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OCTOBER'I 1998

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THE
Abhinavagupta about Malin;
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'Q{qlIQI4q'illlqtit'ftt I "It.', ;Wqrd .n,ql!fH;ft'trltll

Sri Miilini Devi is eV'ler victorious. In union with' her all the treatises of non-dualistic order achieve the nature ofdivine potency.

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Board of'Trustees : Sri In erkrishan R,aJ a
( ecretary/Tru stee] Sri Samvit Pra kash Dhar

Sri, B rijn a.th Kaul Sri Mohankrishan

wanat

ditoria, Board : 'ushri Prabhadevi P-o . Nj] -kanth Gurtoo Prof. Makhanlal Kukilo Sri Somnath Saproo
I

Sri Brijnzoll'arJ:

(LAES, Reid.) Ca-ordination

Pu,blir hers
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Is war Ashram Trust
Ishbe (Nishat), Srinagar

'Kashmir.

Adrt,i;FI istrative O/fu:e' .~

.2-Mohinder Nagar
Canal Road Jammu Tawi Tiel. : 555755
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002 ..

Bra"och Offie' .~ Ishwar Ashram Trust

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1

October, ~1998

Price: 'R' 1.5..00
OJ

© Ishwar Ashram Trust

Produced on behalf of lshwar Ashram Trust
by Paramount Printographics, Daryaganj, New Deihi-Z. Tie 328·1.568,327-1.568

( 2)

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Contents
4

" 1~ Siva Sutras

7

,2.t A Peep in
3.

0

Vijuana Bhairava

Svlimi' Laksmana .~ Maharaja t». B~ Ni' P.andil

100

13

A ~hin.avagupta~ . Contribu ion to Sai i rn
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(6)

3llfir31fd,~a,:a
9-,5~19107

with Vlmarslul Sanskrit Commentary VI

0'['

S ri K~em,arija

,

(Continued [rom last is. ue}

3l~t(i(1,((-;r~~J:tll{rqI q dq;q~:~~r;i{1 ed~r

a:u~tlfd-3l'l'~now" tJ:fI,t"l-this"

~~~blondageY""'I~vanishina,

a,qPEi-m,e,ans,

m lif~I'r~ ':rC1~-lnake'

you re t wit

the desired slate of God Consciousn 58, ~lI'rGi~!'Ffr"""lteach s,

Now in the nei Sutra the aut 'or pll,. forth here h e: sene of th means for th ' r moval of the bondage brought about by the limited knowledg and taking you to the desired state of God-consiousness.

amtiT ~;
~

n ~ ~I U d \'ill no Bha i rt , IN.!h ..
of consciousne
,~i' ~:-Bhairava]:t"

"3"'aq;-tn,e sudden ernergenc

There are two kinds of ef ort, One is passive ef ort an .another is active effort, Here we are concerned with active ef ort, Active effor is e vating effort which throws O,U inactive ou ciousne ~t That active effort is Bhairavah, because that acti ve effort carrie , you to Bhairava tate

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aEl'f!·-tlhat active effort is, ~:-Bhairav!a~ ""fi'l!"""""'IIII"IIql""ll""'!lll!lt!9"'l", 1':-exp,a'fI,ds in th,e form oft the whole universe, fEI,,'lfLfUfI;
~'

m'511

whicb'Qii'(t( fiFq,e::~that

I consciousness of Siva, ifPI'm·~abruptly ill one flight, di.t§l1'1 It14dh:....... · Springing UPI 'q:tyfdlfl-Suprerne Knowledge of being, '~ l;{Cf-lhat active effort(a,a,q:)isl~:-B'hai~a.vJa, ft"4,,~R6"Ja:lq'{~'1'-becau8e aJI energies are directed and digested in each other in one, energy.and also, 3tillt--the whole, iFcrU=oni'v'erse, '"II'I1:t1i~It(~is,filled with that energy (~It1~~Ifi6::) and, 'e 6fit.1 at]" lcih~1 '11 i:fi C1'-=di.:fferentiated percepti ons-th inki ngs, a:[(ff ....... as much as., Cfi'~t111j,q~lrtUfl-Hecompletely devours within Himself, ttl(ciU~4ICh '~ t>q (t'i\q ~ ~ tlCit 'I ((-the means for rcvealingB hairava who is one's own essential self, ~~I,~j-in real devotees 3frell!ti-rl"n'fqi!2itiiFf ~'~"I'l1i~ whose consciousness is always introverted in awareness of God-consciousness "~llI'a=ig found, ~ aifr~!Iqqfc1·--this has been taught in this I ,Sutra. ai6 Y1' -xrrffl1?lfer,a,rq-it is said in -'lirflvijaya Tantra alsoI

~

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m'

has freed his 'mind of all thoughts and impressions, 3{iU~I~rt1 ~l¥:ffl=,'4Jy the elevating' power of spiritual master, '11::> ~'Iil~:tr \il,l,tI~-which penetative state of trance is found, ,~ :f11J:1fq.: 3'~f~:,itf.~-that called S'2t'm'bb,avah Samavesa. C~1TI!.JJ2l: 'fl4,1~~I) is
. I' .

31,rEhr~\\,"R4~Iq,flIC1-'whc

- here in, this verse, '!loun -g\fj 6r1 ~:-by the elevating power of ft ' ot'i ·f@'........ master, i~C"£t:.t--herein,,'$flIt4' OlI'''':-th'e meaning of these words, ~:: ....... b,y our master, atIF~]!,;-hasbe,en explained ..like this also that, !1'{it1:'~~~llfl ft ~ Q~d;cql~:~by one's own great awakening.
,~fcitTJgi~sN

'd,ih3{: It has, been said in Sil Svacchanda Tantra also-

+Oh Parvati, ~ ~:, =the lon,e who '''I~~4,tt~rontemplatesl 'Oi I e'i'1'1 ""4-~n his lown self, '~'-a8 o·ne 'with Bhairava '(I;p.:t .....tOI him, '4~'~!'~a'llmantras, Qr~:&l:Ir~"""are found successful. beca·use'r~iMS.'ibM~h,e is always one with that awareness of consciousness,

'~!

in th ~ _'erse, "Iltt;:j-rhe word 'fIef., means, 3i~I!itg a(l~f11 q({ s fctl4 "r;ifqi1-~lomeditate on ac ive state of elevating Con ciousness, IQldC(~ I$("'iqz:t=-t fftl'ml(1'i\~this, has also been I~:XP ained in the following ver ...of Spandakarika.
I

~-h,ere

Q{4tbfli=when one ii' engrossed in olnc thought, 3ilq~:e:,t:I: 'fiQll1( and another arises d~q: ij-_hat-is d,;;q·f4:-r:eveJa.tion of 'he self or tha is Spanda, fiitllj'":ff d"qlit1f~~fl-You must know that yourself, because the source orjunction of beth these two thoughts is, unrnesa (d~q)_,
I

'~Cfi'R:4~r

That active effort that takes you abruptly in one flight to your consciousness and rnases shine the supreme knowledge of being and , which is a sudden fla-sh ofthat I consciousness of Siva which expands in the ~hape of whole universe, is Bhairav, ~He holds in Himselfall ener ies, because all energi s are direc , d and digestedin each other in one ene.rgy 'also the ~.1101e '- r~ i' illed .. ith that. enereY' ~nd all diffen ntia ed perceptions and thoughts He completely devours within Himself. It is _ found that this active effort (d,a-q:) is the me an! for revealing Bhairava, who is one's own essential self, to those real devotees whose consciousness is always intro- rcrted in awareness of God-consci ..usness, It is said ~ in SIr1 Malinlvijaya Tantra that when you, have freed yOlur mind of all thoughts and impressions by your master's grace that p netrative state of , trance is cal led Sarnbhava-Samavesa. It 'is,'that when once it shines before you there is no WI'- Y Ito astray fr m i1 because you _r,_ dige 'ted in it 'by the elevating power of master, When you are capable of keeping away aU thoughts and, impressions yourself then ,YIQU - master will carry you otherwise not,

In Svacchanda Tantra also it. has been said that 0 _ Paravati: the one who contemplates on his. owns If a: one wi II Bhairava, to him all mantras, attain perf .•.tion becai .. hie is always one with 'that awareness of consciou .nes s, ere in this verse 'Bhavana' m . ans t.OI meditate on active state of el rvating consciousne: s. Thi .',has also een explained in the following vers .of Sp, ndakari] a:-, ake one hought, contemplate on th.. t do not go a to other thought .~The anotlu Jr moment that comes in yO'llf thought that is. a;;q~ unrnesa] the r velation of the true na nre ofself', that is Spanda, That YOI mus ... now your .elf).
(9)

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t(Ci-thus., ~'fJl'rn'-"'in one inL- tant, ~t\tlRI''ql-supr,eme consciousness
emergence of 3iq!t$fdqlfl4Cfii~-by taking hold, of, ~('E1~":UqffT~ estab ishment in Bhairava 3'i ~-:rg:t~~IEhttl~sure 'means ofdestroying three fold bondages on accoun of ignorance, g~,~'4-after showing, QJ1t(-when this, q{~",~i-Sjvaconsciousness "Qq;tiff~-by the intensity of &j,M!lI~:qfq~,xtlemaJ state of directive consciousness 'Q~11Pi1~~' ~i6l,R1,~'it absolves the non-duali consciousness , ~eql~6,'~'no'wsays in lh ,,.: for~o\\r= ing slitrad~f{-the

~"1~

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,"~when one e uablishes and, meditates on the wheel of energies of Lord Sliva, 11f~lfi~[(::_".the whole external universe of dualistic spirit lor slate" takes an end or it ends for good,
Thus i'l is already cxpl ined how after taking hold of Supreme • C'Q'n ciousness 1n one ~ns tant one attains, the e stab I ish men t in 'B hai rav a.by s which h destroys threefold bondages, H '\V by the intensity of this meditation this externa state of directi ve consciousnes ' absolves in nondualistic consciousness? This is, explained in 'the' ollowing SutraWhen he establishes and meditates on 'the wheel of energies of Lord Siva the whole externa universe of dualistic state' ends, for good,
,#

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R!,il-Ef

~'~Rt€l'¢h,¢hqr¢f1r'1ti?fi1fl:i un' 3frnehl ==rl g;tlileti14IRtFtml~rtm

l1I-Sil lU fI4 (1lH ftr 3lf~if1q 1'""1rq 3i'~ (1~q ~I 3i jtl {~ (:q I d ?lI :it I fi1; : 'en~cq ftkr I li iH Lf r 'W

mlg ci

Ii&I,iR9 ~ I fl
'3'f I,eJfl tn II

« v'!mq (,'~ ~fril~~n ~r"'rEt I!it ~Ir~ IF,t1ii1 ttltJrh 1(911 eq I 'U: ~;d' ~
t1~ t1 t1: 3lf\f ~'rfl J.?!i ~1 fi11'iEI ~,\lI1 ,(g t4 n:==treU c-u (11 d ~ 4Jr~q~,;1, t1 ffA ~

~
'~64~: II

