Vol~IV NOI , 3

A_ RilL. 2101'1 - 5 PTEMBER 20

l04th B· thday Celebra nons of Ish arswaroop Swami akshman Joo

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Bhagavad Gita In the Ligh_ ,ofKashmir Shaivism: Chapter 1 Revettled. &, Swam,', Lakshmanjool
AbhlDa~a.gu ,'ta and the Sba"'vite Trad,",ti,on ofthe -, ana.· ",e_:_'a ~ . S,~- -,:..1= D g

'16
Kun,dalini V~Jiiina,Rahasyam. ~". ls,hwar,waro1op Swam'~JLakshman

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'Four Schools of Thought in Kafi'hmir Shaivism Ishwa1"swaroapl Swamlj Laksh'DUln, Ioo

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ne of the most _·~.r .' and popular re igious scriptures of the Hindus, the Bhagvad Gita has profound :y impacted the minds of leading thmkers across the world. Among the gr 3.'~ number of commentaries written. 011 it, 'two stand out as unique in their interpreta ions of its doctrine of karma and nature of reality, These are the Bhagvad Gitartbasa,mgraha.y Abhinavagupta, Kashmir Shaivism's greatest exponent, and Jna.neslhwafl by the great Marathi saint ... poet Jiiineshwa:r~ Abhinavagupta's commentary present tnl great war between the Kauravas and Pandavas mot as, an external event taking Pilace in the battlef eld of Kuru :'s hetra but as an ete rna I inner con flict goi '8 on the human mind. It explai ns the meaning of the Gila .DOt nom verse to verse but presents its essence in. accordance 'with. the monistic vision of Kashmir Shaivism with i s stress, on the identity ofthe individual soul with the Supreme Reality as' e all-pervading universal consciousness. Seen as, ODe of the! important texts of Kashmiri Shaivite philosophy, Abhinava's Bhagvad Gitarthas ungraha . 0 fascinated Ishwarswaronn Swami Laksbmanjco that be chose to make his debut in ph.' usnphic exegesis by commentating on in Hindi as early s 193] whenh .was barely in his twenties, And it could not be just coincidental hat he delivered some of'his last lectures also on it in 1990 during his visit to Nepal, Tbemysteries of existence a . revealed to A'ljun,- by Lord Krishna. are so amenable to Shaivite interpretation that he found itnecessary to present his insights abou .them to his devotees shortly before he gave up 11 mortal coi 1,. is The lectures, aSIwe sta led in our las issue, were video ... taped by one-of his closest d~sciples John Hughes who bad. accompanied Swamiji oNepal en thar occasion, Painstakingly compiling: the material, he edited land published Swamiji's revelations on chapters 1 to 6 0 the Bhagvad Gita in the' ight of Abhinava's commentary, By his .eourte y 'we: had published the profound Foreword to the work by Virosh Hughes in 'th.. las· 'issue of'Malini, Aspromised by US WIC' aE1·. ow seriali .ing these lectures chapt r-wise n for our readers' spiritual ben fit, Fro.m this issue of Malini, W . are a.1s 0delighted to reproduce in parts the Master's revelations about the secrets of the science of Kundalini that he made in hh presentation at th .' his orical conference an 'Iantra, Tantramahasammelana, organized by that colossus of a scholar, ·M,M. Gopinath Kaviraj at Sampumanand Sansk -:t, University, Varanasi, Written. originally in Sanskrit undei the title ~unt;lalinivij.fUin8_rnhas,yam, this paper bad stunned th ~gathering of profound scholars who were there to present their' views and taken the en 'ire conference by storm. Though Swamiji's reflections OJ] the Shaiv,agamic texts had already establis ed him as 3D ex, .aordinary scho ar and practitioner at very early age, his paperat the Mahasammelana made the ell tire scholastic world sit up and recognize the profuadi ty of'his erudition in the field, [twas a proclamationof his genius. as a spiritual master to the entire world of Tannic scholarship, So brilliantly had Swamiji expounded on various aspect of ndalini prary8 kundalini, cit kundalinl and par,i knn Ialini and SID overwhelmed were the learned organizers by the profundity of hi s knowledge that they fe 1tit necessaryto confe r on h im am 11 onora ry do cto rate, We are enrichmg this issue with yet another write-up -y Swamiji on the Four Schoo s of iought i' Kashmir Shaivism, Readerswill 100 many of'theirquestions on the history and development ofShaivite though and also its fundamental conee pts nswered in it i a rang age that is extremely lucid and clear. One cannot 'but be amazed at the extraordinary ability of Swamiji to make abstruse metaphysical thought so easily comp ehensible for the common s eker, The readers will bus experience in, this issue the joy of gath· ring' the gifts of wisdom from Shaivism's greatest sage of modem time , f having gli npses of the ha 1.0 ofh i' S P iri tual em in enc e. ~ The' Hindi SJ .ction also offer '. suo ptuous reading for the .'eekers of knowledge, 'with Shri Yogesh Sharma exploring 'the linkages between Indian heories of art and aesthetic nd the Pr,atyarbhijfia philosophy and D])"~ Jagir Singh elving as usual into yet another area or the immensely vast realm of Kash ~ ~ n'ht .l\..a:s~m IT·Sbarva thOU,;S,U Jai Gurudevt
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Swam~ji.=This, is the Bhagavad

