f C f f b i t r t4/t{} .~ "i46l~lijj Cf; f dlif::tl'irl' 18

2527 '30

3509~From Ashram D,esk Administrative Office 37


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~~ ~ I ~ 1r 4 ( , ' 1 \ 1 ' 1 1q-, I~ ' 1 1 " 4' 1e 1 ~ ~dffI II l r t I q~ i l l ("lI C f i If( fC { d ,' " i I 'C f i T ' ~t a o l t 1 ' : ~ $ I 1 f '1 t \ r f ' r i r 4 i ~ (4~{' ~~. m: 31q, t .1F~d t, dl:r' ' 'Ch~~~ o i l ' Q jc f H i t 1 i . l d l q 1 1 f - q p f " t R 'fi~I { I fijd jr 611~ , anar'~~ ! l t i l j j l b f q r T . T { a n ! C i - ~ ~ d&~ I F~= t ;~ ~ ij,~~(r'W E~lA'Cfleq m I

ijftf' ! t : s i t c r ~I1 J 4 ! t {1M4 l - - R 1 ! t 1 1 ( " i t ~ ~ cp f 1 1 ~ 1 1 4 1 t f a , c : ; ~{ G I " 1 " 1 't I 2 k 1 1 a r 1 ~ Q I ~cf)( w e l f

I~ 6 i , ~ - 1 % " ' t = i ' R , a ~ f f1sl( '~ffii~ f J q { U ~ 'i\,~~ CfiT P 1 t 1 iuw " ' fBi{ ,3lf;n~~tU l I if~J 3 4 1 1~rrt fen~ ~ C k t J . 1 I ;f t c f l fr 6 i f r J Iit ' 5 1 ~ c t u Il{Ftrr41 ~ ~ fCif~ d f ( I . ll= : rq : i t " ~ ~ I ~ : a~@~q t~f 1 G ! 1 ~ ' I4IQ~{I\i1~ e J '14(1 f{ ~ ~ 1 { F 1 f Cfij'Pfqfu 1 C b T ' f ' \ f r ' t f: j _ I (1'q C 1 @ r n < 1 ~ I f < t C f 4 1 ' & R f ' 1 h r m a t r tq ~ a lR ~ C h e n~ c t T I ' C f 1 ~ T Cfil Cf5~ {j,~ 1''l~llWn ~ l [ O f ' a f p ? J I I I I I ~ Iw I T t f e ; f f i l f~ (l~'qq P i t ~ f A ti'~ 1 h ' , ~ 3ic t f i l l ( ' i t p 'G l f ~ ~ 'Ii~;flq q:;pJ e m F rU~ t = C 1 4 ' E P ~ e f i tf qq;a iblt l 'tr{ri~ttt1\it11 ;1 - Q I J ,I F t fC f i T . Wtij td E h < ' c f i , 3i l l f;e:, t1- i fft i l l " ! I ~ rq n ~ R~ a '{I a : f i i lt ic f l< f r - ~ ~ f P i ; q l ' ~ ~ .~ ~ ~ ait1JI '4 IY i I ( l l l r GFr c f i T td1-Cf i l~ J F C i ~ f f 6 f ; : 1 4 c f ; ~' iWn "3 lT 3 Ijt: Ii1 , ~ ~ -q( ( f1JU4"r\J11~.II_ ~'ilf i u e rqi~~ (ij~r?Oijlrt\t!J~ a~RG~'r~ '41w ~ 1 3 f c f ' r ~ ti fu s ~ ~ ~ ,31q 4 i I ~ q",r c f i a : : I j~I{i t


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. . .Vimarsim San krit ..ommentary ofSri~,enlarajaIsvara Svarupa SVQln l Laksmana joo Miihariija

[Continuedfrom la.'I issue]ndlli5-' x n a , ~ - t I J I~=rrd ~~Juf+t 6\i1 fClCl't


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After conquering o r su rpa s si ng the field of illusion (maya )it does notget snbsid d until the last least impressions are removed., ~ th e i ,.,'"'16~ attlIl i " i I l f ' I f 'ifi ~! qP i I~ q t:fn\",q~1 IiijIJ Q ~ : ~ me Impressionsand experiences of all the differentiated universe .s ~JI \ l1 t f rQ~31f : 'q\ : fCfh: t , -when this illusion, is conquered and subsided, a:t~ :: ;j: , _ limitless 'fftshl:(A~liq;:ft(4t;'j::- when last least im p ression of this il lu ion is destroyed, 3 ! T I i i ' llf r~ f f l r i 1 1 l f f L f (HE~III!{\- expansion of impres ions. of illusion (rnoha)~~1Ii'1~~I,L fflT _ then comes pure knowledge when eternal aspects getrevealed ~fl: l ' l f~l- e c. by is f~~ F 4 fI (!E\l1 ltn: explained way' , t f I61\l1f if i l~;qI, :~ ~ '' i C f f f 1 ~ you ge victory when this kind of nure knowledge ofconsciousness i, felt 3i~J~q;'4ICft4,lfq~IPfrt'lq~lqq4~~~rh:'( ~ 6 3 I E k 1 ( " ' e . i 1r(~hencethe conclusion is he-he that one i s . capable of e nte ring into 5 1 1 1 ~ 4 1 q through3flor C 4 1 4 l Q after entering and completing ~ffk1llqflt ~ f 2 I T Ti' ~~f8t~;{ as.issaid in sv acchanda T antra alsol:-