~~~l.f et R

~;

Cfi rtl1~: rotf l~: "if ('i'Cf) (11 flf J Ft1

rt~1 ri!H fcf ¥JI ~2r
~qr(1

li61{:-~eflti:H111Ir itllUdlU ~

a:t~~t1fl1irq

~:

q{;Qfrifct.

3=lP';:,-f;lJt1: ~

( IU)

"~rSlf__:thms alrea y explained ~: q(!;(rrt~-=-highe,t surnmitof the full I-conscinusness of ,','iva. a;:ql~ 11 fqT'"=-'suldden flash of, d~J;:q:,t1;hfdrqraJ':'-the nature of an emergence of awareness ~: di'fi: Bhairava is found t10lgether with. -q1J ,{4IR1;:s;q,rftff:-l'he highest Svatantrya Sakti~fuII freedom of doing and knowing every and anything, 3i~[R~-f illy awa e of its in ne -r nature, iilr~{e"i1 ttlJ I-is engaged in activity externally ,[f;T:l!Pi:-the f"I entire, '~ilfffi"il i;h'~grloup of its S,aklis" eti'l4-in the f~orm of succession, 'a:I'9h'i~/an[dno.n~succession 3ilthirrq:oTI-se~zzi"ng, aiF?1 9h1r:rr....-in the surpassin,g of both !:h:i4-sl,ccesslon and ·3'leti"l ....... non-succession, 3ift'lRib,-being g'reat'~y empty, a:d1d)~f being not empty, ~~'lnrqdlilf4'-=-or in the form. ofboth empty and fully, 31f'qt1ll[J'l4IF11·fq~: described 10 various above said s forms ~~t1~ql-Shle is not any of these forms, ~j,'t1<I'-u,npara)leUed, 6h[LZtrM~some on is, ritiLlI-4by Svatantrya Sakti, her own sc ~eta1, q:ijl~1 fllfl )[~~fro[m the e rth Iq{R'ilqf!t "H~ '"fi-uptlo rest in the high. It Experient ~1"i!('"*It!il~FG ~,gtf~lhi: pray of manifest lion etc., f1fm;q9hflfll«(f11\.4~-Inl the form of e pansion of the Sakti etc'; 31~ff'~[HI'-diplayed~ t1 ~-t1itl an~~trftf1P4-of this group 0." Sak.tis, which has ~ ~ ~ been made evident. "l6'flf 1J;911q-in th . secret Sastras. a:till=11 C171 ttir-according to .he proper way a.~ described" lIreiiTPf...... t nion by awareness, then the &1't1I,~;:t:U~:-' from Kala[gni~{"'iq;C1II;:rr~ - to the ultimate kala i.e, from Nivrati Kala to Santa~tita .Ka'~aMlletJflI fi6.!I(: the whole univ,erse is destroyed i.e. ~6~rrq'dlU ~ al hough it 'is individually found, 'liilliPdl1ll ~ externally, 31~~d"@-:flfq ~ found q(fifctltt - or found in your own awareness 3iifh1JaII~~Cl1''iii ffi ttl P.f::' it iL reduced to oneness with the fire ofconsciousness.
1

m~tn-on

-=.

