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J A " N ' U A ' R ' : ' V ' " 2 ' 0 " - 0 ' 4,: ',' "~ ",',' ", ''', "- , J~ """: .' _I

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V'oLX 0e. IVlANUJ\RY~ ,2100

HEMAL.Abhinavagupta about Malini

I :;:q ; ! : n . 9 1 2 1 (ltf{5t & i , q(tfj,q1~ ' ! I I ~ l 6 4 f q ~ r ~ " fI' q c r t t ~ 16 ~' l ( ' , \ J 1 t f i l s ; f l ~ f f H ~1~ u. .Sri Malil ' '! l D e V , 1 is ever victorious. I n , unionwitn Il ler all th e treatises o f non-dualist icorder achiev e the nature of divine potency.

T.A~ ,. ,XVI

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~~:q: q : ( , q : A f a G : J ~ i t E l qI i 1 q 1 I ~ : Contents

401 m Siva Sntras ,jiVtlra Svariipa Svaml

LaksmanajooMahariiia 7Ii! ~

02~Un-noticedImpact of'Saivism o -. B . N ., Pandita 12on Indian Philosoph ~ca] Thought1 0 3 . Truth , is a Pathless Land Shri J. Krishnamurti 151 0 4 . A cha ry a . - Abh inavagup ta Dr. B~N~Kalla 200 5 , " , A biro I: eye view of th e Mrinal Kaul "Martand 24

Tantravatadhanika'"f~,rfq,~ , q J ? C f l 4 1 (ff8fl 'lJl ~1 1 iJ i < I \i f C f iT E r i J ' 1 ' 1 ' l,ff 28

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4;srn-r i r " 4& 1 F J & /1 ~r ' ! J P h f . J \ 39

Administrative 0 fice 46

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l= J IfH r lT Cfil ~~itfta : i , & 1 ~ e r t f ' c f ; . ~~ i f 'q ~ c h ' f cf; BI'i'~ ~~ c o r if)(d ~~ 3I~ '7O d 'U BS id l ' m ~ ~ I ~ c r = t C f i T 3iPlq~ L I ~ l t c t i t J r ~ 'I :q l~ a - o a r ~ flG~ii~i

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~ ~l r E td ~ e r n - 31 q41 T f r " C f i ~ q 4 " '~ c n T m ' ~ C 1 1 t : 2 . t 1 i3 1(1 r ~ @ ~IL f t f ; - { it ; q t : ; i{I ~ r\T ~"cn rrm 3 1 ' 1 ' rj r : e : F J P r r ~ 31F1l1 r~1 ~. c f i r "ll ~ : 1 ' Q ~I;:;q'~ 6 1 ,fI S I ~ ' 'Cf j l i[~i f ~idJ~11 ~4~ ,1111 ~ ~ Oh'~~' m~'BfH11'~ ' ;q i f ; i61 c i . t ~ t 1 c i ~ l (1~ ' i~ I f8Ch'.q R ' F ~ ~ F a t i 1if'~ +I~ tTIt,-~ 'ti'i$ if ' 3 i f ~ W ~ ~l~lr % ~ " " ' I P ' F ' l J " " " " " " " G ' I I " ' " 'I I " " " " Q 'q~I{~1i1cf ; 3n l T Iq - r < , ' c f i " e n ~ ~ (? \ q~' Cfi,~J : J T U t T f U , s ( 1 ' ~ ' g ; e : r l l 3 1 1 ~ { l t fs t1 ,~ q;fl ~ ' A 4~'~~'~' ~-'~Bf{(1 mrrll rr~I~' ~.~~~

.~ ft1 t9J6h< ~ f5~r~C fiQ~~rcl~ ' m ' ~ % ~ 'tiftd~ ~ ~I(j F~ffiI~{fl3ft~ ~q;:r ' t : f f i : ~ mFr~ff(,t1tl~ c f i t a i l < 3f~~rfr{m " { 6 l t I ~'~t11'~31T'~ 1ict'i f.,~fol C f ) i ?1 rC f ; f ~ ,~;;e:( 'il{111"'if1 q ~r ~ ~ ~ m~ ~'tIT ~ {~ ,34F 1 "i( m rrl) d 1 T l} T I 1 ~ ': q F = - t i ( ~ 3 4 1 q; i~ 't[\ ~ 1 1 1 ~ - : n \lIT W I " t I ~'r~ f r ~~ . ~ ' \ 4 d r ~ -m2i 3I'~{ C f1 1 '~ ~ ~ ~ m (11'~ rt '. ~ q f ~ i l f 4 = - r f ' ~ u61 C 1 'il'~W(~~q c f i t xf("f '~14rJl ' cf ; 'mtT~m~ J 4 F ~ Cfi l I~ :{ f88J cnrq;p:y '~ ~ fi'~'~efri i~\1f~4fa lR ; & i q f ? ? I U i l ~ ~~Ij,~rll~f ~~ f I ~ :q~ ,J I " i t ~ m '{ ~ ~ ~ 'm1 1fI {'6fl, r4 ' i f ~ & l 1 U m ~ ~ 3i ldh I tft'~ '1 1 .~ 3 l ~ f I , e t iCflI" q ; : ; r 3 f1 'q C f ~ '~ti~i,~ Q,~ j ;g~~q '~if 'q1~q rifiG'4 lR s31T~tf(~ tl~ ' C f i t l J l T e f 'Cf i~~' i f ' b11r $ i i ~an t 1 ' ~ fct; ~ & i q fH < i f 1 1 W ~ '~CQ"~ ~qi" ~ ~I '~ 'm3lf'SJfq 'q I '1,) a l t \ m. ~ - ; t r ~~il (~~~1f1~

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...

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" 1 4 g I I ' e q I Ir @ " 1 ~q,2 " 1 ' - 9 = 1 1 9 ' 9 1 1 1

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SIVA so RAS~'. imarsim Sanskrit Commentary ..f Srt Ksemara] a~

l J : C f fJ~ a n : t r t i i , a n -To such a 'yogi when be does this kind of proce s:-~ : ~ ~ ,lfqQ \i1 ft t u 1~II1(1SaflaJt.ha~l:Sllkhani : .Il!deniruaijati)So 'b y 'being established in such s ate on .'sinks into t l Ie ocean of God-Consciousness, - joyously, au~(i~r:= tt4 l tC f lh 'U , . .. . ~ 3 1 R 4 " " l l f i f 311f14 - "Qf ~ 1 I f . f ' \ 1 ' k i M ,

I , fi1S f fftsfH, 'q1 1 16:(1'q~]iQ t 8 2 f 1 1= i Q J ItQ III a :ria; I I I "'"til ~ f . : t e4 31;;n5 '@ (1t i lHI~a q'(I' '1'ifa Cf:, lf~ ~~:Uiutln;q.l, , & , - f e r J ! d I Q , a r 6 w f l ~ g J r + C I i d l " f i J i I ( 1 ' ' H I ~Ihflllf=i iq~ll{flf-lij~, f~q\ii1rf1-

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'iii.

; ; f i tEa :iq l;;j 'Y'~ ~~I' Hiiitr~ln" ~'~' lJtJQ (1 '!~i~'fr: q : , f & d H :: f 6 h F i l f(.,'m i;fri: 1 , u T U Q ' ~Irn~ V - 1 II ; 1 ~ ~ S J ~ 1 \ t l d - you have not to put. concentration upwards i.e,

Din , '{45~1{ i4h F f 3l~({1~d~~norbelow on ~~ ~;;tiJ " ; f ' i E f " Lg'bqfl:= nor 0 : 0 ,the middle =i~'Ufl:-nor in front on the tip of '[he nose, '~1pRf:- nor at th ebackside, 1qr:ij dq=4l(rq~nor a t both the sides of the nostrils,

~I~f= '=il~;(t=ifitn '~'lTcitt1 ctc t f i E l rf 1 U~ "'''= i 1 6 f i I* ~, M' ' ; J T M " . i j ! f~a~1 4 ' d , 1 1

you have not to put concentration within your body 4" ~' ~ Iq~t[~~tl- no r concentr ate il 1 a un ive rs al way, 1 1 C f 1 1 : f 1 ~c:fff!f ....ou do :[10,[have to put YOUT concentration on ether, ~m wF~-r~~' I ;QC1I- 'nor you haveto put your concentration downword,

~ " il'P (J ltllM4 ' f f f l f i lrt - ; : : r FCf i r~ t (--~11~i~~'{J3 1 6 1 ~ td ' r~ ,1 & I k i' 4 ? u t1 A d ' ~ " I I a Q tf II ,~ . . . . . .~ ~~,4T t1 ;t fcF ;~ ~- you have not to open your eyes, ~ f & 1 ' f i i l o , E 1 l ! q \ ~

- nor yo'u have to put your eyes wide open, ~ I ' c t < 1 ~ ~ . you have 'not to takesupport in meditati on r~{III1~ ~ nor you have ro ac without any' support'-'(4~t1,~ ~ ' i 1 1 :~ ~ < 1 1 , _ , nor 'y'o'u have to hold the support over and over again(after i,ts,slipping away from the mind),

~I r ~ W r f u T ';f' '''I ( 1 1f~ ~ 1 , < ' ftI!t f~"' a : a t: , ~~ -~ 'fI dffaJl '\n:uf~: " i i i , e t t1 ' n ; ;q i '~iJ I : it d~11lyou do not have to put your con cem ration on organ ic support, - ; : r~ '- .

,_ 1 10 (" universal elements '~~~f l lv f {fl I e ; , ; q ' : - , or on s en sa tio ns of fiv e s en se s,namely sound touch, sight, taste and smell .~ ~46ftit~- thus leaving asideall this ',~,~rlr~; - be in supreme energy ofawareness, e f i ~ c 1 ' dFtt'lt)~-becomes one 'with. that .

flP31~ '-~flqf O C I 2 h 1 ~ ~let+tll 'q,(qll~=i: tFf{[,~F~' ~ ttij' flfYl?4' FalfiQtrfflllf ! ? i ~ ~ q{JiII~~'FI: ,_of the Shaivite yogi 1if - that 3iq;~ ~ stage is..

q{4111m C F r l 1 1 - said the real DIlle, ~ ~~ that state is - F v u m e - ~ not revealed toothers, fI ftlr6Lf~ after attaini-ng tha fqr~qJ ~ , , = ,he does not return again.

