o.

·Seple1flber 2006·

Vol.,~ INa.1

ISHWAR ,ASHRA"M 'TR,UST
Board of Trusteas :
Sh,r'i Inderknshan Rain,e (Secre'tarylT'fJustee)
Shri Samvit Prakash Dhar Shri Bri,jna'th Kau Shri Mohankrishan Wattai
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A,dvisor, Edi erial _ oard ;
Shri Samvit Prakash Dhar Comments,lrY by' Ishw'sl1F5WanJOp S,wami' lLa'k,shmsnjoo
~:., Co'nversations, With Swami Laksh ' -,anjoo
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lter-ln-e ie :
Editorial Board :,
Shri Me llal Pandlt Shn Somnath Saproo

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.:•. La'kshmanjoo - A Vogi lof Kas,hmir'

Jaide!'V .Singh '

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,Associate Ed'ito'r :
Shri Vijay Kumar' K;a:ld

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,28 .:.. C:hUdrenl1s' Pa'"nting
~ Co,mpetit~Dn

Joint Edi'lo s :
Smt ,Sheela Munshi S,mt. Anjana Dhar

Anjana Dhar

.29

.......::::::~ Advertise,men:

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Back Cover (Cotour) :' Rs~ o ,,00OJ... 1 'Inside Cover (Chorour) : Rs~'7~OOO/...

.. . 'Birth Cen'te!nary Celebrat'ions : A 'Photol F'e'sture,

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:Back Inside Cover (Colour) : R's.'7 O:QOI Fu1 Page (I;I,&W) : Rs.3500/.. Half Page' (B&,W) '; Rs).2500/ ..
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Ishwar Asbram ~~hber (Nm shat), Sri nagaf Kash Mjlt,
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'.:. B,c.rth CentBlnliDry
. Programmes

here is much in Kashmir Shaivism that has an, appeal for the contemporary man, It is 1"'f-e-a 1£-'tsrmanve aOd rts central 1 concern "S 'm'8'R '.. u and his consclousness, It is inte]lectuaUy satisfying, and stimulating, The secrets ,of existence .. it says] C3'D not be known 'by chaalng chimera but 'bly' looking Into the innermost core of vo,ur being and recognizing your 'true Ide . E ." b h ~ I· entrtv, cvervtnmg m the unrverse, It points IOU.t., is related to everything else' - lsarvam servstmekem" with a common thread running ,throu'gb, whole existence, 'h K'. L,-=-o, "naiV15m, ~ . .~ And- .".,,thl--''5; eonunon tnrea d',~anenf,·d-m:gt,OHSmnt'f 8··1....,= '", '"' conscieusness- Thi·"", s , h ow ,!,t eonneects you Wh." 1 ."-",' -- ,-", ,S, ",,' '~*'h'thee J."s " ,'. "', '''~'''' ,: '. " ,".S.lS ~.,' flower:" rhe tree:", the river, the mountain that ylou see around yOIU, and, through these wlrh the Ultimate Reality. , A ·1111 'b . .Jj~.. f .b',", ,nlllll t ::-~at ou nave to uu :18 to be aware 0 t, ..IS, connection y ,ad, realize how vour indlvidual consciousness is related ~ ~11 " hi"~ 'to t'he 'UDIVet'SiU consciousness ..I n, '1-. S w,ay you, can rear' hi Parama Sb,j,v:a, through a, blade of grass, Kashmdr Shal'ivis'm 'is", tn 'fact, at beautiful pl,ilosophy that gives 'you th .e' ,- I.J'~,~~ . ." '. wonaerrui 1 fe ',1''"'..'" of·"" ~.",,--!.; .." one WI",t-'h' U:I,eW ,.0if; ...L "h, ·,'·1ee ling Il]gng .', ", " - ". :'~ world~ A f'eelin'g' of perfect p,eace and harmonv tha'l can lead tOI 'resolving all your existential conflicts~
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made his exalted teachings so authentic was that he lived, what be .said, experienced every word of what he tried t-o communicate, That is what made seekers and scholars ,from, all parts of the world '10 rush to him" and, on his part he did not 'hesitate to share 'his spiritual 'i.ns:igb,ts, and experiences with. them, Through hundreds of 'his disc,o'urs es and talks, published or uDpu,bU,s'hed~ recorded, or' unrecorded, Swami Lakshmanjoo revealed. the dreE'p,e:st secrets of Kashmir Shaivism year after vrear at, his Ashram at Is:h'be:r,makin,g: it open to aD -- the whole h.nmanity~,Delivered in Hindi, in E~nglish and, his native Kas:hmlri 'w'ith equal eloquence, these d1~H:,ours,es teansformed the lives of many 'people: 'who came tal him for guidance. And as celebrations ,of this grea,t Shaiva teacher's birth centenary are: in progress, 'we at 'Malini seek hisgrace to enable us to project 'his, spiritual vision .• ,
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But as the celebrarive spirit is catching' on, we' have to temper our enthusiasm 'with an expression of sorrow at the loss of three of S'wamiji~s devotees who were verv close 'to, him. ,Om heart: fills 'with sadness as we Inform our readers that Sw:amiji';s sister, Smt, Lachhakuji (popularly 'known as Lachha] , is no more, 10,o1V a few months bac,k she had related anecdote upon anecdote about her relationship with :8wamiji. first as a younger sister an.. rhen as a, follower, in an unforgettable d But this realizatlon of 'being :in 'rune with 'the 'whole can, Interview at' Ja.m.m,u, reciting ,s/Joka's from Shaiva texts not , com'QI, bv" 'mere In·t-Jelll,•...-*'1"'O'It"IJ0" ~'e:re.Dra" exe' r c. se, . 'llIect . ~1~-,6 in a clear and sonorous voice. To the Iast her memorv U .." ...."'~ '.'1 o ce L·l Kashmir Shaivism 'is, not Just an esoteric 'philosophy or was, unfailing and her devotion to Swamiji as deep as, .ever, abstract speculation ,that allows 'you, ,the. luxury of indulging In fantasi.es of' pure thought, It Is rooted in The news of the sad demise in Varanasi Din 4,th May" insights and experiences of gr,eat. masters who evolved ""'00"'6' Df t"h, di ., 'hb 'I~ JJ: ~Dmu C ~',_ ne •.istmgmsne d' scnoiar 10I V.~"_L s; '0'Jh-MVIsm1 b .1L ,0f sprrttua 1 d' .1.5 'JIIP 1··.. an d' medrtatrve di a w h.O,ll,le, "o~v , IDe '", over t:, 'J! eentunes, 'tlgt f"'rom 'IDe nme of" , tne Parmahams Mishr,a was also quite stunning, Parmahams h '~"h ;Ii.:L practices u 'h ,Mlsh:r',3\, was actively associated with Swami sage Durvasa, The system W3lS perfected and fine ...... tuned Laks'hmanjoo", w:bom he revered greatly as his spiritual . b-1'1' d ,~ by that great 'geniui, A'b,hinavagu,pta in 'the. 10th century preceptor, P. arma hamsii b. d PUtS,!: hea extensive ramsjr "I· commentaries on Tantraloka in, 8 volumes, Svaechanda who Integrated irs theory and praxis. 'under one "great ," '- llea" .he A,,', ·d -.,.,. -e aou: exege t' 'I·, scneme ,,'.n., 'W'h-. at 1S most posmve alx "t Tantr'a(SI volumes) and Paemarthasara (2 volumes] "",,'L .. _£ S-"h" .... .1 me praxllS 'UI 'U~. 'h- "mlf'-, arvrsm rs th ... orrers r&eve!"m besides Mali'ni 'V:ila'y'()ttar.'31 Tantra and several other ~8 .. 'at It iff 3,oc]aimed WOF.'ks iQf' scholarship to his cre,dit~ . ,.;hm.ean Sl to se 'lfe - :rea1+" tzatulD. k :.nown ~s Un:l~~, Wt't: eac b '" '"' 1· h· '"'upaya mn,'vo vlng tIC'C. nlC)'ues S'UI'le,d ;t,Q ,aspl.rants 0 f .h·" " <IIU.. _-. .,( ' ... ' b··· ;Sprl . .".1 _eve ,. -1" :•. d",,b~:l.erlen p,s,yc." o ..t,".'.. ",t"Oall I·" "·1· S'i "Th- .e V'·lJ.ftaoa B" " "ur,av,a. Tb,e If'ruel hand,s, of death als.o sIoa'j:'ch,ed, I'rom tiS S;,hr·i K~K. D'ha.r, elde'r blr'other of S'hri O'~PiDhar, a'n old alone :gives as m"any as ODie n'u:n,dre,d, a,nd, twelve discm'ple of Swamijii who p'3s:se d ,iJ,wa~v' .in June; .' 'h ~ f 'b'h reWIZl.tlon.'t! _1"" 'te~c~'nlLg,ues'0' ,.·rInglng a !.,·out sue:."
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Swami Lakshmanjoo

the ,Sag,(~ Vasugupta, the Shive ,SOtras [orm a seminal text '0/ Kashmir Shafui.',sm. S'wam'iji's English rende:rlng 0:/ :the S'ut~as uniold« t,heir inner secrets an,d my'steries, help,in,g 'us tOI fathom the ocecnlc depth.s of their ,m',ean'fn,g, aphorism byaphoris:m' .

Revealed

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Sutras ,1,.3-1.10
1.3 vonlvargah ka is,ariram

,Ma'yi'yamul,a and K'drmam,al,a are' all-so bandage~
Here the word yon'iuaTga means

udiffer1ent.ia.t1ed,

The Sanskrit words kala sarifam mean "the embodiment
of action.' This is. done, this is to be done. This is half
know edge. that 'is kala sarira., This kind. of knowledge is the impurire known as karmama!a. It is bondage and yonivat-ga,

knowledge".

Hie is miru , he is not mine, This is

b ea uri fullii thls is not beautifu] ~This l.S good) this is bad ~ done, this is we'lldone, These. statements are examples of All t~e.se statem nts are examples of the knowledge
that is ,onivarga~This ki id of knowledge is the im -uritv

known as. ma,j,'amala~

separated knowledge is also bondage,

For understarrding,
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tWIO

words

,oni and. var'g'l1.~The
or

.Spanda Ka:ri:ka: in this verse ,:
Whe:n"

hie cause of ~ e universe", The wOird
f'O[lI'

(varg1i!l,' means "class: . our own class that is directly

bv your ow'nfreedorn,.

'Your own. free

will (the.

indirectly

attached to

'b,od,,~" The universe

:is the

product of the energ 'There is

of illusion and its class (1U:irga)" own class; 'which is directlv

powe-rless ~ incapahle of ;mythi:ngtp. then desire Iris es
in
you.

for

do ing

t hts

and

doi ng' that.

'V'O'U,[

(S.pa:nda K;ifrikli 1.,9)

attached to your b,o' .y~This is good, this is bad, This is one fi·ng,e. , this is ano her finger, This is the 'knee" This is direct .'onl_ aTga~All' hese statements
of classes dl.. rectly attachment
L~ trus ~

The fu.1l ex.:p.lanatio n. of this point is 'ICO 'be found
l

f

are examples

in K.~ema:raja1s commentarv

an.

sp.il'nd,a, entitled. the,

attached

to you'" body", Indirect

Sp.,anda N'irna~,a : q~r
II

is [that which is referred to in statements
'I'

Kala means doing some limited action. Vid'ya means
haVing Iimited knowledge ..Raga~mean£a passion for

. 'h" . sue h as'[n his i 3 Wl., t. us ts a. 'dltscip 1e, t h" .IS B. servant, '1'- is e, 'us
]I'

a coo

.._.'L.~ tms

.. is

'. ~. " .':. t .. are A'it ese rIC€',-th" is 1I.ptate ~~ us
'h-

attachment t·o everything, .N:iya~i'means attachment.
fo r a particular obj ect,

rndirec

attachments. These
[WIO

Kata

means 'being bound. to a

'body and. your own separate individual world attached to yO'ur blody'~ That body is
cause. of the rise
,an'ilJarga" Thar 'is to SHY, 'when

or your
to

classes" direct or indirect, a =e 'the

particular

'time, space and form. (Spanda Nit1;lilya

2.39-41)
Th e nat UTe of lt mit ati on .(S located on the
surface of acnavamala., When ana'tJamaLa exists the other ~ .
I

~. way.·=1uruteo,.J:' [0.
to earrh ... 'Who

are limited in every action a.n'd' ~., , d i .,- · , nnutec m KnoWllng-t_, h.• at
'YOU

two malus) kurmamata, and ma,lmala" are also exisring.

L~ yoniva~ga. You experience this limitation
.~I

fralm kala

'W,he:n tl'J,latJ'amala has ceased

'tIO

exist, then these other

Because the mantfestatton

IO£' the

two malas wi 1 also vanish. This is said, in Svaccnanaa, Tanf.ra:
We have concluded that the world
Bec'tl.Yse of the impur
w:~ rh
CLli[dny

differenttared 'world, maya", starts from the element kaI4,~,
Above ma' a is found the pll.re element
SOl1

sutldhBvi d"t!,., from the element earth to the element kala iSI

a, 'means

the complete freedom of uni versal consciousness,

yon'ivtlrga and that is ma)i,tlrnala.,

~tva1:}avtlmQ,la'j which

is attached

Now consider kala: sari'ftJ., the embodiment of actions, Wh.en an .. action enters your bodv, YO'ur self, in VlJUr 'knowledge and 'your mind,
in. your thought,

ka~a; I( limtted action) and vid,a' (1 imi ted.
universa] 'in
T,agrli

know ledge), lea i'ra. ny,tl (independent consciousness] is
:1.08:[',

It .is absorbed

2)!

.• ,volld :in;teliect;jther .•is r:ai'tmyaJi \Vke_ll mitim.ra beeomes limited, ·it is 'tr,msformed in:oothe nature of the in'~,e']tlei::t" the :inteUectuW state,
and :;'t hecom~Br :intel1.ecr",

3.

'The five t::mJrmtrii6-S!ahda (mumd)J sparlfa (tlJuch.), roP6 (tOfto.); ~ (mt,e)1 and. gantllm (.smell) - are subtle elements iattached, and el(l~~espondil1gto, tbe fi.ve grea.'[ gtmiSi le'iemellts,:: akila (,ether) ~ varu (air), teifU (fi~e); iJi1 (w,a'tDrr) 3JDd p'Fits'Mi (ear1:hJ~

a achmem

I

and Iimited

by kala (time) .. lit is
to a

\Vhen there is enjoyment, there is sadness and wh,e-n there is death.' [here is life. (Pftltyabhijfia' KaTika)

o· ined in the bondage of ll.i,ali: (attachment

.'rticular object)lF This limitation is strengthened he li rnitatlon d
0"
QJ

the ego It is abso -bed n he
i

Kat ma is eirhe do any action,

good or bad, W.he ever you yOlu will

,i,

prakrti and ever united with three gu~as"

it wiL be good or' a bad action, Wrt: :

att

rlljas and tamas., It is est a 1 lIshed in the reality

good actions, you. will fall with bad acrions

of bll.ddhi ("ntellect)2 ~This "Universa] IJ~is limited
in. "individual

fall, There is no way of rising with any action. You may do good or you may do bad .. Bald actions carrv you downwards, good actions carry you 'o'wnwards~ indepen .._ action carri nt
iSI
·5 you [0

I",

.'s limited by the mind, bV the

orgaru of knowledge, by the organs of action, by the

Only

flve tanmiit-f,as1 and fina'\Iy, by the gross elements ..

the Lord, And this

(Svacchanda Tantfa)

at actually action but svatantrYla.,

Actior is always

limited find . lwavs good or bad,

It is said in the .Mat·ini Vi'ja,a Tantta that arm.amala also binds one's f· ;ality of Icaitanyo :
Th~.saction, good or had, gives VO, ~ joy andsadness,

Bum: n w the question can be asked, how does
[his thn
I

'0 .. -

mala become the cause of bondage]

(M'aJinI Vfja;'a Tantrd 1..24) When there is .jot one is deprived of sadness,
I

sadness is carried away, So sadness fs there and it is
carried away .. When sadness is there, jloy is carr ed away"

.4 jtiianadhisthanam matrka . T e .' niv.ersal, .Mathler commands this triple knowll.edge4
~ ~

So when there is~oy there is also sadness And when
there is sadness, there is also jo;v'~ Whe.n there is one,

Ma rka
loft

ie Universal

Mother, is

1t.

.le master

irecror

t iole kriowle dge consisting
i

of alJ,avamala,
i1.'

.' , ere 15 tne at hI'er, '.[ ,_ th

IS salid i S'" P Ta£Yla bl.r.]na,; 10 _': rt ..n ·",lil

m

=

am ia and kaTma.macia. Here, til. word m.litrk,j' e where
energy s known .in

ieans a ~~- la ma;'-,a" Ajtiata matll is the s
uriiversa]
U '., ersal S

.K·armam"ala and mayi,a.mlala

all-WHYS.

reside in

rhe wrong

way, W en
W2! .~ it

a.~vamala,.lt is the. for' ndation of these two, 'w:hich
are no other than contracted pa f cular knowledge ..

energy is known in a correct way, i is simple

iIta '-"Yla ,s.akti.~Whenit i ,known in the wrong

o .illusion and it is called maya sakti~ So matrka
Contracted
:1,

nowledge is pa.. rticular ( .'i§i~fla),

ot unive sal (s,amanya)~ .I.fyo'

know

t

···is particular
(.sam,anla)

Mtltrka mean ajfiata mata when u.. niversa enerat [.:.1 _ ot known ICOt ectly and sv.dtantr)l'a when it~
_E

object '[hat ts particular
know the un ..verse, i

(vi,si'~ta)r knowledge' ~If you
is 'universal

is known co ..rectly, This 'means that svatantr,a, is your'

ttiat

o

wif . If yo

'b,ind yo . rself

Of'

if yo - free you self,

'kno .1dge~ t is said. in Plratyabhfina:
In this field of (j·1).av,amala, diff erentiai ed 'know edg' is 'mayl,a mal.a. When the doer is not properly recognized," that
:"5

bo h. a e under your control.
The -- eefold ma!a~which was defined earlier, 's first
U

he

e. ling o' ~ncompletion'

('apu11'J).,am'man,YI,atu) ~
U

ka>rma ma,la .. Thai gives
I

"YOU

second

differ ntiated knowledge (bhinna1Je'dyapratha) "the impressions of pleasures and pain"

repeated - irths and deaths, enjovmen
4fi

and sadness.

and third

The bUss (Mtantla).of one-s own. natur .Is different f:rom tb_e joy be.~Dg refeere .'to ~e'f';e,\\l web is th,e. joy of everyday life. J.-1Ji!I' That unlv rsal jill'· is blilssl!whe·f,eas the j,o'" and. sadnesswe re Iscussing Is he p',easurf: of the or-gan$..

Ananda. is universal

5~. 'When. you perceive.an object, V'QU. have' logo.me Qw:etbing' b_·! ,.'-,no tha tibject; when, veu perceive that other object, th.,.'Q you have to igQio e the previous objet: ,. This is, a,·HmitatiuDT Through this p oeess, ····nowl,edgeis, contracted and IUnited. TIlis is particular (vjfj,p) knOIWWg~~1 In ultimate .reality, the-re 11;5, other, there is oniV OUL·. no

(sabh,asubha1Jiis,ana')~

The

ad

in.istrator

of these

co

n inuallv

strive to bind him. even more, Her , the

threefold malas is. 'the Univ rsal Morhe , who pervades

mother (matrka) is the essen ial factor and. pf~hesvari"s'

1r - e letters of [he' a' . abet from ,a to ksa~ This, mother
II

a re the agents ..
This is a verse from rr e Timirodgha~~a:
In bf,an,marandll:ra there is the. Un iversal Mo'r~heI. . Aroun.d he are g,athered al . 'he deities who delude:

not only pervades t bu designated cornbinarior This is . 'he' "chair'

'1'

world; of rrh- 'alphabet (vQc,aka)" fva'c)a)

she also pervades the wo Id of objects
b

hy those 1 tters. Vac)'a means the world or
words, which are create
8.. ,

objects designated

by a

of Ie te

"~Th· lS" , C, all' h':1I' ' is .

For ex amp:le, 'in [he sent: nee, h· ·11 A" _- _. r Ie . or d cal,r'. ' lS spe, d C" H =:-- '1 R
L
I • I'_ ' -,

rh ' one she is playing with, But the one 'who Is a.
, Layer with. mo her is not delude

at alliL

or] _ ,0 letters. And the object

called

And the way . e becomes the victim of pleasure
L,.,·, iLllb., and pain is b'V the words that he hears For exai ple he win hear the words "our business has decreased,'
a .":: ., ~ .", , ,,,," .'
I . Ui I
I I , ''''.
1;11. .. • . ,. .

,it- ing in .ron

of you

15

what is nominated

by

world of objects. The objects of this world are known by' the words tnat refer
that word
c air ~ his is tile

eve

though . 'has not decreased. Wh1en he hears that

to them, Thus he Universal,

ot .. perva ies not only er

hi business i. ruined, he will be the vicnm of gr ef,
And w ten, on occasion, he hear s that. his business is,
doing well, he wi

le e _. but also, 0, nects designated by lett. ''[8 and wor __;, 8

Uni

I.

al

'0

her ii' the creator of 'lite universe,

en unive .sal energy, residing in the field
o m£i" if .esses di ferentiate,d
3'·

be '[he victim of pleasure, In both cases, he is pIa.y,ed by matrk'a~ He: becomes the ictim of
grief, the victim of pleasure, the victim of sex or the
victim ,of enj oyment, T,: lese are the good and, 'bad' _'ungs

a d constt icted

know med e . he'

'be limited, and thinks such ,', am. not f'UII.;" 'l, am 'we a .'" I _. stou t n .. I '11 Jl " ... " " h t h IOU, . ' . am . ,[ L 1d' or '", ' -I am .... orul ortunate person In t ' e wort tne
ear' ,
0
~I
I'

we face in our- ,dallv lives, But the one who is p aver, re
will never be sad At things, will be enjove .. by him. He ·
is. aware of his 'natu're~ He wi __neve

1_,

a great -ast reno e. t
0

T

'I have so many disciples,' HI am a world acher, n By these words, these let ers and
ometimes wi' h attachment
a- p
_5

be hou .''.~,

The objective world (v.acya) is the world that is name
+

these

jec

,~he i sometime s , i led with, joy, sometimes
.. And so
'to th~,s victim?'

