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Sri Meilil,i Delli is ever victorious. In union

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order achieve the nature ofdivine potency.
1:A~A.,XXXVII
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I,' _ -'

the Supreme I conscious _ass.
unparalleled, there is me

.inullimty~ 31,rn H'i(&!lIM'-~he'form of u!n}diffe]j,-n~~ilt,ed rotaU'ly.~ in or .~ move Hie lsi 3i i'Ht~b j ng 3l ~(1e does not observe here any Lhlmp~",
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'When He inrendsiQ crear . ,glory to

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1

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'f4diil iOU+r=t W:fI!;t-,'When Hetairas two moremov ments, l~ I and 'fiR~ 'tf'fCh 1- s.~liIires. forth" The stat "of Lord Si.va, after Ithe put
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exist ence of blissful ,state an""l~' is "f"~ir~~fffi~,tbe' I.]lerg,y- ot( . ill, There is desire. and nOlhin' ebe. The en:eJgy of 'will is there] stto admire hisown aature '_ 'd po ". s img of it That is represented by Iener H'iN thi Is ubtle $.tah: of wUI. in Ith.· dl ory of owels Litem H," takes a' other movem n l-. th alt. is [be gross .~taJ~e f wil J -~ I .Im.I~bi· ross state of w'iU He o ' not only _dmires his ~3,lure btu He w· UIS to own it.

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,another movement comes when He wants to o.s~~ ',. the namre of self ',Y ~. after til itt He ,frnjU~~,~haL who~l'!un iverse i8 existi rig in his own 'this n ICUre, ~tIs fllU of all e '.~''C:.iOtlS~1(!SS ,md a11~~is·,. 1 is repro emed '_y
letter ,_'j·ar" ~ Then whIt happells II1-X~'?' Then another ,mov~mer.u comes to external world tha~, "s ijOQI"III4'I ~ He wants to examin ' 1,.\'_ at universe ~s ,eJdst[ng in self of rnin with state of~ I As soon ~.S He wants I~Oobserv th ~ di ffe:rIentiated 'til ings nature in til ' self'lbem there all con scion sne. s and all bliss takes him ro move in another \\'ZIlY by that tills bliss ~d conscious _ess :ti s les· ened, It is ~O~,],'K. ened but apprehen sion takes place ,at that s~age.That ~Pllu'-ehe;nswon of 1" ooin,g of his bliss and consciousness i,s,represented by letter i.t.~il [IfiiU'w q&l ;r,~ i~ fiI dJ d"i:1ifi @'II rll;;ffl q bl ql ~~, i-' by I,·.. ning here He does rial move to arnot h· :rs~a~,eun d iversion of movement rakes place, He does not,go to external . o;rl d. Ttl L diversion or movement, takes p~ in ' our way. ,.Two ' "ares, re inten linn arqdlie, .t ace [,war state are apprehension. ,1l1en'rrlOlEl[,0 go back to [)lY own ~tatlLlrnend

0"

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confirm lion ofrh~ inteetion that ~t has to be aken back. Just tlrst stage is, IlfQ,H-- ]:igh[rren~nJg ~1Id. then S.' cond is '~ ~I observing of that d"i ~igh~tUli,D,_'. Thls stale ls J1Clpre',ented b~J the ~etteJ's of
('S(~

and '~-' M,_re
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;-'~t repre ems the intention of lcarrying

again in internal world and .~'~ ~

represents the confirm lion Ml:q:ffq;.n Wi ,_-ali .. .." . 'alii (ii,~d1""" then il1lendon tate's its establishmenr,
~~f

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j.

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'I'

represents 'the cstebllshm -fit of carry ing till. whole place' :i uside and ~q' pre sents tile 'way c~ iag th is whole ,111aIUJ The: ~eU!e:r~'{,II 'Illd ilfl"l' M reo 4 are hear d as so U lid . ti'Jli I<t......, coloured 3iHl1¥ fQ rlli!i- uffec ted by.,

3fi1t\i1~ There~cr-e,. +ii4ly,'iRl":Pnlfq":~+n- '4'iT~llti tan:: ~riJIHw-qijT- n h~
eW'l [hi, who,le arece
naMltfe.
5. of

,(r3i1"

unruver>'~~'~Y currying to

~8. made

om:

[0 'hi,

OWn

Hence these four states are called 31f1{9Q\at'by the Sonskrit ],an,guage grammarian PU~lif.li" becausi they woe fuU with nectar, There ~s no 51 b.l

qf moment ~~l';fttii't 'd~qnCp'n'

10 exrernal

werld.

tij 'ij [~ ;jl cl '1.1.
~iilfQI~

'Tir

'f!ft4tf'li'ffitiil;W1

,inQ .ij- Un. iQ 1·61 0 ;:; ·w
w

ift';r.
of

·Wq~:

......They are affected o.l]J.y by resemblance

obj~cui vHYt as .n.cttilj ng can be cma'~~d by 'the se as creating of' un iverse i.~ taking complete end here. It it\ seid b.y Pii~~iRialso thiBJ[ these four [e'ltels ''M' d ",it!.. h ("I'i.I'1'I5If"li ,is. .. aie 0 f. .IIL.lLUlU val W hefie '111'.-.,_.:1 I","· ~ -.;.~~ "'.l w::il, . ;;.,t rep],le:xe!l'Th ~jtIe e unUiC ~"'4i!,j ,;:),[ ~
U~~,!I' ~ ~~' '~'! . ir.

I!

''''Ii

j,

j.

lord S,iva does not possess the O~]J rage to produce, ~ f.f.cll~,(1~ ~19 ~ $. r liEl~ Fi,qijUldri""'" As previously explained about i'litI~~, ,a;nr-~' a__rnd ~, He infuses the power ('j'f cre~lI.ing consciousness in ,IDS own namre ~t is ~ and 3.i I'"1!4i!t I HI~infuses his :power of creation in hls will a] _0 ,md erestes another worl d and [hal WQldd is '[he ~]1ergy of' action, [n trus ~nergy of w'j]'i '; ellerg,y of knowledge and eO.'®FIY 'CJf action all [tie [Moe, are exbling. I'l Is \\~hy ~tis en] led 'ftt-«tu r- '[[1ngle the Jetter rep1e8e:I1tcd 'by it i.s i1:~ In S'ir,alda ~ri.p [,rq" is wri neD Hke !f;r.;iror' ~n~ 'JXfmt is wiJ! one I one. point is knowledge., Md lone' pD:in~'is action, Thus, f~~tF;I~~r~W~ the first state of energy of action. ,3'11 t1(I:=t~'~6IltI"'~=:i'Ilcq til' ''iJfaoi,q Uti ~,q,'ii irill"qjEf ij'"
j

Ei I~;",..,.. stere of energy ~)i,f ction ,wsrepresented second a
tbiU

by the letter

j

~~!