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"~~lf 'iiig 1 H ' d f g l '~JE l (01 , e i 1 : ' 4 I I I ;t;.q II ~ I r~H ~ ....1 . a t : : c r a i H ( ~l&" re t ' a J II(qe n~ n &'rl ' i f < ? t f 3 4 1 1 fit ~= i i " Q r iiil l a - . _ . a ; n t t " I " ' l i@ H i .q(' ' lH 'G O f~Jt1qe n ,~lla:14qq f { l t t l F ' n -H~ej ~lg)'fiE!,(=r!llIOiICl)trIU' - by adopting It e means of a;nl1~icfl l ,ql l l), the'breathing movement of this yogi is over 9RI1If1I:R\cl- acquires systematically,tfI~1\l14- conquest of delusion, d 44 ;'i i1 (1 ~ fq;tl~~14:cifi ~'~p:ffr'ifff'- throughthat em erg es ~ ~ - S U . l d l 1 8 the vidya-rhe : P IQW r o f Sakti, ,Oc i f ? l l iR131111!m:r ;~ Q 6h~ ld w hen a yogis power reaches a high degree he a : n c i = T I 1 i l e 1 ' ~

- ~acquires, , n J:~ c i t q t : i : - S am bha va state, q~11t1 & < 1 v'lE h - of be ing immersedin the OC I an-of upreme nectar then-

fS ll I l : 5 1 1 f~fu I i ' ' 1 ' ' 1iq Ie : t 1 fH , II ~. 9 ' II ISvamatriinirmanama '.d, atiSuch a yogi can rea t or destroy any thing by h is suprem e w ill,The real posture fora r e: ,g i i that he sits always in supreme

energy of awaren ~ , SS~A Shaivite yogi who sits ..n that, for him there is noneed of Btl -,tle or gross y g~cacti 1 tie : 3., Pranayama, conte rnplatin(Dhyana) concentration (Dharana) etc. ' ecause all these actions are of nouse for him, being seated in that posture itrovertedly, hie can alwayscontemplate on that supreme en _rgy ofawareness. Without any effort heeasily dives in that ocean of nectar wherefrom univ rse rises and ex oandshaving characteristic of springing up. What is diving? Hie leaves theimpression of ~ (deha) Q l u n r (Pran, ) ! i q : ~ d h (Puryasjaka) and ~ (Sunya.)in that nectar and b comes one with that.

As is sa id in tetra T an: a - N either you have to put cenee rtraticnupwards on . sahas ra r a cakra nor below on muladhara cakra , nor on themiddle nor in front on th e ti ' of the nose, nor at the 'back side, no 'at bothth .e sides of the nostri s .Y ou have to put concentration w ith in y 'o ur body orconcentrate in a,universal way , Y : o u 0no' have to put y our concentrationon ether, nor you 'have t " put your concentration down ward. You have notto open your eyes and keep wid, open, Y O I L l1 1 a v , e n o t 'to take any support inmeditation nor you have to act without any SUPIPOl r t nor you have to holdhe support over and over again after its slipping away fr0In . the mind),You do not have to put your concentration on ogranic support, nor onuniversa elements Of' on sensations of five senses namely sound touchsight taste and smell, ThIL leaving t I L . ide all this 'b e in supreme ,en rgy of

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awareness and becom one with that, This state is said the real one for aShaivite yogi. That state i s , not revealed to ohers, After attaining thai hedoes not return again'y adopting the means of 3 ' I~Ulo11 'q lq (Anavopaya) when the breathingmovements of the yogi are over he enters in madhyamadham and wins~'moha' (illusion) and through that energy the 'power of Saktopaya comes to '~h i m, when a yogi's power reaches a high degree 'or 'he acquires Sambhavastate becoming one with the ocean 0 .supreme nectar, Then such a yogican create or destroy any thing ~Y his supreme will. t i~ 'F~=-relate,d'1=I1~11'_~~,EfI~~I '1 i1[ f i j l ~! is coagulated in the form of time and. space,~- that is th rneasure . f creativity 0' . consciousness ~~ ~ ~~\ l I"H, l l t~ch A 1 4 i t l l ~ 3 1 14I G , q ' f o l l ~ F l r 4 ( 1 t a ~~ : i r q F f t - - he can create (objects landcreatures (~iI~it;q;)that universe wha ever he desire 's. He show's that 'b ycreating it. lIS~.m ;p.'1~,~.- A s is said, in S ri Svacchand Tantrad;~ \lara ' l & {& i ~t:la'llf(1Jlt I~~e~~~~~' H ' ~ e h ,ti6ltiqfPlH'l)llfff'~

~- 0, dear 011e ~ ~. ~c1],q ' ! f iJ~"? l ' l t l - by taking the. deception. ofgrossness ~ IJiqfu- he (yogi) becomes gross lo r by taking the deceptionof subtleness he becomes . ubtle, ~~ ~- t f~c6 t tCfCffl2l t1J{~then he shows to the world that by residing' in these two unseparated he isone with that.

Q ' * f Q J ~ i 4 i f ; l l f l q J r r - It is said , in , Pratyabhijna gva a so3IIu:q;f 3m l(i4ld' ~Ql,ihllfH " 0 " . _ 2TCh~ ' I. ~ ~ c." i r d o : r ~ H ~ ~ ( ! i I 1 f(1!lJ Qg H I ttf ~ r I '- : ; ;H ' u I IBecause of his independent freedom of consciousnes he create thiswhole universe Just direct from his own nature, it is not separate from his

body. He i.ot separate from this w hol ...universe , Subjective consciousnessba. cre ate d th is objecti ve world. h is objective war d is not created b . th epower of objectivity of his own nature.

~I[J ~qsf[r-in Tantra, also it is said-,ti l c 1 fttt tf 7 l 1 r ' ~ ![~SI*'U 4 1 'II f~ Q I' 11~ 0 1 1 H f.tJ C f i f f i i ! 4 ~ 'fr~ I q f l . J ' i A tl3.f* ' l tn 'I Ifitlt- 0dear one ~, \ i 1 c 1 1 % q " q ? i T ~ , _ . the one who undertands what

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reality lie s in 'w a t,e r a ir now, th e s ub sta nc e ' is the same - ut the forrnati .n isdifferent !J/~jq~PIII1II({ - one who realizes bye grace of master, rhdifference between /ater and now, i11~(f4~lfl1Gt1~czi~ for him nothing isurn one in this world f 1 ' f l \ U q~:q J l ' {Z i i . . . ,4 t1 ! - - he becomes immune from thiscycle 0.~.irth and I d e , I' ~

~ aF l~q 3 4 P . t ~ ~ = t a C F c t ~ this has been said keeping in view the abovesaid explanation, t{d ~c if ~ a11T f ~ 1 f f t l 4 I f e : f . l 4 = l - The Spanda Karika,holding thi .'.w ay of explanation also says-lfu qrr qfl!~~~ f - n : a i 1 : s IIra~-,f(g . 9 ~ T \ i t ~ IflllJ"Qlll:=tldrf ~ ~~~i:.fi9' Pf t f f f lQ: IIOne who ob . erves there is no difference e tween universe and it

creator the creator has -ecorne universe and universe has become cr ator,one who realizesit h . is Iw ays attached to his re ality 'o f self He is liberatedilltill' Iife. There i .nodoubt,

(to be continued]

On'ce , a path is opened, those who follow clan travelwirh composure and e ss e , S 'wam i Lakshm an Joo, a 5 theI ,SHWAR SWAROOF"! possessing the virtues of~nlighren'm@'nt for all people, Irrespective of ceste,creed and colour. For this we OWIE ' him our etemslgratitude. T o extend' and expand the path that thementor has g'faciously opend, is the disciples 'mission.

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UN~ (J 'rc ,'D:Il\tPACTOFSA,IV~SM,ONINDIANPHU;'O'SO ~,mCAL ROUGHT-, Dr. B'~N~Pandita

Continued from last issueAs mentioned in ,Mahabharata, Lord Sri Krishma was initiated in the

highest type of yoga of Saiva monism by sag ' Durvasas, the traditionalorigina or of the monistic school of Kashmir Saivism, The Lord is said talhave been requested b ,y Yudhisthira to e .p la in the method of y og a as was'~btained, by him from sage Durvasas-

SSI[QfI': Q+lIM~i1f(1 1 f 1 l t [ a : . = t !31a , IH r " , i $ J P c I ~i1I; : f rrit 6!411stl , lij,tIlf tr ~

" "It.i s , on such account that man y elements of th e Sarnbhava type of theTrika yoga crept into Bhagavadgita, especially in its sixth chapter,Mahabharata describes Lord Sri 'Krishna as th e most prominent devo ee ofLord Siva in whose speech.has been put the statement given below :

ffNnltl.,r;Qi~relqfU 'r1l1~'" ~I~J P f l I I " 'Ii f f l I l '~ q(ll r ~ - i lQ it iff ~ 6 1 " 6 1+ I I 1JQ1tI'"I f& l l l q . e : 6 .qII (I~ :: c p tu'l "11r C f t J I e ; , _ c t 1 1 40 I I I ' I ~F d + i u f a r s e n R~:' i f iw 9 u e ; ; : a I ' r 'III Pf fq-J a'lllIt is as such account of the impact 1 0 'monistic Saivismon th e traditional

speaker of Bhagavadgita mat there a "still several such contradictions mdacadarnic riddles as w ell as some knots in the in terp re tation of' som e passag~sof the work which have not 'ben satisfactorily solved by any traditionalcommentators, but which can be easily solved on th e basis o f th e p rin cip le '?~of [h e rm n istic Saivism o f K asbm ir especially 0 11 1 the bSBi.S of its practicalpath of Trika system. Some of such problems are:

(i) Mention of a yogin as being superior t o j fi an inH l iI ~ l~ i iI 4 ")1f'!f4?t 4"1 n ~ \O&I qU ' fua : i r ~i'f! I

(ii)Very frequent mention of the term bavesu meaning samavesa ofTrikayoga~

(iii) A grouping togeth r 0-three divine activities o~ ijl~~~~: and3i4 1 f 6 ~ discussed clearly in moni stic saiva phi]osophy alone,

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(iv) More or les perfect description of Sarnbhavopaya ina posture of'~Sarnbhavi mudra aO'ng with.iS other elements discus" ed in detail in the.chapter No, 6 of Bhagavadgita.