The subjective world are the names (v,acak,a) is named .. W'he'n you unite

with anger, and

of the world that

the

'what fi, aLl

This mother

objective and the subjective states, that is bondage,

(matrka

I

something errlble. She make, this victim

Wh,e

-I

they ar .'ke, .t separate, t',en there is, '_'10 bondag,,~

her pima thing.
, is U niver al" seated at her feet are organs of action, min
ever y turn, 6,
7..
I ,0_
"e_

[f someb "dy tells
r (matrKif

I

"ylou

your fathe'f has .ied, and en there is no

citi6) resides
he

if you assoeiate this wore "father't with you _real father,
'[halt i. bondage. If 'vo,'U kee. it separate
connec
l,on t·
,~I:

u the center of br hmaral1dhf'a." Around -hat mother,

hie organ

of knowledge,

b- t,wee'n.' oe

te

WOI'-

d "f th. er n anu you rea 1 d . _a
'You. won't be bound biy

in' 'ellec 8'nd ego (pithdv,ari,·',.s

father.

There will only be a collection of letters
you win ble

These pI~hes\J'ari,s become
Cid means ccnsciousness.

y -ea ful. maha,ghora),' A create illu.s.ion, and

hey Lnvar iabl

F~A~T-H,-E-,R, I=SD-E-A-·D. this. ]-f you are bound, then

the victim, of

T .e hralHnamn,Jhra i· a ubtl. o-pe:mng' e' ting ate top ,of' the_'kul1l which is pierced' ".". he force of cit l,up'tjaJinI'whe.n, mv:eJ.ing op the oom.tr:a1vein, it rises from mfiJ&:Ihm cakra to the '[op of the skull. It then penentr,ates the suhde openJng of hrahmar-al1Jhra and moves form the bOO· to the 1m:,,' ~', t -e gr' at e her of consciousaess ..
.!:I

8

f

Thes " are all pl,.tJresva.ris tor the One 'who has bee-orne the 'play of the 'mother .. The one who is 'the pia ver' is existing in the I tate of being p_ 'yler_
(f .

DOt

p ay,od

bV roO'ther. He

19,,,

1De deities of these org)lnSi of ac ion, organs of Irnalwledgt:~mirrd, .mwUec.t and

legO

are gocar~ kh.'ccari;,Jikeari an_d hJJiicarL

grief or pleasure, So it is the written characters of letters

universal consciousness shine instant: neor sly. Active effort is bhairava _ecause it carries one to the .tare of
bhairava ..

that gives .ise to the whee of energies, W len the,
I,

iversal Mothe -' M,atrka '. tsses •

each, of the four-fold, energies of the, ord,

am,ba, iye,~ha"

And active effort t'- at rakes,

'~,r'o,u abruptly,

in

fiaudri and u'ama, each energy "as its own distinct fruit, When she kisses the energy otamba", thenvou are kept
from, either 'rising lor fal1ing~YOiU are he, d at tne same
, i

one flight, to yo' tr consciousness an' causes the supreme

knowledge of being (pr'Cttibha) to ra '_ iate is bhair'avltt"
because

all energies are rd,:ilutred and digested :in one
I.'

ace. W" en she kisses the energy of vama~ you are
to make any decisions, either'

-, .I'-k · energy ,svatanltr,a sa. ,tl~ ],It .. at] so bh' is ',. a~raVtl 'because t hte
whole universe is filled with s1) a:trantrya) an',
l

given the fruit sa,msafa~When, she kisses the energy of rauarf, yo,u are unable

because

here all different,' ared .ercepticn lends",
Active effort is ca lied .bht'l'irava becau

good lor bad. W"hen

S}H~kisses

'[he energy of jye,~th4;

you rise

tOI

the knowledge lof Vlour' own nature,

e it

becomes the means of carrying you. toward the state lof
hls kind of effort is fou , _,in real dl. votees
is

By kissing these four energiea vou are d. priv led bhairava"
of your rea] nature of unive .sal consciousness. even for a moment are 'you you to the ex ernal,
threefold
Slt.U(I,'

Not

who" e consciousness
10

8.1W'31ys irrtroverred

in, the

ed in one-pointedness .. awareness ,

God-consci ousness. This is the meaning

Your organs of ac: ion and organs of knowledge lead
ot the inte nat"

of this sutra~ It is also said in Mdlini,1Jlija:va Tant.ra:
The penetrative inescapable state of 'trance', which i, • .n a bSOI'lJ5~ yOUl" 1" rvt duai b 'e:~.ng.J IS. caued ... &1.. 'ami rtava
'I" •

world. Thus, these
to bind your own

m,alas are cor, ectlv sai
,",S

111

I

__

nature, This

explained m these two verses of ,S,panda~

c

'When by hearing some sound, good or bad, you a . carried a, ay from your own n ture .. , (Spanda: Karlka.) u
a,n, 'I

s.amave§a" Becauseof the elevating infusion of power
from
1

he m:3.'1 er.~ this sramrbhavu
cec

s,amal1e,sa

~s

experie

by one

who is capable of keeping away

al thought s a.nd impressions. "Mu;l,in'ivijraya 17anlra
.

The energies pi Lord Siva are always determined

_

~

[0

223)

cover and conceal your own nature, (Spanda KdT'ika)

Out masters explain this verse in this way..·When
yoru a .e capable, then your
,

Now', the author estahhshes causes

the means that
r

.. aster will upl ~'ft you ~ ]_ ~

theee t , ree kin. s of bO-ldage-,tl'Q,a1J amal,a,
···'~I

yo,u are not capal Je,r he will not 'be success

"uI "0 carrying

Jr d Ka'Tmama~a=tlo arus h resumng J ,"_ 11'" may~yama~a,anc 1'~-

.1-',

your

you there, Thismeans
'this kind of awareness,

yOll

must 'be capable of absorbing

resetting in

t .e desired state

of consciousness.

1...5udvamo bhairavah That effort - ·the fia-shing fort, of active awaTe:ness - tha't instantaneously makes un,vfrsal consciousness s(hine~ is B,h,ai-rava~
There are, two kinds of effort, passive and
active, Here we are concerned witf passive ref£ort.Actlve active, effort, not effort is elevating, It its effort mat,
()O _

0 prdT~a:r.r,~, mantras all
1

are successf u~ '£OJl" the one who

contemplates

on hi own .sell! as one with bhaifallUl

because he is always one with that awareness of consciousness (s,amaves'a), (Svac,chanaa Tantra,)

In this verse, ' rom the 51. acchanda
act ive s ta t e of ele vati ng
COlO

Tanra,

"contemplates" means "to meditate on the introverted sc it OUS nes SI ~ '~JJ Thi s is

when it flows out i-~ active

sciousness, makes one's 'explain,ed in Spa'nda in the following verse ':

Take one thought. Contemplate on that nne thought
'wit:h unwavertrrg concen trat.icri. Theri, when

So, 'in the sta te of ,S'val,ant,r:.ya fa.kti~ there is no
meditation,
l

another movement 'lise'Sin your mind from that ftrst

It is not the means (up'(tya) of' famb-hava~ or Jakta or af,llav{t. It i~anup,aya and 'beyond, anwpay,a.:[z
Supreme energy excludes sa'mbhava, sak,ta and. a'')tlv,a

thought, that is s,pa'nda and that is 'unme~a.lO You have to observe H::yourself and. th31t will be ,spa,nda;.
(Spanda, Ka'rikaJ~

upa~,a's

and, at the same tilm~1 th,ev are all included. This is the state of svtltanrrya

The stale of sV'tata,n'try'Q s'akti excludes everything and
a.180 includes everything.
iaKlti.

Here it is explained how, after instantaneously

taking ho'Id of supreme consciousness,
establishment destroys the threefold

one attains

Why would they be excluded? They would be
go, there ts 110 traveling, From, the point
·tOI V,OU,

in bh,~:fiT,ava~ by which esrablishmerrt he bondage of ignorance .. And if ,

excluded because the way does not exist at all, There is no
'W'By tOI

supreme consciousness is not he,~,d an instant, m'[ won't in

start, , hat is what is

be :h,e:Ed", You, have to hold that
it is above

be held a'[ all, Now, in the next .stltra~ the author exp ains how, b,y the intensity of meditation
non-dual.' stic consciousness,

srarti qg' point and that is a~ Although this sva ta n'try,il L
j"akti is both successive and non-successive, that.
,

'Why? B'CJCtluS,e it is the supreme ,en,ergy of Lord
.

(pafamla,rsa.)~1 the

Siva which is absolutely independent

awareness,

ex'[er nal state of du alistic conscious ness is absorb ed in

The
destruction

pill,ay of cre,at'ion,
is the recreation

protection,

and
sak,ti,,1J

of S'va,tan,tf'"a

:1.6 sakticakrasandhane visvasamharah -. B'y' e,stabl'isJ1ti~g a,n,d me,d'i'tating on '~hlfwheel of energies, th,e different'iated uni'vlerse cernes to lan, end.
-

WI1,ere.?' In the ground of her own 'nature (S'Ua1TUpa),.
'Rig~h,t from the element earth (Prith,ul) up to, the: state

of '[he, supreme perceiver

(par'a, ptamatr)'1' WIlen the 0,( Siva (,slakti

heroic yogI meditates with continuous contemplation on that collect.ive classi4 of energies

B,ha'i1"lI v a." which has already been exp ained,
carries you
'[0

the 'highest summit of active consciousness

cakra)~! 'which is found Ln, onJy one energy, svatanitrya

in action, and then 'by establishing YIQurslelf inside, hservi hi " Bl'h ~ ol,s,erVl'n,g t .. aCtIon. 'wur 'h'~n" T- ..,.,IS 'IS ,/ 'lu;r(lva mU,ld ""'" 'e .. _
i i

slakti,~ How is s1Jlftantrya s:akli found as one with Bhaira'vu? You, wiEl understand though, destruction does not mean that i[ find H as one. WIt·· ,.'.' an-ava,yb k 'hE 'h · " Ln",, rer ·.·eleprng yo'ur organs is destroyed. Althnug-h, ill: is· iridividua Iy found, or
and is found together with sv,atan['rya
''I' - ('; ,

sakti he de:strovs: this d ualisri c universe 1'<0 l . k~ I~a_agn,i. fU d.Ta' ~5 _ up' to' §,ant,at:fta,-a~a~j
J

r igh'ft from YC)U, must

externally found in nis own awareness, the he'ro~c yogI

.At

feels that the entire 'Universe
fire of supreme consciousness,

h~818 become

one with '[he
itt en. and

The gn,:preme- e,ne:rgy of BhaiTava
8UCOe'Ss,[ve

'hold both
,S'M'1l:

the

The secret teaching is
'Unwr
tOI

rnovem.. nt e

and non=successive
Ii

movement"
in fac t, here

contained in special to.ntfias that. remain

of' the collect ive totality of energies

have been orally transmitted from master
It is also said in, ,Bhaf'g,Gsikha Sils't'TlZ:
if!'

d,isciple.,

there is neither
w'av ofmeditation, and successive

a successive way or a non -successive
Why? Because, 'both non-successive
of meditation require something
on,
W3,YS,

W11,en at the time of rnedita -tng on the w'h,e,el of
t

to meditate on, Here mere is nothing to meditate

energies, he digests and destroys e'Vervtbing.-=,aea.th,~

1L "Non-successive movement" is just '3 point; there is 'DO space, tb'ere is no jou.t'.nl~¥ in. "non-successive" movement. It OCCllIS in, one flash, "Successive movement" occurs In sragee IJ,~1!'4,. The, ~>Cn,Qn,-sl1l!ccess,ive" ,akrama movement is embodied In the means known as samb,natJapay'a turd, (he "successive" kflama. movement is embodied in the means known as sa~UDp~'lJand tlf:>avopaya ..

...

the sphere of [m'm.e~1the collection of' al~ activlties f:ound in. the world" the 'totality of all emations,
beccming the. ohj:~t of aU.perceprions.F becoming

WW:le,n,

orie

,i,iS u nflinch ingl y foe ussed to one-

poi.n,lte,d.'n~es8'~1t'h'Ell h.e errters in, his. supreme

consciousness.

iii

(Spanda, ,Kari.ka 3,.l9)
between a mystical

the object of one thought or various t'hOQghts-in
his own supreme 'being he causes that wh.o~eto enter
. r- "" m t.'h-sat suprerne conscious ness arm G" 0d
iJ

There

is 'no difference

trance (samadhi) and, the world of action (vyutth,ana) when [he world of dualistic perception
is, completely

e

Idiges'red in one's own consciousness,
That eonsctousness, where leve'r'th,~ngis d,estflOyed and rhe totality of thi rt y -six e le me nts is, burned
'[to

1.107' jag,ratsv;aprn3su,uptah':

ede

tur)r'ab'h o,gasa'lhbha,v a19
1
l

ashes", should be perceived.

in one's own, body,

shining like ka:la:grti rud,..a. la, (VY;rav,a,!,a Slts;~f,aJ

The Malini Viiava Tantra also says the same h .' trung:
The, one who medttates trance' called
IOn

P' ~:t P · Su"c,ht a,j~roj.' YO,gl emer sences rne eX'lans ~ve sta;te h' of £ury,a 'in ,the differen'liated stares of waking', dre',ami'n,g ,an,d deep sleep~
=

Whe,n

t.hat through

aaplra.nt.,

who is a 'hero

in,

that unspeakable

and

medirat.ion,

t'he, flaslring

f,orth of active

indescribable. 'being gawmentry into his own nature by that

sa~tasamiivlf'Sa,
the author

(MaUni \lijaya Tan'trl1)

instan taneouslv makes universal 'C'OlnliZ!!~'-l'O'~I'I'~n'O'~'CZ; In e' ('u'd~,li"1m'" ,~:l'n;rava' :}j~", th'len for him sh :ll)' unoi~" , l'u,
,', J:. .... O~"
'U~'!j;..~1() ,', ' " •

awareness+

'_,)!!l.4o_

0' '"

I,

I,

:L.

Now,
Kshemaraja,

of

the comment arv,

the expansive state of iturya2] occurs in al] states, waking (jii,gTat),

tells us that he will not giv1e us any further
wi 1 onlv

dreaming (svapna)

and deep sleep (.:~ru~upt'i)",
,of experience, 'wa1lctng:",

clarification 'because the Mah'ni' Vij,a,a Tantfa teaches
'us that this state and power 0.:£ contemplation
ap'pear in the one who serves the' feet of a master, He says, that a more vivid explanation must come from the

For th'~s 'V0gi~ all the states

dreaming and deep sleep, are one with t,ur"a,~Hie does diff d not experience allY·, nrerence b' oetween th · wor ,I: an d us
+

the state of sama:a,h.t.., This happens 'to rhat yogl who is a
great yogi, with advanced

mouth of the master, This
~8 narrated

development of awareness,

in Spanda ,Klfrikas in this, first
Just like, the moon, shining in the skV~ beautiful like a flower, captlvating [he mind, instantaneouslv fills
l t h·
_ !l;'!II;Jl

verse and in the Iast vets e:

By 'whose twinkling of the eves, in their opening
an

d

c'108.i ng, this w':ho'~ un ive rse Ut IS ere ated an d e

'W"

1"0:

r ld wi ' W,
-' _ ;_' ,',

'~I" ,l L _'

h h- a'p'p ,; n'
_'0

.I

,'Ill.

III

• 8'-C~ 'bL);;il ~I IlL

m '(_~'""'Ie ~
~llk.:J

~1'~'liOi, ;(]!,Il.LW.b

"w··,·gv''-, 'W h ' ,ia ,J' _ "",",L.III,
'~r

destroyed i,i. (Spll'nda 12..
In Kashm .. ir

K~ttka lJ)

this heroic yogI wanders about in this world with

I

are dll'~e u,pa ,as [means], sa~:mbh£!lv;opQ;,a~saktorpa ,a, :llldl a~Gt\vopa,a.In add ilion to these rdlrne una~as another called. anupa,'a is ~lso mentioned. The Sanskrit word ,Q;nu.pa,a lliiteraUy means "no upd'j',a.l'JAs the name lmpltes, a:nupi,a is not' atctually an upa:,a, tar in ,laflUpaJa there are no means, Th,le one wh.o lias attrtaL~ned r6[nupa.,a has, onJy to observe t'ha:t: nothin.g is 'to be done. JU6lt, to be is enough. In anu/Ja,,, the, aspirant experiences that every th 1n,g is ftlled with Ius own God-consctousness, In fact, ttlfl.upa,ais the u1l1ixphdn.a,'ble leali,tty of the liberared aspirant,

Satvism the re

11. 14.
l5i

,Het'~~in exam' ning 'means, the crea t~ of means ia found 'in, atil(lv~p~~am' rhe protection Oin

d,e8tru,C[~on of means

ruos

~fOU1J.d in, ~,a:mbha'v'Q,pa)a"

of means if fOU:lld[ is iaktup,dl,~a! BAd. th"e

YO e whe,e 1 ,of

e",e:rg~e8'i
tt11tva
[.0

Ka:ltin,gi m~rla rests in, the element pri~hm, P'lith ivi
SantlUThl'

is the lowest element of the 36 ~aE tva51.
fi'll.a'til'ftua'i

16,.

~uda'is the abode of Lord S'w,va" It is fou.nd,

dtu~ subtlest element"

17'. ]8.,

'~en'ever

you perceive an, ohj~ct~ 'you become one with, that object,

~'U.I!,£i;lf!!""'!IJ.IU.·

,K&Lagrli resid es in the left 'big to e, 'You have to imagine fire. DQml'llg from. Kalagfti. and this fire bRlJ,nlSyour b~dy so that noth,h1Jg, no substance of the bodv, '[lemains u.. nhurned, 'YOU]lmust Imagine th3J,t:y.our w'l~o~e bod.y has b ecorse ashes and me highest pe.~u;:eof God r-n'lfi; ~ ou ~ng,~~ will ~I. ~]JlLW.- tn 'rtI1OrU- {'!i.if'l;RIl:'! ci AlIi'~ ~n"o~s in 'Vn~I' r kniI'1i'1ff~1 ..J:IO',Q TIt- ~ nI~1 eti ~ ~ ,~:1b'n-:~ Qt' ii"'iiUit" ,jl"n. t'h,';;:!Ii 'V'~:'i~ I""" lJ.Jll~~ ~'r,fJliII!,(JII!liu'h'''' o Y.rN,U-, oiJIj'r~ '~:U.;f.j IOr J'.1 .".-w.~ ul~. iiJ non' mstructed ,-'CO imasJne t:hat ka~a111(,. ,die fire of God.-conSciaMs.ne~s has risen, from 'the poin.t of vou.r big IJe£t.tloe.
t'".~
Lil, ,~~.

,

'!ii.r.

0;

,lIL.l~ I

L,1,

'Ii"

'!i..ry

~~,

,'lUlU,'" "_ .~~

~l ~

,"",

.,.,IUIU.

I' "~ y

ii3

U~~I!

,!Itt~

l[!

~

if" i:!i; .; ,t" it' ll.iill ~!fr.

lU

lib

1Ii..'

'IIr

.

1m l~~.'

of]

~'~~!Ii.lI.1~l

1f'Il' . ~

. \.r

'. U

I U,

1,,",-

j'

constitute the d, .eaming state. In the dreaming
with
SU

state,

'feme bliss, ri.,gl'lt rornhell (lliUichi) to Siva,
.

"

thought is predominant.

(S'T'i. C,andT~jnana)

And when vou are absolute V unaware, unable
to dif erentiate
yOU'f

In, the Spanda Karikli, it is explained in this

being-:not

being present where
Qlf

you are-s-this ignorance, [his negation, is he state In. t ie differ, nriate
I

states of wa~~ng,dreaming and

d, "ep' sleep, This stare is one with

ma"a~It
.e

mak s 'vou

d,eep sleep that ' "'_p,re:me conscleusness of lurJa is,
,0

absohrtely e [eluded about vour nature
you must understand that th state of

So, altho gh it
'must

md as one, (Sp.a.ndaKilriko; 1',3)
.,0"
I

is the dreamless state l(su~u,Pti) 'that is ex. Iained here"

in tho next: three ,siitras~ the author

ma,a~which.

ex Iait . the . hree states
(jagrat), dreamin
I

of co, sciousness

wak irig

b", discarded, has the same exp anation,
Up to this poi '[, 'we have explained' he three

svapna), and deep sleep (Sti5.upt'i).