eq=tlw:ri q(lft,3qttf\l1I& ..Lli=l1ii4il- 0 Devi: upto ~'I'~I (Sarnana isthat state 'where the m ind. is cornp l te ly destroyed with the excep tion ofimpressions because when impressi on is totally burnt to ashes, theimpression ofthe ashes will remain) this collection ofbondages is unlimited, -~~qdh1Zl- starting from this ,~q l ' 1 1 ~ C f f ~ 1 T C f J ; j M C f f 4 1 1 '(4~q,'qcll(fp:j ft" ~a H tip 2u f a ' 4 c i 1 ~ tifl~~ you have to pu -aside experiencing all these bondages,bondages are ju st d iffe re ntiate d, kn ow le dg e whe n, you e xp e rie nce e ach, an devery object of world separated from God-consciousness that is q~fil~ { e \ C f l q , t : i l q : ; 4 - when you p u t your mind to pure God - consciousness, i.e,when you experience only self, this is known, ~lrtliiZflflrqq~bll- aspervasion of God-Icon, ciousness, f t n o r 6 l fl fH 1 '?Id ls ;: : ;q2 IT- Sivavyap t i isseparate from it, f1r e f iQ I f < ! ] U I I I ~ s $ ! f f oq It qC f ) lit 'I i IO f ; 4 C ( ~ J P i r C f O ! f I F a ; . f C l r l 1 q~~rt~ 6 g l \ f q u T l r - - when each and every object of universe is found 0['experienced completely filled 'with all knowledge, all action and all willlike Siva that is, n t ~ , J 6 ! 1 1 r n - ,p e vas ion of S iva. This is the only W 'i 'Y ' "0 bedirected towards the kingdom of independent God-c onsciousness or thestate of~ld~ I~R tu ~~ - SID this scripture, d CffU -- tells us! 3i1~46Ll1~t(" ' i f ,~~~ l~Q~-that the p ervasion of God-consciousness ( a : U E i O f & u f f I ) is also an

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i l lusion, ' i1411((- that 'm ust be overcome 3rii '1I' fjn~&qI[ttI~\;q~: ~ ' f1 I Q '3 1 ' r i j 'm q , :'~ - then you will be able to get the P' !I':know edge which is beyond

~'themind that is Sivavyapti ,_h e pervasr n D_ universal 'God-consciousnessl lS2fffm'- this has been already exp aine in S _acchanda Tantra-a11 Iti!h:1tei HdRQ ,ifiiff fiJ4tU ~ f;lfi.'hilltf(,1 a ; ;q= t t f 'ro' ~ 'rij~tlr,-,After that wben ylOIU are experiencing the abundance ofbondages throw ita ide puttin,g your consciousness in God-consciousness, After 'that you'have to throw that also, Then you havr '1 0 1 get rid o f 3 ii~ r'1 H 1 't i: 4~ IThen youhave tOI unite Y IQ U , - consciousness in f~;~:n-h e pure knowledge, t h e r e you

'. ~will find d F q l 1 E > O where minddoes not exist a', all because, 1Ft: {ichtf4'aQ:l ~~ ,he mind is ,only the collection 1 0 , .differenristed know ledge + f et i (fq~! t e t l l O l t i l '41~,;1"r& l~ S~iq ' f l~i t " 1 ' f l " i ilt(m:q 4 : ' { I f c 4 : i J l ~ - pure or impure knowledgeall are in the circle ofmind. when you cross b.yond the ;9'Cfi~ of goo': and'bad there is 0,0 difference i ind ividual C IO sciousness or God-consciousness.Jn fact when you g O I to the depth of -t you wi I find thatGod-consciousness is as good as individual consciousness in which weare living. Our life is fi Jed with individual consciousness while yogi's lifeis filled with God-consciousness and, Paramaycgi 's life is filled wi hur iversal God-consciousness. This is the state of : a , ~ ; : r r universal ,~consci usness.. ndividual God-consciousness is the state ofl:p1 and God-consciousness is the state of self and that selftoo is to be abundened so thisis the Suprenu God-consciousness 1I. : f%n~~lr - = ; f 4 t 1 t l - there is no betterknowledge than 'this because it is t E r m INow, e de fines what ft :r~:n actual ly'"lS~ ' a t ( . . . .W 1 r R : , 1 4 I f ~ - - you have to know what is the eternal aspect . of Lord,S iv a, e emal knowledge, eternal action and, eternal wil l , This aspect neverge t faded. or Iessened, -Q{ '4I ' t :q rq " i i t t ; l ' ; : n ~ ,when you know where knowledgeof that eternal aspect is held or where know" dge of ,SUPI erne 00-consciousness is al 0achieved, q'~t11N("ltq,~ ~when negation of univers a l lGod- consciousness is discarded aw a y where universalGod-consciousnesais held d+'1lflfC4~ ~Ia:t~- that knowledge is called f ? r m l l ~-e,~'ngestablished in that Supremeknowledge, & i c i 1 ~ ' q : -will appea ~~,'~:-'light ofuniversal God-consciousness, - c r t q~"' i l 'C f iI ~ ( 1 1 " f ~ only cause of entering into