All this may 118ve been due to a very powerful impact of Saiva monism. .on thebasic author of Gita Sri Krishna, Such discription of' Sa'm ihavayoga does not thTIOW light on the e ement of tbe position of tongue in itspractice, because, as said. above, such. secret practices an not to be clarified,intheir totality in one and.'the same contex m That has 'b ee n th e policy of theteachers of such Saiva monism from the earliest ages,

#Kalidasa, the great Saiva poet of I n d i a describes , . u . c hSambhavi mudrain a highly ieautifu am charming poetic S I yle In the third canto of Kurnarasambl ava ..But he also is silent about the position of tongue, ihough 'he isfran in de: cribing the light emana ing frr m the fourhea of ord Siva,,. .setting family in Saml havl mudra.

The e-' an, lion of ,"uch sweet light is rather a resul of the practice insuch nd is not an eler ent of prac ic in it. The m thod of prac rice is aspecial type 0 nadi-sodhana-priuuiyiima, -. hich i. a preliminary aid to

Ii"the practice of such Sambhava yoga, has not been iscussed in any ofthespecific works 'on it, though it has been ,d scribed in d. tail in a conversation" "be ween Gargi and rajiiava kya, as I uoted by Sanl aracarya in 'hiscornmen ary on Svr tasvatara Upanisad, without mel ti ning th e ource of

,.!such q- otation.f uch description of Sambhavi mudrii, along with aids,like nadi Jo,dh;ana prana ama, agrees to great extension with that given :~nSvacchanda-tanira of Kashmir Saivism,

A time may come when scholars and yogins may find the see, s or",,Buddhi t YogacaJ~Q in some traditions of Saiva y o g a " Why should have,

othe ~wise,such sub-schoo 0'Buddhism got the name yogacara? AncientAiivakas also' ave had their orig~ illsome such traditions o:fSaiviternoules,and so 1 1 1 a y have al 0 her non arthrodux and, non Brahmanic 'orders ofIndian sain s. Ali such hings require an eagerly and efficiently conductedimpartial research, based on trust 'worthy and authentic grOU.1 ds and pursuedwith all open mind free from Uly partisrn interest. For instance-Saraha(Rahulabhaiha) may have picked up now Tantric methods of Savayogafrom some point th e line of SOl11emaster of Tantric sadhana, probablybelonging to the line of Matsyendranatha. Having affectionate Devotio nfor Buddha, he can have put such teachings of antric origin in the mouth

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of Tathagata is his works and pictures and may 'have thus given ill start ofcomplex system ofreligious tradition underthe name V'{irayatla Buddhism ..How have the simple teachings of Buddha developed otherwise in to such

_ . , . ~complete theological system as known at present as Saivism? Saivitemethods of siidhani; were in the same way adapted to Vais'navi.srt1 by themasters of Pdiicaratra system. Spandapradipikii of Utpala vaisnavaprovides a prominen proof of such effort 01 1 adaptation ofsai vite sadhandto Vaisnavite faith. Impact of Saivite yoga-sadhana as some modem sectsin,India is clearly visible. Some of' such lTIUSmOOm sects are-(i) Radha-.. ()Th diti ..... f'~ h d . ~ bv Siwamm sect, 1 1 . 'he tra 1'[10n , ' t~10Ug'an practice glv1en a start b y SirJ,.S~Krisnamurthy. (iii) The order of the practitioners of Trancendental

-s.. di1 t- tion ,(. v) , t b - ' " , "I d , ' 1 ' ' f - - B ' " ; " hn 1.-,-. .: M - " ' . - . , ' " " , .ch ' ""'" fe ' ta ion. trv '. e or er 0 ., t a masumans. ... an.y more su .sects 0lesser prominence can he Iocated at several places in India,~ ~Some inferior and imperfect types of yoga Sadhana 'of Saivite origin,. h d db th fV' ~ .. S ' ddhi J' " d.. . . 1 ' . ." . ~ " .. . . o I . ' . . . .," .. " " '. '. '. .- ,, .: " . -. '. I - : " ,taug. , t an- propagate .. ' , y _ e sects 0 vaisnavism, . ' ,U, c' ism" _aimsm all

Vira Saivism of Karnataka, Siddhanta Saiva ofTamilnaduand all the abovementioned mushroom types of sects, of the modern age can carry apractitioner of 'the 1110'St to a psychophysical state of dreamlessness orthoughtlessness, Psycho-physical rest, attainable by 'the,practice illsuchdreamless state of life can c,m[~'Y practitioner into such at thoughtless state'wh ich , can. prov ide sufficient rest to ,h is m enta l apparatus and perfect freedomfTOJn all 'tensions and anxities in which modern life remains generallyinvolved ..Besides, such rest in perfect calmness of body and mind C Rnenhance one's en.ergy' for much more work, needed by people of thepresentage, Thus. the practitioners of such types of Yoga attain partial freedomfrom. anxities and some enhancement in their energy to work. Thereforemany a few people are atpresent attracted. to such practices, But, in spite,of such merits of the practice in such sects, it remains a fact that the correctre alizatio n o f th .,ep erfec t a nd final about one 's self cannot b e a tta in ed th ro ughsuch paths, The only and the supermost path to the perfect tealization of.L .. .~',.I" ,'-.d .h . ract -.f _'.. .'~.,1 f ' , . . .d h i ' ' . , .~:Ii s , _ - b l u - - . - ~ , . - f' hU]f: . r e a J l. , n a u r e , a o . _ - ,C_.cu ,ac er 01 one S s,el . ,an _ s ] S _ ,am'"t1vopaya (] t e. . .Trika system of siidhana. the highest practical path. of the Saivism ofKashmir. The still higher 'variety' of Trika, termed asAJlUl}aya~1 is just the.. .state of th e perfection of Sambhavopiiya and the psycho-physical posture.. .best suited 'to its practice is termed as Si imbhav i mudrii, described in sosweet all expression in.Kumara sarnbhava and explained. in detail in thesixth chapter of.B'hagavadg.ila~

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th '. . thlu ..'.I., .a - ,ess .a .- bv Shri }_Krish.narrturti. . . . .

The core of ishnamurti's caching is contained. in the '.tatement hemade in 1929 '.hen he 'a.d: "Truth is a' at less and." Man cannot cometo it hrough. 11Y organization, through any creed, throug I any' dogmapriest or ri ual.jior through any philosophic knowled ..ge Of' psychologicaltechni ue. Hehas .0 find it through the mirror of relations ip throi gh theund rstandin ..'0 t e contents , of his O.wn mind . th.roug -C 1 observation and notthrough intel ectual analysis or jot .ospective dissection, Man has built inhimself images as a fence.o: security ~rc igious, political pe sonal. 'Thesemanifes .a s symbols ideas, beliefs The burden of these images dominatesman's 'thinking, his relationshir 'and his daily life, These images are thecauses of our problems for they divided man rom man ..IDs perception ofl.i.feis shaped b . y the concepts already establis -ed in his mind, The contentof h is . onsciousness is his entire existence. his conten is C Iman to a Ihumanity ~The indivic uality ~8 hi name. 1 1 e onn and superficial culture 'hea cqu ire s from tradition and 'environment" The uniqueness of man does notlie in the superficial but in comp e te freedom from' he content of 'hisconsciou sness -which icommon to all mankind" S O l he is not an indi vi dual.F d ,.. ~ f d ,. b ~ I~ reec om IS not a reaction; ree om is I10't C :Ole .~ tIS man s preu 'Deethat becaus e he has choicehe is free. Freedom is pur.' observation withoutdirection, without fea of punishm .nt and . reward, Freedom is withoutmotive freedom is notat the end ofthe evo U .' ion of man but Ii. .sin the firststep of his exi tence, In observation one begins to discover [he 100ckoffreedom .. Freedom is found in the choiceless awareness of OU~ dailye x i .' 1 I J e n ' 'e a n d acti vi ty.,

Thought is time, thought is bom ofexp ri 'nee and knowler ge~whichare ins ep arable from time and the pas '0 Time is ' the psycholo g ic al en em y ofman. Our .aCtlIO'D is based , OIl know] edge and. erefore time so man "'S wayI th . Th hti I" 'I d d 1 1 " ' ~ fli.,a .' .~ve 0tnepast, .. ougntu eve ~ un utec andsowenve inconsrantcontr ct.

and strugg e. There is 1 1 0 psychological evolution.When m, n becomes aware of the movement of his own thoughts he

will s __the division between the thinker and.the thought. the obs rver andth observed the xperiencer andthe experiei c e o e will dis, .over tha thisdivision i.n illusion, Then only is there pure observation whi ch i s . insight

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without an y sh ad o: of 'th ,e pas t 0 the time, This timeless insight bringsabo '. a deep redical mutation in the mind..

Total negation 1, the essence of the posi ive. When then is negation ofall those things which are not love desire, pleasure-then ove is , with its,compassion and in telligene .

In the . pace which though crean S arou n d itself t iere is nOIlove, Thisspace divid '.,sman from man, and n it is al the becoming, the battleoflife,'I he agony a nd fe ar, Meditation is th e ending of thi s ': pa c'" th e ending 'o f thern ~'Then relation' hiihas quite adifferent meaning fo r in that space which , ~snot made by thought th e other does not exist, for you I, 0 not exist .M edita tion . then is not th e pur sui of some vision how ever sanctified - 'ytrad ~ion ~Rather itith e endless space w here though t cannot ente '~Ous thelittle space made by though ' around its f which ~s the me, is ei tremelyirnpor ant, for this is all the m ind know: identify in g its el: 'with 'V I rythingthat is in that s ace. And , the 'eat of not being i born in I at space, But in .me di ta tion when his is unders ood, the mind Call enter into a dimension ofspace where action is inaction. We do notknow what lov is for in tb spacemadeby thought around itself as the me love "s th e c on fl ic t of the me andth e n ot me. Th is c on fl ict .this torture, is ' ot love. Thought is the very d n ialof lo ve , a nd it cannot enter" to that spac where the m e is no ' "In that: paceis th e benediction which.man seeks and cannotfind. H e ' eeks 'i t within thefrontiers of thought, and th ught destroys the e .siasty of this ben edic t ion.