1.,8 jfianaril ,jag~at
BX,tf1",

states of consciousness,
sleep,
YOl~must

wakir g" dreaming", and deep

',I

oTganic knowle'd,ge c,onstitutes the'
w,a,k·' s'tatei Jng

now' underst and that each of these states

contains rh iree a,' .'Itiona 1 S'O ates, I ddi

., '. 'us In t:he waxing
c:

state there are three states, in ';he dreaming state there are three statea, an, in [he state- of deep sleep there are

Ext .rnal organic knowk dge (jn,an4m) ls not know edge
0

the sielf; it is dua istic knowledge,

three stares, And these three additional
wa ing, dreaming and

states are

1.9 svapno vikalpal:t Intern 1 pe~,'ep,tions and thoug:htS' compose the.
dream'ing' stat,fs~ The _'an krtt word vikalp',a,~, means "internal
percep ions.

eep s eep, So tho re is waking

in wa -ef I : ness, dreaming in wake,'ulness and deep sleep

in wakefulness. You must know
w' renever

"'

hat in the waki ng stare,
is external organ" c

you find that there

If internal

perceptions 8I',efound in t e

knowledge .. that Is wakefujness i- the waking state, , \Vhen there are only tho ghts in the- w;aki~g state, that

wak~' g [at

ir Is also dreaming (sva.pna)~

r, .0 aviveko mayasau,upt.am
1

.. '" th d' ., is d r,eam,~.lg 10_'_'1e wa k ng' state ana w 'hen th ': ", 'ere is
m 0;

F'oreget{f. Iness and the ne'gation ,o,{ aw,areness is the
dTf"_

us awareness

(moha)" the negation of yo,ur sel£, in ·the.

mless .s.-ta'te

lOT

maylu"

'waking state.' that is deep sleep in, the waking state
'These three states also exist in the dreaming ~ state- When while drear ung, there is some subjective
j,

That
'·t

ich i tne object of everyone because organic world comp rises the

is from the external
state I(j'agrat ~

wakm

knowle: g-I, and you, are conscious of dreaming, -feeling

th .'[ vou are .,-eaming a dream, that d reaming state is. r
called wakefulness
in 'Il:t1.e reaming state, When) d
W'

ile

19.

Some' cemmen

.ors of these s.utT'aS' argue hat the word. "iambhav.a~~hould 'be:replaced by the word Usa:mvit" because th~ 'word, s iJi • .., ~ 'd ~. h d ',n -, uld h. :h L JillJS{f':m ~!~ gl , es a m vivto ~~ana~~on '[0 the reaaer. 1 uh at cas~J t'h'e su~a wu.-· read Jil,gr:at ~vat"fla SU$Upt,~• ee h.J· ~.a~'u,,'~~noga. sam~.It: wh ch means! differentiared states of waking, dreaming a d deep Ieep, the: expansive state of tury" is held In . ("\ n 'llLe t, d "b !n4VtI n ts COffee th enit.t tneans takesp 1ace, occurs, ,m u e wor d'.. ,,~S'am·v~tn IS correct tnen . iect " 1£.h _ .. . ,,,,-'IL ccnsctousness rscnus '/ .. .III.l the ""or- Usam L. it means 'it ~.s hel .'I
I

me
i

If" -

1 L·

H

~~=

'lei

'· __ 20.I~

This heroic yogi posses ctive, not passive power of medttauon. 'Wbat is active meditating pow,er? Active meditating power , h _ . d l.... h ,L' ..J:. ..~ , exists 'W_ en I.b ere 1'-, no va ,wnlng".no I' earung, anc no O[il~:r 't', 'Oug1nt nterrenng duri ,..u:rlDg me d· .. rtanon. m' ts aC[~Vle:D.y one-potnteo......1 rt awareness, Passive medita wn will carry you towards nOlthrungnes. It is only a waste of nme, Whenev.er you meditate, you must 'me, lii::ae in an active \'V3· •

21.

Turya means

su bj ecti ve consciou

'me fourth,"

When the individual subjective body nil! s, :this is the fourth state, fUr),£!.

t

avels in absolute subjective consciousness and becomes tha~'

..

without a,rry awareness

10

thar subjective consciousness,

the VOIgl, is the dream ing state ~ For the ylogi, th ~ ata e s ,of dreaming is ighe than, wakefulness, And" for yogis~
,=

that is the dream sta e 'within a dream ..And when these
dreams are not remembered at all, th ' 'IL. is Idle deep sleep state wit' , in a dream, Now take t ae state of deep sleep, Where can wakefulness 'be found in the deep sleep state? Where can wakefulness exist 'when there is the absolute

h g' e''r
it !I.,'
1

.

'.

'r;;:: ri:II

1'. "111 1";[! I iJI
I,

th e 8,_u. te know -:-;-. d-ee' p sleep T-:'h" e ra t e ta '. ',_ .. a' I'S
.1,_, I·,·~·

f!' (lJ

..

I.~"

'I

IV"

,"

~.!.

exists w' en both the state of of subject iviry Instanrly

0',

jectivity and the state
",S

vanish, This

samadhi, th

thoughtless stat e of consciousness, and it IS, deep sleep
for yogis. This. is w'hy In Mail' nl Vijava Tantra the three

negation of thoughts and awareness? Although thought
does not exist in the state of deep s,leep~.,here is '3l point ' befo e en ering the state. lof deep slee:p where one feels
that he is going
[10

s'tat,es-,,'

a~·._ fulness,

dreaming

and deer
t I.,

sleep-are

shown lone in another .. rn the waking state, there is
wakefulness:
"'1

get complete rest ..This is wakefulne upon

5

in the waking' stat e
Slate

rre is dreaming; and
SID

in the deep sleep state, Wh'en the irnpressions of the
deep slee -, state remain, causing one to think

the waking state there is deep sleep. A
a, we 1 as in deep sleep
vogtc
'V1Lew

in 'he
[5

d earning

here
point
it

waktng
anvthrng,
dreaming

thar

he was sleeping and
this

uoes nOI

k:now

wakefulness. dreaming and deep s .eep, Also from the of
IS

is

in the state

of deep steep. In the dreaming state of deep

explained:
A budd.:h,u i.) th.e
s.t.aLte

sl'eep,

ther

ae

of n

impressi ens and there
are rllo'ugh'ts of these
L . presion

1

waJtefutness .

" 'but these

wa,ke f uJn.e:s s

are not

g,[OSS

thoughts,
are in a ~~~::,
~._'_";_"",,~:,!l'.o::

Buddha is the
,stat.,e

Ra t

'1',

hes e
way"

of

th ough ts held subtle

wa:keJulness
in areami·ng,

They are thoughts in 'the state lof
impr esaio ' s. The
~~

p'rabuddha
A, view of th:e holy S11ankarpul

is.

t.he s to te of wakef 11,1 e ss n

completely thoughtless stare is deep
S eep

in th,e state of deep sleep,

in deep sleepr.,

, ,nd sU,prabuddha

is. ,the

$:t4'te

of
!

wakefulness Now we 'will analyse these three states: waking, dreaming and deep sleep froln the. 'Yogi,c point of view,

in the fnufrh s.tate (:ru1"y.a).

So' these three-fold states, wal ing, dreaming

Wh'en a yogi is completely one pointed in meditation
(dh,G,ratl,Q), {hat is t hl'e waking

state. Here the VO,gt . SI 'about meditating.
oecause here

aware at the begmn
meditating

irig

of me iration that he is

and deep sleep ar,e explained from the wlo~ldly point of view and the vogic point of view.The heroic yogi W '0 has destroyed this entire universe 'by meditating on the
collective wheel of ene ..gies and through that process has achieved the expansive sta e known as "the fourth"
(tU'fYtI '),~ anc who embraces everywhere, in waking,

1

and, he is one--poinred
[8

This is active, not passive, meditation, For vo,gis, the

stare of meditation

called wakefulness

the yogi is given to one- pointedness .. Whe.'n one-po in edrress
tie

dreaming, pervading its b'f,eakles,sly

deep, slep~ and also in tu"rya"
oneness of God consciousness,

t,'

Ie

311-

ascends to
31

and 'is established in that supreme summit of turylQ the

maintained as

continuity of

O[L,e

thought, that, for

state known as ubey,on,d the fourth' (turY'llti'[am)~

CONVRSATI,ONS
WTH
SWAMI LAKSHMANjOO
Allc,e Christenten came all the way trom Honae, USA'j to IshwB'r Ashtem ,at tshoer, Srinagar to learn ebout Kesnmir Shaivism at lshwsrsweroop Swami Lakshmanjoo's feet. The conversetlons that sne had Iwith tne greB't Shaiva mester provide many illuminating insights into his life as Iw··'.l1 as various aspects 10It Ka,shmir ShaivB philo'sophy and its praxis~ We' are gt:ateful to Ms~ Christensen for giving us' me permission, to use this material for the' benem of our reeders.

ALICE: In you, book Th only for himself.;

Secret Sttprf'me there's a

saying rom the Tantraloka abo tat' gn bug that shines

lAKSHMt\NJOO

. I'll ree Ilect the sloka;
a'i

s muktimatre k_ syap·

ad, ishvavimocane

pratibhode'i

",a.d'

0 UTCC

n,arare'ndu surjlavat
appears to

UKasya.Pi~ - this t>ght: of God-consciousness somebody - ~·s1.Jamuktimat1e' =just
o·nly.. He cannot libe ate othe
Sr. [0

liberate h imself

M:lcYatJadvist',a·~)'~'mocalle~' 'hlo

- and t ere are some souls in consciousness

.his God-

appea'

5

in such. a wav, in such a great

same

.ay, this GOld·-I.o,nSCJo sness appears in souls by
hers,

glamour, that he- can

ibera e he whole universe.

,U5!

steps and. s eps. He can liberate his own s,elf, he ca.

like that light bug l~g ts his own being. Hkhadyolta' that ligh bug, '~R,a' na" is iewel,

is

liberate

Of

at

few

0

hers ..He can liberate some more,
iberate ln the end. the who'Ie

more devotees, and un. " verse,

he can

;\LICE : "jewels shine not: only for themselves b t lor'

ALIC.E: Swarnijiv does this refer tal these great a1)atar,as
w·· 0 are born, mike Krishna?
r

LA'KSHMANJ 00: But for a few others, a few others ..
And the
"1

the stars are more. And the moon for many

LAKSHMANjO'Q
there
5 0ul
1

,:'Yes, i lSI just like these
I

t1'U'atav-as;

people ..And the sun for everybody in universe, In the

",8

no difference betwee

ava~'aiaand that great

w.ho can e evate th whole universe.

..

ALICE.: When

these people are born, Swamiji, does

0' ".".tn, :~ 'W' h .,.i "•. .:. .. , ,"Orn.,ltlout LA' KSHM'.AN' ' )0" II;" 'M" d-b
,':' .:.....•'.' -c
',i'

seXm

the. world ever know it? LAKSHMA'NJOO:: World comes
[0

know' on. 'Y those

who are worthy of it..Others h'81t,e such beings 'aIso~ , ALIC'E: They 'kill them, sometimes, LAKSHM'AN}OO:: incarnatlon of God, That happened
to Christ,

LA.KS,HMA:NJ'QO'::' There

are fourteen

mind-born of mind-

generations. And [he fourteenrh one, he tried :hil~
utmost to create another disciple 'by strength
bu'['

He was

'he was

not

successful. So he ·ha.ld to meditate for

some .. time, jusr to fOnd a worthy ,gi 1 with whom he
wo,u~d. marrY".

ALICE: And, who else 'now'? Krishna .~.

}\LICE: So then he married and. had. a son to carryon [he Sharvite philosophy,

,LAK.SHMAN] 0 0: 'LA'KSHMANJOO: Because the·y 'have been born,

Yes The'n

after

seven.teen

generations nothing is known from that lme, Not mind-

Once they are born thev have to face all these: troubles .. born disclples, Then are some _. I must self: the bC):OK .. ,

ALleE::: 'There is no

WU'Yi

l

is there, 'that someone can

ALleE: These books that you have these historical facts
in", what are they called, Swamiji]

live o:n this earth and, nor fane those: troubles!

LA'KS,HMANJOIO: No, they can come, but. t'hey must
not 'be born. They can just appear, just as Lord, Shiva appeared in Kailasa, wi hout being b,orn.t He had 'no, father
and mother". He appeared in Kailasa and he

ook ,:: ,;.. ' '.,", ';....; .",'", ~ lS· 00, LAK"'S''''HM,A'N··'JO''O' ..... T'h',:" b ..
of Shiva,

,i.,

l.S S,·l.l~··· .;r~sntlL .riU1hl ·D··~··,····L.,· 'If. Jlt.

,"

[s

called S,hivo DTi$,h~i! The Light of Shiva. The Kn,owled,ge

taught Durvasa Rishi the technique

of Shaivism,

,,[ itt .. . } ,' [,no anS,[L.,~ ALIC'····'E" And L..5 wr.~ len... , S";,·rskrit
'" '•. :1 .' ::11,. , ..

ALICE: And 'then. did he disappear ?

I' kti ,U: 'B' LAK' HMAN" 'J0("""\ '. V Somananc d 3... m ansc 1'[,.
.,J_.<

IS" .

'LA'KS'HMANJIOIIO':

He disappeared in the ether, He

ALIC'E: And so this gives the hfstorical facts. of those
people who came down 'with Sharvire philosophy,

'was nor born to ~l'nvbiodVJ any father ..

·· :.,... ,," ·'· " ·jO···IO· .; LA.,. ' K··S'"'H··'M'·'A"', N':._,,,'.: ': :""
:" · H' .... 0····~ lies,", ,.' LA'"" .. K/ 'S..··· .I,.,'M" A'" ,.''N" 'JIO"-:" 'v' .. ,
i,

y,.',.,'eiS~ ,:

ALleE::: So let's start with the fburt,een mind-born
'[IQ10

AL:ICEo,:: So then the rishi
appeared and taught him _,

k what

generations Lord S'hiv·at

I

then after that, 'what?
1

LA'KSHMA'N] 0 ,0:: Ther'e

'Wl1.S

the fifteenth

sid,dh,a,~

LA'KSHMANJO'O:

'Yes,.

who couldn't produce
meditated

mind-born

disciple, So' he

where that girl could be found who was

capable of receiving this knowledge lof Shaivism, Then

A' '· "'.10· LAK·· 'S···:·HM·"':··:,''··N--JO' "".,
• _ _. -',.:._ I "
.'",.1 ~I, .1,",. :'" '.'

~

-H·'

.....

e creat
',

I ..

~'.

Ad"

mind -born d'isciples
1.JuJL.W.
,'.J ._ .

he roamed
.~, ~

from, one

place

[0

arrorher

In India

.......!_.I.:.__.

b h"1d '1 "",,", .1.... "E .,',"'. :.: AL]C:'- M'"ln,d-norn chtlc .:[en,~ W' U: 'hout
."j'

'I

th at, mot, ier 11 ~

somewhere, it i5; not s,a,id where" And he succeeded in
that, And he saw and understood that all [hie capacitv

was ying in that ,daughte.r. And he called her parents and requested for that girl to be married
great sa-in'. was marrying their daughter
to,

Shai vism in Sanskrit,

Fro:m Lassakak

there

was

im Their

"_.: anakak, from Manakak there was Swami Rama, from Swami Rama there was Swami M,a.hHlta.bkak'a"

,joy knew no 'bounds; -,' 'ey were so happy that such a
i,

So 'without

hesitation

they

Q,

Tered that

daughrer

to him."

So- aewhere in India it ha pened .. In India near' the ,
range of Kailasa ..

)10LAIC' ". 'S-'HM' ,,'A' N····· .' '0"'1.,
.. , .. " ',. ',_ 1 ~

r

'"

.....

,.,

V
]

' . es,

.E" _..:: ALI C·' why it is called

vOI'U :- 1::_. ~'[ .. I .t

did ,.

From this story we can understand
Kashmir Shaivism, WhV is ,it Kashmiri

LAKSHMANJO'O:

I would lik~ a record here some

Shaivlsm, 'why

important points of Shaivism ..First, how Shaivism came

not rne Shaivism of India'? From" India he came and visited Kashmir, A· d 'he thought that Kashmir is also,

..nto ex istence, into manifestatio

, In this world, and
,~ the
1

how many schools of thought, It had, actually four bodies.
-

the range ot Kailasa, so he visited mat place also, 'with
'that daughter.

Praryabhfjn a School
Spanda

school

of

Sangamaditya was the o,a;me of that 'ri~,hi recoguttion, .. ,

SChOIOl~, Kram:s

and, ·Kula,.

Hi "on
marriage.

was named

Varshadirva. He.

was taught

by his

Pratyabhijna School, that is the school of recognition,
Because God is not realized afresh and when God is realised it is realized

father, Varsh,ad~,tvawas also not mirrd-born, but with
Then t.hir d generation

after that was,
: uman-born

by sadn,a:Ks that

it was already

Arunaditva.

He was also sex-born;

.. . e,'Sized before that.

Ananda was fourth, and his son was Somananda ... J\L CE: An,' .-:. omananda wrote this book ..
LAKS,H· '.·:'-J1010:
thenomananua

LAK,SH'MANj 0"0: It's not new .. SOl it is the school of

Seman

nda WT10te the' ook, And
50n

recognition. Somanandanatha,

'the found .r of this

was married .. But 'his ,

was not

School, explains that" The second school Is Spanda, Spanda deals with movement, Movement of breath, any movemen t, movement manifestation,
t hat

capable of receiving this treatment of Shaivism. So 'he taught this
Urpalade
to

om..' .isciples. Somananda's

.isciple wag was

of blades 'of grass, trees]

ai'

_.dI Ut pa a.deva"s".isc.ip,Ie

atmosphere .. It explains how 'this movement came into , The background of this, movement is point of stationary movement, from which this

Laks hmanagupta ~
ALICE:,
ee the same name 'as]vours.

movement came into existence, And 'it dealt with

the

LAK.SH-. __ ... OO= Yes, Lakshrnanagupta's disciple was -.~' J
Abhtna rS-'pown~
.,

Spanda School of Shaivisrn.
ALICE:

agu . a. ,

Abh invagup ta's

dis,cipie

was

Ks .'. maraja,

.......... -. many gen.', 'ations after ~hat, nothing

.ome generations, from the same line

, snurce' -"

Whe'n you say "stat.ionary," do you 'mean

~,

LAK.S'HM.AN]OO: No, not source. I meant th.at
,AL.CE: Here
l

movemen.t

which

is not

movir g~ not-moving
.
.

movement, One-pointed movement. The originator of
1

L,AKSHMA .•. '0 0: lle .e in, Kas.hmir~ Shivopadhvava's 1

this school was Vasugupta, And this school of thought
is explained in his book, Shiva St(tr'as~

:-isciple 'was Lassakak, Shivopadhyava's Lassakak.

son 'was not

Las. akak has translated some Kashmir

ALJC'E:: What School ?

was the

SOUI,ce

of the Prarvabhijna

lost the same 'way as previously, And he saw Lord Shivs". Shiva appeared to Vasugupta in a dream and told him

LAKSHMANJOO= ~S,h.iva, Drishti. Pra't,a.bhijn,i1 sutT,a
carne Into existence from S,hivtc[, Drishti. Actuallv, [he

that at such and such place there were Sh'iv.a S,utras on
a rock there, But this rock is 'upside down" You have to
just touch it: and it will stand up and 'y,ou. will see all

Prat:ya,bhij'na

S·Ut.f'llS

are just commentary Ion this

Shiva

Dfisht:i~ After Shiva Sutra.s, the S.pandaK:ari'ka came into

those Shi,va StitT'as and then it 'will be lost the same 'way as previously, And 'he did rhat. He touched that rock

existence on this same subject,
composed, Shive. Sutras were seen

Sp,flnd.a Ka:rika:

WIlS

composed by Vasugupta himself Shiva Sutras were

not

and

i'[

turned upside down at once and he read all those

'by -

ShitVa Sutf,as and kept ·t'he.m in 'his heart and, studied.
them, practiced on them, and then '(his rock fell down ..

AlICE: Realizatonsi
L,AKSHMANJOO! rock, Shankarpal, rocki

ALICE: Wltat 'rime 'was this?
L,.A'lK.S,HM.AN'J'OO':. This
Abhinavagupta's

Shiv£l Satras 'were seen on the big
above Harwan, eight miles away from

wa s rhe
e-

_:_, .. I ~

tim.. f; b ,ef"ore ' '!
_ ..

Harwan, 'You have been there? You 'have seen that

day .~ about lji25:tl years back. Between
.'" .~
I. .'
'iI'

' lth and
I

.-

,~t'-h". cenrurv '1 '" . ~ D·· A"· ll, .
b·,

'V= ~s,

hmiT .. ,.. ·:·-7
N'D.;

LAK,SHMAN] 00: The disciple of Abh'nnarv·agu.ptt) in
'his commentary
(1),

Sh,iva Satras

says that the.

SU~f',as

LAKSHMA'N] 0 0:'

just after, And then Vasugupta

were carved 'in me flock by Lord Shivs. himself ..

conquered in debate 'with this, afterwards
nominated

and hie, was.
to, his: chief

as Shaivlte Master from that period. .And

ALleE:;: S·w:atmij.i~, w·ha.t: happened
is now lying face down,

to the rock] The rock

he inspiret] this doctrine

of his teaching

disciple, 'whos;e n8l'me- 'was Kalatta Acharya .. , ALICE:
• I

LA.·KS.H,MAN] 0 0::' B"ut Ks'hem.araja. has told that .in
his commentary, Kshernaraja, while commenting
on

.A.nd, 'what Is rhe name
Iill

of Kshe:tD.a:raji,a.~s

co·mml~:·'n·.lILa _ . .'!IF~r·y,·.·1
L

Shiev'a, SutfaS'~ he has explained that Vasugupta saw' Lord
Shiva in 'his dream, He 'was in a fix how
[0

lace these

LAKSHMANJIO 0:: Sh.itJS SatTa Vima1tshini. 'Vi'mar~hini
means "the exposition of Shiva Sat-ras'] That is,the same as Span,da

Buddh:~.s.t.s in, h:is pe riod, He couldri'r con .. quer the

Buddhists in, debate. So 'he implored the help 'of 'Lord Shiva and recited his, Shiva appeared
tOI

Kiir'ika~ It''I~ rrot eommerrtary,

,~t'SI

an

D'8J.me

with great devotion. Lord

independent
explanation.

book .. So' it is, like 'an elaboration,

an

him in a dream. H.!e was residing

at
and

the foot of Mahadeva 'pea", Mahadeva mcuntain, Shiva appeared

AL.I'CE:, '\Vhat is, the third sysrem, the Krama System?

he: experienced this dream and he. saw 'Lord Shlva.
'[0
1

Vasugupta in a dream and told him

,LA,KSHM,ANJ0 0 It deals 'with the background of
1 ,::

that at such 'and such place there were ShivQ, SU!'fas Ion
'B

time,

spa.c,e,~ and form",

W'hat actually

time. is" what

rock there But this rock is upside down, 'You. have
-e ,

tOI

actually spa.oe is, 'what ;actualI'Y' form is.. Space, time, ,
and. form" it is explained in Kl"a'm'B S,naLstr,t]". Acruallv,

just touch It, You just touch. It and it will stand up and

you 'will see all those Shillla Sut'r'as and then it 'will he

there is. no time, but time is existing

8'0

we, have to

exp ain what time

~S'"

Time is, just a collection lof various
at

L,AKS HMA.NJ 0 0: Not from that point of v lew, 'yo'u
have to u iderstand this universali
V from the univers .. 91 point of view, The un ,. ersal point is more subtle tn an v

wo: .ks, If you 'have 'nOI worl

all, [hen you have no
[0

time" Time passes. o,nI, '. hen yo·u have

do something,

JuICE,:' Like Iiving! LA SHMA,' 'JOO~ Like living, like brearhing,
I.

tndi vidual. like ,Al]ICE':' And to 'make that subtle into words is hard,
'Wo'ulld that mean thai there wou d be a beginning and
an end to ilt? 0[' no begin' ing and end to it ?

taking

ea .i e going to
'[Q

SO'I

e functions ..Time passes, If

you ha e . othing

d . there is, no question
YO'U

of time.