I

It is called ~(~"" jus [ so confirm

I

,001

going to create mis,

I~

~bcm,gh e.ll~[:gy of 'willi has :§on~ j f]J. the eunu eh state yet I 'W i][ create, This ,I becanse of the pow'er. of greatness cf conscieu sness and bliss- .3i![-a( s b. • -d ..m.... t~.. • am...!II _'Jd7'I I "1~ wnen _n l tl-( - " liIJ ;;;; 1"1~~' ~ I ~'are comnme 'Wltu ~ l..e. ::rJi q- :f,I i~~,- ener.gy of know Jedge they Infuse 111~ p0W6f afknow[edge. ~ and ~]71~ infuse the creative pewer in will, thentn knowledge, 'hy that another state of Rf;~.1I'~ ilfffi- Icner-gy 0:[ at: tion, comeshno existence mr~ that time. T.ld~rtli~i'1~r~'s representad by 'the letlte-I na.iT~'~ 1irffi" 1l{I,th{ i I qi''IiI,jj.i1 'f!~tT~, i&l~iilPll1li',:r,ltijitl;&j~'';1"=, 'When ~~~~!i.~~J and ~11'1",<-'1.~a:rrjj combined w~liI/,r"Utjj and it tekes the fO'fn~~uicm of tft.... ;$'p,lII~ it='
iJ:,
gi'Jj n~lj, glJl I " _~j ,

~

i~anJI

A hexagon a1an L!l!

:q:t1~~r:ij= ~!Q.&t~l'if
..._ ~ ~

='

u ~~~.i' ~I

because ~ :

J~

V'i'vid [n this. l-cn:d Sliva is v'ividly existing ,in 'l~ttaft;;:ij[ illi¥t'~lriff 6qjh1''qqf 'M' Q1[' __rfm VEUifril'tr.( 'lll fm-Oillli "M'tI,i ~'lpir-1ji:Uti~ is 'wby all it these three ene]"g]~s of Lord, Siva are fotm,d vividly in rhis 4tb stale QI:f
energy of action ~ l? li1iU~:W4'"'d

"id'i.

' ana I~'~ Me -.,..m'~' I

~_

'~lij4J,eu;j- 'r~jl'5'!'''I'rI{Hl~, Iq Ii( ~' T

~:fEI,'A;li'Ul'dJ ~ 1{ffil,'ra"
c

RI'1)iliI I'fQFi' ~

aJifH'faA'l,

;;ftR1t(al' a>i"ftffir4¥IZtJiii 3!lj'iU

upto ['h'~ the ~nlhodime[n of Lord Siva i'" plained totally, But there are more su res, I[~e letters e and I.:.,
'f ~

R~

tl1lTiijrH,-

b ~C', plain" d, Thi whole unive se begiril[c~hl' ~from ~mlrMi aad ending il11'ftrU'n~irlriti- the most, '\P1Y,I,d Pd'l'iQl~ff'di ~The whole unit erse 1. '110 unlven e at. all j,n other \t ords [he whole universe is eX;[l~u:ndalil of his own nature. " otllin:g ~, created at aJL It is all g:~oryof his. own nature call d, as creation. In fact noth~ng 'this son of confirm tion j,. .. represented by the letter Ii al' vividly. There i only one point. After doing all Ihisexpaa ive "tate or act~v the w'hej" active wortd is diss h~ cl in one olnt and tty. nothin is created, Yroumust k[1,ow . .' you Brow~i YOM are old, jfy'ou mat all is your ow. exp Jl~~oru.'There ms no change no death. Expansion of your growing alone. ' Ibis L represented by 'the ret[:, r 3in II An,,' ErLner Ilhat 'when uothin . ~s creared 'h ·'11 what i. tiint which happen ' which is jm, t Li' ere tien, 'You feel ju ,1 like b ' iJn~ created, oro SIva wh n observes this w,ay He fe _b; nothing ~., reeted, '\Vhen He bserves (bait Ie feel. everyrrung i created. hen ano'l.h,er s~ai,- com es ~ ex.i tenc , mat state nro is. represented by 'the letter .l3'i:' I Then are two dot, in this JCU!eF. IIU'Jj nrSI dot you nommg i... ated and in en other dot you see everythlng is created, Therefore (he glory h~ own [God cou ciou ne "how th::Jl~ the 'wbole universe is eesti ng WI~n'nm be ..r E . 0 MjiH ~~ hi., i ,c He,d SI""flmlfl~i~ as per th~ mJh~losopb.y.
(fijflif),
I~O
r

rot

H

-ee

atfl'mqf(,."

'chlf~-'tn""11'ICl3E4'i,fi' qSihi
7

3I'.... ,-"O~~~t1f1ifd;1U~ 'lJhal -Mtt,'d{ [ate of Lord

9jfiQI%'f ffilfri" 'gQ'd arH- \\fih,ell we perceive
I

:,iva from extern a1 poim otf view 'dlem i~ 0b s~!vedJd'uf, He is spi[icaded is in the whole univ rse ~.e, after creati..llrug' energies lof natare He ereates the ", '8; e of visargah, lBy this external awareness, group of fi~, differem elemenn I~) I H ' gets Fir m:inence wneach group of five 1 ltCIliS from ~k_a~ eonscnant to '~llf' hr{)'Ughar '3'~~~ and ~ Sattis i.e, lhrough'~, ~ 3n '1"il" '$'i91 ~ ~ Wld'~ '1 Saktis. Th 1..[' fivegroups of consocann known as q; 'qlf! "<q ~, ~ if1f; rr and v ~. i.e, [10'm ~ L ''l'f ~ [welny five -[ 1 " e;' 11 ' e,emen ts n·'~ ~'II.;artUl, 1J rom ewest In tenor ,·,Icnl,eht "'fl ~ti"'"1! to ... - .l,v-.:
l ~,

~t

j j~"

~,

TI'!'~

arc ex-pre ssed, ~

EAliPl' ~ iI_:

q SIij:tlI

Nfi ~iM!~~ $~';' 6h H = ' tfSi4:e61 G}QJ~ ;

each. lor thes e al'..~~~ ..~ and 'f.1 S,ak.li s has five tm,ewgi1es - These 'five energies
ris-e from each one. [Fc'~ examp~e~;'fl~~rm has 31l11~',.vEilT..'ijl~ andlm:ijr.