I TPerceotion without tile wo rld , which i l l " without thought i" one ofthe

strangest phe omena ..Then the perc ption is much rno ,oreacute, - 01 onlywith' hi brain, bu also with. all th senses. Suchperception i not thefrag ne ta ry percep tion oft re in te llec tnor the affa ir of th e emo ions, Icanbe ca lled a tota l P I , irc ep ti o n, a nd it is p ar t ofmedi t tion ~P erc ep ti o n withoutthe p aceiver in rnedi arion is tocommune w ith the heigh arid depth of thei rn r nen s .',.This p erc ep tio n is e n tirely different .om se ein g a object w i thou!an observe because in the percepti on 0' meditation there is no object andtherefore" no experience. .' editation clan howeve - take place when theeyes are open and one i s surrounded b y ' o bje cts o f eve y k in d ..Bu t th en th es eobjects have no ,~ parlance at all, One sees them but there i . L ' 1 1 ' 0 process ofreeogni ion, which means there is no experiencing,

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ill

What meaning has such. meditation? There is 11 ' 0 meaning, there is [10utility. Bu inthat meditation there is a movement of great ecstasy which isnotto be confounded with pleasure. It i~h is ecstasy wh ich gi ves to tile eye,to the brain and tO I the heart, the quality 10 r innocency, Without seeing lifeas something totally new l) Itis aroutine, a t boredom, ameaningless affair. Someditation is,of the grearest importance.It opens the doorto the incalculable,to the measureless.

When you turn your head from horizon to horizon your eyes see a vastspace in w hich all the things ofthe earth and of'the sky appear. But his spaceis a lway s limited where' 1 1 e earth meets the sky, T he space in the.m i ndis sosmall , In this little s 'pace all lour activities seem to take place, th e daily livingand the hidden struggles wi t11contradictory desires and 1110ti ves. In this littlespace the mind seeks freedom, and so it is always a prisoner of itself,Meditation is the ending of this little spaee~ T m l U S action is bringing aboutorder in this little space of the mind, But th ere is another action which is DOltputting order in this little space. Meditation is actionwhich comes when th e'm in d ha s lost its iitt ie space, This vast space which the mind, the I, cannotreach, is silence, the mind can never be silent 'within itself it is silent onlywithin the vast space which thought cannot touch, Out ofthis silence thereis a . rtion which. is not of though '"Meditation is this silence.

IVMeditation is one of the lTIOSt extraordinary things and if you do, n,at

knOIW thati t is you arc like the blind man in aworld ofbright colour, shadowsand moving light. IIis not an intellectual-affair .but when the heart enters intothernind, the mind has quite a different quality. It is re ally th en limitless, notonly in its capacity (0think, t,oact efficiently" but also init s sense of livingin . a vast sp ac e w h ere Y O I U are part of every th i ng . Meditation is 'the movcmcnof love. It isnot the love ofthe one or of the many.I t is 1ikcwarerthat anyonecan drink outof any jar, whethergolden or earthenware, it is inexhaustible.And a,peculiar thing takes place which 110 drug or self-hypnosis can bring

"about: it is us though [h e mind. enters intoinnersclf beginning at the surfaceand penetrating' ever more deeply.until depth and height have lost theirmeaning 'and every form of measurement ceases, In this state there iscompletepeace- not contentrnentwhich h as c ome about throughgra _.,ication

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but a 'peace that has-erder, beauty and intens ity ~I can all be '"e" rroyed, a s .you_ an I etroy a ' ower, and yet because of i' very vulnerability it iindestructible. Till. medi arion cannot be learned froi another ..'You mustb eg in 'w ith out knowing anything about it and m rv from innocence to..rnnoc n ice. .

The: oil in which the _ editativernind can begin is the soil of every daylife, the strife, the pain and the fleetingjoy _It rnus .begin 'here, and bringorder, and from there move endlessly. But "',you are concerned. only withmaking order th D that order will bring about its own Iirnitation and themind 'will ~. its prisoner, in all t ~.move ent you mu t :omehow beginron, the oth -r shore, and D'Ot always be concerned with this shor or _ow 'tocross the riv er , 'You mu t take a plunge into the water, not knowi ng howto ~ .wim ~And the beauty of m edi tat ~on is th at y ou . never snow to swim Andthe beauty of meditatio i' that you neve: -know where you. are, where you"are going.w ere th end is. v

Is therea m w experi nee in meditatio l?Th _desirefor experi ence, th ehigherexpcrienc .whichi: beyondand abovethedailyo .th commonpla e.is w hat. keeps the well sp ing empty ~~he craving for more experience forvisions, or higher percep ti011 for some reali sation 01"other makes the mindlook outward, which ]8no different from il l dependence on environmentand people, 'T he curious p art ofmeditationi s that a' event is rot nade intoan,experi: nee. It is there. li .e a ew tar illthe heavens, without memorytakingit overand holding it, withou thehabitual process ofrecogniti on andresponse in erms of I ike an d d islil e .,OL~rsearch is a lways outgoing, thernindseeking any experience is outgoing. Inward-going is not a search a n " " . isperceiving. Response is alway .. repetitive, for it comes a lways f 'O'Dl thesame bank of memory,

VI .."After the rains, the hills W ere splendi d. They were still brown from th..summer sun and, now a I the green things would come. out. It bad rainedquite heavi y ' and th.' beauty 0 the se hills wa "indescribable. The sky wasS'i1clouded and inthe air there w as the smell of sumac, ..age and e calyptus,It was splendid to be among i t th 11l~and a strange stillness possessed you,Un l ik e the sea whi h ay fa r downe ow ' you, those hill were comp etely

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still. As Y'OI, watched and 100 "e about you , md had left everything d,OWl1below in th r l i e lehouse - your clothes, your thoughts and the odd ways oflife, Here you were travelling very Iightly ,without any thoughts without,an'y burden andwi h a feeling of comple te en] pti ness an d b ea u ty . 'T he littlegreen bushe would' oon be sti -1g e c_ ne ~and in a few w .e ," time, they'w ould have a stronger smell, th quils were calling and a few of th m flewover without knowing it. the mind was in a state of medi ration in whi ch ]ovewa s f lowe rin g . A fter all ~on l y illh e so il of m editation can th i s . flower bloom.Itwasr a y qui ernarvellous andstrang ely, all through the night r; pursuedyou, and ~hen you woke , long b efore th e sun w _ . ' up, it was still there inyour heart 'with its incredible joy" for no reason whatsoever. It was there,cause less, nd w as quite in tox icating . It would be m ere 1 1 1 1 ' through the dayw ithout your lever ask ing or inviting it to stay with you ,

V IIIthad rain heavily during the night and the da y , anddownthe gu] ies

the muddy nream poured into the sea making it chocolate brown, As youw alked on the beach the waves 'were enormous and they were breaking withmagni icent curve and force. You walked against the wind, and suddenlyyoufelt there w a: nothing between you and the sky, and this openness w asheaven. To be so'completely open, vulnerable-to the hills to the sea and,toman is the very essence of meditation. TQI havr no resistance, tO I 'have nobarriers inwardly to' ards anything, to be really free, completely, 'rom allthe miner urges, compulsions and demand,', with all their litt econflicts C) ndhypocris ies , is to w alk in l it re wi th open arms . And, that evening walkingthere on that wet sand, with th e sea-gulls a round , you , felt tile extraordinarysense of ope freedom and he gt eat beauty ' of love wh ~ch was 1ot in youoroutsideyou buteverywhere. Wedon'tr alisehow importantit is to be freeof the nagging pleasures and their pains, s o th at the mind remains alone. Itis only the mind that is wholly alone t ha t is opt n, Y,OU felt all this suddenly, -like a great wi id that swept over the land and through ~lOU~There you weredenuded of everything, empty and therefore utterly open. The beauty ' of itw as not in the word or in the feeling, but seemed to be everywhere aboutyou, inside you, over the waters and in he hills, Meditation i: 't is,

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Acharya - Abhina agnpta- D r. B . N ~ K G z l l a

Abhinavagupta is not altogeth - sil nt like Kalidasa in giving hispersonal account. ,aJida.sa does not In ntion even his name in his" ahaka vy as. Abhin avagupta however, n nes some facts ofhi s life as wellas about hi, ancest rs in two of his work Tantraloka and.Paratrim si ravive ana, At limes, in h is vari ous commentaries 'h e mentionsnames of his teachers. as well as the .ubjects he s udied under hen] ..Puttingall th 'se pieces of information together and an anging tb m inch ronol ogicalorder wher ver pas' ible. we are in _position to draw a broad sketch ofhispersonal life, wh ~ch app'ears to be as foB0W S ,Abhinavagupta mentions one Atriguptaof / gastyagotra ashisea lie, tancestor. Atrigupta lived in Madhyadesaor A arvedi (modern '. ~ .): ndenjoyed the patronage of Yasovarman, king of Kanoj.Atrigupta wa a . very earned Brahmin, He had attaint I d scholarship in

'" .iI"al tl e branches 1 0 knowledge in general and in the fiel .of Sai va Sast.ra inparticular. King Lalitaditya of Kashmir was very much impressed byAtrigup ta's erudition and requ es ed: he scholar to go w i fbi m to Kash mir ~be victory 1 0 - Lalitaditya over Yasovarrnan ha: been dated at aboutAD.

7410~ We may" there ore, say hat he family in which the SaivaAbhinavagupta was born some two centuries later migrated fromMadhyadesa to Kashmir in he mid le of the eig rth century.