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~u' J '~'J ir~'U' iva S,~ f.'n"m' b ,t1l, ._ ¥in'\jl.r1:11 g' l...... be ;"0- , tha t Lord IS'_' l.. d-h .' h wb ,0, 1,S ,UIO··· "Ll. - -" 'nl"'·.~.I·." 'W 'h- 0' :18 tr e treasure --a gna,s!am ·..Jh"'h treasure of 0-if- ..."nlv kn W' ledse , 1.J':I:C .I.. ~fJ '""" w, ho is; the - U! __ <., , ,,"···'0,.: k now'Iec ,gle-,•..WC--:'h7"LonrdS'#··.·_-I',.ai! d And what are "the qualifications of Lord .. Siva? 'Ya e.~a vi'tata Sph'uf,ad v'ivid,A,Cl b,ha:va cakro, li'£m,aka~,~ 'that Lord ,Siva who has whose ,glo'fY is, spread 'in each and le'V e'ry object of this world. 'Vi'vidha bhdvl! ca,kra atma",,,) all this objective world is hia glo[V~ Plil'r'IlSpara 'tri'b'hed,tlvan vi:~a,a't·am Hpd,ga,ccna £i'.'and alt:houg'h he is one with h'i.s own
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because '[his also is his glory of his own nature. 1'[: ,,. isdifferentiaredly exposed Lord, Siva ~ Undlfferentiatedlv exposer] L10rd Siva, cannot 'be spoken, Yo'u can't describe it you can't explain ir at that: time, Because it is! the explaining 'power, it is not explained. I[ cannot 'be the object of being explained, Yo,u cannot explain Lord ,Siva.~,Yo'U can explain Lord S,iva 'when Lord Siva has become varieties, in various forms of his own gl()rVIl Then you C3'n experience, "this is Denise, rh is is Vi resh, this i.s a rod, this, is,'that, and this is this," And a'[ that moment he cannot explain his nature. In whsch
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divine nature, how he experiences the varieties of his glory ln d,uality 1Because, for instance, this

when. it is explained; and another way.,in, the real way, it: ·is not manifested, and iii: can't be explained, It '15 for him tIC) experience. He experiences the experiencer. He ,d.01les not experience rhe exper ienced .. , Experienced is onlv, it comes olnly, when 'it is in varieties.when it: has gone a bit ,,~'" Iw:h,le.n] it has ascended from his eal 'nature .. ~
way it is manifested

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chappal (sh,oe" slipper), this ,chap'palls his glory,

Yadekd m,a,a bhava,na and, even.