"ii
I

'~ ilffild.~' so 00., ThlLS all the five, energies are,e'~i~.tingsuccessively in 'five energies side by side, So iifi3iiZ1Clrtl&ifch= SX5 ~ 25 means twenty five consonants from ~72i" ~o ,r-qli express [we[lJ~r five e~~m,e;rns,for ex ~mp Ie _, Grcnu:p 'in' qrJ =

3il '11;oe;' $ has r.~t(@ms ~~'~

Prom 31' S,ak.~[

;;;;;;,

w
11' 'SI'
'g"

~

.mtr {Fire }ti
~~;l€jj tl~

(Wa~~r)

e~emen'ts

~

~ry

~ (AmI) ;w 1'6h:Mi\1 (S"ky),=

.. From"S~w~

Group "iii' q:rf

=;

~

(Smell)

Fi VIe subtle

'gJ'

{(idN (Th8l~) ~ (F,OnlDl)

'eJe,ments,

'm(Jo~c'h)
Group "ft' 'qTf :~ From 'd'S HD == (Sound) ''q9' (Mirnd,) at ~,etill'( (ti\g~,) ~ (hJj~e]~ect) ~

Five [psychic'
apparatu s

'~(The:

Primal ,~hltter)

¥!!! (The
GroupeiPf" = From ''::lI:'" ;"'."':~": " ,~ ~'i:'U'ii.U::::iii' ~
~

~

Limjted Indi vidual) (Anus) F~veorgans of (Un.'~thMa)i aet iom (F~t~) ti~"if~'q

~
GrrOU])

(Hand.)

q I'ft. (Spee~ll)

W~

=:

'vruT (NoS'e}

Ffom~ $,ak:li, ;;:::;; ~

'~

(To~gu~)

cognition

'~
~

(E:yes),
(Sk"in)'

~

~U~r~

m-w (Ears)

-0

c '_-:-

SCHOOIL', OIF

R ,,~,'TrlltlS/lJfet/_frorn

1 Btl raj t! Kaslmdl'i into £rlglish by S 11-;S,f! DJilrJF

By

S~'t.rtRlll Laksman J

Ioo

17!is _f'Ye.st!ma io« 01 rh sul;:iecr is i:wn-d on aile of il~~ \'tmlIl dir;. OUrl'E' t" n: b:!l-' S Ac11Q'F].',(] S1,ri :S,~~{;unJ i..aksJlJll{i_PI Joo dm,'in, 1972· JQ6i4 to his tJilrCipit's 11/'0. b ides
hit ,l(ashtni'ri PmuJ'ir pupil~ rm;irrdt.(1 slll~era~ -estemers (u d /,ndi • Jdw ., TI~f' diJfmlrY,e p.resem',~d en~i' orialrlOUj' jr., K,tl.rrhmiri. lrM-ch if a di i~rI If" uh I h iis ourn. Til' }J-hWl'H'"Ashrom '1hiJ'I. fmmot'd by SJui Swam' Ii MiJJu~roj j' m 1 its 'XI'fihi a:n wn,bi riolols p'laf,~ to release thes 1.~'lC/~rtS ,in ,11.e. form rl appropdilJ fub\iiC'Q.uo.ns J'l ,~p Us~~ rU'1!1i as ~'/~ ~ H'w_tI~and fWl Jl!e,fo1'01- 0' iJl dio aM l-'fri iJ caut It _S'.
I',

dtpe,;di'Jg

OIl

the ,e,nro'uFUR,fm.~ll:t tllnd ~qJparl rec,(dv:ed/rom h Pl(fJU

'" Long :M'[,e.r age Durvasa was fi.1 ~ initiated into Sm', ism .. Lord S Shivs 00 Mount Kailash. the Lord felt 'tbe need of explaining it in till fre~t~ detail In Old' r 1[01 ake 'it easily under tandab.le to larger mas' es m Ofs.pmtu:&I. seekers orvlM)fffig im~eUec[ual ~evelsandoCtID'palicm._a]" uits, This caused lord Sh]v~ to re-incarnate him., If in til form of four
OJ c'

successlve

mas IJ- rs in KaH- Yuga namely , ,I) Somanandanarba,

(2,)

A .iakat)atfua, (1) V~ugU!p (a an '. ,(4) Sham buaafha ~_;fb Guru of A bhlmla\l a gupt~~ the last in the lilleagc: ofMls~eIs,o.·f ,Ka~hmir haivism (al.so known S

as TrUea 'philo ophy of the mediaeval times, AD these masters as, umed huroa(jj forms only for our benefit ~filr our spiritual ellli,gh~renment which
J

alone gu,Hall~.es Uberabon from the viclou ~circle of transmigration and I~ot_rueliverance from sufferings anending themoHi. d Shri Sorrnanandanatba W,lS the fus~ and the foremost to leach d,e PRATYABHIJNA. School of ThouglIDt th :m,ghe.'it within the Trika system of phllosopby more poptdady lrnown as ,Kashmir Shai V]mI). Tbm system. hll best uited '[0 seekers with higher in~ llectual leve] and purity of mind. P.R.ATYABH1INA Sy8t,emfe-ts,ba,s]c~ny em 'the principle ofREc GNIl'I,ONrecugrrition of pe rfert identity of the .wndividuw sou] i.e. J wva w~m the H;·ghes~.U!ltim~t. Rea!j~)' i.e S~i- ~, Jiva i . ' none other. ~haq [be preeriess " hiva Himself who, in 1 ... state o'f exuberance o.f B-Uss Allanda.} bas, of bis own Sovereign WruU (Swatanu·ym.) manlfested Hlmself in the multirude
<,

r

I

( 'll)

of forms, each with distinctly different characteristics in,' errns of powers as well ,as functions Shiva ill hi. manifest form (in Immanence) assuming limited powers and functions charac e istic of Jiva, retaining at the same. ,im ~,his Transcendental Nature '

",he PRATYAB,HIlNA system does not advocate the methods and means of Vikalpa .K{eya (eradication of thought constructs or withdrawal of
senses ofperception from their respective objects ofperception) nor does it: endorse the adoption of techniques which lead to 'the expansion of powers of perception in terms of their range and depth 'tO experience 'thereby their innate universal characte -,", Instead the individual needs directly t'OI recognise his true universal nature i.e. his identity with 'the highest Reality and To -~Ie, T:~'Being It implies directly to recognise his, I true nature i.. Supreme Consciousness and lOI instantaneously [ICSU,ln'e. e. the powers as well as functions characteristic of Lord Shiva, The former consist of Lord Shiva's (i) Chit Shak i (Supreme Consciousness) (ii) Ananda Sh, ':.(' (Infini e Bliss) (iii) Ichha Shakti (Sovereign Will), (iv' Jnana Shakti (Omniscience ..and (v) Kriya Shakti (Omnipotence), whereas, t ,Ie latter, comprise of His Five Universal Functions (Pancha Kretya) namely (a) Creation ofthe phen.ominal world (Srishti ,. (b) Sustenance thereof (Sthiti), (c) its Dissolution (Samhara) (d) the Concealment of His true nature (Pidhan) and (e) the Revealing of His true nature (Anugraha) e.g. oneness: of the manifest world of objects and the transcendental aspects of his Supreme Consciousness. In other words" it amounts to remain stay-put in the fu .I. awareness of lone's real nature. (Paneha Kretya Anusaran), Once that, happens, you are there, There is nothing else to do.Jfevery moment you are aware ofwhat you are doing you are there. 'Y()U are tiD closely watch your own thought process and-get used to identify the moments when a new thought - COIBStruC arises. (initial ,act of creation), how long it continues (sustenance) interms lof its depth, and detail and when it terminates ( that is identifying the moment of its dissolution- Sarnhara) i.e, when in the process of'perce iving the subjective awareness disappears and when the same reappears~ In each and revery' act of this world one has to closely 'watch the moments ,'''of replication of the five-fold acts (Pancha Kretya) of Lord Shiva, In course of time", one will realize 'that he '.,as '0ot suffered any ,085 0,' g ory in 'terms of GodI
1