The king Lalitaditya ordered t good house to be built on t h , E : ' b l an k of~. ~river vitasta ( jhelum) 011 a plot opposite the temple of'Sitamsumaillin (Siva)for A trigupta to settle there permane tly and a bi,g Jag ir w as grante 'toh imfor maintenance,Besides Atrigupta Abhinavagupta nentions hi - grandfatherVarahagupta, The scholastic tradition was maintained in the family fromgeneration to generation. This Varahagupta was also a gn at schol ;0 and a~devotee of Lord Siva.

bhinavagupta's father was r arasimhagupta Iia Cukhulaka.Cukhulaka also" as a great scholar and had equal profic iency in all the, ~Sa,stras~ Ie al: 0 wa: a . great devotee of Siva. The name of Abhinava'smoth e -w as V im : ]akal a . S h e was a pious an d religious] a d y~N a ra si mhagupt aand Vimalakala made a happy couple and carry onhousehold duti . not for

_ " " -all)' worldly attachment as th )f were ordained by the Sastrs s. The familyatmosphere was thoroughly religioui , l.d scholarly, Abhinavagupta wasborn to this couple betw .cn A.D. 950 and 9160 (Abhi, p M 9 )

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It is lrud-tional1y believed in Kashmir that Abhinavagupta ' \ V , 3 L SYoginibhu, . e. b'OI~ of a Yogini. The parents of Abhinavagupta were

./sincere devotees of Lord Siva, Abhinavagupta in lat r life rose to th~ ,posirionofAcarya of theSaiva sects inKashmir by his exposition of Saiva. . . .philosophy and.practiceof the life of a Saiva Yogin. It is a belief amongst,. ,Salvas [hal it L only a Yoginibhu, who can properly' understand and, -intelligently propound the tenets of Saiva monism. Hence, he is elieved,'to be a Yoginibhu, According 11 0 Saiva tenetsthe parents desirous of a son,of the status of Yoginibhu, should rise above all 'worldly desires at 'the time. .of meeting The mo her shou ld.identify herself with Sakti and t i l e father with.,Siva~According to Jay aratha 'the commentator of Abhinava's Tantralokathe popular idea of'Abhinava's 'being aYoginihhu isbased onhis (Abhinava's)own authority, for ..'he opening verse of'Tautraloka, as Jayaratha interprets'it, re e'[ s to this fact,Abhinavagupta has been mentioned by later writers s, 'Abhinavaguptapada' The word Jpada~ is U L eel here to indica e honour,However .. the whole word pain 5 1 out to a hidden implicauon,,'Abhinavaguptapada' would mean 'a new incarnation ofSesa'Iike, Patanjall,the author of Vyakarana Mahabhasya who, is said to be an incarnation o:; -Sesa, Abhinavagnpta was weD versed in grarnms r. He studied Mahabhasya~under his fatherCukhulaka.In his writings also his proficiency i.rammaris evident at every point S O l to indicate his mastery in, the science, he wastermed as Abhinavagup apada.Pandit VamanacharyaJhalkikar refers to another story in 'this respect,Abhina va was sent to aPathasala \Vhen he wasj usta b o y . His teachers werehighly impressed by his versatile intell igence and keen memory Ellis fellowstudents were very much afraid of him as if they would be at the sight of aserpent. Hence the teachers cal ed himAbhinavagup' ap,ada~Whether wetake the first or the ..econd legend as true, they lead us to hold that the nameAbhinavagupta \\'as probably net his ori inal name but j twas gi ven to h m m1 J y his teachers. This may be 'true and. appears to ha-ve bee-n hinted at b yAbhinavagupta himself when he says inTantriiloka (1 ~50'):This i. the work written l)y Abhina: agupta,'who was so named by Gt,ru,s (e Id e rS1 teachers}. ,It is necessary for us at this stage to' remember "that 'the SaivaAbhinavagupta about whom we read. in the following pages is a differentperson from his namesake referred to by: adhava arya in hi.~ r ~Sankaradigvijaya. Herefers there toan incident in the li e of' n Sankaracarya,,hat Abhinavagupta was a resident of Kamarupa i fA sarn). He 'was a Sa ta

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I ~------~----=---~~--~~----~~==~~----------------~-----------

and had'wri 'len Sakta Bhasya Ionthe Vedanta sutras. Sankaracarya in theJIcourse of hi ".Digvijaya went to Karnarup and defeated him in Sastrar ha(Philosophic discourse) ~Itievident frOIT1. thi ".hat Abh.navagupta spoken

of th ere il l is a different person from the one whom 'w e are studying. In the ," "first place Abhinavagupta mentioned in .Madhavacarya's workwas a Sale aand lived in As .am. W 1 ile tins Abhinavagupta- was a contemporary ofSatlkaracaI~ya who flourished between A.D. 780 and 8201 , SaivaAbhinavagupta of Kashm ir . ' ourished be w een A.~D~16() and. 1 020 . So,ther isa l l i n erval oftwo .enturiesbetween them , Itw ill be a m i take to takethe 11as one person simply on the 'basis of the name which is COlmmOD toboth"Abhina z a gu p a W l I D " b o r n in a ~amily wh ich ha d a long t adition of. ~scho larsh ip a nd devoutness for Lord Siva. H e spent every day of his life inan atm ospln re w hich wa ' surchar red with scho arly and devotio al spirit.Besideshisparents.his amilyconsists fu cle youngerbrother Manorathaand five cousins ..His uncle Vamanagupta was a scholar and master inp loe ti c s , Abh iava S tudied under him for some time and he quotes oneof theve 1" 'esof Vanlanagupta in is famous commen ary ofNatyas:astra. La er onAbhina vagupta'sbrother also because ofhis extraordinary qualities becamehis disciple, he who e family was interested in learning and devoti on.Aboutthe atmo: pher inhis _amily~ Abbinavasays allthe embers of thefamily [ega .ded mat rial wealth as a . straw and they set tl eir hearts on the

~ ~ ~ ~conternp anon on Siva.Thus the whole farnily atmo phere wa congenialfor thedevelopmentof a healthy brain and spirit so vital for the great work tha be was tOI do inhis laterdays.Abhinavagupta bad an insatiab e desire for learning. He studieddifferentSastras uno r different eacher: and went even O'U ' .. fKashmirtodo ' ' ' ,0. Inh is Tantraloka (Vtll. 2105~2'06) 1 1 e says that e ve n th o ugh 011e maybe .ucky enough to get a eacher who has attai ned perfectionhimscll 'a nd e aneasily lead hi'S mpil to it, y tthat does not mean that one should not a .preachothe ~teachers for obtaining knowledge of'othersastras and other path ways.He preached this both by precept and example, for~'Teven though he W'8Sfully sati Sf1 1 d w ith the tenets and - aching 0 Sai va ~..Sastras, he, because ofhis boundless curiosity and. unquenchable thirst for knowledge, studied.under teachers of other sects such as Buddhi sm and Jainisrn.

W get ro hi swrit i ngs the following information about his teachersand, he ubjects he studied under them ~1 . '.,a ra simh a .. u pta 'hi,' ather) - Grammar

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.2 .. V am a na th a - Dvaita Tantra.3~ Bhutiraja+BrahmavidyajI"4~ Bhutiraj atanaya =D vai tadvaita S ai vagam a

. , 5 " Laksmanagup ta - Krarna and. Trika Darsana, i ~6. BhattaInduraja=Dhavani7~ Bhatta tauta =Dramatorcgy

J -8.. Sambbunarhaof 1alandhara) :Kaulagama ..Abhinavagupta was greatly attached to hismother it was she alone who

made home Sweetforhim, Butwhilehe was still a b o y , the cruelhandsofdeathsnatched hismother away from him. Itwas,no doubt, an unfortunate eventinhis.life buthe took itto be the will ofGod, WI10 prepares men for the futureworkto be accomplished through them, To quote him :;,

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Abhinavagupta ad attained spiritual greatness be 'ore he started writ-ing h is W'Of . s like antraloka and Pratvabhijna Vimarsini as is described'b y Yogarajainhis commen my,011 .bhi'nava'sPar,an1,ar l l lc lS( ira . Y.: garajasays that Abhinavagupta had attained the ..tate, of oneness with Mahesvara,i.e. the sta e of 'Bhairava' which is the same as a 'Jivanrnukta' in Vedanticlore. I he traditional Pandits in Kashmir believe that Abhinavagupta wasB'hairava j ncarnate .

Titus equi rped Abhinavgupta wrote his mai or works on philosophy,'which have been a COl11 ribu ion ,of great vain _ to the philoso 'hica wisdomand Iii e ra ture of India, The students of Sanskrit literature take h im to be anauthority on Poetics; but that ionly a sma 1portion of h is to ta l writings. His

J

main contribution has been to the Sal va Mon ~SIn of Kashmir (Sivadvaya-Dar iana) of which hewas d ee tar, d to be an Acarya .

A birds eyeview of the antravatadhanika- ,A t l rinal Kaul "Martand"

" l - : ; are prnud 0 / Sh. Mrin! KOHl. fJ lnrdliing s tioln of Sr:n~s.kri,1 li terature. He;elong~'i 10 a( tuu i ly .o f scno t rs. He is g~ tdson of Sit 1 .N . K OIJ Ij(luJlai cnw of th ex-editors of Mt~'lini JOl~Ull1J ,andwriter o f nr[u~: literary and Tatu rir books. A 'iludeHl Ij " pr. ui,g ious 81 . Stephens College of DeH1iUn iNJt! rs i O J . M rin! is laking k l'. in interest in s tudving K ushm ir Saivism . lie used to ~is it witl; Ilfsgra,ndfarller U) In~' Master's Ashraur, and lLi',uS bicssed bv my master man}r a t imes . .FDl th e first j ~ 1 1 1 e he .has L'{JtllrilHdtd to Malini journat {/_'Ifd h i . ' ; rv inc! PilJpel" on Ahhiru lN laf {Up la 'S ; treatise fuune('Tantmv. j'fa~auikn is commendable, because . it is {ron1 the pen Of (1 '\'l Hn) : boy l ho ill course of timewil! shine and wil l f'rVp,~gale' tile hnl pJ~il(}.~opfl.\'of his m ru n t!rio ;1 ]d fa each and every nook and co rner o f the 1YJrtcl. iWrinaJ K()~" is a sobes: jH'l~1 tnu! oent!e Ukc }.tJri,~a.1 (IOtiuf1U.Ji)_ He n il l shine Inkis /i1~uUe.~ind win edd tJ [eathcr U .J his gruullfallu:r 's el"fldilj 'Oll, l btess him [ron: 11lY core ( J f heart.(E,ditar)

A bhinavagupta ' . magnum opu Tantric encyclopaedia the Tantralokais both an inspiration and a challenge for he students of the tantric lore,H is T antralok (TA ) throws enough Iig ht not only on many unknown and"little known rna ters based 011 the au ho it y of Saivagamas but discussesthe philosophy a nd p ra ctic es of the ' n and ~iterprets them traditionally onthe basis of his exp r ience. This monurnenta work im inly cone medwith the teaching of Kula , Tan Ja -I nd, ama systems, H is A is notmerely a philosophical treatise but a guide for the see kef' of truth, 'Heboldly slates that the wise person W 0 studies the entire. work of T~,A~consist ing of thirty s rven chapters achiev s Bhairavahcod.