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your res '~1ature,Q } t 4;4 3 9 l l f i l r f i \ t 1 ' f t6\11~' 'Q:- ' ow WI10 has attained this kind of universal

zod-consciousness to him-"

;:iB I J " f t r t f "~I14e n t: U G [ I(Jagl~at d\ ifi_vakarab)he late of 'wakefulness (J agrat) is another orm of 11i: 'r . .a l nature of.CO'nSClousne - '. "if ! i i & l I l f i ; r ~'1! t f C l h ; 1 i ' t 1~ C h U I au t i t \il1'l1ta\ a;!- 1 { U f r e twf , = " 1 4 1

f .:c I16i ff1 Rr '4 l1 " l 1 1 l ftd l 4 ' $ , it::rll c t ' 1 \ ' 4 ~ iD I ~ 'iil t 't I rq f i " \ ! i 111t1{1 H i ' ' E f i i T -~", " - , ,t~'1d~' ~..n 'ttEl,ffll jf4I~,tfcrftf l< f - e ) f t l - f r i i h t ; e : i ' t 1 ! i ~ f t 1 ~ : I

' 6 1 a : : a l f t l - after achieving the state of ~ f c r m ~ pure knowledge,~~64lffl'- oneness with, that Supreme knowl xlge , i ,S pervaded by' lh"at {yogi \ i 1 ~II~Ch:- he i s . always a '.ake 'of his uni versalconsciousness.

'1 u Y f a Q , f l lH l " la h J @ E t 1 6 ; ; i'" U - i ~ -e t t (U 1 Z R \ f~ril,4...so thai state of wakefulnessof yogi is second way of his establishment of being ~1t{rt lTfq, '1~~~Q.IC1~{'iIrq~ c i 1 J It{ - 't he s ta e of wakefulness is found in thisness becausethisness is absorbed in universal God-consciousness, e1~ '~'-:{Il1ftff'{4fI~~ ~lq iF(1 :- t' ) .e s tate ofwakefulness i ju s an,o th e :r ra y of his universalconsciousness, fq~~'4~' '~ ~ r ~ f i : 1 C f i le c i - 1 1 ; I E 4 r n - this who e universe is hisown expansion. It W S only the , sp arks of hi sown, being, Wake ulness is notother than it's real n ture, Wakefulne: s is another formation of univr rsalconsciousness, By the state of wakefulness you should not know only thestate of wakefulness but the, state of dreaming and sound seep also, Thoseth ee states which are experienced in our daily ife are no other thanun ive -sal God cons iousness or such a . yogi, Ihis ~IH: It{ i s . . xpansion ofuniversal consciousness in another formation, The divinity you get inyourself in the state of God-consciousness that divinity is found itselfmeasured in wakeful; dreaming and sound sleep state. After achieving th esta :e of pure knowledge oneness w ith that Supreme know. edge is pe vade dby that yogi , as he is always aware ofuniversal consciousness, that state ofwake fu lness of yog i is second way of his ..stablishrnent of being. The stateof wake fu lness is not . found in consciousness, It is found in thisnes .~The reis not 'I there is this in the state ''I' is found only is your being. That isanother - ay of universal consciousness, The ,1 a' e of Gnd consciousness

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digests only consciousness but universal God-consciousness digests boththis consciousness andI consciousness, S O l this whole objective world. isfor such a yogi another way of his God-consciousness. He finds this inanother way to universal consciousness, Hence ' this whole universe forsuch a yogi, is his own expansion or his own spark,

" l l2 l1 C f t f ~ ~ ' ~ , As is said. in , V i j f i : a . D , i s : b h , a i r a v a Tantra ::~list, iiiSlI :~ ' I I i t o 'IQ H ,; :aj, f iQ\ iI f l ' ' f E r t i t : II ]ti':t='I" ;:qI'it @ 4 f 4 ' f 6 I J t\ r~F 4 qll r .( l4if(H I rq ; : "n IIThe universal God consciousness is , experienced in leach and every

way of organic field (~'~


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For th is the actor, who plays in the drama of universe, is his own self.1:rt I fn - 31 t; l{:r ft i1, f g {1 1 < 4 t + = \ q1 , 2 4I!I I 'i~~ ~ \ :iI1.1~II~ '1 1W i! ' ~qc-i:.fi f

'yqiiJ ~' 'QRW,;a: (r f"AtI~laf~ ~4iallPrl ,~RI~J2fi:- ,3'( l fI II l l ' (1g;cn1W t ~ ~'~~rfI c f 1 'Igl'iI'(....t f,q:U & 2 i f l H q q !,~~Tfi ' \1,ft1a i~~qCfii~';:U;!f'l.1 f L f f ;lfKEti: 'Eh""lVr