( 13)

Coascieasne 'S" be U lordly powen or universal unctions. Thl i r uphl in plra~yabllilijlna School of Kashmir Shair'Vis,m~ Thi is Shambhava . pya. hi-c] scheol does no recogni ,e Sbwkta=Upaya nor An ~a-Upa H. t

U means and methods. Pratyabhljn_ rest: omhe basi prim ipl, of re\';o,gnition of~ absolute id 1l:6ty of man and God. All mea.as and methods are redundant her" ~.. The perfect ident~'[~,btH\lI' een the t ,0 r.e, Jiva ~ the Iimited beiA!' or (he soul-in-bondage and P ram rrn 1l1)leaves no room for all,Yimpurities iD. Ilbe so-ci:!I!Uedl) JiVaJ. who is none ether than Shiva Himselr (UUIl]a ya ko satta keedrakh va [a y,a n'ro" · c ~) TIl :0ewUedimpunties b~v,e no ~nd p ndent existence to be able to coo',' [any iwpedim'en't]. Vlihi1e 1eJ(.plaiuillg the Pralyabhljna S11aSlf.a1,'ound d y his own Guru 81111glomanallWt in hi .own commentary calledVlmar hini, ,hri Ulpa[a Deva qnotes a typical illusu',ltion of Pmt lb '~n.~.as described here, Th ink '
(if' I. young

tram; eenes

maiden gUt of marriage ble ,get who, e marriageh

.alre dy

Ib. D fi~ w j t h someone po se ssi ng Nu1Lab [ Iarn iIy b ec ~'rOll..Uld, ed educa~io.n3J aehievemenrs and other. en'viabie qualities .. She ha ~withour 'Seeing or meeting [h. would-be sp ,U~, develop d pO' si mn [ave for ~
through. lenen or through pe.rsonallJ messengers, , m 9Jgi.:nea situation when, by ,ell nee! '[be ~~ o meet somewhere (lilre ,- p!ac,e c:f.pU ri[ma~e Of any public place). E\!eD L110U_ h [the man [of her dreams stmds tight before her r nd viee-ver ..21, nel rher recognises [~heother, at least 10:0, bas~'sof their sespective assessments Ibmugh correspondence 'or' t -,ugh ver 'ru de criptions 0' dleir ph,Y ical personalitie . and qualities Qfhead and heart 'by omecne e~~ . The meeting tums Oln ttO 00 just ordinary wnho~H yieldjng _ny joy or excitement characteristic of the ,meet~ng berweea iwo lovers, Suddenly '.,'meone know],"-' . both amd.their anticipated relatwonstri p~ turns up on he ... eene ,and m\"l als ~heir respec tive i.deD't~ties. The' whole scenario c hanges iCkamaideal]y. Their' heart are floodec wid, joy of love', I~Jhe~'f' Dodie and mind experience surges of deep a!~sfaclion. and each rejoices the occasion Uk ' Qevar before, Utpala, 10 h', Vimar -hini deduce lhal likewi e in [he case of all eame t se . ker often hi,' IOWr:J. spiritual teacher JU<O ides him the necessary irUlpiration IU th ~ spar of the moment, wlh ic h makes h w rn .ident~fY,and ,e.nJloy those blessed occurrences, of Ib~Jundjese ce IDd
~'I]

him, Both may even 'be

correspondenee

me

That is how the principle of Pratyabhijna operates, This very principle has 'been explained in Pratya ihijna Shastra 0 Kashmir Shaivisrn by Shri Somananda. This approach to rea .ity j[ ~ however, applies ble 0 only those spi -inial seekers, who have the' highest ability and, need not resort 'liD an.y particular Upayas (means or methods), For such people however, W'110 need resort to one or the other specific Upayas because they are relativelyless qualified in terms of purity of mind and intellect they are. recommended to adopt otl er means or paths,
1

transcendence,

For the next below grade of Sadhakas i.e .. those not qualified ' or , Pratyabhijna, Lord Shankara has assumed the form of KULA SIYSTEM", The Kula system propounds the thoug It of totality of energies, which in turn is ba .eld. most iy on Shambhava Upaya and to a lesser extent on. Shakta Upaya, the former being more predominant, Briefly this system advocates the techniq ue of Yoga in Action' . This approa ':hof.Kula system do s not e.rvi sage retre ati ng into, solitude like chosen 'places of meditation, shutting of all lights resorting 'to,Pranayams '.practising of breath control) and thereby' enjoy ~ nduced moments of qui etitude popularly .kJ10Wn as Sarnadhi. The school of KIJa system was first established 'by .-,' cchandanatha for those not suited out rig 'It for Shambhava Upaya, et a alone qualified forPratyabhijna, Kula stands for totality of energies, 'For example when a pe son is busylistening to someone' voice or say music, 'he cannot simultaneously talk to some one el S.-- nor can he undertake other activities like discerning seriously' and performing other tasks simultaneously with same efficiency. The Ku a system precisely teaches how one can deploy all 'his,organs. of arc'ion, 3H,d senses otperception at the same time withmaximum efficiency as ':5 characteristic of Lord Shiva, who -s all pervading, The tongue will continue talking as well as tasting food and analysing the same, smelling 'various fn grances and distinguishing each from the, 0'- her through his . · nose, pereerv .ng various 01b]eets WI'. 'b Ih~ eyes at thre same time [and k eep ,u .... track of other event -:,ike touch through 'hi s skin . and sense of tactili ty _,all 1 at "he same time. This involves mastering the art of maximizing the efficiency of all sense perceptions and organs of action sirm rltaneously with full awarene .s of one's eal nature, That ensures establishment in Yoga of Action. Remember the quote "Sarvah Shakti cheytasa darshanat
il,

..