-=-

This [8 ready explained Bhairava, who takes yo,u to 'the highest sum mi t of the fu 11 I-consc iousness of S j v 3, is [of'the nature of an ernergenc .' " ofawareness, He has the highest Svatantrya Sakti, with which though in know of internal. nature' is externally engaged in activity In that state you,
j

have to establish yourself inside the successive and non-successive means of : IIcollective energies residing in Bhairava, There is only one flight In fact th re is no successiv way 0 meditation or non-successive w,ay of meditation. By this, whole play of creation is found in AQava (3UOI[ct),. ,. ~ protection is found in Sakta (~niffi)1 and destruction is found in Sambhava
( J] )

(~). This kind ... play is played by Svatantrya Sakti, In that state of ~ Svarantrya Sakti . IOU (lave n01 'to meditate in successive or 'in non,. successive way, It is Anupaya (~:J4,I\q), It Sambhava, even it is beyond that, At the same time these energies are not there yet these states exist there. By the ~nergy of Lord, Siva's Svatantrya Sakti this, whole play of creation protection ana destruction, this kind of play is played right from. earth to Paraprarnatrbhava (q,(SlJ:flq\lII:~) i.e, from. earth upto rest in the highest experient, He, meditates Ion. collective class of energies of Lord Siva, tha is foundonly 'in Svatantrya Sakti ..When Sandh.ana('~~~''elIP''""''''I!'''Ir:t) this of totality of energies has been made evident according to the way of 'the " secret Sas,tras then thi dualistic universe right from Kal_gni-o the ultimate Kala is destroyed, although it is individually found, externally found, or found in your own awan ness on fee s that this whole universe '. ecom s one with that ~
,

....

I

~

"

.,

"I

Iii

~~"'~ji~~ -~~.

( 12 )

Translated b~y Isvara '"varupa Laksmana 10'0 Maharai This Viillana Bhiravs. L 'a chapter in the Rudra-yiimala Tantra. Aneth r chapter in the Rudra-yiimaia Tantra is, Pariitrisikii. This' hapter " embodies the Bhaira a point of view ~It is neither Rudra-Siistra, nor is it ~ ~ , Siva-Sastra. This is Bhaira a-Siistra, which is purely monisti .~
3fI~aai4lli4
Srt deln tn,~ac,a.~
;.

~. tcf 'IIItil 'ri ;S 5l Q1 qHfI ¥:'IiI q 'll
ftlsn"~If~uf
OItufQ
';f

t"t1:tlrttl(Fet'qI1m: III ~.1

r~1Tt1it '+I~:lI:lI:~\R"II
,m

51utal~l'deval IJlayii' ;~arvaTtl ,rUdFD-yliruala.-SllJ!lbhtivanl

t rika =bh eda m-aseset;
tldY'(lpi

,siira t.-sa ra-" ibhiigai.al) na nivrtto nrc sa'rl"iaya~l paramesvara.

I~

The Goddess said: 0 God I have alrea Y'heard the essence of the Trika school of thought in its. entirety which has. originated from the Rudrayamala (Tanti a) along with its subdivii ions ..but even now, 0 Supreme ord, my doubts are no fully removed,
1

Oh L rd I have alre dy heard the essenc . of the th ,Ieefold school of thought, a.. ,e~~la~·'ntire]y, . rudra-yiimala-sambhavam that has come ~ . forth from 1 e Rudraydmala Tantra. or which has originated from the union 0 Bhairava and Bhairavi,
I

You can translate this both ways:
Outcome of the union of two energies: the Lord and ·7'"rvafi; lor Rudra-yiimala Tantra. By finding out the. realiy of thought as trika. that
..

sarat-sara- vibhagasah:

adya; i

tZQ

nivrtto ne samsavah: . .~~
( 13 )

J have already heard from you but my doubts are still not cl ared.

fth
~

\& tl
qy

,"fa {"i'l!- i!rc,
i~

"i!

<~fit II,ifi &rrq a ,\1 ~ ~ ~'I I
ft~,f4li+tft,

''1qlf'f~

filftr{J ~'4

W"

qJ

fcF; CIT ~d;til ((1 ('Ii q;'(I ~ 111 it
q~III'dlf4,frmtifif:I
-~I Rn ~::61>ESi a;'tII, ~ II q
~

'11~ril.,q4trrftr ffE
€ItA I tc\ G ,q PI:;:q;
kirU' r,flp,arn tattvato
~ J III

err fin CiT
-

dev a iabda-rui'ikalan'Ul'yam,.

kim va naviitma-bhedena ~

bhairave bhairaviikrta« ~
kim,

trisiro-bheda-bhlnnam .

v,ij

va sdkti-t rayiumakam.

niidn-bi',ndr"mayarn llapl kilt) candrardha-,nirodI1ika,tl

ca;k ra,,,,u dham ~ nac /rail} 'Va ki'rl a

va sa Ict i -svariipa kam ..

,2~

'0 God, what is in reality the essential nature which consists of the energies of the collection of letters (phonemes)?

3~,

And how does it reside in the. form of Bhairava according to th Bhairava (Tantras) in a ninefolddivision (of mantras)? How 'is it differentiated in a divinity with three heads? And how ..oes it con-it of three Energies?
How does il contain niida and hindu, and how does 'i contain (the higher centres of energy) ardhacandra (half-moon) and nirodhikii (obstructi on)? Or (does it r .side) in the vowe l-less (mantra) wi thi n tile movement of the cakras'l
.

4~.

Oh Lord, dear one, wh.: is 'the realessenee ofthe way we have totrea j at (kilt) rupam tattvato devaf! This 'line forms acomplete sentence. Tattvato means in reality in real essence. I this the way of sabda~riisi,-kala? The way we have to journey from 'a' to 'ksa and return from 'ksa' to ~a' again? Is this the way? She (Parvati) puts this question,
J

kilt) sabda-riisi-kuliimayam kin) va naviitma-bhedena?

tattvam?