After TA Ahhinavagupta wrote Tantrasara which is a brief version

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of 'the on er and contai s it s essence. For proper understanding of thetex t an d the theorie . exp J ded therein on has to depen on the c ..mmentaryof Jayaratha and the Tantraloka proper, It is easily assumed that in writingTantrasara also he ollewed the same method as t. .at of the TA w hen , itwas de med necessary. He not only depended , o l n information given 'b ydif erent Agamas in support ofhi view but corroborated them significantlyfor the purpose of adding light to them.

The Tantrocaya is another summary of the great work Tantraloka,smaller than the Tantra sara but bigge I all" e Tantrax atadhanika,. ~ IThe importance of tile T . s the g r. a t -~t 'ext on the Tantricphilosophy

so for available is evident. out of the fact that Abhinavagupta him elfwrote its three summaries those being th Tantrasara the Tantrocaya andth Tan ravata hanika. 0, herw is .'what co 'rld have been a need forl im towrite three more tex ts after T A expound ing the . same teachings in nutshell,

In the TA Abhinavagupta clearly writes 'that the nature of bondageand liberation has variously been described in different systems but a ter_ ~receiving permission from Siva who has assumed I e form of . urn hewill set forth in detail the nature of bondage and liberation. in accordance

_ ,. .with his insigh '_(svasamvit) P Ire reasoning (8 , utarka), dualistic SaivaSiddhanta and finally Trika,

;By virtue of his absolute freedom Siva shines without any means(anupaya) and sometimes with means (upayas), These upayas may beiccha, jfian ,a or k riya the way of absorp tion of the individual consc iousness

,. jI'into the Divine, , .ese iccha, jtiana andkriya are Saktis of Siva, When a_ " "yogi is able to grasp any of t hem, i t i..easy for him to attain Sivahood. As

the ways are three so absorption (samavesa) also is told and is known as~ ~ -Sambhava Salcta and Anava Samavesas, Samavesa means samadhi inwhich there is unity experience" i.e, in which the entire universe appearsas self in which the consciousness of tile empirical self is completelysubo dinated and ibee, mes identified with the consciousness of Siva., A fte r b iefly analysing he idea of upayas according tO I Kashmir_ ,'Saivism ' 1C l Ole nov e. I luate . orne fragments of t h 1 e text theTantravatadhani ..e l l . The first verse of the first chapter is a enedictive

./I'verse i. which Abhinav gup a . 0 .trates before Siva in the form of hip eceptor and saying that thi ' Tanjravstadhanika (TVD) is composed '..yhim. He prefixes- the word 'sat' before ["e arne of the text by writ ingt t': ff fl~=-t t:2:~lr;4q; ~1~The word .ar ' here signi ie s that tile Tantra referred te

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in the text deals w i _ . . pure philosophy a s . distinguished from vicious and'v iolen t prac tice ~ ,' nong : n l 3 1 1 Y p eop l .th ere still i s at common misconceptionabout Tantras. It is believed tha inperforming Tantric practices one usesmystic formulas or mantras; invokes spirits and. mystic deities and as aresult ~acquires weird powers and U canny expe .iences. But t isunderstanding of Tantra is obviously naive, fo Tantra has a .much wilderconnotation ..More ever, ..binavagupta here makes it clear in the 'v,ery firstverse that d,. a s purely w ith philosophy. In the second line of the sameverse he say's that he has .omposed the TVD probably for the upliftmentof th e self (~~ tq : r ; g~~C

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means of resolvingth .knots of ignorance. Elsewhere also Abhina.va says,, ,"Even innumerable means cannot revceal Siva. Can, ajar reveal th e sun?/Pondering thus, one with a lofty vision gets absorbed immediately in Sivaw ho is se lf Iminous, ~IThis is sa id in 'TA that one can think of one's unitywith , the universe in three ,a,ys (a) all this has come.forth from,me (b) Ali

this. i s , reflected in me (c) It i.snotdifferent from me. This is really the state- ~where one feels, one's unity with all and this is known as Sambhavopaya ...And when, one gets liberated when one visualises the 'whole world within

oneself as the appe,areo1 ce of one's own consciousness, he is said to beJivanamukta.

The next verse emphasises that the sadhaka should reflect constantlyon what his teacher says, Effortlessly he gets rid of all his doubts andattains the supreme (Samvit),

~ ~After Sambhavopaya Abhinava puts light on the Saktopaya" theempowered means ' - 1 0 ' liberation. In the next verse in the TVD., Abhinavasays that listening gradually to the words of th e preceptor and pondering. . . . 'over them again and again may Iead one to the attaintment of Sivahood, In ,"Saktopaya, a sadhaka is supposed to contemplate some idea or assimilatesome truth,by thinking it over again and again.

In the 'TVD Abhinavagupta further says "Neither I (Sadhaka) residein this body nor am I subordinate '~ O actions nor I possess any impurity,N either am . I inspired by others but should ponder over the statements orthinking or views, opposite to these". Bondage i s . a form of wrong thinkingand means of Iiberation consists of thinking in the right direction. ItCOI1Sis ts o f bringing certaintyto 'the mind that one is really not bound.AsAbhi hi lf ., hi T "Th ~ h i k I: unavagupta .. .mser says In, ,.IS .rantrasara ,e pasu tt In', 8". amignorant, '}am bound by Karma, I am impure, Im determined by othersand so on, In T'~V, . ,D. ,Abhinava says that pondering thus effectively on the 'words of one's master anyone can attain.pure self knowledge. Self luminousa tama ta tv ',a and threematras (Pramata, Pram eya and pr mana) etc. are to'be internalizedand meditated upon which. leads one to the house of bliss.S~ - ~As Kashmir aivism maintains .'hat Siva is the 'whole and sole reality and# _th ere is ,n o second principle than Siva, so he appears both as. the world orthe fie ld of ex perience and the experient a s th e knower, fPramata) knowledge(pramana) and the knowable (Prameya),

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( f t c i q; i i f - t ~am ~ .~ . ~ I 3 1 l I f u ~ Jt 4 1 t1 q;y r~f U I T~ ~ a q ;or'i"f{Ii''llf - g f c f f f 31if Y : i ~ 'ftq k 1fiffR C f i T ' 1 1 1 : ( If ~jJ 'i1 '1 qll1 ~IIi,ijfic f i t ilR W I " ~ if ~{J I t ~ ~ I{li{ f C i Q a 1film~" V1I< it R~'~ ~'f(q~11 ~~ri$llt f q f ~ ~ 'il1:t"11f.Hf~ f E f i H6,I~q~"St1 a:tqfl' ~ll-J~Hfll~tITt~ICi ef;)~"d4'~~I'~~~llT , J ; i ' + . i , ~ ! ~ - i j ~ Efi0 '~'dttlf4 ~t d+letil ~I~'I ~~ I ' l M d:: itt~ @~q ' c f i l r i?~e n ( , a R - ' rifJ i Iniii' f"I2:tI 21 G q e : r ! f 3 " 1 (1("If ~ a l T t Wftrt f 1 f . , c i f 1 ~ ~ ~ ~'I' '1qM~sfl:r 'i ti1I!df.1hMICfiF&I,tf*t~~1;rrti t " < i G t s f t r q~4f;:n 'q ( l i i i U ; ! 4 1 P G ' ~ Ir~1'l 1 1 ' 1 ~,o Iit _ m ~ -~ ~ ~

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E_ ij1ijIr 3 4 ~~illiR c i 6 { D . n l l ~ ! I~ . . . ; ; . .- a lt t 1 H J lfUf Of) '[RT n

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mqrififfii f iFHd i 1 @ < l {q { C u ~ ; : o e :m111 L (

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:= d'1q,1"~

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~, tb t '~ T I ' ~ ~&rn- Qi1lfT ~-

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fifi C f i i j f i : l CftI t W " { 4 < \ . . ? - m f f i : = tim~ = ~ 1 ;1661{ ~I(ot = ' " { P ; ; l I < t i I R u T I~ _ ~ ~ "ifrn if (~ ) = < # r 1I:)~11~'"'tH ilf'ff: - fq l i!C lIf! ~ ~ ~~ = = iftffilta : n = r : C 6 f 'iq I i ~ C f i i ( ( ' ! ti 'fiqa ; ";f C {T Il i 'rsdt If~rljdlSfl'lliifi~a~cb ~i!I: II~~II~ =~ r e =~

~: "'1 = f! 4 ~ - . = ~ 3 "1 f 1 " \ i l C f ' iC I T = a l t 1 : c : f 4 ! ;1:~lJ%\JT q W V @ H Q J O f 1 ft l J f l : r ~ '{OJ. 1A~~~ @it( iii \O t fUn It1 4 , 1 1 1 1 : ld 10:1iT F e H S - q : e r ~:fl ('II II ~"g IIw m = % ~11'l' i!

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l P l r , _ (4111) t \kiflB - - ~'IDU, ,_( i : B t ) 3.1fq i r l :aUli ~ ~ 4 i 1 1 - H , ~~ _ -~ eeee-~ .-.. ~ ~ _ ~ iUtf C f i T- -

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fiIIf 2 4 , 5 1 ~ fillJ = = ft~4 ~ Q . t 5 l " U G i ' '~ '= C f l I T CR~l(? B: = = fi m' 2 f J < l M~~'

:':l~~ ..V1 Im I ~'~~,\"~ ..