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; ~ f fby Devi to Lord. Siva in Naisvasa Tantra's seventh chapter known as ~~.the hymn i.ompos ed by Devi herse If-

Irq ilc tii~ ''i lo ~ 0 Lord S.iva in one way you are actually residing inyour own natun .bu t your cov .rings are different by one covering universalconsciousness appears a: wakefuln ss, 'By another ' way of covering itappears, as he d eamaing state of the sta e of deep 8leep, I is becau se ofthese coverings (mt his u ni ve rsa l God-consciousness L not found.\} :m .,i!~I~tfljl11Ir4-Bhattnarayana hal ' aJSIQ said in hig work nam elyre IEl~; ;a l t i fU l (stavacintamani)

'F C 4 ~ t . e l , ;~ : lt t * i I ~ & f id 1 l r q 01 Lord Siva this form of 'whole universalexistance is existing in your own self, So from you the u n i v e ri: e hasexpanded out side from that seed w'hich is residing in your real natu re , Youcreate three ways of drama, \ I U l J r ( l r ~ ~~I ~I~ who lse can d Inch actingjust. to create it and just to withdraw i " again, This is the only way of youraction of awaren'ess ..~q~~q ,~ f1 lq ~~ '~rqfqi1~-qf-n . t he ' commentary of Sri Pratyabhijria(the way ofrecogn~tion) which is the secret of all Tantras, it is said.-

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Universal orces- D r. B ., N~Pandita

Ksemaraja i his Pratibhijna Hradayam describes universal forcesd ire ctin g the movem .mts of all beings and the whole inse n lien texistence inaccordance with the I. ivine will of God, Such forces 1 1 [ 8 v , e been classifiedinto fou r groups of d.e t ie s under the g rou p nam es as khecari (~"ilij) g 'o cari(Jfll:q() dikcari ( f i: C f ( " i l t1 ) and bhtlcari (~) Gocari ' J 'n l ' l U ) rule over theinternal se n se s ofbeings contro ling and directing al l their sensual activitieswith respec t to i n wa rd objects made of ideas and concepts, As has b ee n. S 1 3 i din U ~ fq rW 6.c !: '1Pratibhijfia H adayarnk-S I ' G P I ~ ; e t l 1 : I 1 f \ :u : u ~ f i t CfiN PI Q Q [ i ' '1 l ''f l : C 1 htU I ~ ~ ) : t a qU I i h i E Iij1 5 1o f ; U iI I I I f Q HI~ "P r$tfJlI~niQ Ch ~ + '48\"01 Q I41I['IA I

Dike aris have their hold on the functiions of ex te rio r se nse s, o f beingwhich move on intheir activities as some conscious entities. Such fun ct io nsof these senses are in fact the activities of sense deities who as mentionedabove, collect tasty objects, from lout ward phenomena and offer them tothe individual being is intact the Lord appearing in a finite form, Thefunctions of senses are thus various types of worship offered 'b y sensedeities to God, That is the exact real i ty , But the Gocari (In'iii:r) andDikcaritypes of forces of the Lord keep such real nature ofthe functions ofall thesenses of a person concealed andhidden from his v iew, and consequentlyhe feels that h ie is himselfconducting al l real functions through his senses,B u t a being who realitses th e exact reality about ' these things feels that heas an indiv idual and p lays the rol l of a m ere spectator of al l th e functions ofsuch senses being' actual ly conducted , by such deities known also [ a skamadevismentioned above, Bhiicaries have their authority on the externalinsentient existence ..Such forces keep ' the exactly real monist ic land purenature of such existence hidden from the view of a finite soul and make itappea r toh m in ' i t s , obje ct i v e a sp e ct , comp le te ly different from t he su bje ct iv eexistence. Ignorant beings se e it something different from them as well as,from God, But the realised souls see everything a s . their own body, Bhucarisare thu s responsible for the . perpetua ion of the incorrect view: of world lysou ls t~ 'IIthe time of the rise . of tile right knowledge m them ..The forcesnamed ~ 1 l { l ' (khecaris) wield thei authority on the ih~Cf1: (kancuka) tattvas


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and keep all the finite beings -.....nd by them as ong as they do not developt he corr ec t realisatio ab ou t th eir re al nature, All th ese fo ur g ro up s 'of femaledeities" representing sp ia ty ies of iome powers of God, work as binding'forces with respect tOI jgnorant beings, But these v ry dieties, illumine ther-e aln at ure o f the exact reality ofeverything an d e ve ry action to an as' a 'n tbecome thus the liberating fore. s when spiritual awakening dawns in him..

a ny oth T Tantra dieties have been said to be ruling our 'Bhuvanasbelow Maya., There are eight Mahadevas who guard Maya on eight sides,.ellowthem is the place of three Mahadevas ruling over t.ff(fll f f ' t b 1 (kalatatvas). Nine Saktis named 'lalna ( c n 1 1 1 ) Jyestha (~) Raudri (~) kali( C h l , tf r )) etc. are the dieties ruling in th e plane of imp .re v idya . B e low themare 'the B huvanas of certain p recep tion in all 'e n in n umber, Eight Bhuvanasin lJ1T f f ' t ' P I (Rega tattva) are ruled over by eight ~ (Viresas). Below