The journey of the nine states from the first state tOI the second and so forth, upto the ninth and then back again 'to 'a' ~Is this the way? She puts this question to Lord Siva,
,i'

The nine states (tattvas) are as follows: The first state is prakrti, the
( 14 )

original source of the material world ..Purusa is the individual soul who moves 'in that mat 'ial world 'which is the second, The third are th· kaiicuka; ~.5coverings of.pur~a. The kaiicukas are kalii, vid: a, raga, kala and niyati. The fourth state is ,"1liya~Mli,ya i. personified Free Will of the tr! Y'l'-svi:ltantrya~ There i'. difference between prakrti and J?tG_' a Prakrti a is the original source of the material world, whereas maya is the personilied wi ] of the Supreme Lo d, the Sup-erne Self ..This L~ the difference ietween maytl an,dprakrti. Otherwise 'he function oiprakrti it: the same as "be function of mli 'lL Prakrti, purusa, kaiicukas and maya- tho se ·are four tattvas. Then you have to move again in u .' pure state of knowledge, i.e ..suddha-vid 'ii [fifth]. The pure state of knowledge and action that is lflla.ra [sixth]. Est bli ~h re t in knowledge and a tion, that i· Sadiisiva ~ ~ [seventh ~Univers: ener'lgy i Sakti [eigh ] and its holder is Siva [ninth]. These are h nine states naviitma-bh da ..· . hen you ke pi bef re you th theory of let err 'then those letters are h. r, k,:~JR1, I, v, .Yt ~,l, r~, .(t1Lff'J)
I E

respectively, These are na iitma-bheda from the mantric point of v,i ... You have 'lo' cross these states, you have to tread on this field of mantra, tlu fie d of states, from prakrti . 10 Siva and back to prakrti with His g10ry ~When , you trea .. from prakrti yOIU • re not glo -wfied, 'but when , you return f 'om Siva you ar glori: ied 'with garlands, with ha oes and Siva thought and ev rything, Everything comes with you,
I

Is this the way of 1'la', dtma'. Bhairava means in Bhairavagarnas, Bhairaviikrtau means' or entering in the s ate of Bhairava, or for entering in the form [true nature] of Bhairava, Or:

triii ro- b heda ... bhlnnam va kim va sakt! t raviitmakam ?
II ~

Or ju t as i. the ,.ri.~ i iro-Bhairava (it i. Bhairavagama which is .tot extent) 'it is [aic , au rnus [read on the three energies. From aparii to pariiparii. from pat apar~ to para and then return again pariipara to

apara, This is the reality of thejourney in Saivism,

:1"

I·. that the way? This is the question of the Devi ..
niida-bindumayam viipi kil~l candrii rdhanirodh i'ka!.l ?

Or is his the ,~ay that one has to travel from niida to bindu. from bindu to ardhacan. Ira. from ardhacandra to nirodhikii, from nirodhikii tO niidama, then Sakti then vyapi,n7 and, then samana. Is this the, way? Then tell me clearly what j, 'the rea] way I have, to travel.
# • I

Nuda means, first you have

-0

begin travelling from niida. Niida is a,

u; and m. Akiirasca, ukiirasca, makiirah. This is niida. Then corner ~bindu .. One-pointed perfection in the movement of breath, while reciting this mantra 'om', that is bindu. Then ardhacandra. Ardhacandra is that state of movernen t of on;&kiira w here there is,n,IObreath, Breath '.tops there. Then nirodhikii, the establ ish ment of the stoppage of breath, Th -re is apprehension in ardhacandra of b eathing again. But in the nirodhikd state there is 'no que' tion of breathing, Nirodhikii is complete estab ishment ofthe state without breath, Then come" the s a e of nada,nla, the entrance in the oundless state of sound. The establishment of aha is Sakti in the state of supreme anent. then vyapi'nl and samana. Is this the way? cakriiriidham-anackam
/'

SS"

va kim va salai-svarupakum?

Or Y'ou have t '.travel in the realm of that universal energy which is moving at such a velocity' that immobility takes place i.e, anackam. ,Ana'('kan't means without movement and soundless, Cakriiriidham means in,~the wheel of movement, So is, hat svarupa of en' r,gy', the way to get established. in thai state?
I

Thjs is .h . question

0.

ParvaJi.

AI1a cka means where there is no aca: 'sVQ'r:a [vowel-lea s consonant . You cannot utter it. YO'U can't express it in words.

There one reaches state where you are going ',0 fast that' you become motionless, When the speed 'of the rising Energy] reaches such 'velocity that it becomes. motionless .. ,

.~.~IJ~
~~.b~~~

( 16 )

Abbinava - pta's Contrihutiun to Saivism t». BsN. Pundit
Abhiaavagupta, IOJle of the most prominent authors ef Kashmir S ai vism was a descendant of A rigupta a great schol ar of Kan nuaj, whom king Lalitaditya invited '[10 Iive in Kashmir in the eighth century A.D ..Atrigupta was nc a' 'aisya as the surname would suggest, but was. a Brahmin of a. high rank aSIhie has been mentioned bly Abhinavagupta as a pragrya-janma, A _ administrative officer, governing one hundred villages, was designated in ancient times as a gopta (from goptr), Some ancestor of Atrigupta wasuc a prominent gopta that his familv wa subsequently known 'illy such surname ..Visnugupta, the great ca:fJa.ky'a and Br hmagupta, he great astronomer, were both Bra mins having such surnam . The" ord 'gupta' in this context, ~sjust a distorted form of the world gopta" ~ any great scholars and teachers appeared in Kashmir in ,. the family of Atrigupta, Vasugupta the discovere of Siva Sutras, and Laksrnanagupta a teacher of Abhinavagt pta, may have risen from the same family as no 0 'h r Kashrnirian family of scholars under such name has so far came to li ht. Narasimhagupta and Varahagupra, both great scholars and saints were respectively the father and the grand-father of Abhinav: gupta, is mother Vim lakala was a yogini. Mane hargupta was his younger brother and afavourite discip em His other prominent disciples were Kama, Mandra, Vatsalika and Amita, Some other disciples mentioned by him in his Tantraloka include his five cousins named Ksernagup .a, Utpalagup a ,'·'b'hinavagup a 11-Cakragupta and Padrnagupta. Bur none among aU such favouril€ disciples of the great teacher, except Abhinava, the author of Tantra-vata-dhanika a work of minor i nportance.pursu -d, any remarkable academic ac ivities of writing books, or commentaries, His only disciple who showed sufficien interest and ability ~ suc,h n acti vity was K:. ernaraja who is. different from Ksemagupta and, who may have belonged to a family from which sprung scholars like Bhiitiraja, Adityaraja, Induraja etc. But it 1"a wonder tha Ksemaraja's name has 'not been mention. d by the' great teacher in any of his available works ..It is possible that K~ernarai a. Ct(]IU ld not have won the favour of his preceptor on account of his. being over-conscious about the ' uperiority of his intellit,
I
~,

,

I

gence which may have amounted '~IOegoism not appreciable in the case of a scholar-saint, Ab lina,v'aglllpta had many teachers and, preceptors from , whom he picked up many secrets of different S:as ras, The greatest of his preceptors was, SambhunathaofKangra whom he refers at least twentytwo times 'in his, Tantraloka and, from whom he expresses the greatest regard in several important works on philosophy and theology, Abhinavagupta belonged to the, 1ater part of the tenrh and the earlier part of the eleventh century A,..D~The yearof'composirion, given 'by him. in three of his works, corresponds with 9901~992 and 10),4 respectively.
? ,