( 15 )

yah yoga patheyna madhyatah'. The Kula system thus trait s a .' overcome the limitation of 'using one channel of energy for one purpose at a time thus' eading tOI d, privation of his. inherent freedom of will, ,tnow ledge and 'power of action ~ all contrary to his true nature ~The Kula system, ·O,D, the contrary teaches how exactly to use aU faculties at the same time and there ,y releas . his Swatantrya Shakti to accomplish '" ., any thiID,g,h,e desi res W'hil re maimng eentere di 'm...; se If awareness. Thi ,'., ces ue In, rus ' approach was initially found by Shri Macchanda aatha and lat e. on propounded in greater depth and detail by Acharya Shambunatha, the Guru of Bhagavatpada Shri Abhinava Gupta Acharya, This system 01' Kula technique ultimately treads one to mind ess state (Unmana bhava' where -lis sovereign 'will operates at universal l vel with nOICOIRSid eration or concern for any it dividual de sire, They just do not exist there. Once establishe in that exalted state of consciousness -one cxperie nces perfect control o'ver totality of energies (Shakti chakra), This practice leads. him to '.hed off all his limitations and tOI restore his. ull mastery of otalir 0' energies, At 'his 'mere will 'he has everything r~l'this command. Naturally one does not harbour any individual 01- pers .. nal desire; and uni ersal o desire is n 0 desire, Instead it is cosmic in character and · S such ~, 'mere reflection of God Consciousness ,At uch a 1 advanced lev ..1" u is yogi becomes qualified fo:rShambhava Upaya, a step lower than Pratyabhijna established yogi, Thi: technique is also known as Vi '.hvai yapi Yoga,
I, 1 1

Yet lower 'than the above is the Krama system of thought suited, to
s .ill lower grade of spiritual seekers. Krama . ystem essentially rests on the principle of succession or sequence, also called Krama theory. 'This invo v _8 .investigarion into how and what era ses the supreme consciousness to descend to the -..vel of limited being ( i.e, jiva or souli_ -bondage) and his re r eval ,: e, to his, ascending bacl to his ori gina] state of glory viz, the ultimate sta ... of Reality. The princip e of succession lorsequence is three: old in nature rand it operates in terms of space, ime and form", In [0" her 'words the Krama system rests on these three concepts those of s'pace (desha), time (ka a) and, form (rupa_) of the object of perception, This system is also known as Kali Shastra,
m

The Krama sy tern advocates deep concentration on all three concepts. POI' example take lieca: e of our own breathing. One inhales a

'breath and then be exhales, the same, One has to' mark how' long he breathes in (pooraka) , how long it takes to exhale (rechaka) and how long' is the in-between pause (kumbhaka ..',. his needs unbroken aware tess on the part 0" the seeker to, discern fully the' iatural duration of the incoming (apana vayu) and outgoing (prana vayu) breath land the duration times of the, two in-between pauses at the commencement and terminati on of each 'of the. two viz, inhalation and exhalation, which together constitute o:ne full eye." e ofbrea h, In, particular, one 'has to,develop perfect awareness of the pause time (sandhi) which provides the peep hole .0 t re realm of pure consciousness marked with. inter se peace and trar quility, This practice in Krarna system ultimately leads 'one to the s ate oftranscendence (akrama padavi), Akrama pada is synonymor with Lord Shiva's State of ,T.·r·"3I,n'gcen:~·eDI~eIt lOS:· that sta ·te·which is~·beyond spac.. ,Il time and': form . e UJ.. ~. ,_, 11 Once one enters i01l:0 . 'hat -state, he virtu: ly c .osses the barriers of space.time and fo m, So lone needs to fully understand he concepts, practice concentration on leach concept" analyse .heir nature in terms of thei range (desha) duration (kala) and repeatedly recognise the pause time thereby gaining entrance- into the Ultimate Reality' i.e, Shiva, This was first taught by Airakanat a also .nown as Sivanandanatha-the author of Shri Kalika Stotra,
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The Krama system is, 0 course, very ancient and it preceeds historically the period during which Pratyabhijna Shastra 'was revealed by Shri Somananda and later on elaborated 'by Shti Utpala Deva in hie Vimarshini DID Shiva Drishti, The 'technique 0 Krama is based partly on Anava Upaya and partly on Shakta "~ paya, The Anava State lasts throughout -the initial pe iod of practice when the seeker resorts tOI concentration on.space, time and form. Once he starts overste ..ping them, he automatica ly enters into, Shaktopaya. When he gets firmly established in. space essness, timelessness and formlessness, he is further elevated and.becomes qua ified for Shamb . lava. U paya, There is yet another school ofthought in Kashmir Shaivism that is ranked as ' ou th i " orde .. of merit viz- the SPAND'A S'CHOQ>L OF THOUGHT ~It comprises of Shakta and .. nava A Upayas, Tb .Spanda school of thought [I. sts on the princi ',.I]leof movement -movement form ing .. e basis of re zelation of lone's nature-any kind of h movement, not nee sssarily physical movement, Consider the case of a
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hand at rest, Even when i. does 11101 move it 1.8 stillinvester with 'the power ofmoving, If that: plower were not there" it would be at dead man's hand, It is obvious that though not moving externally, the power 0 'motion exists and some movement is stili going 0,8 within the veins 0' the hand, We are all aware that during the interval of two successive heart beats, how fast the blood rushes throughout our capillary system, though ..not perceived by our naked eyes, Imagine it trai erses through 7,2,000 majo and minor veins by the time the heart beats once, Thus the sou reveals its power of movement, This. gets more and.more clearly revealed through appropriatemethods of concent arion O'R different forms of movemen s making it possible tOI ultimately discern the changeless state of Spanda I ." such I, .' ·1-.lL:::.:_1L . .• Ul" Shakt i 0" '. ne Lit,·" I illustrati :,on of'1~.I obs erved 'by us ',~ _," . ,,' ded: by u"(Jt 'tAD' provi electric fan, Once it is switched 00, the blades s an rotating and at ~.~.re' ~~~" IRC ,'.'~ClRj: ,·i:))f'v~ d SO)-. -e'n'tho''. ugh te'M- " . : rOt. - '!.Ies, qu lIC·;Y:t' ye,t'. h e, 0.b'jlec IS b .elJllJ'. .- -, ev '.' . , -'.' uley ota f':, ·~o .kl .' . ·t- . ,'. " "- L. . . hind .he moving blades. remain dis. ictly clear, the lade in motion allowing 'fWI view' of the still objec s i ~ background, The Spanda sysn rn thus the lay's empha sis on acceleration of the sense perceptions JOV'QI]' ing movement so intensely 'that the .nderlying changeless (movernentless) . d .'11 1 state 0 f S span da comes in' c 1eare anc sur ciearer re 1" f'.. Th e ODI ~ a comes into .re , pointedness of concentration constitutes the key' to our discernment of the changeless state o'f Spanda right amidst t _Ie process of intensely fast .," lri.'~ g' tions In th-'e' cas e'- of 1 the fan "'lit, maxim 'urn"·sc peed we c early · OCCU"~l'n-perc ep .. see only the space in which the blades, move, certainly :not the blades, Besides we hear the sound caused 'by the continuous air displacement as, wel as the mechanical sound of the equipment, Thus more intense the effort of concentration th.. greater the chances of one's entrance into yogic ~ + ......, -.',' ,:. h ". :'h f acte ~' -, S···hi· u81DCe W=~JCI IS, t'-h'" st a· 10" ,m-O'10 01-'·1 .eSSDless-c,_ arac nsuc 0fL' or,.d ,~ .".. e ,8 ue ",__',- .' .. -:' - '., ...... va, the 'highest state of quietitude (nispandatal.Thus all forms ,of motion ~,. (acuv ny), 11k u e process 0 ' sense perceptions an' ac' vmes h like h noug h our organs ,of action 'will ultimately get transformed into that sublime 'state of motionlessness andhence unbroken awareness, This sy': tern of Spanda thought was evolved 'by Shrf"Vasu G ..pta" who himself got it from. LOIld S,hi.13 t rcugh the Sutra engraved on the huge boulder named Shankar Pala.
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es.t31b~·jsbe!d. the .K.'Uh~~, school but the credit of ,s;ynthesizin,g and in legrnting, ~ w·~ tt ~'hother seb oo[ s, of Shai va ~hought goes to Sbri Sbamnbunmth:a, 'who initiated, inspired and guid ed Aeharya Abhinava Gu~pta, into the Kl1.~a. ystem, OUF' oo\!ered S .MatSter 'Raj an ak,a, Shri laksbman Jo 0 MWlaraj :i s re,gMded as the :~m;~ do,yen o:rtlhis ,sys~emby 'most of the modern sc"ho.~ of Kashmir S hai y is'm .. K,mJ~lm'rur S,h a1vi sm 'has, penetrated 'to 'that ars depd'rn o f '~~.vinl' tho LJgh'Lwhere di verse currents of human wisdo m uni tie in, at lum;inous ~yD.thesis'~ Ithu!Sclai ms Rabindra Nath 'Iagore. His 'hoW in~$i, S'wam~S:~ananda of Di"jue Life v Socruleny 'wou~d often ha~~ Swami Lakshman 1001 (IDS the 'Lion o'f'lCa.s,:hm~r S'hmvi,m and wou1!d have tri'm address, his OWfl d.~scip~,es, the tenets afK81sl'rmtr Shaivism, 'Sbarivi,s-m see;m;riedto on hold special appeal to Swami Vivekananda alse, who durin;g his,visit to. Kashmir, vi.sltoo,the, great Sha~:vaGuru Swami Rall1 Jru M,ahar,aj at 'iatb~r'~s.Rarm,TrU~ra. sihriml, ililt IP~teb .K:ada1 A
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'l'ni~iaJ1y Shri MacCnandanatha.