In n e arne wa ", when
is no que, ion
0,'

have " owhere to go, there

LAK,SHMAN]OO:
universality
there

No. W'

eri

itt

has eritered into

space, 'You ate situated in 'V'o'u'r own

is no beginning to It, no end to it,

poi

"I

~:··o these
0'

three ate explained in, this Krarna
'hat also takes time. It 'takes
50

'Beg'iitlOi'n,g and end only shine in j_n.dividualitv~

Schoo
That

thou 'h[~ ,Kundalini Yoga is al 0 explained,
Krama, It :is combined

is ala

s icc s .i e : ovement,

in this Krama

S,C h,0110'~ I
TIle fourth
the Indi

LAK.SH'MAN} a 0:, Yes, here is no design to it. Ii is one part in evervthing universal .. Evervth ina in
J

section of this system, ts Kula S;yslt.em~ The

evervthjng. It is continuous ..

KuLa systei , deals with,
idual

oralitv,
universe

',QU

have to find

QUit

ALIC'E: So, bl changing conscio tsness, you move from
finite to infinite, then back again.
L,A,KSHMANjIO'O:: Finite

nn the

- in universaliry.

Un.ivers ali.tv is never absent in in.dividuaIity~

All,

IS individual

consciousness.

individuals are actually universal, ALICE: Pictures of the un lverse,

Infinite consciousness

is universa "

ALICE,:: The individual

perceives

firilte

or i'nfinit.e

LAKS,HMANJOO:
not one

'Yres~
YIOU,

If you '. andle them together,

depending on hill consciousness,

by one, If

perceive them on.

by one, then
them

'K"S"H'MA" N·J,O'-'·I,O·,' "\lea 11 LA;'
_~. " I, .,.:, ,,_,,' .,-,_:.[ •.

IJ!!

. hey

are

mdividuals,

If

you

percelve

simultaneously,

they SM}euniversal

Originally, there is

'. ,-.: cie v ts AL·Ie· 'E"I see~Thil . is t h ,.f\.UI a ' iocrrme. I' 1['_ h e, d octrl'· l.e
I:
'C_

I

~

I

ego, the atman.", If .tztman is perceived as universal £ltman,
itt is G' d, If atman, is perceived, as indivk 'U31l. it is limited

of Abhinavagupta?

LA KSr'HM.A'NJ 0 0: Y.·s~Abhiln:a,vagu,pra has accepted
'a,ll'these doctrine, .. All of them combined to form th,e _ rika philosophy of K, shmir Shaiv ism, Trika means the three-fold science of man and his world, Wo,rId means universe, It is '_.: science of man and his. world, B'ecause'
we don' go tO universal
I

being, ALICE: Does that mean that the univ rse 'is finite?
Because if the univ rse is made up of all individua

parts,

then, the universe would seem

[0

.e

inite,

world, w- have to, begin with

our olwn world, in which we are ex' s tit neg " our own

ALIC:E:, It

means

that the 'universe ,has a certai n
is llrnited.

'Ien,gt )

e wironment. That
'to '. e

~5 IOU

own world, We have

[10

realize

a. certain time span that a certain number of planets

that before, entering into God-consciousness,

This 'is

and stars will extst, everything

three-fold sclencev We have

'[0

arise from the

':-dividuality

t.h:ro!u,g'h mediator

- mediator means

a

ALICE:: And ·'n the world, you are looking and all

YOUl

connecting link - that is shakti.~ The individual is ,jiva,

.' see ~$ t,he 'be felt.

T' Ir

ngam1

yQ'U

d on t slee me rest 1...
Il ....

0

fI Shi[],' va. S0 ...• '-

the mediator is, sha - t.j and the point that we have
j

[,0

rhar only by the power of Shakti as tie yoni can Shiva

achieve is Shiva .. So,: na1a:-shakti.".s.hi-v.a-atmakam

=

'[his

is three-fold science, 'We have to see all these aspects
residing 'Everything

in each and every particle in the world,
is three-fold, The individual, the mediator,

LAKSH "ANJ10IO: Or exposed and experienced. Shankaracharva has also writterr in one. of his verses,

and Shiva,

sn'iva sh,akt"a yukto' ,adi bhavati s'hak"ta~h ,pra,bhavitum~
"If Shiva remains with Shakti, then he 'becomes capable
of c rearing this uni verse,

ALICE,: Please expand
the mediator,

VOiUf'

thought about [he use of

U

i\L[C --:That's the first 'verse of Saundaryalahari" LAK SHMAN) 0,0: Saundaryalaharl', He cannot move
even one 'blade of grass 'without [he 'power of Shakti.
The power of Shakti creates
t
1.

LAK,SHtv1A ,':JOO! Mediator means that by which we I · _ h· · di !lJd- lry' pass, ,',· passt..ng avenue b'y W.'J1Ch trus me rvic ua ].- gets A entry
ln
urriversal

consciousness.

Individual
011

consciousness moves to. uni versal consci ousness

that

11.

whole un.iverse,

exposes it. This is the cornrnenrarv were not Shakti, couldn't

of Lo d Shiva done be exposed

'by Shaktl. Lord Shive is exposed 'by Shakti. I there
ALICE: Power,. you. could sav _, energy or power.

' ord, Shiva couldn't

'be rea. ized or perceived. In the' same 'way "our

master, Swami Rama, was here, eve rybodv 'knew' him,.

,A,LICE: AnV force
instrument

like that,

any expression

lOY

but you exposed him for [hie whole world ..

li ze that would I.· e fe.male~
1 ,;

:LAKS,HM,AN] 0,0 Whate'ver

~~lCE; They d' dn'r really know bim~ T' ey don't know you either, Swamiji, Now what a IOU,[ the Krama svstem]

'is exposed, i is : he

female energy that comes .in drama", Female energy is

the mediator of exposition, Fo -'instance, there is semen
in man ~ Would it be poor manners.i.] ALICE: No! [Laughter] LAKSHMANJIO'O,:
There is semen in man, If semen

LA'K,SH,M,ANJOO:: The or igfnat.or of the Krama
system was Erakai .atha, Shivananda Natha. Nickname

is Shlva'na~nda~S,hivananlda," 'atha was his name from
his immediate disciples,

}\LICE: Is there a . iook is there a .sn,astTa?

is lost, semen is wasted, it won't come; nobody will

know", It will be known o,'nly when it ~sstoried in fema es.
It will be known then, So exposing mediator is Shakn, Because it reveals the power IO£' Shiva .. ,
ALICE: 'You see) what you just said there is, the exact

L,AK,S'HMANJIOIOI:
Abhinavagupta,

La itaditya

is

n.amet]

bv

Laliradirya

was 'king of Kashmir some

time ago.. Abhinavagupta

has explained in his book,
Kash ir

explanation to the Shiva ling-am sitting in the ,on'i. Shlva is not exposed only his li'ng,am, is exposed and

'Tan,traloka,

how' '[his S:hai'vi,sn1i is called

Sh,aivism,~ Why only in, Kashmir

it appeared.

only because of the fact that. it is. in the pr,anali..

E '' _' ALIC'__': Wh·',' .y~

e. liS,

-t'h'·t ? a~
I

LA- K·CS··HMAN·" ·'JO· '-0·-' y'es,
, "' , •..... ,. .. '... _ t. , . '. ', ... ,' /:' ....

ancestor, whose name was Atrigupta, of King Lalitaditva who rule
King La itadit a was
G'IO

lived in the' time
a-50.,
te

over Kashmir those days. did

-fearing and at spiritualist
to see sajnrs.

ALIC'E:, Oka.y~ So, the king set him up to do the writing
the chronicles, [hat: -he ki-ng . auld keep in his libr:ary."
Was it in his b'ig li 'ra'IV monastery
here ?

He wa not on 'Y a king he 'as God-fearing and
sladh,an' a ao .. SOl lie wanted Lalitac itva 'au.that there was

And

on the lake over

spiritualist, Atrigupta,

in ,:'. ' hy,a P-' .esh in cen tral India, a.nd he visited him .. a

LAK:S '' MANJ'OIO:: No, his Iibra ..y

W,BS

situated there

Atr ig ,-ta was
impressed

__rr,'·. '

l'

ut he

as informed

'( .

showing ,on map]" Because town was situated

there,

Shais ism, in the Trrka system. 'King Lalitar itya was
'1,

not here.

'hi .alk and i ivited 'h.im to 'his" erritory

ALI,CE: So even then, the Trtka philosophy 'was known, Yes" And in his dynasty, rna y generations after, in hisdynas y, in dynasty of Atrigupta,
Varahagupta was born, Her, in Kas mir, fatheri son

LA,KS' , MANJOO:.

ALIC:d p'hil' soph: Aryan

then where was the source of the Trika S amjji] From the, Aryans, from before

stern, Vedic system, China!
'i...

ALlelE: And he was Abhinavagupta's
is
ie

LAKSIHM,
Ahhin
says tha
p' .ilosonlu

JO,O:

I

hink.it:

xpr .ine

bv

' a .upta in 'is book that t
was begun with
'[h,'1

source of Trika

.-AKS'HMA,N]IOIO: No; g-andf~rthe.r~ Varahagupta's

Yu~a) Kal'i YUlga~ He

was. Narasimhagupta

.. And Nai asnnhagupta's

son. 'was

in Ta,ntf,ai'oka" this doctrine of Shaivism Iived

,AI .hinavagupta,

in fi5his~ munis, in, previous centurii s, in their mou h. They didn 1[ w ite it in book form.

LA'KSHMAN,JOO:

No, King Lalitaditya had

pro ided

MIC'E= They memorized ilt:~
LAKSHM,ANJO'OI~ They memorized
would make others,

them another palace, the old palace of King P avarsena It. And th,ey
.tIP

who ruled over Kashmir befo e Lalit. ditva. ALICE: So me Trf a. ph losop 'y then, h,81d spread out of Kas .mir and out across India 'by th
ri,

their' discip eS~1also, memo ize
to publish

They didn t wan
,

~

0

write it, So the

tradition of -.at philosophv was traveling ilk: that, in
[hose davs, before' this Kali Yuga~ 'You know Ka,li Yu;ga?

LAKS, " MANJOOI: An. , in. India it faded afterwards,
because the predominant those days
,I : . .
,til

figlJJ.re was carried here, in

ALIC····E -y s"
--' ~ '!I . I·' " . .. -.

L,A,KSHMAN

0,0: Kalli Yuga appeared.

. , - ley g,ot

.A,LICE:: W"' arkept

the predorninance

of it here,

distressed by this KaH ~~ga. Then Ab:l, inavagupra writes 'that Ar igupta was visited b'v King La' itaditva here.
was provic ed with a big house,

Swamiji] W nat maintained LAKSHMAN]OO:

that dominance?
'0 .Im,

He

'by

King Laliradiva, in,
'[0
1

Lali aditya's invitation

th "K

I.

rmir' a ley.~Tha is Lalitapura,

ay it is ca led

ALICE,,: The king. LAKSHMA.' JOO,:, Yes, the support, The support of
that king kept hi .here, He kept all his fac,~litty he re at
his. palace and he lived
,3

'Lyata;pur~There was Srinagar.~ in rn ose days,

AL,]CE,. And, that's
the Goddess

- here the word. Lalh a come. from"
i "e an gOldd,ess. Tara,

akshmi, the

··d he adjusted those sc .oo s,

and other schools also. Because here was only one
school of thought, you know] Not Krama system, Spanda system, A[flgupra had Pratvabhljna
not

Becaus ,th', y t ink realization will come out of

'lis,

own

thought ~ AL]C-" E ., A'·,'It"om. a I!.lca l-~ '. " •... ,U. Pj,-?
I'f"', -

system, with

him,
,ALICE: So Atrigupta
the Spanda.

had. 'I he Kula system and the
'ave tne Krama or

L,AKSHMANjOO!
you, when you, are

When. y,ou.r' master is pleas ..d with
10

Pi atvabh .. ijna svstern .. H did not

'serv"'llg the rituals acco -d~'n,g to will come,

the orders of you - books, 5'h.as·tras~everything

by itself And that is true .. But thrs is not admitted by
Ahhinavagupta u hi s book, Ahhinavagup a says, HNo,
yOIU ..

.LSKSH,MA·NJOO: Yes~
AL ,eE,: Ahhmavagupta
He expanded in'
0

added all the other sy-stems.

realization
I __

should. come within
yO'ur discipline

These ri

UtI,S,

will

the Spanda and the Krama,
And he served many masters here,
8yS'l,e.m

aintain

and keer you away from bad

LAKSHMANJOO: in Kashmir.

things."

Because. master of Spanda

was residing already

L.A.KS,HMAN] 0 0: Yes separateness, And you have
to find 0
1 .-

ALICE:: ,.wamiji, it says. in some 'books in t e United
States that Ab iinavagupta, in order ro leam the Tantra,
went to Bengal ..That he travelled out of Kashmir into

God realization

with your ow n effort ..

Bengal, and resid d there for' a time, and learned so ne
of the Tantra in Benga],

lA'KSH.MANJOO:

N"Oi

he was not agains discip ines,

Disclplin .'" first, , irst. AL_CE: But disciplines :hndi vidual. with a diffe ent meaning to the

L,AKS·H.MA,-' JOOI::: That is true, that is true. Hie served
all masters. A11d
Shaivism,
.&lCE,:
eve ..'
I.

e

CIO

ec e all information

of

LAKSHMANJOO:
Individuals
in. Bengal,

Yes, according

[01 [J

e s atus of the

consciousnesa. is cal 'Ied-Ylamas
il

Shaivism then, was very prominent
n,?"
[<

Th'e .e is Y4ma., Varna are five: animsa, sut)la"

th_

consciousness

asteyu,. bf'(lnmacharya a.parigr,an,a .. First ahim.s.a,. 'Not to'
0"

LAKSHMANJOO:

only one part of Sh.8J.' vism, , :me-1 SO'" '·,wa.m:~J·"

trot ), e others.I'

is not only eating meat, to -lease others

dualistic Shaivism: piis,h·upata.,
.
11·" 11. -,up.ata ALTC" - IE'.: P.. , ,e:ase e.xp.~a.tn pas h

'is also hJmsa., To trouble by action" by thought, that Is a iso him,J.ct That should be. avoided, So these things are
outward yamas., This first :y,a'ma is must. And the nex a
.50

to

Is

L.AKS,HMAN}OOI: P,aS'hupat.a is the dualistic thougl

you, have to develop detachment

towards worldly

of Shaivtsm. They adon

d.;-'oife

predominance

is

PIU[

enjoyments-c-absolute
outward "~ etachment,
yIOU.

complete
Internal

detachment.

Not

on worship, Rituals,~ di:scii"p~ines'land service towards masters ...These are predominant there,

detachment, Internally, 'attached -

must be detached, Exter ally, if you are attaclu d,

AL"

en. N' ot

realization,

never ml nd. If yOlu are externally

LA: K-'S"H-- M' A'
.', I,

"'_.

N',"I'J-'O,"

,',,'

0"'" y", e
_,'" .'

'_'Il:!'

lJ!11

/\LICE: It is .,.id that Abhi navagupta used
his own rituals for his disci ples.
,' . ',r-: .'.-', . LA" KSt..2IMA··· N' JO- O'.'. , .'
I'

01

compose

there is another master, He ha'· compi ed one hundred
and twelve wavs to find out the trut __of interna ~being:"

I ..

1\

.:

",\,r ..II.

es..

And

-at book is. called Vijnanabhairlava~
't .

ALICE: Tha

the one that you talked about in Zen

FLesh,. Zen, Bones"
rr . N' :.. LAK' 'S M'cA' ,':'.' 'JO"'O:.
.a.• ' .'. ••
1 ..... :.

-Y"'=

.. es,. yes"~[ 'at
I .

"

is t:.
.

he

one",

ALIC'E~ He
disci ,. e7

1.1.

ft

lSI books, bu.t then he left no main

.ALICE:: Swarniji, Abhinavagupta,

what
yOIU

about

rhe great

teac ier

'chat

talk about so mucl " where

·LAK.·:HMA,·· JOIOI: NOI, his ch ief,
isciple 'as Kshemaraja .. Another disciple of his was
~oga.ra·"a.,

did. hie come from.? He. was such a great master of the Sh . ~"aivite ph I,.OISOp h .."1 I-Iy~

LAVSHM:
c. .••.. ~ .'..... "

~

...

'

,

"-'JO'····0··H e I'.lve·d .[h !efoe at' 0':·' t T"Ir t h: . ~op ..
....•• ,. '. '

I:

.:

..

I .'

l

ALIC : Were they great men? LA" HM
I.'

:-".'. ,,:~.. mas t er s ;..~. place~. H·~ rved' th . . e ., .nere,
'I'
"0

JOO:

T 'rey

we're

devoted

[0

1

.AL]C'E: Where did he come from? Was he a Kashmiri]

Abhina "agu

ta,

Bur nor so great as Abhina agupra,

LAKSH1v1ANJOO: He was a Kashmi['ii~ He 'was a. genius,
a lid he was not married, you see. 'He had
'_10

ALIC -: Bu they kept the traduion :alive~

children,

AKSHMANJOO~ Yes, ·yes. And generations
hose
0,

after
in

But he had women to attend him" because, you see,

Shivopadhyaya

cai Ie 'into existence

motherly assistance

is n.QI· done bv men ..

Kashmir, about six hundred years ago.. e 'wag a. Shaivire masre and generations

ALle'E: SOl he didn'r hate women, LA1CSH.MANJ 10 0: No, He liked women .. But 'he was
1

after 'him" First Gopal, Gopal
was Lassakak

Raz an, And. one of his descendant

'Razda·n .. And after that, ·-·er la·p.s . hree generations after , . hat, Ishwar Sahib cat ie into existence, But Ishwar Sahib
.as " . voted to the Pratvabhijna
s,yst·.

not given to sex. But supersexual jo'y~ ·yes.

. .Ie": He 'was in an

ecstasy,

When I see \he pictures

onlv, The other
W''8lS

of him, te looks ecsratic. l.AKSHMANJOIO:
eight powers,
ALIIC'E: A rd he was famous throughout

three 'he had not r ecogniaed. So, 'he
gra nd=master. he was;

my great

My grand=master

you know -vour

Yes. He had acquired a l those

eig'kt

master'i name, Ram, Ishwar S,ahib
noi

·[01·.·.

his disciples that

Yogic powers, at. of them] in his lifetime" ALI of . he

a perfect master, becau e he was writing
tr

only the Pratyabhljna school of ALICE; How abo
t yo·u.,

ought ..
YOI' -

rhe land,

.

Swamiji? How do

feel
it

wasn't hie:?

about the 'to al schoolof thought] Y()U encompass

L.AKS.HMANJOIO:::

os,

yes, ver y famous,

alt
LAK:SHMANJOIO: Yes, a 1., Pill ,. one, Krama system n also must. be there, Kula system must also 'be, there] and Spanda also must be there, because on Span la system,

ALICE; And, then when. did he leave his 'h'odV,Swamiji!
Did h· die VA ng~'

LAKS,HM'ANJIOO:
ninety-eix y~ars.

No, no,

n.IO~,

He diec at the age. of

A ,CE. Nine 'Y ix

ears old. A,nd 'he was 'well and
AL CE:: And he lived a long time here in, Kas:hmir1 W'ell and, hearty, no disease.

he arty al that time?
LA'KSHMA'NJOO:

lAKSHMANJO'O~
was

Yes. But he didn't: liv'e so long,
- ~His nam .

no hing, Because he' had experience of Yoga and 'h'e
could ~ 'd,llc,e YOig' c 'medicines in his body,

Hie

Many genera ions after that

neve

Goparashrha,

Anorher
1-

master

came"

'two

lied medici ' es. 'Yoga;; Yoga alone.
ALIC'E: Jus,'[ Yoga alone. And then he wrote these

genet ations

after him,

is n ame wa

Lassakak.a.

Another master came" his name was Mtlku rdranath.
,ALICE: Wa.s 'the Sha ivite philosohy

books

010,

he Sharvite

ph ilosophy

which

you are

.a ready fully

tran ilating.

established when Abhinavagupta took, his seat!

LAKSHMANJOIO; Not only Shaivite philosophy - he
wrote books on music, books on art, hooks on drama,
books, Ion poen y.. /\LICE:: He wa ',' real.lV' ere .rive.