_

Abhina vagupta 'wrote on subjects ~ike dramaturgy, Iiterary cri ti c ism, logic, etc, in addition to Saivism on which he is the final authority in both, the theory and, practice. He interpreted correctly and clearly the philo.,. sophie pri nciples and theological doctrines lof Kashmir Saivism through hi s com rnentaries and, inde pendent works, It is ,i n fact he who popul arized "" Kashmir Saivisrn by writing detailed and elucidative.commentaries on the works ofSomananda an,d Utpaladeva ..As a commentator and interpreter" , he did notleave any stone unturned in the field, of the philosophy of Sam va monism. Besides, he 'is the only author who arranged systematized and, ~ interpreted the highly esoteric and mystic doctrines. of Salva. theology lying scattered in the vast scriptural literature of Saiva Agamas, In "" addition to these 'two difficult and colossal tasks, he made the Saiva philosophy easy to 'be understood even by beginners through some small and big out easy' works tha .. can even now serve as text-books at the t M~A. (Sanskrit) level, In addition to it, hie composed, several easy religic"" '" philosophic lyrics dedicated t.o Siva and Sakti, Such lyrics throw a wonderful light on some highly mysterious points [If spiritual philosophy,
,~

!!"

T

'=

His most important commentaries and independent
.,;<

works:

~,~ Isvara-pratyabbijfia ofUtpaladeva is the most important work. on the philosophy of' Kashmir Saivism, Such a, work 'would not have become fully intelligible and could not have attained S'D much popularity if Abhinavagupta had nor explained the principles COI1rained in it through 'his detailed commentary named, Vimarsinl. No scholar other than him could, have done such a difficult 'task so efficiently as h,e did it
( 18 )

2.

Utpaladeva had written hirm elf a brief but scholarly commentary on hi s .lsvarapratyabhijflli. It was known either a ·Tik.a or as Vivrti, The scholarly' discu '"sion ",on many tropics contained in it were of a very high su nd: d 'of learning. But, unfortunately, tone of its manu-

scripts has become available '0 far, Abhinavagupta wrote a volurninous commentary in the from of detailed notes explaining the sch larly philosophic ideas 0, Utpalad va e: pressed in that Vivrti. That commentary has been publisl ed by the State Government in three big vol umes, bu cannotb 'of suffic ient use to sc Il'0') ars for want of the original tlex€ of the, Vivrti which, it elucidates, The commentary ,is known as Isvarapratyabhijfia-vivrti virnarsini,
3~ Abhinavagupta wrou ommentaries on three smaller works 101" tp Iadeva, Til ··e cemme ~t· ries hav unfortunately 'been lost, Two of them 1,~ve been quo' ed 'by Mahesvarannnda in his Maharthamariajri-pa irnala. Such ,_commentaries are his Vimarsinis on ,i) '·jaga-prama. r...,id: hi, Isvara-siddhi and Sambandha-siddhi, ·
A highly lamentable Joss is the disappearance 0 his commentary ,~, .na ted Alocana ,on Sivadrsti, Had the Alocana of Abhinavagupta been available Sivadrsti would have become as much popular with

4.

scholars as Isvarapratyabhijna~ ,5~ loss is that of Krama-k i, his commentary on Kramastotra of Siddhanatha-dealing with a superior type of Trika yoga termed as Kalinaya IOf' Kramanaya.
Ano .her lamentable

6.

Paratrimsaka is. a s a I scriptural work dealing with, some highly esoteric doctri re of practic "of the Trika sy, tern. Abhinavagupta's detailed commentary 'named Vivaraaa oln it throws light on many of such e oteric practices expressed very' often through the method of mysticism. It is thu ' oneof the most important works onthe th sology ,.. of 'the Trika sys tern of Saivisrn,
The m st imnortant original wors of Abhinavagupta is Tantraloka It contains the essence of all the scriptural works of monistic Sai visrn ~ Esoteric doctrines of Trika Yoga, lying scattered in the , '-rmka scriptur es and expressed there through a hig 1,),mysti method,

7.

were coil. cted cornpi Ie, " arranged in a proper order syst, matized phi 0' o.phicatly and expressed i a lucid styl 'Y' Abhm; vagupta in that voluminous WOlf .'~All the rel " 'ant principles 0 philosophy have al 10 been discu .ed there..side by side by the great author, Bel ide , the work: dea s wi h al! th • importa I ritu Is of . .t. Trika system through a philosophic method and contains th s a finer theological study as well, It ~ in this way a unic ue work on he practical side of s spiritual hilosop y and throw's i .mense light on many obscure and mystic topit '. of Saivite Sadhana through a hilosophic m thod and s yle,
I
1

8~

Tantrasara of Abhinavagupta is just a summary of his Tantraloka written in lucid prose style, It i:. ery often simpler and clearer than v the latter but acks in the details of the subject, One more highly impon ant and. independent work. ofAbhinavagupta is. i is Malini-vijaya-vartika dealing with the. seteric doctrines of the oretical and. practical aspects of Saiva monism as expressed my tically in the Malin! ... ijayottara tantra of the. Trika system. This v work discusses in detail many principles and doctrines of a highly p ofound character, Such an important work should have been explained by some scholars in the line. of the disciples of Ab tinavagupta The work, though of very high academic merit, has not so far become sufficiently popular Jor want of such elucidative commentary. Ksernaraja should have tried his pen Ion such a,work 'instead of' he ';imple Tantric scriptures like Svacchanda and Netra Tantras"
f!"

ge

lO~ A shinavagupra h d composed aneth "r such W'Of on the previous (ptlrva) portion of Mal inl-tantra, it was known a· parva-palicika~ 'He had written some othe such Pancika " referred by him, on practical Saivisrn .. 'Iut all of them have been lost.

II ~ Adise~.a 'bad written a philosophic

work named Paramartha-sara

at

a time when theistic Sarnkhya, Vaisnavism and Upanisadic Vedanta had not yet developed as distinct ,y separate schools of philosophy ~ Abhinavagupta was attracted by its, merits of clear and accurate expression, He liked it but did not approve of its. Vaisnavite charac(20 )

"" ter, So he revis it, gave it a Salvi e form and presented it to eaders ,. as a good text ook of rnoni tic Saivisrn useful for beginners. It c II " serve e ven n w as a good text. book of Kashmir Saivisrn at the level of MLA .. 'anskrit and M~A. Phi losophy.
l

12~ Som other easy and brief txt bo rks an, some phil sophie po ms written by Abhinavagupta for the sake of beginners are:
(i) (ii) Bodhapafrcadasika dealing with the very fundamental _'" ciples of the philosophy of K shmir S, ivism. prin-

Par marthacarca, a brief work tl at can s rve as an a d in the Jftanadrk~a of 'he Trika Yoga of th highest type, a small work of thl. L31e
I

(iii) Anuttarastika, (iv)

h~r( cter as above.