S:n~nagar,Kash~ir. Our own beloved and 'OOlilcmd. M:uter, Shri Swami Uksbmaq, ,)00 Mdlantjl, was first initiated 'i DID Shai va Yoga by this, very Sh,m va Guru, [hou,gb ~n '~at-erY,eHS S'nn & . hri cu.,,:g n~.u .. w . ~ .. '~II!I:,~ 1, ah "_ l-U~ _ ___ v_ _ S'w~I'mt M.···a,blli':CIb·'. ~''''~ J-'~ M-',""'!WoId.]!I. o•. u.~ o·.,V~"Fitiie..j;:!; ",",WWiYI~~ o-''~, S···· 'L akshmen Joo 9,0. hi~, Guru's
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the. presence of a slirn lady 'b,Y'hervarious entreattes cannot give 'her any pleasure, though he, may stand. before her- so long; as me Is not. recognised.aad therefore 'Dot disti nguished from, commonmen, SOl the setr "l':f aU,'whi.'oll "is. rtb~. :LOFd of the: wod.d.! cannot manifest irls,true glor)f so ~ong as its 6sseB;tiaj 'oa;ture' is not recognised. Hence the means of :its recogn~irtion has been, dealt with,
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tt.nm-s cQrnslillue: the lb tee 'ferer31l pohwts 0'[ interpreting all human, '" '" . fi . di . 'b 11 n expenenees 'W h"U!,-,h are mnmte I,:':/nverse 1.II1, cnaraeter. '1" I,S, OfhY iIl'1,;.. ccnnuence or thte . ,1. line convergence of these three 'that resolves 'aU di ffeJ.ent~~aJed .experiences into single unitu}' experience of God-Consciousness known by several names e. g,. ~lLima®e. eaU,ry. 'Mlhesbwarra, r 'bean' or core tmti1J'I'se'~'f~reaLUzation~ supreme coesclousness, 'tt,an;S.~endence, 'w,t_itJlate bliss,