AL 'C:E::' It

was

well

'known

then. W nen did
· enturtes

Abhi: avagupta live? LAKSHMAN)O- '"I: I n t.. e ntnrt ano tent h '0' 'h .h d vi, "
.' /",.. i ,I"

LAKS,HMANJOO: H was creative. H,
ALICE: Geniu

was at

genius.

A~D~

an ~ creativirv, And known, throug ", ' or
'f!: . at
YOIU,

th .. land beC2[USe of rhar, And now t -e books, e
are trying to' translate

with some of 'your A . ertcan

L,A'KSH'lV1ANJOO: You can't say definitely.
ancient

It i very

hought, It Is not a religion, 1. told you already,
80

students, 'which ones are they?
1

It is very ancient thoug r, 11 is explained by Le d Shiva
it is as ancient as you f nd Vedas" [I 's called

LAKSHMAN] 0 0: Tantralokltl ~s one, 'Tantfala~ka" hie himself"
'wrote ~

he didn't write, ,he S soke. He exp ained and

"above fish"~ nor conducted

by, urnan b'e.i'ngs~
'[0
1

11.1s isciples were noting down, d
ALICE: Like a sc 'ibe.

ALle -,:So it

W118

given by the Gods

[he earth.

LAKS,HMANjOO': By the Gods, y~s.,~,
ALICE: SOl it would have to be as old as t:h. 'mythology
of the world, then. And srtll beirig very interpreted here,
c,mea ~y

LA'K SH.:,, A '\"JOO: Yes, In thirty-seven ' ,av, ,~,Thirtyseven thousand

,shlokas,~ ,A d, he was just g,o'ing' on.
c~

ALI'CE,: That's like writing [he E'ncyc'lop,edia ,Brittanica
· In, a wee.'k. IBn'~-,It~, '~ t
4.~

LAKSH'MANJOO:
Interpreter

And the messenger

arid

t

re

:LAKSHM.AN]rO'O: Yes, All ' Is disciples were noting
down.

was ch""efly Abhi navagupta. Abhinavagupta

has aid It down -i~_ clear words, ALICE: So the greatest authority tha , has, been showr
i

AL-CE: Writing as fast as 'they could ---"KS:HMA'NjOO,: a. type of shorthand ' think in those d81ys there was
l

the worlc was Abhinavagupra.

'Well, Swami ~i,
oritv on

Abhinavagupta

lived so ong ago, and. now, hundreds

, shortl a d, also. B'cau8 e they couldn't write so fast" SID
was there,
tOIO'

of yea'f' [ater, vou are the last living great a '
this Shaivire phtlosophy.

ALICE:: Then when 'he died who .-.,.....'1 " Swamr,"I,,~

his place 'then,

La
.

mir
Jaidev Singh

The late Tha'kur Jeidev Singh (1893-1986) was a renowned scholar who studied some of the important texts of Kssnmir Sneivism under tne guidance 10" Swa'mi L,akshmanjo'o at his Ashram in Ishb,e'~ S'finagar for severe! yeere. 'e pu,blis,h,ed fully annotated trenstetions ottnese texts in the lig'ht of the in'sights proviaed by Swamiji. Tnis article, puousnea in the January 19.70 issue of the spiritual meqesine, "The Moun,tain Path, ," was written by him to . pay nomeqe tal Swami ji and introduce' him to the readers ,ot the msqezine. We ,arereproducing me article nere tor its historical tmpottsnce.

had a great desire to study the Shaiva 'philosophy of Kashmir, I struggled 'wit some texts but found that I could not understand
t sem without the help
0

look at or roucb wasbound

:3.

person, and hie
man"

to be a changed

Such was the wonderful'sha,kti.pat.a
that 'he wielded, Narain Dass had

a teac e-

built a separate hou .e for him w.. ere he could carry out his sadhan,a and reachthe
agam,a texts 'to his pupils.

who was ·rough·[ up in the tradition

of the school. All the great savants
of the Shai and. gone.
at

philo oph

at e dead survtving

This its now k 'own as Rarna Trika

T,' eole of
[hlS S

Shai'v'a,

Ashram

(located

at

e .. onent p
Ishvara

zstern i" Sh'ri

F ale" kadal in Srinagar).

Lakshrnan ]o .,,31'-0, known as Swami
Swarup ji. He was kind me as' his pupil er ough to accept

Narai ndass
.

apPI'OI31c __ ed

Swami Ram to g:i. e a name tio :is
, '1' ,. 11·' . id neW,tV b ,.,oro'. Child ..•, S '111...·, :-'wa'm,l JI sal, II[

and I learned much rrom him" As I carne in corn act with, him I found

His father's name was. Shri Narain
Dass Raina and. mother's Shrimati
Arnvamali .. His father was. the first man to inr educe
:.. Ram

am called Rama:

le'- this

child be
life early

!

hat he was

0,0,[

only a great scholar

called Laksb nana". l81ksi'h~m.anaIS
leanings
- ,e're

of Shalva philosophy and could give
a lucid exposi tlon of the texts, but
'was also at great Yogi.

towards

the· higher
,e'ven

houseboats'

ln

ma~ ked,

in

.ashmir. His famt y ,gu:ru 'was Snri
IH

childhood, When he was three years old, .us play consisted i making of
'at

test S." ri· R" ~ama was t~h greares tne

A brief sketch of his life
may be of interest to the readers of

. rponeru ,of Shaivagama, 'but more

Shivallnga
it,

out

of clay and
the age of five,

than that he was the greatest 'Yogi
that Kashmir had kno·wn".n IS inagar, many stories are current about his sidd.his·. '.' e had only to

worshipping

At.

'IThe Mountain P'ath~!

hie would sit dowr for meditation
and while ~n this condition w'o,uId now and. then show signs of sudde

He 'was born in 190·... A""D.
in Srinagar, the capital of Kas.,hmif',

surprise.His parents were puzz ed
the

'by

arranging his matrimony, He carne

this he used to' g'o into s while 'he was In, his wor '.

annorma 'Icoruditi of t:h' ,C ,I , to know of it and said to hils 'patents .non ae hild b.
politelv .ar .ange out fi "mil', "Kindly my don't marri age '.' I have

and took him rio ,S. ami Ram, He
said, ~ITh' boy was a. great Yogi in s

now 10 t all Interest in the
and neglec ed his huaine

0"

~

the last ltfe. His Yoga would be . .his 1''£' consummatecd In t· 18ure.
III

decided. to r main',
,I

celibate all 'my

father

reprimanded

h rn

a-

!f· e...II H" pa en'ts' propos, , d hiIS . liS,' ~'. r , u~
a number of times, but
'idea of getting

time for this"

H" s "ajnop,avita
(s3cr'ed,

5.,am.sk,ara.
was

marriage good

thread

ceremony]

knowing his firm, resolve gave Up 'lor

This put hi'. '.n a quandar .

performed when he was a child of
nine, Swami Ram taught

the

hin1.

He began to cogitate within himself,
"On th .... ha d, there is the duty one

him 'the japa

married.

of carrying His father fell badly
"I

out

t

' .'e sire

of my

of Gavatri mantra with pranapana~
and also certain according
y,o,g'a practlces

1 and

father, on the

IQ'[heI'

th re is the call proved
to

so asked his son to look sf er his
ousiness. H., was in '[he pre-rna ric class, b
1_

of [he Spirit. 'What am I to do Til The
call of rhe Spiri.

to the Shai va discipline,

be

He was. now sent to school, There he used "'.,' grQ Into samadhi now and then. Hie was considered
'j

bad ·to give up hi,

udies

irreslsuble, He bowed to the tnn -,
mondtor, In. 1926, he took a lton's

and lo(:)k after his father's

business,

skin for his seat land

eft 'home

& he was now free from the
routine

0

be an abnormal

boy by his

without 'taking anything else with him, Finding him,
3.

work of the scho ,1 he

ers ~ One of his inq u iSI iti vie deci ded tOI study the Shai a teachers put him thts question, : S'·h'."., _, S'·' a5Jtra~ . ·waml.' 'R' ", t'. 'e re .[ st . ·,am,!! nWhat. do 'VOIU notice in your state savarrt of Shaiva Sh asrra ra of absorptionl" The 'boy replied in attalned ma,ha.samadhi by now, but
teac
'[he Kashmirt
exneri enced

sent, his father
umber

starred a search for him ... A
Q,U' '

of peop Ie were sent to different

tiers, in, the city

'[0

find him, but:

language
IrSadi

that

he

irhour success, 'His, brothers began
to rummage among 'his boo,ks and
papers,

he had ' a'ught the Shastra

[0

his

bod,a' i.... the e,

devoted pupil Mahtab Kak, 'w·howas
also assigrred the task of guiding the young' Lakshman irrto ptrir

and. found

on a piece of
note ,eft behind

'paper the following

One day his. teacher asked him
'tOI

I

ality.

by th'.

boy:'

do physical exercises, Instead
0"

So he

SI

arted studying the Sha [ a
10·

· o f- d oing so, hine f rormec d a group few' students

f

under the. guidance.
, B ut
lS
j>

M.ah

91-,

Kak,
~t,

liMy dear brothers

I am

I

and started

.'. f h S·' eavmg In seale' h 0, rne oupreme,

b"ha,jana

[d zoctonal song)" The teacl e·r was
furious and Inflicted on him twenty=

h ·was. not on,~y '.. e
m

Kindlv take care of

mv 'p'aren'

S~I

theoretical side of the Shai va .'ystem that he wanted
'[0
1

five strokes with a cane. The boy went back home, erving, Next d,av the reacher fell ill and hac fever
exactly for twen 'y",five d,ays.

learn

he gave
'[0
1

The. parent: were in great merrtal

even much g: eat r time

rhe

anguish at the sudden
telegrams
[10

practice 0'£ Yoga~ He usee to get u,p
at 2 a.rn, and practise Yoga till da vn,

departu -'e of 'the son from horne, and sent frantic.
te ephonic messages

and

When he 'was fifteen years old, he
had

friends, and
was also

When he was thirteen years of age, his parents thought of

'he

ex '.- tie

ce

,0£ self-

relatives. ,A formalrequest

'li " reauzatton

c '" ror t h f'·' ne .rrst tt '' e." Af' ter

made

'00

the Police to find out the

whereabouts of the. boy,

Nex [day hls father received
the following mes age from a relative.

thesr

I.

Abh.inavagupta~'s commentary

on

rne

in Sopo['e'La]

"This m

ning

I saw'
ItO

n :193'

1

Lakshman

1'00

Bhagavad-gita,

shman

going

,-n

foot

'built an, Ashram for himself on a site
between Nishat and S aalim r, twas
di posed

In 1959" Shri Lakshman ]00
10

Sadhuganga Ashrams .. ' ~ On receipt of this, ews, the
paren
t:"

his old Ashrama

at:'

named Ishvara Ashrama,
to

Is' ,varashrama.tlshbar}
'new smaller

and btnilt a

As: rrama near '"Ishat

'wen r ou t posth asre

Sadhuganga
a. few hour's
10 '[

via SlopoI"e~ a -,',' afrher

f rett , e"d ,I rom

'L' [1U8.llneSS;

di id .' IV"~,_,e, d' hi 'lSI
his son _

gardens. and now resi .es [ ere"
I

found .. he body ses ed
at he

'r percy equally among

the lion's skin in deep medi arion

md came

tal live

wit hi

along with

Kashmir had no rna e issue ~ His mother e rpressed
c"

-

near a spr ng in a jungle, Thev

is wife .... In sertouslv
away

keen desire to,

there with he.aving_eart'
disturbing the

irhout

946,~ ,is morher fl" He nursed

fe J
her'

Shri Lakshma

-c

JOOI

that she

8

iould

bov. Wh,en
eared
10

be bl 'sed with a. grandson .. She had
[he bess,"'ng of the Yogiraja and rhe
1

returned to normal cion ciousness
he fouru his parents efore

assiduously for two yea,rs ..She passed

in 194,8. Six months late' his
always been de'voted to his

'Maharaja isnow a proud father, The

im, 'They reque ned him to

bac , and

father also passed away, Lakshman
]00 "_s a

Ma raraja

in

gratefulness

has ama in

home.
ljve

He said
voice, to
it

in
I ",; "

r ve
H]
,0['-

promised to open a Shaivash

determmed promised
in Srinagar

I c_nnot

parents,

and

performs

their
great

the Gupt Gang:at temple, (Ma,naraj
Karan Singh ji ,"[as since constructed a
,

in [he horne."

arher

sh·t,a[ddha

every v[es'lI' with

u'''ld

him

a, 'went

earnestness .. He has ungrudgingly taught
'I

Mathik"a
Swami

:in G'upt,a G,an,gQ wne:T,e

Ashrama in a' unfre _uented ' lace

ii'

used to give l:ectuTf!s

an,

em ~ . is farh
r
a'

J(asnm:f1' Shaiv~sm on [e~'ry Sunda.,). Shri Lakshman
0[0

c_

-

'back t[o S jn

~tarred

he scriptures

'to many

seekers a ter

building

an ,

a. -or hi,' , (i,n

Truth, He taugh,' Brah.amsfltras to

is a

Namchibal}, Lak: .hmanj
ca me a. d be anarned 'ea.
I

Shri Nil.akanthan.anda
'brei sefit

Sarasvati In

great scholar, a great man a.nd a
great: ylog.~.As a man ,he ''''s upright

19:5 '".The present writer '"ad also t -c'e
hlle
'an,

of learning Shaiva Sha tra

humble and extremely generous and
kind, Hundreds flock
'[0

'\ e in, a village,
_ in Hat
QU,:

at his feet" He has taught Shaiva philosphy o ,Miss L~Silburn of Paris

him wit "

Dan ra a

their tales of the woe ever y Sunday,

near Srinagar .. ,
his As:- rama
moved
13

months,

for

at

number

of years,

She ha:

and he tries 'to he p everybody, As a yogif he is greatly mostlv
in

c mplet d, and 'he
10 '

translated into French many books
on S ' aiva 'ph'l osplw, The translation

intra, it~,
-I

e srart.ed

advanced .. He Ii ves ,
a knower).

learn ing Sa

kri

. r mma
ar Razdan.
-cc

and ired

of puhlis

Parmarrl asara

and

,pr.amatriabhttvlCl [in the fum1 state of
He is a great admirer of

Shaiva scriptures from
S,C

Viinanabhairava
ie -

have already 'been

',olar Sh'ri ": ahesh

He

The present writer has
Sh~'va-·St.[o'[ravali

Ramana visited
Maharis

Mahartshi
tl e
:j,

arid says he: of the

studied Shaiva scriptures u del' his

tr analated

of

Ashrams

guidance

for seve'n,

'" ,ars~ and

Ut oaladeva an" Sambapanchasi ca i:nroHindt,

once when he was alive,

becam e thoroughl

y proficie __ in r

and

has

edited

His exposition

or the S[hai'v3, texts

is backed 'bJ his personal experience

downward area, Shakri 'plunges into

mantra W'U] open the door to Pa ama Shiva. The mantra has, howev er,
'[0

and therefore, comes 'hlo'me to "'he students
'3.S

the grcssest form, In the upward area
II

a living, vibrating truth.
fortunate that there

Sl1.:81'k,ti r ises cowards self-

be given b'fj' OD,e who, can transfer

We are really

realization, towards '[he Supreme.
'The downward area is '[he vitaya or

spirltua] power, known as ''sh.akti'=
, a[4.

are V'Og~i5 like him stilll alive in our
and.
His

the, 'veiling teachtrigs
may be

of the dtvine.

The

P

.,

upward area is [he anugTa,ha or gr.ace

Constant awareness is the best means to the unfoldment of the spirtrua]
I

surnmarized thus:
· .', .iva or S" .~uprem.e Prarama Shi
" "1'" . '.': ".,' .... ..' ,e ".'.

cf the divine. In' '[he u pward area
divinity is slowly but surely unfolded,

consciousness,

'kno'wn as

In thi s upward area one should do

h ;, unmles.,_a ~ 0'1".' d'" .rvme-conscaousness

8'0 far'
The dvnamic aspect of Parama Shiva
is known as Shakr i.

aSI

d,hy,ana _ or

meditation is concerned, the best is, For the averege mart, [he
best means fo:n"'ascerid'ing on, rhe the meditation on, 'Shivo'ham' or "] am Shiva', 1 am not the bod,V or '[hie emot ions or the though t

The,

e.nt.ir e

manifestation is a 'plav of his Shakti.

The 'world.is not an il: usion bur an epiphany, an. expresaion of Shakti.

spiri tua]

path is

[0

find,

lJU.[:

a,

but I am
should
in

The, manifestation

of Shakti is in,

competent guru or spiritual guide, and 'take initiation from him,

Shfva

Himself,

One

concerrtrare

on this thought

subtle and gross forms, Puryasraka i.e. the subtle body consisting

hrida",a or the spirt ual center, This
is! '8" mental concept no doubt, but this will dissolve all other vikaJpas or mental concepts, and final y
true

or 5
and

Japa constant
1

awareness

t,anma.tras,

manas"

bluddhi

and d,hyana
best means

0"
fOI[

meditation are the se:lf=realtz:atio.n",

ahankar,a.3
There are
'tWO

areas

of
UE'1U

One should learn manasa [mental] j,a,pa of
g,- ..

disappear itself Tille aspirant wil
then have realization of the
', ..

manifesration-e-the

downward area an',d t h'e upwar de area, I' t hie In

,:1

mantra from a

Self

and

P.

racrise it assiduously, Thhts ~ ~
I

ithi r un, wit rn 'h'· I .
, ;. I .'

,.*'"
..

"J

.*"
."".)

*-*: .**.: .. .....
."". .,." •• 1:" .• -,

II'Let Shiva,

who is my own

nature, bow down to his real nature, Universal Shiv a, through his own Shakti (energy) for the removal of 'hili h · b on d ag e, ancd· 1--trmt.ati o n wrn cn IS u none other' tn an S hiv a, n
iii
iIj

- IShwaqrswaroop Swami LaksbmanjOo
<'~~~~~~~~~~~~~~~~~~~~~~~~~~!!!l!~~~~~~~"~

Pran Nath' Kaul
[orthe Ultimate Rea~itv is evervthing
Pi re

very Iife- ine when we are in doubt

'i[h

the effulgent

Iight of hils
i. _
c-

and

absolute

or distress, riot 'knowing in 'which'l,nowl,edgeci dir
CI

There are moments

_ "". co, rsc ousn ess pervading .in the uni else: This is
e-

ion to go

0 ' W :.31 'to

do, That

our lr e when we feel completely
:31'

ost

is precise V what our own great Gurudev (Sw'ami Lakshmanjoe) . was [0 us' -

d grope to fn'nd our way through a. thoughts and

the essence of Kashn it Shavisnrt, according ...to w: it.' 'cherle is nothing ' beyor ,d S·' iva, the whole differer
·W()!

'maze of conflic.ting

h' d rus devotees
ith t Wli COll.W

antd

confusing doubts. In such moments,
it is the spiritual master 'to whom 'we·

ld

0"

disci ,'M,es. To us he '" 'as the prana \Jllyu
or.

t.iat ion beinc~ but

His

[h ,e Vi' a, :atI it 1"

hi' h . ..]lre·

ook for deliverance,

And [f we are

exp ression or rna.' i estation .. This ..

' .. It IS

1 ror • unpossiibne I one to survive.
were t h 5h 1 i'e ,'.. ter

s'"ncere in, our a, "IP. each and true in
[our intentions,
'[0 O'UI'

concept of G'Q1d

.-IS

all-pervasive

H'".is h I f' t, ,:.O',V reet
,everyonle.
I'

f.or

rhe Guru does come

consciousness is ind 'led unique. It
imp ies that 1. existence is one and · In· d .lV1S..m.b111Jle · ·.
indi vidua that

/ho came to him in nee.d~
0[,f

rescu _.with his aeep insight
O'U'[

d esperare

spir itua
his caste

and clear vision and, he p us

lof

wrth

uni versal

upliftrnent,

whatever

conscrousness of' Everythig cosmos" according

ormmg 'he ground
conscrousness.
"

creed or col ur,
'When 'we think of him,
we undersaanc why our sacred

In such s ituat ions. we mu st

exi: ts in rhe
re bhuvanas~ is of

f' . ta k .. t"h G" ' .e ···.'uru~,s. war·'d' to ,~e a" 'utmost
importance as it can provide us ' he spi itual solace and succor that we: so'

in all
0

t

it, an embodiment 'his

scriptures have Ii .eo:e,d. the world to an endless and, immeasurably deep ocean and the Guru to the
sh~p that enables 'us to cross lt and,

divi : ity, As it is he Guru who
makes us realize Shaiva ,..radition
toward
t·· e t:

badly need. It bestows 'upon us' the peace and 'tranquility of, ind in

u h, he is

regard d as Idivine.. m .he non-dualist of Kashmir. ,He is divine because hie' orients lour 'mind

which all our conflicta and dilemmas can be fi:nally resolved, all tensions call disappear, That is w'hy the Guru's 'word its regarded to be as holy as the holiest of scriptur es.. It is the source , of peace and enlighter ment and. hats he: power to liberate
limitations,
us from
0,0[,

reach our des marion ron the .
shore, owso ver sto 'my

0'

her

t'h

essential divinity

that

weatr er may be, Anc 'he does so

underlies all animate and inanimate objec :s. That is, 'why the sages regard the Guru as none else hut God in
human form,

out of sheer compassion a:n[d love,
He i', rhus was, Another
rof t· Ie sun, As
:31 ,.

aviour of mankind,

as our great Guru Maharaj indee d

I is, through
compassion
5, p i .

rhe
and
. 11, al it

His speech, is 'ike a river

Gu u's immense

metaphor

of [len
L.

of
rejuvenating

refresh ing redeeming 'us frO"1

and
our

grace that one can attain GOld as f on e s
1

us led, to describe the Guru, is that

the sun dispels tne
"8

baser instincts,

JO[O

ney,
Th.e Guru is thus
OUT

darkness that envelo

the. eartl

It '..auld be a p .opriate here to quote
2.

during 'night, he Guru, dispels au

verse,

the

very fi.rst shlo,ka
'FS

of

greatest benefactor, In fact,he is our

ignorance and fills our 'who e being

'Gu'fUstuti;, which

a hymn written

by the Ia.te Pandi
in praise Lakshmanjoo

Rameshw3r Jha Swami
.i ~ It

Gurudev

Swami Laks] m.an [oo,
UpO'-'

In this context he liked
following erse :

[0

recite the

of Gu:rudev Mahar

used to lay stress
i. terpretation

proper

reads as

of the non-dualist

follows:

trar ition of Kashmir Shalvism .."The

i(5'lfaitJ~dl.1 't(qgl~.IRf.rI
'M",q
I 'qrW11

world", hie

WO ..ld

say, "15 as real as its
'How

1:1

~in*ill] 1"1 d 't, \'il, i Iq I
!!!!
ill

n

'carll

creator-s-Shiva.

leonid As

htf!. W.