~ .them is the p ace of ten Sivas ruling over ten Bhuvanas 'in the plane oftt1~It11 ~ 1 f C 1 " (kala tattvns '. Ten more abodes lying in , t he fie ld of ~,qfrr rl~

~ . . , .(Niyatitattv _).re ruled ' b , y ten '~Iq;~ (Samk iras). The list of 3l~1such deitiesh b '" .'" I "'J t h d h b . dave oeen givea m ,!#p!f"ii]~ dl;;; i l u e conceme . passages _.ave ieen quotedby ' & 1 l 1 l ( 2 T in his commentary on Tantr 1 0 ra, ~: ~:J q t t q r n = , ~I:7 '~: arethe masters of the five 'Id;:ql~iThe Sct '1 of 'i,~et1I~_ (Bhadrakati) has beenplaced above the one hundred. Rudras belding the universe, As is said-~H1~~l"~ ' is\! i : f i~~,1 '4 t ~ r Q i f ' 5 1 ' 1 1 , 1 { ) (Tantralok S th Akm.~193)one hundredRudras work under the directions lof eleven chi ftains among them andthose are according to (1 ~i t f i c n , 3 t : ' i ; : : e 1 , : ' . q : ;tu f t 1 ~ 3lPTi:J ~11::.t -!rjlitil:~i t l e 1 i : ' ;~ ' . ~ ~ . . . e m : . ~ 1 1 - ~ l 'liii "~. -NT'" '9ll:.\Ji" q]""ji3'''111 Tberr name .s g : ven In- antraloka o 'owf 1 - ' '- . ' ~ , , ~ ' . . . , " \ Ii. ! I I ' ~ . , ~I- . : J ,t , . ' ' . ~)l\ ~ ~ .. _ J i . , ,u I .~. .' _..._., :.' . .u.' .U I . ,.a. .. ...I. 'the tradition revealed in Malinivijaya. Svacchanda Tantrarecords anothertradition in that regard and according to that their names are '~, ~iCh i(fI'ifi~:J 1:1~~et1[


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'h r H : '~ the names of th rc Rudras occur in " l I ~ b f ' e : ' a! o. Thes along withq~qfff: are even now b ingworshipped by B'ahmins in Kashmir and theirnames occur 'nearly in . all kinds of mannuals of worship, prevalent amongthem, In addition tOI such Tantric deities there are the puranic deities residingin and ruling over the atmosphere as well as ignious, watery and solidexistence, which have been r cognised as such in Tantraloka a l S I D . Sernigodslike 1rf '"~:) " l f P d ' : etc. have been assigned places inside ' i t 1 l d h : ~Bven thef~l1m: of the lowest cat _gories have been p laced there, Bhuvaloka containsthe places ruled by di rent types of maur a' like Pravaha, Avaha, andParivaha etc, : 1 - 1 . ere a '. the r e o ions. fdifferent types of c cuds describedmythologi cally, The important deitiesliving in this second lone of the s e v enlokas i~l their ascending order are ~ P i l ll 'C f i ~ ~ f i i i l o i l ~ 'i 'm,ii,I(U IJ f i ! L 1 l f d f ' ,'~I(i~~1j';q-~~e : : a J J ~ ~ ~ , 311~M etc. This Ioka is the p lace of atmo sphere,Above it starts ~:. and extends upto ~q,~r4i 'he polestar, I i S I theabode of higher Gods, Aspirents who perform vedic Yajn s b u . ' do notdevelop the correct knowledge attain this loke and, return toBh1110ka after~ .' h .. .. . frui f thei 1 ' ,. d d T - b f th I k dnjoymgt ere tne truits 0"' ._ err re IgIOU.S oee r s. ~."e :our' toka namec116;,is the abode of~J : r f i ,~ e c. r t ire d from their p osts of authority,It i.aid in~t1 R i r c _ ; f t ,Cfi-q lc f i usac :n :5hf i f ' l~ rg;;:illJ;n5f Q: fHFsHI : I' F : t if F f t i 1 1 f i 1 ttl I(I It'i4 t c r r q6m + i ftJq HI~

The fifth loka named ~11: i s t h e abode ' o f l 1 l 1 : 2 T " q1fql~ etc, They enjoyevery acility there. Still higher saint like t t ' + 2 f i etc, [side in,the sixth lokanamed r.rq: I~Prajapatis ike ka ' yapa , who are t i le din ct descendents ofBraharna, also reside in ' r r q : e ' 1 T C f i I The' eventh loka named Satyaloka issubdivided into several regions, The three important regions, in it are theabodes of Brahama is nu and Rudrs ~Practitioners of Vedic rites andupnisadic meditation attain Brahamloka, Those whoapproac the divinethrough the devotional paths of mentalworship, reach the abode of Vishnu

- . " '"and live th r ~Such Saivas who performing worship with devotion butwho do not get regular . ~ a . : r r from a Yogin attai an Rudralo '.a to live there ina blessful state that is the division of Brahmanda as given inTantra l r o , k , a : : -Admission for a lasting residence to such Bhuvanas contained. in theBrahmanda can I :: eattained by r e l ig iousness prescribed in different sys emsof Sadhn~t But the sadl1ana presented in the Trika system and discussed in