Anubhava-nivedana-stotra j philosophic lyric des ribing' t,h· Yogic experiences attainable through 'the prac ic of some esoteric mudras,

(v)

Bhairavastotra a beautiful religl o-phi loso hi lyric xpres sing the view of a perfect yogin towards life deat ,In.is ry etc,
l

(vi) Dehastha- evata- ( cra-stotra explaini gan i portant element of monistic fit a wor: hi rf he Lor ~

(vii) Krama to a iscus sing in d .tail the mystic doctrines of'Kaliyoga as pre alent . ,ong the adherents of Ka: hrnir Saivism.
.iI'

In addi ion he wrot many minor works
lost and composed S drarnatu ,gy, literary

Saivis m wl ich have been \l r',l important works on SOD.le other subject: lie riticism, logic and so on"
0 11
1

",.

Abhinavagupu alon 'CI mldexplain correctly the work 0 Sornananda and Utpaladeva as .e was equa y advanced in yogic ttainments and ~.' cholarship, He alone could write works like Tantralo ca, . a:linT·vijayavartika and Paratrims ka-vi'varal:Hl~ because as, a saint-scholar h: pos~ sessed 'the high~.y valu ble merits listed below:
(i)

He had the deepest direct realization ofthe principl ~ Saiva philosophy of Kashmir,
( 21 )

s of the moni stic

(ii)
('11.'_'.;:'1")

I-Ie had sufficient experience in the practice of the highest methods of yoga of both. of Trika and the Kula systems,

.11

He possesse d a very g,I.··'.arp mte II' h ~ . .lge:nce capa b1 to f' -. '·,e ..• .orm a correct conceptual understanding of the truth, experienced through a nonconceptual direct realization.

(iv) He had complete command over language and could express rightly and. clearly whatever heexperienced and understood. (v)
He W,a5 a master of logic: and III ima;rI).s:a and could therefore discuss topics of 'philosophy with great efficiency ~

(vi) He knew the secrets of the theories of all the schools of thought and succeeded in examining them critically "in a convincing manner,

(vii) He Iived a long life resulting in a high maturity in experience, thought and expression and could render an immensely 'valuable service to more than one prevalent subjects of study .. ,

It is a pity that all except one of his disciples were interested only in
of self-realization and did not, consequently, active interest in academic pursuits with the result that many of 'his 'very important. works remained unexplained land unelueidated. Even Ksemaraja, who is proud of his being the disciple of Abhinavagupta, did not touch any of his works, 'He wrote commentaries on Sivasiitra, Spandasastra, some Tantric works and some philosophic poe'msp but did not take up the task of explaining the works of greater importance written by his. master, The duty ofcommenting upon Tantraloka fell down upoln. Jayaratha a hundred years after Kscmaraja. Isvarapratyabhijfia-vimarsini was explained by Bhaskara-kanjha by 'the close, of the eighteenth century ~Sorne other important works of that great author of Kashmir Saivism are still lying unexplained, ,S,iva alone knows as to' who will be so fortunate as to write notes 'on them.
i'

the tasteful experiences develop any remarkable

f Extracts from 'History of Kashm!« Saivism
7'

l'

by ,D~.,B.,N~ Pa'ndit)

~

~~.
,-..

""...

~
..'

.

( .2.2 )

S,ADGURU ASTO
.. .'

A'V:Ll
Composed by Prof. Makhan.lal Kukiloo Translated by Sh. Samvit Prakash. Dhar

~Qj"

~

(1~UIl4

(Tublz ya m ntn flam i Guru Lak,map,aya)

o

ak:.. mana, to seek" hy. favour .. offe my obeisance tOI y u.
'G'UU

'The Lord In arnate, SrI Isvara Svaru .a Obeisance to You GurL Luksmana Joo . ~
~ .. =11 o-u £I .'Cfi f Cfi ·art I tit \ill Q (l·tiI
(.N n rQyal~ulya kaka

~

-,

A rnlaja yo)

'Your Father Sri Narayan Dass was also known a K' ~ Obeisance to' yo'u~ Guru Laksrnana .100

~.. arft1J~fdH I Q

t

4i fH ~~r'RrQ, P!{
O_}, a)

(A rintsutaya kilt.i]i pri)

Darling 0 Kataji, Ami's son Obeisance to You, Guru. Laksrnana Joo
¥.,

If is HI &161111 cti fill
(Mahatobakiikas_l',Q
• _.

lit I tii?1i1Iirq
Sisv
., J

'"

fJUl1UZQr{l)
,

Peerless disciple of Sri M hatabkak Obeisance ,0 You, Guru Laksma a Joo
-r ...

(Sri Riimadevasya

",'

C{J

VullabhaYll)

Grand Master Raina's favourite most Obeisance to Y OU~ Guru Laksrnan'" _J 00 ~ ~

q

II

Ll6,I:a.EI"~

CfiH" "&II q

(Mahii'devll saile kr.lrll(U11irayll."(J)

" 23

You chose to Jive on Mount Mahadev Obeisance to You Guru Laksmana 100 .. ~
(Masi Vaiiakh,e' bahulebhav,tzyaJI

In th ' da k fortnight of the month of Vaishakha hailed you forth Obeisance :_0 You, Guru Laksmana Joo
1

z.

l(4ilfacilJtlfnfu t"4IIQ' Wt:l
1

(Ekiidhik.esa lithi Sambhaviiya]

0'0 the 'twelfth. day of dark fortnight )1"00 blessed this land Obeisance to You, Guru Laksmana JOOI
~ .i. ()

(Si:fJ'Q I}ri.l"a.ya bhayahliraka'

~

IIRl fQ iii! ~til" '4, tlrSI ~t.ti I tr

'a'J

Very dear to disciples You dispel their fear Obeisance to 'You, Guru. La rsmana Joo . ~
~e, (1IMtt=ifl atil" 11111'1 diQctil=tChI'q'
(.Liila.~t{J.aba,tanlna upakiirakaya.)

Addressed as Lalsaib, You shower favours Obeisance to You: Guru aksrnana Joo ~ ,.

The Supreme Lord 0.' 'tIle THrone of Sarika Obeisance to You Guru Lakmana ~ 1'00 .
~ ~ ~ t=I a riOfl (f'lli;q

".

'Frss'(I

'ij

,( Sarvantarasthiiya bhllteivaruya)

Being Bhtites vara (the sweetheart of Maha'rajiiD You dwell in all
Obeisance
[10

You, Guru Laksmana Joo .
"

~~'"3fImf'l at P(I HQ an:il'J (,Ill
(A,nulrubhivandyayo A maresva raya)

Adored by the Immortals, You. are Amaresvara of Amarnath cave

Obeis ance to 'You, Guru Laksrnana Joo
(2..4 )

'~'If ~ \ri:fm ~ 1!~6!1T ~

rIviilesta.
. . ..... _

Gm't:l7lI1 II
hi dtl,ttiiblu,IYl·J.Yd,)

,riti'V}lJ

You have been adorned with fearlessness by your family deity Jvala ".,' '0: 10' f fi re"),' (G,' ',-d;' IdObeisance lo You .. G'UfU Laksmana Joo
oQ ~'~ ~('ll~j "" .. '_

Ill!, . "

~,

ill

iii

~ ~. t\,'Cfi ft1~ C4PEl q~1,=+114111 £I
(Die ~'adhide 1;aya b hava« taka ya)

Being Supreme lord of lords,
Obeisance to
YOU], Guru

'Y,OlLl

bring the world 'to naught
100

Laksmana

'~~.,fifct~· ~ q PEl' -FCIliI ,SfI to U q
(.StUU'virS1JrUp,Q_l'Q

vil(rk!a,~lii~"'ra)

Possessor of Supreme Consciousness, amazing Thou art Obeisance to You,.. G'UfU Laksmana Joo
.' • III

(Hrtapadtna SfiryiiJ"a vi:iriint.idli)',a)

are the Su.n blooming the lotus heart of seekers bestowing eternal peace
YO'Ll-

Obeisance to You, Guru Laksrnana Joo
~ Iii Ii

'~,t,. +I £I:4ki "ell .11:£1q I~IIII Q
(Samasta Saiviigama PJ,ur;ag{IJ,~a)
/

....