;0

iiNlT~'111,~

~:

ftTcr~~ft1'al
Guru-shakti whic
in its true

~111 II
reveals the self
a.. nd

is t he ultimate realitv have created

~1'!1qIG,tt : ~ I There is no diffe.rence . . ra -." .' d ~d- . .h be . ween ,~ h am anc U,·am " rile

an

U·'

real

wo O1d?H

Shiva

[Victory unto that peerless
1-

pe vades the e ntirel'h

nomena] gain.

world, he would explain, there is . othing fo - us to reno1unce our '[rue ide '"tity is
GO.f!

nature

whlch

Of

conquers

that

Mayic

e . rgy of

All that we need .s to realize that
0
1•

Shivs. that t .variably tends to hi .Ie

ie wi th Shiva,

'them. from. us],

o the practices
<

he wo ld
concentrate

Simtlarlv

about rime 'he

T'. e great saint-poet Kabir
also says sornething si-. ilar in. one
of his couplets ,:,
"

snggv!fst for rhi 'was

tOI

would Bar that there is nothing like:
linear or chronologica] time. Time

or the junction of the exhaled and inhaled breath, Thi s he sal "
C3Jne

ann

t

be divided .in '0 past, present
1

under [he a.""ava UpiilJ',a ,~ one of the
,. • l.

and future. It is all one continuous
flow:, but just ': there are waves in

110 .'.uru an d' G ovimd (0' d')" 'rn eans to ach 'l· eve th e u n 'Ii'i-"Y of 'our •. :.•_oc ....
!till. iiJl ,. DL """,. ~ ~... .~ , ~ II!... ." I .. ... I
1

both are standi g before me .. W,I,O shall I ent.reat]
. Guru w'

individual

consciousness witl the
consciousness

the ocean we feel [hal time passes.
But the. waves are only appearances the ocean is thre reality.
T
I

I wou

rar] er

universal

'and

tOI

surrender mv ego a' [he feet of the
0
1

identify' ourselves 'with lour essen' ial
Shiva nature, That is also 'what the
t erm
Mt.

s~h.ow,erd me the w'ay to

10

d.. a.y,

las

we

God~1I

r-h t sv,a,s",.:_a " connotes .. I mear .t

S

celebrating the birth centenary of our most revered Gurudev, Swami Laks rna ajoo
!

GU1'u.-,shabda or [he
,0'

WOI.

d

to repose 'In one's own "svabhluv,au ." or ~, 3varoopa '",
..

the

GU,fU

is, ll .. the ch irninge aspirant

Mahara],

these

stick and rope, It churns r ie mind

Another
Kashmir Shaivlsm

posnr rends

that
to

thoughts floo' the

mv

mind, He was
0-

of a spiritua]

SIO

that

Gurudev would put across was ,.~-., at inre r allze outer roadies of worship,

undoub ed y' Shiva in human form,

shuddha-v'idya
r

or pure knowledge
.".5

em ·odim.ent
today

love
a

and

'bout his .:eal natur

revealed

compassion, a yo~i and
us- reiterate.

gyani. Let
fleet and
1[0

[0

him,. The Guru impresses it u.pon the disciple that his true self is distinct.

At the same time he would 'make it
clear thar actually there . s nothh
t,

over deepest

devori on rcdedicate
non-dualist

[0

'his lotus,

from his physical 'body, which .'s but

like "inner" and "outer", Using the
analogy of a house, hie would say that i'[ is, made of four wa Is.. If we

ourselves

h.is
of

b d .: a,.' urnd te 10'f" fl h'. anc I b ones coverer d' _ test
11

cherished mission of making the
Shaiva philosophv
[0

by

a

th ir decorative In
his

ICOIV·~1i. of

sk in, our'

reachtngs

remove the wa lSI there is nothi ns thiat we can. cau 11 msic en or IIoutsine".m " 1 • . ~ d - -. - - •d 'r

Kash.mir accessible mteres led in .. , t

all 'who are

G
.

·
.
.

·5···········
"

.

'.

.

.

.

.~',

..

We are the living graves ofmurdered beasts,

Slaughtered to satisfy our' appetites.

If animals; like men, can possibly have rights.
We pray on Sundays that we may have light;

To guide our footsteps on the
I

path we tread.
'1:0
,i,

We,I['e sick of war" we do not want
'iI' .

fight
I .

t "" .'."",'.":' f-"I"11-·. '. e t .'., ,.,ear[s'," ..... rea, Th.······hDUg.ht[0,of It now '."I.S our h.'.....Wit,h ,d··ead "
,

n"· · . . 0"n-: .. 1Il .' A· d y··'e't· - w"e·g···!'o,··.···r:g,'e·' ourselves ,,'- '... up-':' ...' . . the dead
.:... _,

~

"

_

I

.

:'

I

..

,

'.

.'

.

...•..

_.

..

:

I

_

_

_:_,.',

._:_',

•'_:

I.

..•..•

.

+.

-

.

..

Regardless of the suffering and the pain
we cause by doing so, if thus we treat

defenceless animals for sport or gain,

'H''.'': .;.,ean..(., h ope In trus wor '..._"o'" auu,aIn his "....... ld,'~ t'. ', ta .. .'.,.ow .... we '.'"":'
"q

s,... '

t··

iI

.'

the PEACE we say we are so anions for.

We pray for it o'er hecatombs of slain,

to God, while outraging the moral law,
thus cruelty begets its: offspring - 'WAR.,

and Kashmir Shaiva philosophv are closely 'lela' ed, and. a cordi -Ig" '[10 chis philosophy, the whole world i a painting of Lord Shi v -- an e pression of His di i ine creat ivitv. Wi"h a view -0 developing aesthetic sensi hili t and. creati vitv among children, the Del hi Kend.ra of the Ishwar ' Ash am Turst had organise. In on-the ... spot painting ,,:omp . i i. n of c.. hrldren a·t its Sar'iu ,{har
Aesthet.ica
premises on May 7· ZI006~ The
0

competition was he d 3.', part of Ishwarsv
aI'OIOp

the
a -" ri

Bi th Centenary 'Year celebr tion ' S copies tal them on the spot.
FIQ'"-

Kendra decided

'~O

eive prizes to

La '.shrnanjoo

the next one and a half hours, "he.
ildren weI . totally immersed in

Is 'layin,g their cr. a ive talents The. cornt ern ion. evoked a I great response .. It was indee a ThIe resus were spectacu 3I'. pleasu e enthusiastic to

all th.e asptrj ng art ist s who participated ill '[he compe ition, in addi t ion to hie ent.eries
adjudged as the' first secon and
hird in hie va ions age g au .'S§.

see

ea er

childre .-. urn . great numbers ith their

nd p in
ai
·1

Renowned

artist

an.d

. at iorial Award Winner

Shri

brushes and co our box e.! to . al(j

Veer Iv unshi

,who carne at the
I

part in rhis event ~ The young Ashram's request tO adjudge the eateries, fo md it participants firs _ paid obeis ance prize-winning to Swamiji i' the Puja Hall and. Idifficult to make hts decision, ach entrv, 'he noted 'was unique t .en went tlo Amriteshwar . .' Bhairav temple 1:0 have darshLan of In rts own way, with several
c

The Ishwar Ashram Trust ~ can not b r expr ... 5 its thanks to 5 the SOlS Childrer s Village" Vishwabharti Puhli c School, Noida and 0,[ .ier schools of Delhi, Faridabad and Noida for aski ~ ,g
their children
[0

.....

pa t+ cipate in

he deity installed there recentlv, After th·a. the 0 ganisers from the Kend.t'8L provided them wi th Sheets of draWing paper and assigned
1

colours and! fi,g ~res inviting full
at en tion and

the competition the competition ..

appreciattou.

'Wit:'h their cooperation the event
was indeed a great success,

:·ee.ping the merit of the entries in view, the organisers from [he

- Anjana Dhar
(Convenor)

Qto.F

._

_.

--

.:~ .•
-

.. ..
..

oil

....

-

-_

--

..

-.. "'_

-•
~

.

... ..

-Mahayaina beinq performed at shwar Ashram, lshber

- -_ _
-.

-..

. ....._

-....

-_
~

-.
...

-

...

-

....

-

~

....

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..
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--- .
Devotees perfDrming puja at Shankar Pal

A grollup of ' evotees at SadhuGanqa
I

GirOlLlp P'h·otograph lal the base of Mi.Qlunt Mlahadev

... ......

-

e· er ary Ceieb·ra ions A Pho .·0 Featu e

Kashmir

Chl~~dren rec"ti'ng ,ShJo'lkas at shwar As hrarn, Ishber

Ashramltes distribu in"lg Prasad among p,illg.rmmrs at ,Kshir Bnawanl on Jyeshtha Asntaml

Bi·· Centenorv Cele1brations - A Photo Feature h
Delhi

-

•.

L£¥22ll

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--.---...

Dr, Karan S~nlgJhl ,?Iffer'ng worship at: Am rite 8hwar Bhaiir,av Temple

, .:

Srnt, Anlana Dhar welcoming Dr. Karan SIj,n gh at "Varsh" Cerelmony of Gurudsv
l

-E.

-

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.,.. t' arust snr .1 rt" hi. dl' d ,. me t t"1ll-· ~lm[lne~,., t S~ 'I'\veer M "'IUlns'-'~a:'JIUI-gllng th enmes a't- "'h IL,',ecompeuuon
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A UTTLE GIR'L'S HOMAGE' TO GURUDEV

ta

".

wo··..r··s·:·· hlp".
.' .,. ''',_1 '.

yo··"-::··u-·· . I·
.1
."

I.'

O"-":n:'

YO',·ifJl'r· u.
.'

h:un" d .. redth.. ·, .. . ,
I '.' _

.b· IT thda :.aYJ 'G:'.' : ,d··.... ..,fJ .... . .·:-,.,uru ::·,ev~
iIi ,.

What shall' IJ a smali chi'fd, offer'?

(I'm myself

a

little' flower;

they say)

People are stn~ging hymns end

chantitu;

shlokas'

What ,sh.all 1,

Q

small child, ,sin.g :?

I'll bring on my lips a sweet song of a
c'h!I,Id f·S d evo' t·~· r: .. lO.n~

cultivation of the sotericpath wouJld
'become' easier and purposeful,
..,...
lV_"O tutu ..=snat.t ..
1,.1 Ji

Thus

.t1"~'" r s».

, '

it is '[he ideology of asceticism that
WOll

An eminent sen ala r, Moti LaIPan,dit' has eutnorea a number of books on Kesnmir Shaivism and' B,uddhisml In :thls' article ne tnrows vetuebte light on the prexis of Trika ,Shaivism of Kas,hmir and shows in which' respects its' ,yogic prsctices differ from the As,h:ta,nga Yoga' of Patani8.li~
t was Patanjali
WllOJ

d prevail upon all such religious

movements that would follow the

Great Tradition, However, the roots of Ir:his ascetic
ideoltogy

were

brought into focus by such 'h' d 'I· " , . f'[ero'·· ox 'n~~llglOU.s movements as )ai.ni.sm. ·a:nd Buddhism, Both these ldeologjes carne to the
that it. is through self-

for the

life to another would. continue '[.l1I religious '[he time mind remained attached. to
'W"'h'at

first, gave a systematic shape
'[0

conclusion

such diffused introversi ve
'1:0

it.Iri 'h' -in was externat 1 to it, .I[ ts trus k~ d
. . giving'

effort in terrna of ascetics] practices that the mtnd not onlv could

practices that have been given the

0'£ apopharic viston '[o,w'ards rhe
world that is responsible

hie

nomenclature of Yoga. Prior
Paranjali, rhe

the

controlled" but aMso the sorericgoal

composit ion of rhe 'Yogas:utru b'y

rise

r.0.'. _

t::h e

ps y-chol ogy

of

of liberation could 'be reached, It is
under the impact 'we're of t'h.is asce ic
ideology that the yogic techniques
SOl

diffused

vogic

renuncia Ion, and which the author

practices were being adumbrated

by
of
'bit!

of the Yogasutr,a wh.. oleh.e·artedly
embraced ... t is in the context of this

the Upanishads
whereby

as a. mearts

devised as, would result in

arriving at such a.state of experience

psychological

vis ion

that

the

the controlliing of the operations of

reality

could

U panishadic texts arri ved at the concl.usion that the problem of

the mi nd. At the verv outset '[he
author of the YQlgasutm defmes the

experienced

at the deepest level of

being ..The aim of these practices
'was basically to orient consciousness

human condition
as,
to

C,3.n'

be solved
or

purpose

of [he Yog'ar. as

at

specific

In such a. manner as would head to
its, self-absorption and in terms

only if attention is paid. to find au'[

kind of discipline oriented towards
the- suppression of the
m iin d,

of

how the mind. functtons

the operations of
the

which 'any 'kind of linlttlge, through the senses, with the external world could 'be. sundered, 'The new vistas

operates .. It is upon knowing the
nature of the mind: that the SIOlUJ(lOn

It. is'hrough.

as ceti call y_ ori ented techniques that

concerning

the problem of the

'the Yoga system. of Patanjali 'oat o.~ly
'wants to control

that
" . t=' .
I _" ',..

were
'il <"li I"a. . '1 -', ....

opened
••

by
'1' •

the of
the

ex lstential situation of life would be

the mind, but also
to

r e·'ne 'lJ n c· torv
,Sh'['a:man.is:m

sprratuatrty

found,
The Upanishads or less;, tried
to

wants thereby an. inward
consciousness

bring about such.

transformatton

of

In terrsified

had, more

'whereby Link with. [he

propensity towards inwardness. It

understand as 'to how

external world is completely cut off..

had become a firm conviction
a.'mlo'n.g the seekers of [iberarionj truth 'bly 'the time of the composition

the 'mind func ions, Upon, analysing the operations 0'£ the mind it was, found out that the. mind. is like a, wtld
'hors,e and.' so
_ ,
~,c;:! .li.0I

,It is, upon de'Iink:in,g' rhe contact

w'l[h the external wor d that there
emerges

such a state
in, terms
is
a.

of

self-

ofthe YO,gasutra (400 Hie) that the

."

in n eed to be ta med
, '\.,;.~ "
I ..~

IL,·

IlL.

.'m

absorptron consciousness
"

,of which

wandering

()f

existence from one

bl d f enah e. to :.tee

Itself from the conrerrts gathers during th, -.period of
wit ~.'the world, It is this c.

tnat
C,Q ':',

i.

that say': poison 'kills the poison, 1.is in the context of such
Tant r isrn that ":he
'U

as 'well liberation

as the (mukti'

at rainment
as vali d goals

of
OJ

act

. '_' -sion of
O.

tentless

f' ve

life. It does not look at the sensual

'~ entified 'with soteric Ii eration, d In.
path

'This The
Kashmir, above

understar

di g

0

contrast

to

this
is the

T ika S· i '_ ism

~'

of

_errs . al pleasu

es as n,Q['
t e Ides ire

eirig

ascericall y oriented

Brahamanic

'being Tantric

in origh

opposed

tOI S

pirlrualltv IS based upon

of salvarior
way
tOI

there

and or ierrtat ion, adheres ro the general
framework

th. ana, srs 'that
to the measure

ror the
the

Tantric

char is c mpletely he vie.
'1

of

delights of 11: ne senses will be lessened

oppo ed

any form of ace icism.
0'

Tantrism .. It mea
prescribed

s that

1

hie Yoga
with

on

ascends

The' Tantrikas are
that is

that

'1' .actices tha t the T rikat system has

spi-ritual Iar der, Wha'ir it means is
this: the desire for sensual pleasures

it of 'no use 'to adher

0

a ,- actice

a'e more in

tUUIl!

based on self- enial, Instead body in such

Tantrism than with the ascetically

will begin to lessen once the y'ogi
bcgms
~'O

of self-den ~ we are askec to make 811
positive or catapha ic man er as would lead u ' '[0 our goal, which is that of Iibera
-10 r.

orlenred YO,g31 of Patanj ali The first

exper ie 'elf!

the

and

foremost

sign

that

supersensuous blisa of th'E spirit, This

·differentiates Tnka "toga "rom that
of Patanjali is the rejection of such

does not mean

t

at a Saiva yogin is the bliss of the
5-

aski d 'no" to seek sensual ole sures upon experiencing
5'

Th Tar rric

way.~

prac tees that may be considered as

thus, ... es not adhere to the asceti c o
principle of
I.

'being torturous. I
it means th'atthe

practical terms
Trika Yoga does
[he

,irit ..He can se k

usual pleasures

re i arion, viz "1' of not
I
sa

even. after having tasted the flavour

allowing the senses o tlu mind fu ction spontaneousl
the min
na ural'ly

[.0

not

be. ieve

'i'

force' ul

of spiritual bliss .. This adumbration of sensual pleasures
understanding
sees hils divine
_,II'

and

suppression of r' e mind nor in such methods of concentration
that inVOI ve an'

as not being

', Ins

ad Tantrjsm

(dh"ana)
mark

negative or polluting is rooted in

the

believes in appeasin ··he senses and
I

kind of' physical

of a Saiva yogi'l 'who self, including the
t':

by a Jeri:ng .hem wh.at they
s n. .es

exertion, This dtfferenuating
between

demand, It - e iev s that the mind

the 'two forms of Yoga tells meant onlv for those

physical
alf

appara us, as being

e

or
such.

the an

rhrough
sat-a
W.·

,~.tsown story, whicb is that the YOI,g:a expression of the sport LV e ac: ivi-r"-s

appeasement, can be
e ·~te:· .

led, (>0

of Pataii_jali

I"S

the Lo d. While looking at the

erebv

who have renounced the world an.d
not
fOil

WO,;

Id,

a

d thereby also upon his
complex"
't ·

unnecessary desires . ill n r e given ri e to" It is not Ior example, -,V
8,

the

househohie rs,
in --at ure, ~s

n

body-mind
LOrI,d1

as

trre

contrast

zo this, 'rh, Trika Yoga,
'0

expression of .spo -[i v acti ity of the
whic . art the
SI

opressing our sexual needs that w.·
t rarrsc

be ing inelusiv'e

bje .tive level

can

nd the appetite

for

formula ed as tOI b suitable

oth for

is bu th

Self,

$0'

for a Sa.iva "olgin

sensual pleasures, [[ . 5 'bye -j'oiying

the ..enunciate monks as well 'as for

the world Itself is seen as nondifferent
practices disc lpline

the sensual p easur ee, Tantrikas,
p.easures can

80

believe the

the ] ouseholders. Since the Trika
Yoga rejects
:"'t

from Para
as restraint (niYlama)

asiva. Thus
YO'.gilc.

that the need for such

t ie

ideology

of

such ascetical or restrictive

be transcended.

tr is, a asceticism,

accordingly

accepts

(ya.rna) and
Of'

view that is based upon the principle

'both the wordl y enj oyments (bnukt'i)

rhe

'withdrawal of senses (pratj!,a:hara,) do

This state of "burying" (samavesa)
should not 'be seen as an equivalent
i

specific a, Iy yogic text, namelv, the

not constitute the essential aspects of the Trika Yoga" T
c,

Vijfi,anabhai1'Q,VQ,.
1

A

fur' her

re are certain

0

the state of ens asy (samadh'i) of

development of exposition of the

forms of the, Trika Yoga, like that of

the YO,ga5u:tTla,., he state of enstasv T YogaSu.t.T,Q, according to the

Trika Yoga 'was carr ied out by
Somanandt
"" in his Si.1Ja,dr~~i ,.'swell

S'" b"1 avavoga, am'
I'

· m
practir ioner

W'

h~ .U:1i1. of the
..f.!i,;.

introversiv used. A

practices are, mmimallv

Trika system, is of the same nature
. hat accrues in a, dre arnless
5:[ at

as by

Bhat~a

Ka lata

in

his

of

te

Spa ndaka.ri,K
to t _e genius

a:.

It was" however, left
of ,Abhi-nav.agup,ta to

"" Sa ' bhavayoga ha just to heighten

(su~uP'[i), whereas the experience of

his, awareness in terms of 'which. he
recognises his self in everything and,

"burying" is idenrical with such a tran scerrd .ntal stare th at even transcends the fourth state (turya);
and
$,0'

collect

and. analyse

'he errtire
far appeared

material on the Trika Yoga in his

everything in himself, which, when put in mystical I anguage means to discover "Ooe i, the All and All in the IOne~II ]t is because of the ..
min irnal

Tanl1,aloka that had
in bi ts and p ieces,

$,0

'is appropriately

named as the
iii,

state of transcendence (turiy.lttr,ta) .. ,

The Trtka system of Yog differs radically from the Yoga of
Patarljali
practice
Pararijali

of

rnrrover

.

. stve
the

As

'0

when

the urrique

practices rha compuncion Trtka
suahata 151.
+.