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. The Saiva philosophers of Kashmir assert that the self alone has an absolute existence and, is itself its proof Each and every living being is always aware of his existence as it is always being felt by' him. No living beir requJr-es the belrpo,. anv all S In. ~ ····I~ hi: existe.. ·:-·· H'· hat not II!"~. .. · .', elng ,: .. .e of any aid : :.; l'ee mg 18 exis ·,D.Ge,. e. as ·I··t ~O e · '.' . i . .' .... 18 ..,...... ..~.d ...d '. . -,..... -ecause. ~mteuecr .4."; .,. suet ..'p,urpose~,b ror '-h - -,' depen d. even 011' hi senses, mmo an .. :',- '~II'm even when all such aids of knowledge vanish in a state of dreamless sleep, th.e.'self feals itself as a witness to such. state, Had it not existed there a 'W'C'" itness ho'.We" . cou'.. d it afteerwardiUJLl. recollect-l the v·iIf"III1~d··' 'y-' " ~.',.', experienced I I " '~'" .' ..... .l.t- _ , ,f , .'.' . ,h ~ '. If ~ If" ~d d If t~ ere-m, T'.h!.US th sell._'1.S at,'1 ie :wl3"ys, se:ifI."ex:i.slent, set -evident ane senconscious, The Turyd or the fourth state of animation c,an faintly' be experienced by allof us in, some high pitch of an emotion and some other such psychic states provided we are able to use a supervigilant -" 1111 A " ';;:; ,. Satvrsrn. It can b Ie'xper.!e,nc:e.~ vi ,. ~ .. ~ d 'VIVI~jy d attentiveness cauecd .=VQ'_, d"_'nana tn S'" ~" ee bI,Ya,'.'., in a..-, ce, T' "h' ." .. ". .. o 'f Turyc: state reveals to a. Sil". ~, .. .ylOglfi ". .'tran ..'.; - .',.. .-, - 'II,' '. ,~ . te experience -1,' ervayogm th d 10 ;t.,' dh tne trutthithat h existseverywl here an: i every thing an". t. atevery thi 'at .Ie .,. ':_lO,g exists in. him. Moreover, .it helps him to realize the truth that he is pure iden havi P J'".~..... , rasasa, 'thie se 'If eVl·,__ t :P syemc l~ I,:' en u:stre".::' ,a:v:l.Il;gp,urev'1':' tmar sa or se If it ids ay! are n,eS8,as 1, S lessen.cle, H'e .e_ .] ,s_th[lithe I ·anscell· s. thee w hole .ohen om'"enal ... lL.ee, ..e , _1.0 p,'., .... .' ro, existence and shines yet as the whole phenomenon.
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any mental movement-like that of desire Q,]S,gU"SI!I' passion etc" It is '1 mcv ' .... ,' _ "'.U."""l which 'lib" rates ci , u ..m Ie'· t-l ike spi rituac...·1 aicti v itv J of 'con ~. 0'.. usness.. '"' n , __ .w.11I.., ._.. ..... ll.. ., simultaneously outwardly end inwardly on account of its QW _. such essential nature, Tbe inward and outward movements of Spanda shine as subjt crive and objectiv awareness of f-ness and this-ness respectively, .' ' 0 . -~, '.OL~ ... --. -d" th ~ elf ~,. IS me' I·t'L :., b Y ' ,vir. t ue o'. f' sucn ,do' .. b, e e d,ge'd' nature 0 f- S'vpanaai. a.t ~ll.. pure sen IS. experienced in bo hits transcendental and univer .al asnects '-Iy yogins in. the Turyii stale Paramasiva, the transcendental absolute, is the real self shining througl His own lustre of pure consciousness in "the state known ., +, Ie !l ' ·t t -,.. .'.,,' th T,. -- ,as T.., -1-[ t.l ~ th Sl'a"(':3 tlua'_r:an8cen.',·d.s even . ·..e . J: ur,ya, T'h'" . H'· S.1nes 1 ury,a ., Il~ "e ~1.ler,e.I..e .'h' as ..I'~which transcends th.e concepts 'of bot I -. transcendency and emanence, an IiII I fr is.' 'I' ... d I] I a' 11,(' m'- e. •. Itt ig. th e . 11 fi n' te a"n d a'b sol u t 'e .IIiII y.' perf, ect l m 0"',' n :sti c ~ - . Ii .w.. .1,· .'~.
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consists of thai superior psychic lustre of pure consciousnes: which 's known. as ,Pr:ak;aS'Q or its psychic luminosity and Vima,.~fa. or its self "" .~ warenes: and is termed In Saivism as pure Samvi.t.SuG:.h 'I' is not the egotic 'I', The egotic 'I' revolves round either deha, the gross physical body or buddh ~. the fine mental body or priina, the subtler life force or stil subt er finite and individual consciousness of the self termed as Sunya or void of dreamless sleep, But the 'I' taking itself as Samvit and Sarnvit alone, .:isabsolntaly pure and is the rear... elf 0'- every living, Since it has he pure stir of Spanda as its eseential nature it manifests itself mn. bo:h the nomenal and phenomenal aspects through the introvertive and extrovertive movements of Spanda. It is known in Saivism as Siva and Sakti in its two aspects of transeen ency and universality respectively, The whole phenomenon does exist in Parama-Siva but does not shine ther-e in its phenomenal form, It .. exists 'there in. he form of the divine 'potency of Parama-Siva and shines there as 'pure consciousness of monistic character ..There it is pure Samvit and that alone, A whole plant exists in. a seed in the form of the seed alone, A.seed is at seed. 'by virtue of its capacity and, potentiali 'Y'to appear in the form of a plant The plant ies thus in its seed. in. the form. of the potency 0 the seed, Similarly the. ,. phenomenon lies in Parama-Siva in the' '0_ m ot h ·I,S divine po ency, How cou -, a plant sprout out of a seed if itt were not existent in it, The whole Id phen oun enon has in tho e saun e·' ay 'i!:ii,n e.tern al existence W"'·_'·1,·'th1Io·-'to he:.in..fin ite i , ~ Samvit of Parama-Siva and exists there as His. Sakti because Hie has the .
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second part of such play He manifests iln, ascension, from the stage of Maya to those of 'Vid)i7 and Saku ~Hie appears to be always descending and ascending th ough such stages of existence in countless fortn, But, while manifesting COIDst3'Dtl:y such, play, He does not diverge even GIl, it b fr om, Hi, onange Iess A'- Iute existence shining as pure, m mite ano potent ' l.;,_~i' infini d IS b''''o"'ii... , ,bISO. l-consciour ness, because all such p, ,ay is manifested D:Y Him in the manner of a reflection, His divine powers become reflected outwardly and, objectively inside, the pure lustre 0 His absolute consciousness and that. appea SI.aS the manifestation oftbe stages of Vidyii and ,Maya, along with the multifarious 'varieties of subjects and objects shining' i. them, He ju .1. wills to app.ear as finite phenomena and appears like that Then He wi 18 ,. l an to recogmzei--H· rear and a Pih'enomena 1 fimte 'b IS . ,. ·" nemg recoiIlect 'b'.' d'" '. ects tns rvme character as well las his absolute identity with IGOld,. All subjective beings, ~ the. whole objective phenomenon and al means of knowing and doing ali, nothing 'but the materialized will of the Absolute God,,~ is not bas ically It ,~ .' ,;a]~ id .', '":I:; t hc creation 0'f'",any maivic ua l' or umversa 1'''' .rmnrd-bbecause Its mamresta ti ion starts long before the creation of mental apparatus. Its existence is not " therefore idealistic in character, It is absolutely real L}', the stage of Saksi L..;, b ., '. 1• W h ere r snmes as' A" 'SIO 1ute S,U'b'" ':,• ,aect ve conscrousness. I t enjoys reantyat ' the stage of Vidytl where it appears as the body of the infinite consciousness because the correct knowledge s its,form a such stage, Then it is, Ileal at the stage, 'of Maya where it shines in its objective reality, had it not been, real.jt would not have se ved W],Ylasting results and beings would not have been after "it., Besides, the phenomenalexistence serves as a common target of the activities of all beings, while an idea istic existencein dreams etc, is absolutely individuali stic in its. character, Such character of universal ,' h ., nd 11 • • uti...II,Y proves teo' bi jeetrve Pih aenomenon 0 b rea 1 Esach 3'0_1 every 'uvmg , oe being takes it to be real, Such thinkers who propagate Idealism and say tha the world is unreal like a, dream 0[' mental hellucina ion do 'very
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often deceive themselves and the whole world. The invisible effect of such viewpoint of nonexistencialism hasbeen one of the important causes of the dark period of the history of Indian Ita 'ion resulting in slavery, poverty, misrule and many 01', er miseries for the last se veral centuries, 'So long as, we live in Mu,yli.,. 'we have to take all its multifarious varieties as real otherwise 'we shall be deceiving ourselves.
Only some non-existent concepts ike horns of a hare! son.of a. harrell woman, flowers :"0 the sky, e c .. ave taken in Saivism as. unreal in, the , mundane activities lof day 0 day life because neither do such' hings exis actually in the physical world, nor do these serve any purpose But ." ven such things are accepted as real in poet' c imagir arion as these can serve there some poetic objects, The physical universe bas not been accepted ,.' S·'~'· sm g~ abso lut e'ly~ real or" Pa ra'1'-.'.: ,", tn 'a'sat b ec ause it is a' m ore n aivi mar' ':',:. ~t"l manife stati 0,11. shining in the manner of a reflection, It is a created reality which has an lend also .. Besides, m reality 'we do not have any dealings with any' physical objects esiding outside 'the psych ic lustre of our individual consciousness. We leal wi h objects while these shine inside our knowledge and. our knowledge is a manifested form of our consciousness, 'It is a eflection of IOI'ur nowing power or Iiiiina-sakti, k appearing' inside the mirror of our understanding' sense, It shines there in thee fOlITIl of ideas with word-images k own as Yikalpa Jiirfln,a~Ideation is formed by us with the', e p of our mind and understanding and only such ideation illum mates clearly an object. our conceptional and definite knowledge has its scope in the field of ideation alone, Knowledge without ideation is termed as Nirvikalpa. It does not throw any clear right either I td .'\.f.l ':.1, ...... ~"l,~ ... , _' ~ pro rid 00 the n am e o·'r the fo rm'0,' f any '0" biect _'.,. A', I narn:es 'an'_,_III. form ',"' S:: ar-,-~ rv ed to the knowledge of a-n object by our ideation, All c ear and, definite knowledge of an, object is therefore based on ideation and all mundane transactions .are conducted with the help of ideation formed by us in accordance 'with conventional traditions regarding the relation between words and their meanings. Ideation is 'nus the base 'of all mundane knowledge that is definite in character, The whole phenomenal existence shines il! such Yikalpa knowledge, Its existence ou side such knowledge cannot ae proved even if it is .nferred to exist even while net shining in the knowledge 'with ideation because ' uch inferencial knowledge also
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consists of ideation. de ati 0,11 is termed either as, Vikcllp·,a-bul;lt.lh;i or as Samvrti .. The latter term is more popular in, Buddhist philosophy, The' phenomenon enjoy . hus an existet ce based ()'[I Samvrti and is therefore counted as Samvrti-satya, that i . truth based 101D. Samvrti ..Tru.th is thus the of two kinds, Paramiinha-sarya lor absolute truth and Samvrti-satya, or truth based on mental i,' cation. 'Both such varieties of truth are tru 1. as, asserted by Abhinavagupta who says like thist-Samvrt i r Yikalna-buddh is. tadvasiiducatiim samvni-satvatvam, satyatvasyaiva tu prakai as flat (1.. r~V.II-2-4). Therefore the universe is p real at at] the three stage ,,'of Sakti Vidya and ..'.a:ya; though it shines. there in three different ways.
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Mural beau ,.~,),. the basis oif civilisation is
Intel ~ igence, wi ~l-power and, moral ity .are very C osely related. B~I.tmoral sense is more important than intelligence. When it disappears from a nation the whole social structure commences to crumble away ..Moral activities have not received the importance they deserve. Moral sense must be studied in aspositive a manner as irttelligence. (If course, such researches cannot b·,. undertaken i:n a laboratory, Field wor.k is indispensable. BuL without any d __bt moral activities are located u with in the doma in 0 f sc iC~ L~ C 0 bservat ion ~W hen we e:ncou n ®er the rare fi individual whose conduc is. inspired by a moral ideal, we oannot help noticing hms aspect MorHJ beauty is ,3.D exceptional and very So riking phenomenon-one never forgets ii. This fo J; of beauty ~s'far more impressive th.an the' beauty of nature", .It gm~iles10 those who possess ~~sdivine gi Ils a ssrange an incxp~ icable power, I~ 'increases the strength of the intellect, It establishes peace among men, Much more, han science, art, and. religious rites, moral beauty is the basis of civi ~isatio l.