You, transcend all the S ai vag··a[naS Obeisance to You" Guru Laksmana Joo
1-

r

'~'~~ \I til ifQ"I 'ITI:{" ,tltP(l'G Ii tf
(Prnsannadhiimiimrta
IruJk~·daya)

You 'liberate us with the nectar from Thy Abode of Bliss.
Obeisance to You, Guru Laksrnana
!Ii! !

100

~e, {P41Q

&,t]llIq''(=tI'q III

[Ramyiiya hrdyiiya parantapaya]

Endearing tOI the heart, Pleasing QV'aI'orolls One Obeisance to YO'Ll, Guru Laksrnana Ioo " '"
(25 )

~ ~ '.' t<lT:il1 N 'f1N1"tf ~rH Ch 'llq
{Stottiiya stutyaya stutikariiya}

Thou art Praise.Praised and Praiser one Obeisance to You, Guru Laksmana Joo
narottamdya]

(J{,dyaI11'ulilniiya

Without beginning and any' end, 'Thou art the best among everyone Obeisance to YO'U,_ Guru Laksmana Joe
J1 •

,II

(StJddb.'uy:a !iantii_va ~~ulak~aT)aytl)

,

-

Pure and Serene" Thou Virtuous, One Obeisance to You Guru Laksmana 100
. ~ ,--!Ii • .•

~~ .. 3t1;:w-<tc\qltl'
1

'3I1,tttIQ
Anl~IT(U~n)'a)

(AtllludarllpliJ(.l

Bliss Absolt te ~ hou Peerless One Obeisance to You, Guru Laksmana ~ ~
~ ~,. 3!1 ~iU£I "'"
Q" fI

100

fftl €:I (I II

I(Aja)",u .liiiYQ sarvesvaraya)

Master of all, Lord, born of none Obeisance 'to You, Guru Laksmana I,D ~.
,

~ ~ ~ \(1 '11 q

Pl..

:s eil q

'T"iIq~""~15"_; ,{ r "i"i"tr rI
,.

(Bh'i)uaya rud,ii)'o manoharii: la)

'The terrifying Rudra, yet the beautiful One Obeisance to You, Guru Laksmana Joo
~'\S.

,6t=1l'"

(Hamsdya far~a~ya Ida);aIHa)!Qya}

'I

a(£I ~£11t It tn ((

Thou art Swan, the ideal discriminator ~ Sarva the dispeller of duality and compassionate Obeisance to You.~ Guru Laksmana Joo _"

~'~,. '~H~'1e:16&J

qlllfChttf

(Dvaitendhanadii haka pavokuJ'o.}

Purifying Fire which .urns up
Obeisan e to
~~.
V'IOU,

the
~-

fuel of duali Y
100

Guru Laksmana ~

1:11=QI'Q li.itr.if ~'1QUlltl'
(Munyaya ,guf})'aya Sllbhtl~a'f.la}'a)

respect and recognition, Adorned with all attribu es Thou art
0.'

Worthy

Obeisance to You, Guru Laksmana lao .. "
(Sakti~~(Jnra)~aparabhai Ml1ay,a}
JI'

Supreme Bhairava , ith Sakti comprising Thy' body Obcisanc .. to You, Guru Laksmana Jo "
• I.

1 .. ~ ie{Iii1lycft~PQ

1~"qG~tll (Da,.rnapravlrayu ,gatamadn)'aJ

ei did Hero among the. givers, ye oevonid 0f any pno ~ 'Obeisance to YO'u~Guru Laksmana Joo
I

'a

I!