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Tantral k.ais meant to lead to per ec l ib era tio n, a nd not to ' the attainment oflife in any superior abodes. The description of such abodes and the deitiesruling over them is simply mean' for objecti ve meditation p'res' nted in theBhuvanadhvan type of anavyoga~ An adept has to contemplate by meanso deep imagination that the whole path of space containing all SUCllbhuvanas, their residents and the ir master dieties ruling there are containedinside he physical fO'}11] are to be merged into if b,Y means of deepimagination, Such practic yi. .ld .freedom from limitation imposed. by theconception of space, mas tery over su h bhu vanas and realisati on of on, 'sinfinite nature,

Inaddition to such Tantric and Pr uranic deiti SSOl11emore deities areworshipped in th rituals 0 ] system adopted, y th e teachers ofTrika~sys ern and discussed in Tantraloka, . any of such deities. are the anci entteachers of kula system and their~: shipped under code names ' these~: are worshipped. in the siddha cakra ~,nKll1a ritual, Su ch. ~:: bothmale and fema e receiv worship in the q:SflLt.JU 0 the Trika ritual aswell, Every male and female Tantric deity has his or her counter part" "belonging tc .. e sex opposite to its own, Every Rudra, Siva or Bhairava'has th refore a Sakti and every Sakti 0 Devi 'has ,8 .Rudra or Bhairava. Butt e higher deities from the plane of ' H ' ~ 1 4 1 1 1 ~ 1 to that of Sakti have onlysymbo lie counter parts Mantras and deities. 0 higlu r aspect are xep .out of'the Kaula type of Crude symbol ism by saivas both in Kashmir and in theSouth". M ahakal i inher twe I v ie a pec ts described poetically - 'Y Abhinavaguptin Kn ~11: 'sto ra and (lis, us sed by him philsophically inTantraloka 'is,such a.pecial diety ' in Sai .. sm . which is not e own 0, other sys ems.It is pert nentto tell here that KALi i the name 0 the power of that a ~solute god headthrough whit 'h go : conducts all the divine co m e activities. She i - 'conce ived in the aspects of her ae tiv irie of creation pres erva tion , dissolutionand the comprehensive manifestation with respect to known, knower andknowing '~;'Il'~l~I I U J ~ ' O I ,I mnd is contemplated upon all such aspects andleads an adept to th correct realisation of the complete divin .ty of hi ' self.

_ ~ .v i 'Conception of KALI in the Saktism of Bengal is quite different and.sufficiently mythological in charac er, while that of the Trika system is,highly philsophic in na ure, KALi in Bengal is the deity to WhO~l1.ritualworship is ,offered but in Kashmi Saivism. she is app' cached by means of, me of 1 1 e highest methods of Yoga,

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.'-be Soul of Silence~ B y Swami Tapovan Maharaj

S ile nce 'isTruth, Silence is B iss. Silence is peace. And hence Silenceis A tman ~To Iive thi '.Silence as such is the G oal It 1s moksha, It is the endof the endless cycle of births and deaths .. Sri Rarnana Mahar shi was anem bodim ent of such Silence. 'H e was the: Silence . i' self. Therefore he did, 'notpreach the Silenc . Only whe - lone corner 'back to the 'noisy' from I heS 'ilence , can one preach the Silence ..How can the Silence preach Itselfthrong Silence Zfearly thir ty-five o - .orty years ago, I had the goodfortune ofh _v ing the darshan of' . aharshi a T iruvarm amalai when hewasliving there in a cave along with his mother and brother, One midday, ayoung B rahmachari at that time, I went up tile Hi l l to the cave saw t luMaharshi and, placing a bunch ofbananas at his feet5 'bowed and sat beforehim ~At the same moment some monkeysjumped on to the scene. scrambledfor the ruits and ran ,away' with them, Mahar hi looked lovingly into 'm yface, That was all, He spoke but silence not a word passed be W6en US~Asup em .dynarnic and divine Si lenc prevailed, An hO'UT passe dby, ,aII inSilence. He rose for his m als (bhiksha), 1 tOOl rose from my sea. bowedagain a nd walked down the Hill. The divine Silence sank deeper and deeperinto me a each step! Some one cann ru..nning iehind and pressed me to takesome prasad, Thankfully I. declin d. I was 1 1 1 1 wit the Silence, Maharshical led r u m back land advised him not to p ress me. Then I left the eave andwalked away.M a harshi w as an.id ol. o fP eace and. S ilence. It is th e first duty o f al l th osewho admire and follow him to seek after that Divine Silence, The enquiryinto that Divine Silenc ~.isbut the [enquiry "Who amI ? [ U O h . , 'man! :'nquireand be immersed in that inner Silence, Do all works of this world to reachthat goal tOI attain that Divine silence. Ifyou have already attained thatS ile nce , do stri ve for loka sangraha (the salvation o f t he world) if y ou c ho oseto do SIO'~The ocean's surface dances in waves, laughs in sparkling foam,roars as its thunderous wavesclap andc ash '! Andyetdcep ini sinner vaultsi ' rests in et mal Silence and peace. With out such a divine and spiritualdepth the works and. activities. ofthis un iverse provewcrthless [at] aimless.