U tpajadeva has no
11'n speaking
0,'

form ,of Tr ika Yoga took shape
historically is difficult to '[ell, What
lean be said wtth certainty is that:

Insofar as approach
is concerned,

'[0

The Yoga of

5VS't em
1

as euch a path of
navah
,I,

the

has devised its met- ad "in

li,b!er3'tion

t.hat is easy and. new:

earliest traces of this Yoga are to be: found in such Tantric texts as the
Ma l i'n i'vij,a)'a=ta.,n tr,a i' Sv',acchan,datLlnt.'ra

such a manner as would, enable the
practitioner
tOI

e~~a, mlar't.'to 6

ascend n e spi ritual
(a~~anga,-s) as would resu

iI

(t~vafa,pfat,a,bhijna 4,.1,.16)

ladder from be, ,lOW to the top, The eight are
limbs

and the

,'etf'Q-t,ant:ra"

Al

that in

The cen ral or the most important aspect of g,aiva Yoga
"8

th ese texts most probably

were

constitute rhe yogic path of practice
50 . orrnulated

composed

d ring

[e

eighth

re ch n lcall y
(pe'n,etrat,·

call e d

sa mid ves a

centur ~ If Sal" it means that, prior to the appearance

the ascension, of spiri ual ladder in a graduated manner .. In constrast to

10£ these texts, the

n) .. The experience of is such
.

Trika Y:oga,must ha., e b 'en, in one

this. iew, .he, Trika has formulated
its

submergence
practi
iO'I1.

that ,.he
Yoga
is

form or th,e: other practised, There
I

'methods

of 'practices

i'n an

r of

Saiva

,~

are 'traces of this Yoga to be found
e'v,e:,n in

inclusive manner, Abhinavagupta
in his

suddenly
terms
J.1 ;

and

sporrtaneouslv

th'

Upanishads,

the

Tanwiilok,a

1r .

ain ai ns that the

charged with such divine powers in of w' ich 'hie pract.icaflv
'I
:111.
1 ,

Ma,hab,harata and the Bha;~'adg~ta~Ir
is, however, with the appearance of

.ractirioner, instead ·of climbing '[he
ladder fro~- below to top" should

exp erien
II',·

I'

r.....

L~ C,QC

lll. the "burving"
IWr. " .'_
I I.' .

I['-~:I.

0'

"'f' his
"1l~1

the above Tantric texts that the
Trika 'Yoga became availa .·te '[0 the
1

directly engage in sucn spirlrua methods rhat
are

fin:' re c mscious . ess rnto
'Univl~:'Isa[ Consciousness,

the

of su per ior

'which is
and so

pub]}c. Whatever

pract ices had in the above
fill

nature. The individual practiti oner

the Ultimate

(anu:tta't'a),.

been adu

b:rated

should o'ruy descend to lower forms of practice if he find,

accordingly has the, .xperience of uch divine powers of God as those of omnipresence and omnipotence. clari y of exposition in the Sivasiitra of Vasugupta
"",

himself

incapable of treadir ,g the higher spiritual pa', hs, ,Mo'reolver; the Trika

as wel] as in the
'I

asserts that

at

spirf ual preceptor

"buries" itself

in the psychic l~g:ht

spo.ntarieouslv

realrsed .. ,

The
that

should, see sultahle

[10

it as to what kind of
I,

of subjectivitv.Tn

'[he- language of

realisation evervthlng also

of the 'unity of Being as means
:8lS

practice, superior

inferior,

,.s
and

the Trika this lig'hr. is norhing but
t he

consel.cusriess

for his dis iple. As each

light of consciousness, which is

is realrsed

being

'person has his own, specific

but the self, I[ is 'by follolwin§' this path that the practitioner discovers the pure ligh of consciousness
as 'being the essential nature

identical with one's own se,lf~'which, mea.ns

unique psvchological 'make
I~Q.I:.

llP1

so
I.

that

one's self is
is
S'D

each indivtdual -. need iI.,lJtu11 . ~' .
Ji ... :ilL .

'j;;!' CJ!

;[0'".} ..

ensrasre ,in \b.a.~~
L. ..

recognised

as 'being Idenrieal with

such a practice that suits 'him the most. It is for this r-eason that the Trika has devised
so
(J[~

of the

everyrhi ng .. This ,
consciousness

because
and

se f~The duration
is extended

of the mvstical
.he measure

evervt hing is consciousness
is everything. tan,g'uage. of Trika
. -!

'varieties

of '[he

experience that iSI thus engendered
-10

In [he

practices
necessary

['0

provide
,[,0

the

theology this
that nothing
50-,
""

wherewitha]
type,

evety

period of practice

'i s lengtheried ~ experience denotes

psychological

The practice,

however ~ ia riot of as would involve
ion (cf.., 'men ta] exer

is different from Siva. and every
_

The most superior spiritual

such a nature
p"h'ys,:ic'ai
01

called finit1e category is but Siva,
The realisation of this state of unity of Being is technically known in the

path that the Trika has devised

(,S

known

as

the

'Yoga

(],f Siva.

_

...

S i'vasucra:l,

.#

1.5) ~ It i,s a. state of
a.CCO'U'11.[

experience that emerges on
known by' such names
:BlS

Trjka

system

alS

the

stare

of

the Method

,of inturion (prati'lJlha) and
of meditation

not

due
the

transcendental

unity (paTadvaita) ~
? _

of

Siva

,,"'

(!am;bh,avop,a"a)~,
of

rhe

to the reliance upon the techniques
0'[

The Method of Siva is such

Method. of Win (i['C'h,o.pa)'la)~ and the

upon

a method in, which no physscal or

Method

Non-diffe rence

performance

of ritual. Ini"rt,81i-y one

Au
nomenclatures are mean
'[0

is ,3.ske d. to make use of such. a h0 dii y disclose pasture (lisa naY as 'w'o'u.td, make it leas y
to turn attention

exertion is involved, The. til • ;&;..L 11---d practitioner 0 fl 'tIUS met h ,10 d. is aszeu t
.tll

mental

to 'made use of such a 'bod" posture as would result In bringing complete
:re'pIO~leof

certain characteristics of this path,

inward. As

to

what

about

The pracritioner who follows this
path ar ri ves aJr Such a s'pir 'h tu a~ state

kind of posture should be made use: of is explained in the sixth chapter

the mind. .A
DO
0:['
iIDI!. _0

mind that is full of repose would more be rroubled
j[ n,.,terna] _ ~
.~, ~. ,u,
I, '0' .'

whereby no mental activitv occurs and the mind is. allowed
ItO

IQf '[he Bhagavadgfta,

The practice

by external
UJI '
-It, '" ,

shine

of posture can 'be d'sc21r,d.ed, if one:
so wishes" once attention terminates In absorprton'.

a g- itat ri n s whic h m .e·"'31 ns
a$

forth in its own spritiual glow, The
stoppage of mental activity means
that the 'mind." being free f:rom the

that

the :mind. is f:r'i(!,ed from such

Throug'h

deep

activities

would terminate either
or elimination of

absorption is arrived a state whereby

in, assimilation

activity of ideation, abides in ttse -~ the need for any kJn,d . .of exertion, "d lons anu cogmnons, 1- eas, perceptions and cozm . hvsi 11 Y The se. f-abiding of the mind also 'menta".'1 or physical is, complete 1 It is such a still and free mind thar
'11 -

objective ld _. cogmrion, perception arud' . l eatton,
means freedom from
i ..... ' ~ •

abandoned resu t Merhod.

and such a state 'is the of anupaya, vi'z"jof the Nut.
The N'ull Method

abidee in its own pure nature, which is nothing e se but to be buried in eonsclousness that is both 1uminous \\rell as

This freedom

allows the mind, go

inward

and in terms of which it

represents such a state whereby the

(pra,ka§amaYl)as
referential

self-

(wimaf'slam,ayi).

manner, they are rechnicall'
aspect of '[he Method of Siva '[hat consists
0
.;0

called
It is

case wit h [he Yoga system

thai

the ma'lini or "the garland."
mali'ni"" in comparison

Patafijali has formulated. Each and.
every i-ndividual is asked to follow'

"the practic

of phonemes

believed [.~. t the visualization of the a
to that ,of

and sounds of Sa 'skr,"t alphabet .. It
is a pratetice in. terms of which is

and cultiv
path" which

te lone and

t:.

.e same

matrka gives quicker resul. s. The use
of

consis s of et.. limb . ght

vtsualilscd the different aspects of
the Godhead of Siva~tlatt1la as being
I ;II

matrk,a~ ot of
,.

malini.'

in

the

It is such a restrictive path that does
not· ake into consideration var iario ..

Methoc .of Siva. is such as .._auld be
impossible to explain or to express

the
the

epresented 'by r :e sounds of vowels
from 'Uall to.

th at

e, ist a

in

,

~'Ihrl (vis·afga.)~ Inso f ar as t. e 1· Ietters f.rom UJKa~, 00
('s'vara)

them in. clear terms

because they

psyc ..ological 'make up of Individual

transcend Met .Iod.
conceptuality,

th.oughr.

Since
:LS

the

beings. The Trika system, on the
contrary

"sa" are concerned,

they have to be
which the

of

Siva

,;II

beyond
11as

does no succumb to this monoli.th!c misrake. ]
the
5

visual ised ae represen ttng such dtvine power through

so :it is but natural to
WI

kind

o

s.ay that ' he 'use of 'malinJ: as understanding,
of Siva
"

recogruses differenc
difterenc,es

psvchologlcal
these
it

Absol ·te
conSCtOUSD, ss

(Para .. asivat)

of m,iir.rklt its beyond, the scope of

amon.g the individual
W'

manifests itself in [he

The T. ika thinkers
indererminate"

beings, .and

i e keeping'

form
:i':

'0-

the categories of existence
of

have, thus, spoken of the Method
as an
I

in

view,

ha

of (tattva-s),,-, viz .. from the category
of Sakti down to the category

formulated. its me'

'-s of liberation

(niTvi'kal.pa)

method.
Inetead
t

of

seIf~
t re

in sue . a. man'

er as wouldb,e

earth, Absolut
existence reflection re at .,0
-c.

Thfs

ma.njfestat

ion

of
of

reltsarion.
practinoner eriabl errtrance

of dependrng ch .'tques,

possible for each ind .ividualto make

as tne

categor ies of

upOin meditarive

a choice as to which metod
him

suns

is of th.e rrat ure

is asked to make use or
enter
in'

the best" Th.e Method of 'En ergy
'L

in a mirror, The mutual
SI·P

his will in such a manner as could
him
[10

tl at ace urs be tween
,,'Ujlanj,ana.). To, che

0

t

e is an

the categories and he letters is [IB[.
of suggestion
prac itioner
vi sualfsed

Ab'SI~O',utr as consciousness.
mt.o the

Once

meant

for such individuals to er gage ins

who

Absolute occurs

would. Iike

u ch

(s,a;dh,ak,a)1
Iett ers artd

these

accomplished

there

practices as are men al in riature,

sounds

upsurge or overflowing of Godhea '

and so rh s method is also known as

inruitlvely

manifest,

through

[he

which is known as "absorption

in

"hie
which

M ethod
e nature

of
'OlC

K.nowIIe" ge
essence of the

powers of suggestion, that the divim
power that bring about the ord .r of

Siva!" (.fdmb,hava-samdvesa)"
]f a practitioner is unable
to

(jftanopiiya)m
I.'

It is such a 'met ..,od in '
is
:8iS

manifestation are but the powers of
his! own self ... These letters and sounc s when arrange d in a regular

Ultimate conceived permane

so

concepruall
leave its

,. -M h -._ f' S""'· cultrvate t.h e rv etno d OI1Va.,
asked tal follow the Method Energy (Sdktopay'a), which

he i ' e IS
of in

would

t imprint 'upon the mind,

order are known as,rnatrka or "little mothers,
U
I

This feat is ac iev .d when the practttioner
'il II

descending cr die r, is below it. The Trtka sys em has so formulated its methods of lrberattor
into

re oeare dl y remind

-

himself that he is n'on=d'~f,ere'nt
&. f rom P __ 'aramasiva

When
letters"

"the

garland
U

10
·tOI

as to include
kind.

h h w·: 'IC" h at t.e

.'fa,bda~r,aii) t. fr,' m, "na

i' s ambit

every

of

existential

level of experience

".pha'/" ate' arranged in an irregular

ind ividu al ~This however, is,not the

terminates in the cognition that

recognises everything as being the reflective
appearance

is in the context of this analvsis that
'the use of creative imagination
t.61

lndlviduals who, ~ it were, may be: cons ide red. as the beginners path of spiritualjty, 'physical in the, Since 'much.
exertion

of the self,
of the

of be

Since everything is cog' 'ition, as the
reflective appearance

[he :Methol,d of Energy has

self, it

seen. The Method of Ener~gy makes

and mental

'is

means that everything is dependent imagination
0
1['

exists in the

use of the technique of bha~ulna in order to, de-hvpnotise the Individual

involved in this method on account of '~tsdependence u·po,n external

self Thus the success in this method on as to, how creative (bhat)tlna) is made use
Once'

from the delusory hypnosis of ma,ya .. supports, sal it 15 also known as the (.~o!ii-";'~AP··IRy'·#iIi): It ,i,~ ~ Ity,' Once 't'he' de-hvpnoti sation is M'"leth nd of A" t ien, ...K! I.jv'~ ..
J

, ..... '.

'·'U'

U

.'

C" ' ....

'!:.Ai.

01

.

,I!. 0

:81S

a method ofmeditation
upon
...

accomplished, realfse essential

the practrttoner
is made
-I

of
'[10

a 'method, of contemplation in which
external or objective elements ;are

t- is impressed
,eve'fvthi.n,g
ev'eryr'h.i.ng,

[he mind,
.I'

this method accordingly

through creative imagination, that is S1v~ and Siva
there comes
'8

the t rurh concermlng

is

so visualised
conviction

as would lead tO the
I

is

nature

that he 'had

of them

bei ng rion-

'rime f(l.l'go~ten, on account of the '. ~ w h en. t hi assertion 'is trans, f.orme d- -h.yp,nosis of 'Inlaya~ As at me:th.od of us '.
se]f~contem]plation", the Method of

different

from Paramasiva .. The

purpose of considering the external

elements through the continuous
process of contemplation,

'It can, of CO'U['se, be argued
that this method is nothing else bur

Ener,l~rv also makes use of such
religious acts as
japa, etc..These "

as 'being
is to

,aga~h.oma~ V1"11ta~
religious

iden ti.cal with Pararaasiva experience
preserrce
,

that of auto-suggestion,

And if so,
a.u.'to-

acts are ,s·o
the

enable the practitioner .to have 'theof
of the , 'the. immanent in

it would mean that the practitioner

performed as would lead to t'heit,

of this method, through
suggeati on hvpnotises
t

It
mterrrallsatlon

'lS

"

.

Lord

t.he
that

himself in
[01

of these acts that

creation"

viz. in everything

such a manner 'as would lead, him
~

ultimarelv results In the attainmen

constitutes the universe, There are some elements
tOI

the belief that the is none else but

of the state of the "absorpti o ill in :En,e:rg'y" or what is called 5'a,~ta-,
sa.mavefa"

that are very close

the. individual, and. also there are Th,€;;nearest element
:n If1di

Siva, Such a. critique ma'y' be valid
[0

the extent if an mdividual 'being
:3lS

As 'to how these acts of
h't1LV'E

elements that are. far' lof_ from the individual.
tOI

is simply- seen

.at

psychc--phvstcal

'Self~c.onte:mpla'[ilon

to be

complex, B:ut if he is viewed as being

internalised

is discussed in, detail in

th e self of the

vid u ali s t'h e.
Next
to

more than what he appears, then
the erst tc ism is e cri · '. ~

such

texts

as

the

Tantf,ii',l0 k,a'J'

intellect
the principle

(bud,dhi)~,

the

ik not va lid ~ Th. e T' r.l· _3. ,1(·'
with

Tantfas'lfa~ V'ijn,an,a,bha'ira!v'a: and
,t:; d ~I,v,a,'. r~~'1o'
!

intellect that is. near to the self n,s ,of animation (Pf,ltfoUl),; N ext to the principle of animation that is closer is the body (d€ft,a)., The element that is farther than 'that of the body breathing. Is rhe sounrl of one's

system

agrees

the

above

·Th.e practrtroner, ", . ,.:
_

u.pon
_ L-'

cri tictsm to '[he measure

that sees
jeer to

reaching the state. 0'£ .€,akta~samave'ia~

each individual as being sur
the. operatlons that

Is fi[ '['0 step into the Method of Siva or what is c:a.Il'ed the sll'mbhavo,paya,.
Next in descending order

of' maya,. It is maya

,deludes, 'us' and de:fu,8wn is

The leleme.'nt

that is

noth ing but hypnosis. We are: so hypnotised by

to the sliktopa,a is the Individual Method or the il'.1atJop,a:Yt!. As the
Iowestmethod, it: is meant for those

farther from the sound. of 'breathing
is the phenomena]

ma:"a

that we have

universe, which

forgotten as, 'to who we really are. It

consists of space and rime and of

suchelements [.
sequence
0

.t exisi within space

reaches that i'

sue .. a state of absorption known
01

devoured reduce _ to

Of'

should

we say

is

and which are regulated
time.

by the

aSI "the

limited

s es .. A a r sult of the

abso ption'

the a~atxa,sama,)e.§a~
from wed it ration,
the

disappearance
emerges ter ms of a stat

of obj cti vi -y ther
of; evela i.on In

Th.',e ..·n., 1lVl~dua, M" . he ·1 ,·_:.er.o. I di
'makes use of the intellect
fOF

dI.l

Apart corice nt.ra ti ve

gaining

the

whic

ever)! hlns

is of

stable concentration (dhyana)~ The function of the intellect is to grasp
lor

Individu
such

Method also makes use of
as wou.ld Iea

disclo ed as .seing compose
the fourt st-ate is .[._ state e (turlylEtf'ta),!

the breath ing (pr8·1."l,a) process .'n
a mariner
to

conscinusness .. Bevcnd and above
of
~5

underst and what it wants

to,

know, l is t rough understanding that [hie tnown is t ansforrned in' 0

perfect me ~. and phvsi cal 'repose. tal

transcendence
equ
,I

whtcl

The principle of animation
to' funct"on correspond
ICO.

is said

ed to "rhe pervasive"

(1),ana)

knowledge,

This en ire process of
cons.ists

in five ways, which to the five sta. es of

aspect of animation,

I[ is a state in

gaining
triad·~and

knowledge

of a

which everything :'"5 experienced as
being one mas of consciousness, shmes as

in this triad is involved of

sciousness,
CIO

'The first . WD stares
and dreaming
of

the subject, the known object, and.
rr e
me ans kriowi ng.

of

sciousness are known as, those
r-

and as such evervthmg consciousness.
p act irion contemplate " '_ xper iences eventuate

The
has
tOI

of wa ing (j,agrat)

All n ese mystic al

practit ioner meditation visualise

o.

concentrative

(svla,plna) ~ In these 'two states
consciousn
an imat.ion

when

t 'e

(dhy,ana)og'a) rhis

ss the principle
as out-going

of

successfully he va .iou functions of

' r adic process

of

breath

know edge in such a unifying
manner experience as would
that

(prliTjla)

result in rhe
lirntrless

and in-coming breath ( a:P-ana· ) f·'· f ,unctions .n erms
I

of pra.QQ_ And t . is entire proces
con emplation

on . he functioning

CQ'g ~ lses

assimilatlon
d

andelimi

na -io'n ,'it.

of PITa,."", is called

the Yoga of

con ciousness

as being like a ,flame y and outwardly

·h·· bodv.

The

third

sra .e of

Animation
This con ernplative me hod

that flutters lnwan

consciousness

i,· that of dreamless
I.

by means of the 'pO'weT of th circle
'of fla es fS'akti-cakra:) ~ This circle
of flames of the fire of consciousness
ls such a divine power that can

sleep (.5u~upti), which iSI qua' ed to

of pra:"tLayoga

J

whic

alSOI

i known
l .

pu re vacu it y. It Is In t is vo i,d-I ike
5[9..

as ucc'arayog'll, is also usee by the prac[]tilo.nerof

e of consciousness
outgoing
·"8

irr which 'are
and iricom irig of this

the the

Iridivtdual purpose
order

'unified

Method

for

.of
of

create,

'USi

ai n

81Il1d.

dissolve the
r hat

breaths,

a consequence

e xper ien ch g"-I ill the

obiectlve

e lements

are
tOI

_ aecen d ance, s ·X
lithe' equa Iising state

k· ' mos
of

0'.

f 'b'il" Th-' nuss. re method
'8.

consritutive

of tl e universe .. The ,

I( sama.'la)",

pr act it ion er
experiences

this
known

Once equi llbrium meditative practice till, he time hie
actus ' ly is capable inwardly to erie-ate,

is establfshed

respectively

the first two
the

among the brear
f!,

s, there 'then is
cenda '88_'\..,1 '_:.~:_. I

kinds

of bl iss

zive :, .., rise "0 nfF'h.':.e ... , -l, ~
I..

.

t .'

,'1'",.

s~at'- 'II e
of

nija~nanda, and niTananda" when he
makes his self-monad (puru,~a) as

susrain

dissolve

and
upo:n

observe

{udana)~ which corresponds to the four th
I'

anvrhi . g and
practitkoraer,

evervthing,

The

[a,' e

(:tul'iya)

wel] as transcendence

{sunya,ta) as

gaining

consciousraess,

It is a stare in which

the basis of his contemplation.

As a
which

'perfection

in

..his rnedrtat ive Method,

€:ve.ry kind of objectivity"

whether

consequence of this contemplation there ensues total relaxation,

practice of the Individual

i[ be conceptual

or perceptual, is,

to

t '.e

awakening of the Serpent
~ Also are

momenrarines . as conceive." b a great

. This, idea o'_ ti . e
t hte

bltss
contemplation is as upo.

of
the

Power I( Kund,aJini-§akti)

B,' ddhi ou _. .usts,

hd ."a:~'

l

used in the m thad of meditation such mudra-s as [hose of khecari' and
bhairavf,. Also the so nds of Sanskri
I

impact

on

the

Tr ika

.pTti>~a and

lapan"
'Il: .