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Apology
The ChiefEdi .or of MlilhlI apologizes for inadvertently publish ing s ume papers presented 3i~ the seminar on Sunya-Purna ,_ Pleroma held at Sarnath/V ranasi in December ~99 9, organised by the Ahhishiktananda Society ..These pape were not in tended for publication in 'therr present form si nee they wil ~be published in book form revised by the respective authors.
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Sr! '].lgar· A.~/l{iCun: lshber Nish II. fl.' 0,. Rrain,
Sr;n.tlg(~r (Kashmir) ~ }'190 021

Jam'JHU A sh rum: 2. ,M{}hi1-tde~~'NaStflr:;

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Sarita Vllt,ul; New De"l"i - It 0 00'4 ''lei.. 01 J-(jV5,8JOR! ~JJ4,3j~J'7

No ::IAT/8fiO~fi ~lAdnv200]1

Place : Jammu Date ::3 s1August 200 :~
Resolu ti.on,

The members of the Trust and the devotees of Gurudcv Ishwar Swaroop Swa ni La shman J100 Maharaj met in the Ashram premises today 10 condole the death of Shri Triloki Nath Dhar a close relation of Gurudev and an ardent devotee of Him at

Muradabad on 29'Lh of August" 2001.
The Assembly 'pr,Ui,yed to Swami Ji Maharaj
[0

shower Bliss to 'hie departed soul,

and give enough courage

Ito the

bereaved family to bear tile loss.

May his soul live in peace m the region of light [a';d truth in which it has stepped in, The sentiments be conveyed to the concerned,

dJB·;,' '" 'K' ,~I .' [, ,',auw
',s','

Trustee 'For and, on behal f of Ishwar
Ashram Trust

COl")' to :,Mrs, Raj Laxmi Dhar, 'Dr. L,a~'il Dhar, and Shri Ashwani Dhar, ana Tita Ji Dhar (Raina), 3,-,D/V/lV' A- Bhel Rani pore, Haridwar,

With best compliments

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