"Works should be undertaken and pursued to take U ~ ultimately to theworkless Abode of Divine Silence and endless Peace, r l Thi ".is the sec:.etdoctrine of all our Vedas and ancient Scriptures.

Reproduced from The Mountain Path, January J 980.Courtesy. S I 1 , . K J L..Warikoo

!i

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19/42

1fij ~ r t r - ? IH 'c n r ~ ~ tfl1" ~ f2 r ; " {~ , Ir~~1l qf; - y B t l ? ! ~ it '\i C R 1 0 c i 1 ;fj' '~ '-~rt l t !f_";l~ ~ p ~ ''\~ ~ []


20/42

'yapl~iZ1 ~maif if,; ~~6h~t11 ' R t i ; q , l lfr 'ir 'fI{h5~1~-iI ~~ - ~ e f 1 'mT r t T t it~ ~ ~ ~ ~ ~ - C f i '1 d @ r ~ = i t I 'l I F " , p : f i l i ijt{;qJq,~cifi t - I ~ eG;e; t o f i H ~ I i j " j c fi ~ W a f~Jlefl~ ~j"6fi{ tt > . t t t I 1 C h l ~ ' 3 l f 'E l C f ir n - e f i T m ; ; n ' ~ l I f f ' 2 1 J ;Wlljft4t1 t 2fqlr~ ' - q:(rm4~fl l f~ff4Ir1r~r~l'e ~ f t r iC h l " ~ 'm 'f 1 T ~ ,a G :! u (t ' J : n F ~ ; ; r r ' ~ ~lel' a : i C f iit 9 f i J 4 ~4i ( \ 1 4 - i t ' ~ ' : c : p . q r~f i 1 ~ 1 l - 5 , t (1M q I d t t i 1 ' cf; { il ~q~ ~ -JfI2f 'r~I 3 J . 1 't u t~qldCfi'l;;; ~'~ ~~=tIq; t;ijthif":1 1~q;{fq(i\q ~ f ? 1 if ~ a l ~ 1a lR Iq


21/42

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22/42

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c f f i '~:pP:~Ti. \iJ 141~ (arftr) = m~ SS"{ : ~ m (;JftfFfI) = = \iI~ m n){ n!iII & 1 q;r 2 f1 Z I PI~ f E f r ~ ' '6h fH '9 : II~ ~~ '~ " G r f i4 'Iffi frq ~ tI '0 0 c n r + i ! ' i ~ r ~ - 1 ( O t ~

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23/42

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24/42

~tH{ = = ~ '~ ' ~ it w u n q C f i ( e 1 !3 l F ' i 1 Q ! l c d := ~ ("l1@\q {n lU31fT: '4: I ] ! i ~R f i $q{Ji r ll lq ] '~ q( 'P"I f tq ; fif!" q til l f t ar f i .19 qM f I- = q q : '~ 'q~RI F c r c n ' ~t, I i~~ ' IH tE t lt ?l :t ;- l{ ~ ,31r'Hll H IC fi( ~ ~c :1 'lq i ~ ~liill4 ~ ~ ~ a m .u ~ , e f i t 1 t ~ 1

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25/42

~~if~ g c flu l,"

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q : q ; , IO = U ' ~ :{fi I{or~'~q(wq{~1 c it1, iO u f J 4

e n ~ ~ '4 r ~ 'ftfj,_"~4jl!lr~t~l = ; p q l = q I@'~ I ;ii, t i : i {lI,::t~u: u n

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1 0 1 - - B y Dr: Jagir Sin.ghRead er; Sanskrit Deptt.Jammu University! Jammu.

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[Founded by lshwarswaroop Swami Laks hman Ioo M tharaj)Guptganga, Isbber (.: ishat) - 19102] (Kashmir)2 -.Moh in .d e r Nagar Canal Road , Jamm u - 80016

5-RID Sari a Vihar ew Delhi - [ ]0044

CALENDE-20032 d April14th April28th April7th May9th May12th M Iyt3tl1 July.12th August19th August12th Sept.~3UlSept.14th Sept,24th Slept .28 t h Octobr ..r2 5t h. N ov ;;2 0 i _ h Dlc.

200420th J anuary8th Feb.18th Fe,b~18th Feb~21st Feb.