' d as

a

th+nke s. .ime according
events 'unit
at

to [he

consequence of

is eontemplation

Trika, is nothing b1ut succession of
and. actions" The minutest tin e is a mo er
t

there ensues the' H·· that is kno n as .pra1),an.anda. The remaining three
_.inds
10.

alphabet

are used as a: means of for' h. purpose
10'

contemplation

(k$ana)

blis '.

ich are known as

the disclosure of divine meaning of
the alphabets. 'While making use of t.h.esex'

The smallest urrit 'Of time exists,

brlah.m,anand,a,

mahana.nda
W'

311d

when
smallest

conceived

in

ter __ of s

cida.n,an ..a~ come to, be sarna a, 'udana and

ren the fo'rms of

er -.'al

't'EC .._n iques,

the

durat on, till thought lasts, It is the
un.it s of
t ime t'
,1.(1'[ :

vj'ana

practi loner its simultaneously asked .

re

. ra'~a are meditated upon, Finally, p
the practittone '. of this metho __ ,Ia-s
the experlenc _ of the bliss universal,

to con emplate inwardly

upon [he
so :31S

extended, in terms of calculation
into mu,huTta~ gha~ika, p1rahaTuII dav

all-pervasi

ess of Godhead

that is

to att ain per ecr fl na va-,samave sa,·~ . . .

and night, week, fO!Itnight, 'month and. year" and so on. A practitioenr

and is accordingly called
'_0

Ja.gadilnandd~ It is a. bliss that may be
compared
,

If the practitioner discovers
that 'h i incapable of practi cing

of the path ,of time is asked tO
meditate epeatedlv on the se vanous
'units of time in such a manner have t:' .. ,e experience that all

I

the overflowing
t

"

bliss

of Paramasl vah.a

ul t imatel y

even

rhese

Infer ior med+tati.ve

termina 'res i u the emergence of the
universe" Some of the external signs

methods of ' he Individual Method,
he Is acco Idingly asked to meditate

as to

'Of' iem

of these mys [cal experiences an ecatasv
('kampa);. (anand,a), drot si ness

u on the two aspects of the xternal
I··..

are corrtairied 'within tt ,.'single
movement of breath, The ' raci ice

rrernbl ins
(nidra)r

phenornenot space

, which are rne path ln order

of time (:kaladhvart) all-d. t .e. path of

has
1

to

be

repeated
I

ti 1 the'
"1'- .

whi Fling in the head (gh,arn~) ere,
B
'Mcca;Tayoga

(de5ad,hvan)~

prac iticner transcends
._yst.ical experi ence

e. The

0

understand as to what time denotes,

transcendence of time results in
of
l

me

ow

p'f'a"ayog,a

I

we wiillI have

'[0

regress

a lit le ·n

la1J: aVa-

o'

rhe

1-, div'idual

order to unc erstand as to how time
is conceived in he Trika. It were

~ u. samaveS£i* I' '15 an expert.. .nee In' erms
of which. the practrtioner is enabled
I

Method is the ka'f'a1Ja:y~ga" The- term
'k!n-a1:la stands'
101

the h ical b .dy
.

he Buddhi

5t5"

par ticularl V the
time to

to have the taste of

t

ie flavolur of

along with its
meditative of practicing

" IVl

centers, Th'

S.at"tantrikas, who reduced

etern ['I (akala) of ~is Godhead,
Tim.e also
is a.najysed as,
II'

method. is m ant for
superior types,

a k~ana or moment. The reduction
ielng on account of the Buddhis

such practitioners as are incapable
t ie
0'

being gross, fine and subtle.

This

anal ysis Is carried out tr rough the medium of ideas, We cannot speak of ideas apart from . anguage, and
la.nguage words, is no hing 'but a mass of

conternpla 'ion of th Me th,QLd • .It ar used as
is.

Individual
file: th

tl eory lof becoming. T.' e Buddhist
doc rine of becoming or flux. says:
that everything in the u ..ive se lasts

a
th.e

Old of
of

meditation in which ne ve centres arget s conremplati on, and so are mcluded mto rt such yogic practices that lead

'only for a moment, The: lasting of
an .'ntitv only for
'iIl

So, .i. " .e3U~ are crmsist

but
0',

t

e

moment

representation wo _.,-images

of wo;[d~imag;es~ 'The

(k~ana). is known as [he doctrine of

letters.,

correspond
:....

'[0

1

the

gr'OSSJI
!II

fine and

would denote, when translated into

'No·w' the wor d 'ns, not appear whole emerged which. separat e and perceived
out

seen as discrete. having

su"iJ['i,e. aspects man't.r,a and

of ~~me as var~a,
i'--*

the, Tri'k;a
exper'ien.ce

mvstrcal

anguage,

r:he
as

,pada~

constst ing of finite objec s 'that
Ins' ead, the obj ecti ve world a s a
",S, 38

of one's Godhead

Insofa
concerned,
it too,

'being limitless. The It'hree paths of

ike time, "is rime and the three paths of space, analysed as being gross, fine and, which are termed as berng gross, subtle, The gross aspect of space is fine :;1' ... d subtle, are jointlv known

of consc.iousness, rhat the so-called.

rnearrs

characrerised 'by the various abodes

as ~a~adhal~an,viz., the six paths

of

(,bhuvana=5), and these abodes are
made up
of 'various

meditation. practice,

This
however,
t,

meditative
does

objective entities are composed 'of

elements

nor

coneeiousness. The recognition of
the' Self as having the status o.f Siva,

(rattva'-5),~ It is these elements

that

terminate in. liberation

but enables

are seen, as, representing the subtle aspect of space In so far as elements are concerned, t'hey contain within themselves
31

the practitioner superior

\[0

have the jo'yfu',

results in the reahsauon of freedom rhat is. non-different
,.
-

experience of such abodes that are
[,0'

from that of

the phenomena] realm,
r, upon gaining

Siva. The realisation of freedom
results in, the overflowing of bliss in,

number of kala:~sJ and

The practttfone

a ka I ais the ftner aspect of sp ace, The number of ka.la-s is sald 'to be
five, A 'practitioner. of the path of
'"

sufficient: mastery 01£ this meditarive
PI' act ice" is fil 'to pr act. ice' either the

such a 'rna .ner as would seize the entirety of the '~ife of
at

siddha .. Thus

lea ra~il yoga.
The

01'

the d,h'l\J'lLni ,goa.

the:

gea]

of a Trika practii loner is
e drowns himse f 'in
:I' _

space

[,S;

asked to meditate on these
'8,

fu;~f:~lIe,d, when

t'hr,e:e 'aspects of space in such

aim

of

all t.hese

the blissful nectar of Siva's freedom.
,Abh,i.:na,vag'll'pta

manner as if they are contained

techniques that are constnurtve of

explains

t:his

within his own body,,, Upon g:aini~,g· th.e th ree u,pa;" e-s is bas icall y r 0 restructure ,~nd,replicate the inward 8uffiJcie'n't stability in the practice, the practitioner creatively
dissolution

liberating mystical experience thus:
The 'essence of consciousness

then is asked to
in,

experience

of self :h,den.t,i,'ty~ The
=a

use his imagination

experience of identity with the, allpervasive Siva emerges upon rhe
that .isa mass of bliss, 1'£ is for

such, :(I, manner as would lead to the

of the body' into life=
into.

eradication of the sense of ltmitanon
and ,of differlence~

force (p'ra'?,1,a) ~ of life-force
irrto
vacuj.ty

It is through the
t

ac tions dl:nr.ect~d t owa [d S an
-

--

.

!

in tellecr (b u ddh t ),' and of intellect (sun ya), whi ch is

techniques of '[he up\aya-,s' being ncn-dtfferent

at the

at tainme nt of a state idenrtty shou Id and

[If

status of the self is recogni sed as

absorption carrj ed out

equated to the categorv of selfmunad
(,PUfU$tI-r:,attva),.

from rhe

be

This

Ultimate (anuJttara)" There' occurs, as, a resutt

emplovi ng elf merits

that
lj,e31f't,.

'meditative, pr act tee of

cl Issclution 'ns

0'£ th.is recog n ition,
concerrung
!Ii

bring

jo'Y' to the

meant to free the pracritioner from

ra dirca l transforrnati trunstorrnatton

(Ta,ntnIlok~, 26~60b~61a J"

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,lshwBI . As ria "I" .' er, Sri: _a,gar 1,. 4 June, 2006 - J'. eshtha Ash,tami:
Putting' up a stall at Ks.hilr B.hava.ni. Shrine.Tulmul ~ v_ .,' ·hr hi d 'd to serve aromatic ~s h-.rum tea wrtn U10c:t~ ano frtec

Bhagva.d Gita with short intervals. Snacks and cold drinks to' be served during the: intervals. 4.

potatoes to pilgrims, Serving the Divine 'Mother by serving Her devotees for the full day from B a.m, to 6 p.m,
.2., 10 Jwy, 20061 ...Hara Tsodah [Ashadh Chaturdashi};

10 September~ Z006 Swami] "'6 Mahasamadhi as usual.

·Da.y~Jag

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Fe,bruary; :2001' Seminar on Kashmir Shalvism. Venue and exact date tOI be decided later.

A' -'-:1! 2' .... ·'11 6~ 15'.....:'p:li:u, s:. 0'" 0' '" Swamiji's birthday+ Highlights ;, Havan and Special
Pooja,

pilgrim .

3.. 11 )'uly; 2006 Gu u Pumima.

omage

'tal

Gu udev,

4., 19 August, 21 061
Shravan Purnima (Raksha Bandhan) .. Hi.ghligJlts.:, (l) Shiva Pooja in the morning. ('2) Flag hoisting at: noon,

7'" 9' rviay, 20,07 'Varsh' Pooja. Conclusion celebrations"

of Brrrh
ili

Centenary

ISlWar As B'm, Kendral~ ielh 1.. 11 JuJl'y., 2,006
1

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15 AugustJ 2·6 Shr] Krishna janmashtami : Mass recitation of the Bhagv3d Gita \ Irh short lnrervals. Snacks and cold drinks to be se rved dur ing the interva 5~
Swamijt's

Guru Purnima,
2~, 9 August, 200'6 Shravan Purnima

Homage to Gurudev,
(Ratksh,a, Bandhan] Highlights :::

6.~ 10 September, 2 06

(1) Pooja in [he, morning .. (2) Flag hoisting at noon,

Mahasamadhi.

Jag'

,0

'be performed

as

3

iI

usuaL 'l: 12..13 Septem'be ;)2006 Two days' retreat tor Ashram inmates and devotees on th.e Dal Lake,
8. 23-2.. September, 2'06 4 Semrnar on Kashmrr Shaivism. Venue: Centaur Hotel, 4.

1.5'August" 2006 Shri Krishna [anmashtami : 'Mass recitation of the S,hagvad Gisa with short inrervals. Snacks and, cOlld . ... . u d·rin ks ·t"· '0'" lb···e' ,.serve.d 'd'.',.I...['1' ng".•.. th intj!:i'r'v'gl m ~
.: 1I."
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1Il=iI, IlL, ':!!L;.

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10 September, 2006 Swamiji's Mahasamad as usual.
1

i Dav, Jag'

0

be performed

910 15, April, 2007 Swamiji's 'birthday. Highlights : Havan and Special Pooja.
10 .. 9 ·May.,2007 'Vsrsh' Pooja. Conclustcn ee I eb rations ..

51. 218 ... October, 'Z006 ·29 Semiriar on Kashmir Shaivism. Venue : Main Auditiorrum Sal Irrteznattonal Centre, Lodhr, Road, New Delhi-Time : 9~301a .m, - 6 ·p.. .. m
6,~ 15 April, '2007

of Birth Cenrenarv

Swamiji 's bir thday ~ Highlights :' (1) G'U!U Pooja "Z) Birt'hd.a:y· Pooja (3) P'rasad, 'vitran falIlo,we,d by' Bhaj :In.8~
9 2"0""0 7"", '..''''''.J!Ma·· " 'Y' .-. 7" ., 'Varsh'Pooja,
1

15In,"0 'B 8\1S1 l~, 11 JuJ'lt 2006

I!,I .'

'm,mu

I

Concluaion

of Btrrh

Centenary

Guru Purruma. Homage to Gurudev,
:2,~ 9 Angust, 2006 Sh.ra,van Purima (Raksha Bandhan), ('1.) Shiva Poo]a in the morning,

ce ebrarions,

Un:verSB 8 - alva fe:1 oWI,hi, Califo'rnia" 'USA.
Htghlighrs :.

(2.) 'lFlag h.o.tsting at noon, 3,. 15 .August, 2006 ,Shr.i Krbih.n,a janamashtami
: Mass re cerati on, of the

1. 9 .Augu~t, .20061 Shravan Purnima, Highlights :: (1) Shiva Pooja in the 'morning (2) Flag hOlisting at noon,

2. 10 Septeml"er'; 2006 Swarniji's Mahasamadhi Day. : Jag to 'be performed,
3,," .10- 161 Seprember, 2'006 "M' - 'L , ! ,'. an a.ya jna an d' wee k'r1 s retre ar.

4. 15 April, 2007
Swamiji's bi:r.thday+. ,H,ighIigh.ts: Havan and special Poo]a,

5. 9 lviay, 2007 'Varsh' Pooja. High:~i,ghts : Conclusfon 0" the Birthday celebrations and retreat, More programme8 are being plarmed a' all -e centres. Derai s are 'being finalized and will be soon, announced.

KA'S"'H
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International Semi'flar' on, 'LShmir' w·'J be held on .23rd and 24th Septembe,r, 2 006 3.'[ Hote~. Centeue, Srinagar, Renowned scholars from within the country and abroad will make 'their preaentations You 'ate cordially invited, [0 participate. Please inthnate 'your programmewell in, advance 'to enable arrangements being made for your stay and local transport.
1

International Seminar' on Kashmir S~havis'm'will be held on, 28th ,and ,219t"h, O,ctober, 2006 at Main Auditorium, Sai Intemat:io.nd Cen'tre,Pragati, Vlhar, Lodhl Road New Delhi. Eminent scholars from India and, abroad! 'wiU make their presentations. '~ou are cordially requested to parrlcipate.Please register your 'name in advance 'to ta,cirtatie allotment of seats",
The topics suggested. to the scholar s alee ~,

1)

Hontage: to Ishwar .sU'6[roop Swam'i' Laksnm,tlnjoo as 'che IG're,ate.:st' Extlonent afKa.d1lfrrit Shaiv.is.m. i'n

an its Aspeczs,
1

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Swam:i .La,kshrna'njoo,: His L~fe a,-nd Teacn'ings;, I. h ~af..H"IS 13 .n. E-' .:ltJII(l t _ m 'LU"'."i,._ manJO,Q as a,.,S'C [J i .Thl~~lUtt, 7,POSlfl01lS
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The' Doctrine of Spanda. P1a'~y,abhijna as ·the Key ,Pnil(Js'Ophy of .Kash.mi"f Shait,.tsm. Vasugup,tct'ls Shiva SU~rtl ana dlJe;Reuiv'a~of Kasnm i, ShalllJ(l S:ys'te'm~ Somannnd and: Hts 'sA:ivadrishti . AbhlMvagupta ,as the ,GYf ate~,t,lnt~f"p~etfr lJ:f Kashmir Sh.aiva ,Ph-ilaioph, a.nd Prac;ticf'" M,a,lini a.nd Mattika : The' Philosoph, ofLanguag;el the Ph.iio.s,o,ph,' of Word and Meaning i'n Kashmir S.hu·i.vism. ,Abhinav,agup'til,'!s Aesthetics and Kashm'ir Shaiv,a Philos'Op,hy" Tn e Concept of '~Ma,a." in Kas,hn~ir ShQ,iva Phi,~O.!H)_phy, Abhinavagupta and t,h,e' De:1l4dopm,ent of TT~'kaShaivlsm of Kas'k'mir. The Shaiva, an_d.Shakti' Relatiom h'iP in Kashm:ir Sh aitilsm~ Thff' ,Abso lute 'in Ka..shm,i'f ,PratyaJ,h ijna Ph'ilosop:h ,. Coruciousne$s; the Ke, C'oncep:t, o{ KaJhm I'r S,haai'1J is;m,., De1Jati'ona~ Shaivism, : U,tpaldevtt land B1tatta Naf,aya:naj Lal De'd as a Re,pres,enta:ti've of Dl@votionaHsm in ,Kashmir Shai'vi'!if7L S h,n1.kti 'C,h,ak-ra 01" tfu,;~.\'lhee!~of E'n.e'fgies i'n Krama Sha i vism . \ Th€ Concep't of Twe.l'v€ ,Kalis,. Thlf, Ccncept of Sv,atant.fya Of' S~l)a£antT,aav'ada,. The The(1) !of Appearnces or Abhawaaa" Upa)as or Aspects of Ka.s:nmif' Sha~1J!a. Praxis., ,MQksha '01" the Concepr ofrLi'beT,a~ion as PTup'Ounded ,b, Abhjna1lJl~gwp'tal Honda,ge land Libcrtltioftin :Kashmi,1 Sktd1}d Tn,ought. The .Doctrine of Shakt~pata or ,Div'i'ne Grace, The Imponance ofVijnana, BhaiTava in Kashmir Shal'vism,. ~d' d 't· l' U'tpat,. e~a, an_. ' fit'~S h,ivas~otra1Ja~'i" Q,.' IG··' ur - d' ,e,v'i!!I' ·T ,KShem.araj'a a'nd other ClommentatfJ"S, of Kashmi:fi Sh4!vd Text~,. An, ·odl e:r''fe'leV,lln t topic fe'late'a to ,kilsh,mif' Shaiivism. S-iiIU ~ ,'U adh II,:,. ..
S'!,!

H'~stOfY of Kashmi'f' Sha·itJism", Th~ ,Ba5ic. Concepes Df Ka'shmir Shai~is.mI The C~'mtal PhiloSD,ph, of Kashmir SMivism-1 Fundamentals of rhe, N(}n~ duaUst S'.hal,v~S,Site m of .Kaslitmi'f,. The ,Kra:rna School ofhKasJtmir Sh4Ivism ! ..4rLal)1Sis of its Do,CN"'ines and Pract.icesl Tht!Kaula School ~fKashmir .sha~~Jism~ ,Anal,si:s' of its Doctrm,es and Practices] The Trika Schoo!t of Klish-mir Shaiv,ism ; Ancd,sis of i'ts Doe-trines arld ,PTac;tices,.

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SH _AR

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M T1iUST

(For nded by Slhri lshwar Swaroop Swami Lakshmanjoo IMaharaj)

Srinagar Ashram

Jammu Ashram
2" Mohind1er DJag:ar,

Ishber;

Nishat

Srinag,ar (Kashmir),
Telll : OI11g4~2'46l657 194,190065,5'6

Canal ROlad, Jammu (Tawi),
Tel: 0191-,2,55575,5, 9419,240800
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.De~hli Ashram: IR-S, p1ocket-D, Sarita Vi'har, N'e'w D'e~h:i-1~O'O'" 6.

Tell: 011-,26958308, MIOb,~ 98100009'95:, ,E:-m,ai'll:,atishiber@, ediffmall.corn i
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_I' ',. ':-I!l .: .. '. .'.. ,-., : ...,..,: I~.~...:.,'.. . .,&;.. 1.1 The .. M'ahavaina c n the OC(- a's ion' I' of' _ 5th N' irvana l' .:.... ' Shri :I'shw,ar SWBI oop Swami Lalksbma'li'oo Sunday, '10~h'Sep_ .. 20106,• The Trust has: made auspldous day sitnultaneouslv at: its Srin,ag!ar~Jammu

·Cil'- _I:,:' .'.' ..,. ]Iay·---n't· "-. o'f' 0" uri reo ve re G'iurdev ,.,. ah:,al:r,sj,wiH be performed o,n arranqernents tOI celebrate thts and Delh:iAshrams,
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-ahlay,ajlna : 7' ,AIMM~ 5. P~M:t. Prasad Vitlran : 5~3,0 t:o R~M'Ionwa ds, 'You are cordlallv invlted to partlopa _,ein the function allo'lnlg with the members of your falmUy, relatives and friends and partake in tne blessings,

We are currentlv celebratinq the Centenary ~ear of ou,r Guriutd1ev (4/2,1006 to ,5/ 'm' ith ... 20-'0-'7")· IFor- a-III p"r'o'"g" r'at lies '.."',.,,-". '. tecte . d" WL'I t he cen,e n"'a'" C',e-: Ie'b" itlor .'. p~~[ ·s'e···· I; ". • ,conn. ',: e: ,. te ,[lry ·' _ra ~Olnls, ,lli'e''a:,<.
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D',etcious food" Kast miilrii &, other IlntUan cuisine S,plac~oluslr10IQ1ms, 'witihl a I the modern IBciillitli'BS
Conference Hall with open terrace

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Air Conditioned space for Marrlirages, Banquets, Yajnopavit etc. Spacious lush gr'9 en
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Contact us at ~.
TeL ,:+91-191-2S7'194'7'... 251716173-5 Fax: '+91,-,19'1257'fi176,

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Printed land P,tl'blisned by Shri ,R./f S'adhv for and an behalf· of I,shwar Ashram 'Tru.st; R-5, POr:kfJt~D1 Sarita VihfJ'rr New' Delhi-'1'1CJD76~ Tel" : .269583'O8~ Email: iatishber@redi"mail~Com·jPrintedaf.:PRNTSource·.G/azersPvtLtd.96·41/12~.Sadar r Th.ana Road Multani Dn-,anda P'ahar Ga'l~jl ,New DeJhi~5,!j ,E,ditar: Dr: Shashl S.hekhar 'r(Jshkhani~
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