= ltf 'Q Gfir t~ ~ ~ ii'frl it-=0 f at ~ C f I t : 1 ~ '~ ~= ~f t1 i t

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~ a:tq(~ql{ - ~ auf~q~ (kt~Pltq qij'~ - 3i~qcfi ~ ' - ' m31 f:g. ~ - " c if r o i l ~ a 1 f M , 1 fI ,U (u i. . . . . . ~Iflll',~ f=1 - ~'it - 3N '$ lI ~ ~ '1 t11raf;~ - ~~I~ i ' i~T-efi l- i j3 l9 : 'ff t~ '1 ~ 3 f1 l1 f ~ '"(liil ' ' Z 1 ~ ~ (1~~ r f I {4 A 'H A~H f rf E 4 1 i f ] = i A = ( ~ ~ (1 1 tI ~ \9 II Iq'VJ) I ' t i 4~~ ~li~~I~1 F q f 1 a lR - f m - ~frr4fl ~ & = 1 ~ ~ (1 D 1 1 J R9 iS h ~fn ri ~ I ' {

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~ 14~~~I(l1 ftffl~~ ,1 rrq:t '3it:1 C5T c f . t~ firC ir ~ f= if!44-~ .Y :14nUICh ~ttiOI 'dQ cl~ ~ tl~l'1Jai i i l " " ' f R *1]J f - e m ~ ' R{~ J f ciw r' ~ e n i 1 ( W~ Iejk1if;31= a ~I t1 W ~qrr 'q1f ~)fl,~'I"1 ~ ~ ~ ~" 1~ ~a1T f l IT ~f~~tA ~,@en ' E f IT " .l 1 ' t I ~ % " 1tI\ {i\itFiCfi ~ r~= -o ; : em ~lt f~fI:r~ ,~II'f.i4,tp'd d!1HsG- l .~~. m 3i491lt i l fj I~ i~'q\'UI~ ~ ~tt t T T T i ,cl':H@41JJ~I~(ifl 311'1~ ~. ~ ~'q"'ll ~.tr ~ ~ ~ ~ 1 f T 1 1 f t m ~'!~~{(~ilrrn c f i t t z:Flf ~ r ~ : e f J II ." 1 f '3 i ~ . ~ I ~ t l T U g ~ m 3 1 f ' G " q ' ! J I t '( ~ ~ frq- - "! il tt ~ ~ 1 . ' 1 " i T i , i ) Itiq IT { ' c i 1 ' " ~:,f f 'q?t ~ ~ ~ '3jftfiiChl 0f)T ~ ~ ~lfl t diT

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{1tctih6C1~11~rl ~ ~Ifiti ~ t T t E t t # \ q it fuil ~ ciI~""~fll xiP'!( q:ir ~11~(fiT ~ Cf i I {Ur L fr",? ( ~ ',. I

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m~ M~2IT ' 1 F t \ i I ~1~" " f ?PT I~~~~ 3iw ~ 'q .q~ ~=1lrll~1W { 1 m it~ . (= l46fJ~f l l l 'E t l t : ' 1 1 ~ 1 1 l O J ~ q j 1 J i ( 1 C f i t ~ in .

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~'~q' ctlcfIT & t1 t1 ; ~ m I C f i d m ~tT I ' E f I T ~i'1' {G rm ~ ' 311~ ' ;rH ";f c n l " a(q~, e n (ffi i~ q;l amI ~~ ~ '~ 1 : f F f t , 3 l t { U f iH = - r : C O t ? , Ii]

r " fQ Q R ' l o f q f i r : Vlfffi!t:af'4 qfUth'Un lITl~ {J ( 4 ' " ' " " r i l fRlrl:q'l 'tlJilftTi:lrlli 411HI I~~o II Io m )f~ ~ BGIl['lf qfti: '~IB 2 f 1 1 1 t 1 r l$\iI~ e i f i ~ d ~ '~ ~U (O I Cf){?ll~ m ~ ' C f i r ~ ~rM tt"ll ~ qit \ f 1 ~ R if ( 1 3 1 1 1 ~ t l ~ L ( u f q F a ~1 ~

3IqR 7iFr ~ ~ E i 4 1 if ' f i1IJ~~qim d"ftI~ Qh{cf; mr-~ffcf~ i ~ I E 1 ' q;{fI~r~H' " f I T f 9 rq H IflI , I F~cp & i f Ff~~ll: i ! J I ' Y ' ~ , I = 1 ;!f Ir~I Hq R , : c @ , ~ c t i f l - 6RfA I " @ ! I I ffli;lrtl'lnffi'(6;Q u I I I 1 ' ~ ~ I I~ ~j C f I T ~ ~ f 9 { " i t q I t 1 1 fi)~1[1~ l m$;n 'ill{ e f i T ' ~ a W "{@cn( ~

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''f) iflIl'fi t = a & : r t U ' i f ; : p Q H q I . i - ' P i 'Q ~'iI '*'I~rPlq f t t : 'II ~~ II~ ]j~ ctt -~~ rn? l l ' 1 1 1 4 'C h fi~~"'II i f fi , 4 1 1 if -q;) ' E l l 0 { U I 2fi{ffl .~m ~ ~ ~ ~ ) J ; q ~ a:t4l1lJ e n Ilfill q ; fli Cfi{ f1 1lr n ~ C F 1{ ~ t 31ff: tfrqJit ~ f~qfct 'fitfit ? f i t ~ \ l r ) 1 t n$'E0lra:f;t~Alq~: ~i~ Fffi! f t T I I ; i fl l i4 ? ! l (: : f t4ir~, 'QlIft\.fH HiUlii rf'l1!fi' Ff lfEtlf e:Cf i ~ I~~t( ijn fI~tl ~~U~ii9iJI iH ~ ~ l m n Z I f - n[ f t : B ~ ~ 7 3 1 i f Q ifilc if i ll{ ~ t f l f l 3 t 1 ~IF"\1 i ,q ,~e r n - i .Q I H " ~ m ~ !iiq:lj~!{ ~U31~ert1"\I~UI~f~,~1{ilI1 {U11~OI 3 f f f 6 h l { { E \ q

rr~ f 9 f i lJ I ' d i l - - ~ o = r lFi {i\ q l " i = r ( = n : f : Z I f 1 r C I 1 l t ~ 1 1 fI ~ ui!fiiiiIl F e : : tI~q({4--C I " fA 4 f t t , , - f f q ' C f i r "it11 r ' I I tilfrl: I$ i?31 + = ! I I {~'I ,(6; 141- ; ififH t I t ' l 1 C ) . < ~ y 0 1 f ~ 1 J q ; ;f\ I~ ~"I ~W t " 3i~ih I{ ~ lfi & I & 4 ' t ! \ , c i f 1 , i i e n ' m \ i f f f i ~ m ~ q;e < ' l r t l r n t ~ 1 5 f ~

e f i t ~'i(91 :tirffi-{~;'pi!QiI' ~q 3i 6 c n , ( : c f iT ~ I{U~m it 3t '6CfJI{ 'd fJ~6"U{ ~H. ~ -34

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i: ~U::Jlf ~,q':"~ ~ 7 . t q1(11q . ., :q , :~-i: ~ i I ' l i i rtf '1q :"~ ~mlU tI ~ q = , -ir e t i, ( i f ; i : f ' 1 1 " : , - s ~ ~ I I " 1 c u f ( : l Z ! t 1 1 'f: (~o)i: 'Ir + u ~ I , : = t ' ~,q.:, ~ tS I c f ~ I R l I ~ ' ~ t; I~ , ~ ~ ( . e n ; ; n c t l ~ ~q:, ~ ~ 6 f t 1 1q 1 1 "= n : r : 1 - i: q l ; W = Q p t r ' ' 1 1 0 1 : ; i! : fit ijia r '1I : , ~ f~~ { Iq 'P I q;,~ ffr;a 'f l r e t t1 r t l ~

~ ill ~ ,~ tT :,"3 i i i h ifll &II f Q r PII f : , . '3"' C h I(1~~"'"'...lI' i1:q: I (~o)~ C htJ'1 Ia1181l4 ",'~i9,1f:, ~6h'Cla -= tit:, ~ 'rn4S4ftf .....q ,:, ~ t i l: 2 1 " 1 4

= t ' I I : t -i: r e i 'II, ( ' 1 ' F a ; 0 1 1 t ! J I "1 '"I :, ~ ~L t1 qII~1"tf,: t ~ '~fi~ 'I ' U I ia ' ' , ' 1 J 4 : , if "Chq t fH Z i '1, : q : , ' - i f !{Q & (1 5 4 ' ~ ItI ~ : 1 4 ] : I -:i a r1 f1 ~a i1 q: (10)

~ ' ' " " 1 1 1 4 1 4 ' = i 4 4 r : , - s ' ) :H C I p q ;ijq : , d i - i i t f i l l , 4 ? ' i '4 d 6 1 ' ~ tI ~,~ t41~e:IQ '~1f:, '~ ! f= r ' i j l R U 1 rt'l:

(44 )