III

~~~Iqrl {!trAil Q" -q (Irt<l ~I tI
(Mate'rtlganIY{Jya

pariitpariiye}

Beyond c,ompre ten ion, transcending the highest
Obeisance to You Guru, Laksmana Joo
• co

'~~. l11ftq J1 nElu« l'l'"~~IQ 'f
(Dhal'madh.vajii "ali iubllankaryaJ

The, insignia borne on the banner of dharma
harbinger of beneficence Obeisance to You, Guru Laks . ana
100

~~ .. '+4lfq~ ...... li1aQ' insn;adlltl
.

(Svamlna goutama go.trt,dbltavaJ,~a)

Belonging to the lineage of Svamin-Gantama Obeisance to You, Guru Laksrnana Joo .. ~
('27 )

~~.Qfllq

4d'l1llf41 ~

ql\il4Ehl'i!(

( Yajn.a) 1(1 yajyliya ca yaja ko)'a)1

The sacrificial fire, the sacrificial offering and the sacrificer all comprise you] Obeisance to You, Guru Laksmana JOOI
m ..

~'8. ~Clrtr 61~P!ll 'q4fY41'l(
(Deviiya
otldyaJu bhavapr(rt1_l'1 .)

Thou art Supreme deity worshipped by Devas, dear to the world Obeisance 'to You Guru Laksmana Joo
• III

-!!

(Sarvatra pujyil.}'Cl v.i.dltiidhan2J'aJ

Worthy of worship eve rywhere, pos.;Ge~ sor Obeisanc to You, Guru Laks 113Q"" Joo

0 .. nowledge k

supreme

~ ~ • tfl t,~llIHli 11&114 In;;;:sIJ I rqCh'Ptl
(DlUra_
'(J

SoulllJiiya tantriitmakiiya}

Pruden ~d.. lightful embodiment of Tantras Obeisanc ' to You, Guru Laksmana~ JOOI ~ '~' q ;"11 fIf(ii qll Q e,

Wat ,Ig i:J' £1'

(Man rrfil'tlarupaya ,dlk~lip.radayaJ

Embodiment of the spirit of Mantras, being bestower of unique' initia ion Obeisanc to You" Guru Laksmana 100

,,~. +iJfI,rtfl,I{14' inrrfR1'Q.I~1
(,S:amgitasdriiya
g1tipriyaJa)1

The essence of 'music T e enj oyer of poetry Obeisance to You, Guru Laksrnana 100 ., ..
(,28 )

-...

~

~I

,.1) rQ~~,4liQ,

'ill" ~ iii Cfj,.1

(P'ratyok~,a(l f1JQya prabl'takLlrllya)

Directly' perceivable Lord, 0 Sun Obeisance [0 You ..Guru Laksmana
~ !II!'!

ill

JODI

"'1. 31 ::tl €I I €I
I ." ., '.',

OIJ" 1=1 fit-Iii fl4i,1 II
' ,-, '. •" .. ., . ," ,. , . ,-'Ii

(Anulg',aya ajiitl.na'vidhvamsakaya)

.. " ~ O sm I ess 0' ,',ne, D'~ IIcr o f l,gnora,nce ,·"lspe,_ Obeisance to You, Guru, Lak SI'm ana, 100

~. ftl «Ii ~:rit';:':1)( til HIli' eSiddhipradiiya bat.ldhura,rci.ulya)
Bestower of success, adored by kinsmen Obeisance to You ..Guru Laksmana lao
~ til

r~g

;!.

..

l

~

'II

)t~.

3J,~(ltlf(qqltl

FUQdt11tl

(AkJlJriitmnriipa~ya p"i)'avrataya)

Spirit of the Alphabet, Votary of disciplines
Obeisance
tIOYOU~,
'.

Guru Laksmana ~ ~
cti~, ,_', ......
QT'!i", ",

JOOI

, '> )tq,,~ 61.1 CI 0'1: ih t tiu q 'F'!Iq~it~~I"iI:"~ "' I'~~~_ I

(Lo);,uf)yak o:;ii.ya madana ntaka }!Q)

Treasure ofCharming beauty but, Destroyer ofCupid (God, of love) Obeisance to You, Guru Laksmana JOOI
101 ill ~

~,.3ifq'H

II'Qli1;!f1lQ ~"ifi

RI (fTQ
Guru Laksmana ~ ~

(Am/Eli yan_QrUa:ya bhakl'apriyny:a)1

Immeasurable" Infinite, yet attainable by devotees
)I,t..

m.s 6'

Obeisance

tlO Y'OUj

.100

M;e;\ q-Illf

gtil {"II ctil t['

(So ~ hal'II!JVt6J rupa)~lahamst tH1akaya)

Having the form of HS1lJsa i.e. inhailing and exhaling breath" yO'u are so.ham (1 arm He) personified - Obeisance to You. Guru Laksmana .100
~ til ii

~1~~aLlI~~IQ'

fFf~,IIS!i@lI£r (Upad}lihfnaya 11;rakulliya)

Transcending all attributes, defying classification or devoid of M,ay'~Thou art Obeisance to You ..Guru Laksmana 100
ill .~,

I~

a (11 ;Ail ClZq·ii, III
,I'

!II'" Y: ;~J til

(.Ra}i;'vallctruytl dhanapradiiya}

Lotus-eyed, Bestower of all prosperity Obeisance to You ..Guru Laksmana 100
~ .11.

~ ~,~jnRl~!l¢\lfUij; '~QaT4
(Go vinda riJ:pti,a' GopldhavuJra)

Like Govinda, 'You entice' the Gopis Obeisance to You ..Guru Laksrnana ]00
~ ~ II!

t,~.,:i1h'.(+a,*"ql4 ~Q41ttl
(:Njjd'll~lljar upii) 'a nU4 rtf dhatli ya}

Of the nature of Nada, 2 Holder of the flute Thou art Obeisance, to Y'OU9 Guru Laks man a. JOOI
iI! 113

Subtler than the thinnest cord, running . through the lotus stalk, yet strong enough '[10 hold the earth or yet strong enough like a mountain Obeisance to You, Gur-u Laksmana Joo
IiiJ
liiI

.

~~. tu:G91dF4l1t1

"'iROlI ....·'UlI

(Rakeudul'ulyttyt1' Sou'"tyli'nanu,ya)

'Like the bright fullmoon, Your face resplendent shines beautiful, To seek thy favour, 0 Guru Laksmana Joo, I offer my obeisance to you.

l , Lord K~ishna 'would make the Gopis ru n an,l~r Him in sport, 2.. The Primal Sau nd,

(30 )

Think over it

1ftiJ' 'fi1r~i'irfl(F4~ej1lIil1C4HlqqitlfHI
~~' ~ qlljl\4:

!i;:rcfi Chac6' cnull

he uni verse which has come out of 'myself will dissol ve itself in me a one" even, las a pot dissolves it, elf in earth 'I waves in water, a bracelet. in
gold,
\iI'6fiI'"

it·

4~=r' g Cfil" Iirl

m t\ti' =lIFaftffi1S1!¥Q6nfl::
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'Prakasa' is my f'~-alform; I am not anythingotherthanthis, whole wo lid rna' ifes ,~' el , it is I alan- shining a'S such,
31lfq1i1IP11:C\
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'his, unive r e ppears because of t e ignoranc "ef the self. When there is self knowledge, it does no' appear; because of the ignorance of the rope" th , sn ke ~ppears; th, snake disappears when the -,ope is known.
"!fQW 'Pf ("".-)llI, "'I." NillfH :t'III: ~

!ii{(': I.

3'11 I!til pt) '=t" c=rwr 'f"1;;J fq fI f4' q I tit Ptf!flfli11'l~ I Even as the waves, foam and bubbles are not' diffe rent from 'water- the univers .. which is expressed by the self is not different from it · ~

r~ fti ~f::I~=Hi 'ii 61 ri '{t1 all am- Inl[f II
,ust a ' all pervading , ky is one 0 ts ide and inside the jar; similarly the eternal indivisible Brahman exists in all aeings.
H ilI'-: I it '"I d( ti 11it "lItl iiit.fC4ill {H ':I a411 ("q; H '""II ;rltCi il H,\\4 t( f.."ej ,II Just as when carefully analysed, cloth is found to be nothing but threads, .0' hi, whol world when properly irvestigated is found to 'be nothing but, the being 0','.the Arman.
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ASI ~'RAM TRUST

(FO:UNDED' BY ISHW AR SAR,OOpl SRl SWAM][ 'LAKSHM'AN 100 MAHA.RAJ)
AD'M~ OFFICE: ~-Mobinde'r Nagar, Canal Read,

JAMMU-,180002 (I&K)
Date: 1Olh Sepllcmber~ 1998

The Board of Trustees, in their m eting he d at Srinagar on .Othl3 ']st JuJ,Y, 1998 decided to amend Rule ],6 (sub-para 2) 0"_the Rules & Regulations pertaining t10 the Meeting/Qi orum, The amended Rule shalt henceforth, be as. under."The Trustees may meet as often as necesr ary ..However, three , meetings shall be held in a year, a 'far as possible one each at Delhi Srinagar ad, Jammu, Any 'three Trustees pre: ent in person shall constitute the quorum. Trustees may elect one among bern to chair the meeting,
I

By order

0-"

the Board of Tru .tees.
Sd/-

(I"K. Raina)
Secretary"

Ishwar Ashram Trust
Published for general information.

(48 )

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