WednesdayMond .'1MondayWednesday'ridaMondyaSundayTuesdayAugustFri aySaturdaySu t dayWednesdayTuesdayTuesdaySaturday

uesdaySUmldayWednesdayWednr sdaySaturday

..avreh(~ ew Year)BaisakhiJanrnadivas Jayanti HH shwarswaroop Swam iLakshman JIOO MaharajLingapratishtha Amriteshwar temple Mohinder Nagar.:arsh Jill Ishwarswaroop Swami Lakshman.I 00Malt. ajLing- pratishthaAmriteshwartemple, :shber~GuptgangaSri G uru Purn irnaSh ravana PurnimaJanma AshtamiPitrapaksh Jagh SWI U1.],Mehtab Kak Ji MaharajPitrapakh J ; tgh Sushri Sharika Devi J i(Nirvan Jaayanti) Yearly a g h ofHH Ishwarswaroop'Swam i L akshm an loaMaharajPitrapaksh Ja~h Swami Ramii MaharajJanrna Jayanti S\ ami Mehtab Ka] Ji MaharajJanma J ayanti Sushri S h rika Devi IiJanma Jayaati Swami Ramji M haraj

Annual Jagh Swami Ran1jiMahara] &ShivaChatur.dasbiAnnual Jagh Sushri Sharika Devi JiAnnual J agh Sushri Sharika Devi Ji..all, ShivaratriAnnual Jagh Swami Mehtab Kak J; Maharaj

Published for General In format ion .(I~K~,Raina)

Trustee I SecretaryIshwar Ashram Trust

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(fO UNDED BY S RJ IS ffiV AR SWAROO P SW;\IV1llAKSH]lil tAN JOO MAHARA J)

S ,-ina:ga:r A : s ,h ra rn : ,~shbe r . ishal.p.o. l3 t a r n . .Srina g a r (Ka~hmif) 1900 2 1T el . : OH~~ 4.- 26H 55

Jamm Ul~'iih ram:2 ,. - ohinde r N a gar,Canal R.oadJammu C I 'i"'i}-~BO 0 1 6Tel. : 019[-?50] 199. 2S ' ~S 75

Delhi A:shr,arm:R~.s~Pocket "D ' ISarita Vihar~New DE'~h]-ll0044-T e 'L : a I 1 - 2 1 6 9 5 8 ,3 0 8 . . 2 6 , 9 7 4 ' 9 1 7 '

)

'No. :IAT/I o 82/cont../I03 Ja-mmuIst May, 2003Whole of th e Guru-parivar was shocked '0 learn about the sad demise

of Sh r i Manohar Nath Ji Tikoo, who was known to his dear ones and thefriends as Mana Kale ji, on the 26,{ of April, 20013~

The Guru _ .arivar assernb ed on 29tll_ April 20103 and rayed toGurudev ji Maharaj to shower bliss to the departed soul and lead it to theregion of Light to which it has just entered,

The gathering also prayed to Gurudev 1 1 : 0 give enough co ..urage tal Smt,Padmani ji and he- family members to bear this great Iosss,

Sd/-(B~ N~ Koul)

TrusteeIshwar Ashram Trust.

(2)Jammu

29tb December, '20012Whole of the Guru-pari ar wa shocked to team about h e sad demise

of Smt, Prabhavati Kaul, Mfo SIs Chaman Lal Kaul & Kanaiya La] Kanl(Chandigarh) who was an arden devotee of Gurudev Ji Maharaj ~

A prayi r was mac e to the Guru Maharaj for showering' Bliss to thedeparted soul 1 & Ie a id to the region of Light it has just entered & Bos ow

(39 )


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S,d/~(B ,. 'N . K .ou ~)

TrusteeIshwar Ashram Trust

(3)

'No,~,IAT/I 083/03Jammu

1 o ' :l - h ~ M ' " a '2 1 ' 0 ' 0 " 3'Lj,. ay, , . ' ..Whole of the Guru Parivar was shocked to, learn about the, sudden and,

sad, demise of Shri Jawahar Lal Bakshi, brother-in-law of Shrimati KishanaJi Razdan (Wio Shri Pran Nath Razdan, one of Guru Brothers),

The Parivar prayed to Gnrndev Swami Ishwar Swaroop Ji Maharsj to'Shower Bliss to the departed soul and lead i trn the region of Light it bas justentered; also prayed for giving' enough courage to bear this great loss to theRazdan couple la s also to the wife and , children of Late Shri J. ,L"Bskshi.

(B~L. Koul)Tr stee

Ishwar Ashram Trust

f

No. ~IA.T/IO'95/cont..I03 Jamrnu8th June, 20013Whole of 'the Guru-privar was shocked to learn about: the sad demise of

the father of Shri Makhan La] Hangloo a few days back af er came aliment,The deceased like his family members 'was a very humble and noble soul,

The gathering prayed 'to Gurndev Ishwar Swaroop Maharaj tO I bestowpeace to the departed soul and also lead it to the reg ion of Light and. salvationinto which it has just entered, as also give enought courage. to Sh, MakhanLal ji and his other faimily members to bear this great loss.

It 'was desired that these sentiments be. conveyed to the concerned.(B,~N. Kou.i)

TrusteeIshwar Ashram Trust

N.D. iS imitarcondoienee meeting's Vilere' h eld O 'nthe stipi"ulated date at Srinagarand' Delhi Ashrarn.r also and two minutes silence' was obse rved for the u.llliftmen.t of'departed sou ls . ,May Sadguru Ma h ara ] b esto w eternal p,eace and relieve themfromthe pangs . o f li[fl and d ea th.

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* 1 ' < 6 :1 f P r l = l r r . 8 : I , r e : I e '27-9,-1991

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