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~ 1lRr~11qIA :" ~ - = t I JI 6 f ; J ) J t I : ; : w q - : ,~ ;::U;jI!qf~'n4 ~q:: 7 S 8 i t I l ' i ,t6~lr4....t ": ('~o)'~ C h 'Q lrM "Q~ " ' 1 I I ' t". I "'." . "I~ ~ ~ ~~ , & 1 I I ( lU t i l 1 1 1 ,q:, a; 6 h , iQ ' 11(1 1 4 I ( M ; ! f ' " " "" iI ' P 1 " 1 " i " 'J i i I !~ , q ; q .. , n t t < U l f ~t(:, :i' ChMr=1~ =1 '1 :~ fS I ( Z l T t ~ I'll = 1 q':" ~ ':;f6f(1 f(~ t I i " . , q:~ J B l r ,~ f t S l : ; ' ; ;S , q : , ~ ' r"Rr,dhLl~ ~rr!~f5l~!1tt,~;qI, 9'f: (~o)? 5 ID"4If P lq : , ' ~ ' ' - ~ U ; : : O l t r ' ' " 1 ' 3 4 : ' , ' ~ 'Il'~ \ i 1 r . t f b l l ' t i ' Tiq:, ~ ii4~fih,q: :f lt: :, ~ - - i Q l g 5 ~S I I tI '" 1 'II:1 ~ '{9 t ! , e t l i fill ,~ ; J t 1 0 4 : " ? i : it{ c ; J q C h i ; Q ~ l O t , :~ 'F I T ~ e : l 1 a t ~ 'I = , ~ Q ~lqH a ''1q = , ~ f " P d C h ' 1 ' 4 " " & : - 1 (~o)~ qnu~,CfiI1Q .,Q:'1 ~ ~Hft( ~14' ,: t 'aif41'kii(lt:r~q;1 ~ ,h\~;iJif:, ~

a " f l u I I t : I T i: "I ':, ~ qi( P 1 ; I " I ~ H !4 ~ I I I ! , ~ U f I' e ;) ~q ;M t q:, ~ '~'n F ; : I f I Id J If , ; ; : W t f , : " -i:t\iIID " ' I " ' 1 1 Q:, i:~II, f \ r 4 ! S f IPiQ it I"Q"H'I. I (~o)

~ 3il@I{J"4' ~q:; ~ ~!l1~ull =1'1: , if: *urJ'ai~ p t't : t ~ n t i l 1 4 ' U q' ; : n : r : , ~ an! 'TS;n l ( l~1 P i q : '1 '$ t iI :S f~ r~ I' !4 , PI'O f: , ~ Q q~ICfi1Il4l = t , ' I , : ~ ~nt l(cf t

~ . . . : . . . . "....' + 4 ~ a t l t ~ qt;, 'ai 'l1l1,(' q~":,d l ' 'i !f U t t~ t '' '' 'I I ' '\ ' t ' ' '' II ' ' '4PI'1: I (f ( 10)~ ~q(llr T i i l l : . , ' ~ '~!f(,lffl~lq ;![tf:, - i t 'cfiCtiIM t l l R t i t W 1 q : " ~ ~ '=I1l:, '-i; at lP914! j i1 qcfiH;CI~- ~q,:, if '-14ulltf - = I If:, ~ q 1 t t 1 ; ; : n q ~t1:, ~~t :F t i1tt:, -ai1tI(UUl( ~If:, ~ ~\OIU i rq ~q-: I ( '~, IO),~.-"144\ 1 M I iiji.,. g : o a : u a l l " 9 1 = ( : ' , jf ' a f l 1 l 1 _ { g ~ fit iQ l W i q ;,-j; f i l l # f - 1 f i t I . , I f: ,"i f ~&.:.."Utllt:I"Hf:, ii OljIHr~ ""I~' : , ;if a:tC i4IH qU d'itlll( "1 4:, ~ Hbll '4q

t i l ( 1 Q 0 1 1 ~ If:, ~ ~ ';p:f:, ~ 5~ll[ff i 6 t f C l f U " Q ';fit: I ~ t f i l ; : : n l l & 1 ' t ;!f ' f : (~o)~ C h 1 i l l ~ ~ , q - ; , - :5 I C h l e i I I r ; ' f ~l: -; ;rtl, ~ cti I f ~ q ' 1 ' > , q : t if a ''1'I: '~ C i I f i t t Z i

~:" ~ fli ; f F f I f C l :.Y d J tr ~ 4:" ~ - a ' 'E l l i ! : I " P 1 I J ( : : ~ '~ : V li!I r e t w ,~ ;i f "I:, d i :' I I H I qq a-=tlf: I (l)31N - ? I t s f t : t r $ * I (0tt'.fstr fIt t r~Elll t1 fll,r!~ t1 : f 1 1 i 4 ~ firi Vqmf.S(J41 1:~ m 1 J 1 ~ _ U U J l l f l J { I I~ ~ ~ ~a : t il1 { $ ( I d = i u : r C 1~Cfi ~ Cf f i m r~~ " t f l 8 ~ J ~m ' f{:l;& ~ ~ P Ifil ~~ J X l R i r : a e : r 'ft4Gl ~ '~ ~~ ~;ft-gro ~ Q ljfGt1 ~ W t f f ctir~q ~-:T9~~{l~ ,~

~ j S E f i - : r T 2 1 i 1 1 C f f i ~:~~";f ~ ~\ifTiI~'~1' {{GCfiFG nH ~d :tIJ1 .U

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f : c I C f i 'ri~; W q ;:q i ! : I ' v ; : ; Y IiH 'Trika inter-religious trust

~ ~a ;o ' 1 + 4 ' : ' ~ ~C l p q 'A " . " I T C 1 I O = h ' ' " K ' , sh ,," S ,I;, ,i; - ,y -,orlU ) , op on ".,a,s,_ _m lf ",-81Vlsm

!Ii

Place ,::J,nan,B Pravaha, Varanasi, on the GangaDates : 10..19 March 2003We are glad, to invite you tO I our second

Works'ho'p on Kashmir Shaivism1) Text Stud,y : Pratyabhijnahrdayarn by KsemarajaTeacher: Professor M~L" Kokiloo

(Pandit i n . the K ashm ir Shai va Tradition; direct disciple of Sw am iLakshrnan .1(0)

2) Lectures 'b y different scholars (like Pandit H.,N. Chakravarty; Dr. MarkDyczkowski, Dr, Kamalesh Iha, Dr. Bettina Baeumer) on centra]concepts of Kashmir Shaivism .

3) Meditation; recitation. of hymn's,4) S,peci-a,I,p rog ra , ID .mes : Concer t 'with devotion al m usic (texts o f La]. Ded),

boating on GangaFees : Eurc 2701 for participants from abroad, Indian Rupees 2,OOO~OOorparticipants i n , India (reduction t s a r Indian students Rs, 1'000.010),.

The workshop will start Ion W ednesday , lOtb March at 10.00 a .m,and w ill end on F riday , 1 9t_h March :2 00 4" 6 ,.0 0 p.m, at Juana Pravaha,Centre for Cultural Studies on the bank of Ganga. Other details win beannounced 1ater. 011 are Cordiall y inv ited !

Since the number of participants will be limited, please send yousub scrip tion at: th e earliest to ' :

Dr, Bettina BaeumerB 1 1 1 5 : " - 9 " " A - ' " ,. , G ' "h ,t '\1- ,o"j,ffi , ...... ~I 0 " 0 ' 5 ' If..idi. I, '".,., ,SSI " a 7 va ra na si . ..."'-JL W ,',' " L n - , a

TeL~,:(0091) 542T2.311 360 Evmail : shilpavns @ satyam.net.inRegistered O/fi li l ' :

Guptaganga Nl!66 ..F- t2 Samne Ghat Nagawa, V~ranas] - 221 005 TeJ. : 366518

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I ' S ' H - ' ' RAS 'H" R A . ' M ' " T 'R - us~ T '" : " , ~ ' , . , ~ : , ' . - - , ' " . ' I , ' , . . , ' - ._ , ' . . r ' , .~Srinaglll 'shram :,ishbttr ' . . ishal.P:O~Brain,S ri na ga r ( Ka sh rn l r }- ] '90 021Tel. ~Ol94 ...2,4fd657

Jammu Ashram:2.1 Vtoh ind r N agD rCalla! R.oad,Jammu (lawi)-180 016ra. :(j191-2S01199. 2555755

'De~hiA$h '~~rm:R-5, Pocket in'.'.arita Vihar ,New DeJhi,-] 10044T d . : 0 1 l ~ 2G 9 58 3Q r8 , 2 6~ }1 4,9 7'7 /,

(1)

No . ':IAT ll 096/Clcont. 1 1 0 3 AJ ammu

6th July 20'03Jai Gurudev25th of June 03 wa a day of d eep s-orrow 'for whole of the.Guru-Parivar,

who wereshocked to learn about the untimely demise of Dr. Ajay KedalbajooSon of Mrs. Raj Daulari & Mr. Makhan 'La] and son-in-Jaw 0,( Mrs, RajKumari & Mr. Rattan al Dbar at Sri Ramarra Maharshi Ashram at.Tiruvanmalai Chennai, The deceased was a very nob e soul with leastattachments at his young age. Th loss of the bright upcoming doctor is ,3 lossto the Community as well,

The Guru, Parivar prayed to GUId i , 'V Ishwar Swaroop Jee Maharaj [0'bestow peace to the departed Soul and, lead it '[0 the region of ' igbt &Salvation mto which it has ju 'I t en tered and also give courage to Mrs. , & . Mr.M,.L.Kadalb.a}ooc, Mr. Sujay and wife Dr, Padma Je e to bear thi great loss,

(2,Delh i1st February, 2004

The whole Guru Parivai was hecker to , learn the sad demise of Smt,Padrnini Sopori wi e of Late Sh, ohan La! Sopori, res ident of C-407, SaritaViharv New Delh i Io n , , 1 8 . 0 1 m 0 4 . . mt. Padmini Sopori was ardent disciple and,devotee of Ishw ar .w arup ji Mharaj for the last 50 years and she served herGurudeva whole hearteuly alongwith her husband,

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The Guru Parivar prayed to Gurdev shwar Swaroop lee Maharaj to'bestow ' p . ace to' the de arted c_ - oul and lead it to the region of Lig t &Salvation into which r u t bas just entered,

(3)D,. hi

28,. il l 2-200On December 28th 2003~ Mrs, J, Ambujam, mother of Dr. I.V .. Ra

breathed her last at Chennai, Sh was a faithful devotee and disciple ofSwamij i Maharaj, he wh le GUtLl Parivar was shocked '[0 learn_ her saddemi , e and prayed to G u.ru M aharaj to bestow peao -,to the departed soulra, N. Koul)

Trustee

N.B. : Similar condolence meetings were held on the stipulated 1111,te, atSrinagar and Delhi Ashram also and n II) minutes silence was observed for theupliftmen: ) 1 departed souls. M a; Sadguru Mahara] besto w eternal peace andrelieve them from the pangs of life and death.