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should raise mo,ney., Ka'mll means vou should withdraw at the same rime. For instance, I thInk of .,. you, should desire for good things, to experience it, ~ dtffcrentiaredness ~ if he has have. .1'[, is not fOlr [the sake of] those good things .. .faktiPa~ta [grace], if 'he puts :aKtipa:ta in force, in Dhar'mtt iSI~ YOll should do good deeds just for the proeese, then at that very moment I can rise sake of mok~a" just for the sake. ef exper iencing again, Whe,n there is no sa~[ipata I won't rise; I the nature of 'God~ You should collect monev .. will just roam in this dif£erenltia[f;ld world. And yllllJ should raise money, for the experience of 'knowing God", ,And, YCl'U should desire' tQ have SIO that too is the glory of G'Odi 'ma,ny possessions just for God's' sake, lust for 'Let that Lord, Siva be glorlfied here and hereafter. Here and hereafter, Here' means :~n experiencing G'Q,d., ,D'Ii.arma~ ar,eha' and KCima are meanr for the dtffe,:rentiate,d world, hereafter means in undifferentiated Being, This is gIory first, God", ,D'n"Tma a:rtha and k:ilma are not meant fOI[ And nowhe starts 'his commentary, DVD 1 (O'7~15) Wlotldly objects, l.e, tJO get involved in, rhts tqlllil"'1 !11P1'~n: ~'R;,c;~ ~. worldly tfl,masha [commotion], Money ,is 'no'[ for 'Il U[6 tl6 tt ,:ud tf IIIdl1?1 I raising of money is not meant for getting u lEI~ till': lfi,til d til vfithj ftlli; ;;0~ involved in worldly ~~,~ D'E,NISE: Affai1rs~ 'Er"-' fl:-' a tII- ~ f~qlll'fll g g; 4-fid '{ I 12 ~ [I ,ava,ipii),a'nena mUn'tR,a ,adfdam, 'tI)"adha'1i S[WAMI]I: worldly affairs~ Dharma and sas!Tla;m s'ahos"asattUiammitamatra 'mOkS£ll,h I a"ftha means money, dharma means good priidha'n,ata~ p;ha~ata,a;, pYlltn'itastadan,adeeds, and ka:ma means the die-sirefor having dharmadi tQs"a, parli'po~a,ftum ,p,ragltam 11.];11 some best things in your possession. These best things must be .,'"all these three are 'meant, for Dv,(l'ipa:,anena 'mun,inam11 the' §ast'Ta of mok.~a~ for realizing the truth of your own M,ahiib,harata sastr;a, which is penned down by nature, They are not 'meant "£0'[ 'wormdJ,y affairs. But what is 'm,OkSQ'fwhat is liberation? "Kfis'nad.1Ja'iha~ana~i,e. V\Jlasa~ which is exactlv'I 'V'I.J" ~ J ~ Hie explains what is liberation, What you one 'lakh' of ilokas (one [hundred], thousand S"lol,kas iSI M:aha:bharata), in this M,3,'ha'bharata, in lean understand, what is liberanon! Where from you have to get Iiberatedl the whole Maha,bh:a'[~a[a" mokJa~ pradhanyatab DVDI 1 ( 2:00 plna f aita,'t1 p-rtl th.i ~astall the definh ion is of mok;a
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of llheratjon, how. you, can liberate, how can V'ou be liberated from repeated births and deaths, It is explained '[hat" it is ,,~~ ok5-ll is explained in m these one hundred thousand verses, [The main phala~ the main fruit, of [his {astra is mok~a~And, there are some. other aspects also explained in, this, ,M·aha'bhaI3.['a ,_ that is dharma., .t1ftha and
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sani~iiiasaTvakara't:tadi'su,bhas1Ja:bha,ve I akank~a,a v'irahite bh,agvaty,u,diie n,iryod,ir.e l,a,a i):'anpr,athitab samasat I /311

Dha'Tma means good dele,ds'; you should do good deeds - that is dha,Tmla,~Artha means you

is. in brtef words, explained

In these hundred

thousam - slak4S,. What is m,oks'a? Adhise bha,gavarti", ad 'liS:e~ who is he LJQrd of Lords bhagaualti Bha,iTll:va, pUT1Ja Bhaif."lava ..La.:yaJ to get absorbed in that, to ge abso bed,
~ III

nya,;;asta,cha.pyudya'mo me ta.dgu~hdT£kap':raka§aka~ 115/l
Although he says, there are so many commentaries laid upon, written upon by all those old so-called masters, so-called these ~~,~ Masters?

absorbed in tne lord of Lords is mok$'a. 1[, is pra£hitab samasdtJ, in brief words, it is · exp Iame d mCIK-Ja. ts th':at: w 0 ,. n~t,o"Jell:,. Wh 0 ~ '" I~ '_· 15 ~ d · IS always eternal, who is eternal; ,adhisf who is Lord of Lords: W _0 is d,karlk~,a,,,,atJirahite, who, has DO desire at: all for 'a.nyh l'ng;, and w' a is filled,~ who is. filled with, glorified with, all-know edge and all-action, and all-will (iccha, inilna and ~Tiya); who is filled with that; and s,aka.la apravibhaga 'fupe, and 'who is, one with the 'whole.
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JOHN .,Mast , 1'"5? D'ENISE: Schola,[s~
SWAMIJI: ~_~ scholars, but still then my effo'rt is also needed, B' cause my , tfort.is not for explai .,ing the word-by-word transtation of Bhagavad Gita,,, Mv effort is to explain the essencr of Bhagavad GiC3, which is, he cream of Bhagavad Gita~ And it is gU4kdrthcl.; whe-e n,ob,ody has touched, t, a point which has not be.ing touched so far by all those commentators, DV'D 1 (16:32) 1=1 ~1i:< I \it p:;J 1111 ~r Ri rit6Q ~ ~ tE'rln ~
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,'ad,a,vya,n)apr'asange$u mok~o na~atta gI,ate./ . Ctlt,napi bhagavadgitli~ samJ'ahtatplra,ptida,ika~

b,h,a~tendu:rriijlldamn£1,a, ui'vicy'Q. ca cirarh dhiYtl l P " _',~ h- asa.mgra'" • hk· 'f!t,t) ~Lh' 10" lnavagu 'tena so jJam gltart
[not recited]

1/411
Although an,ap1asa· g,e~u, n otl er c iapters also of Mahabhara.t,a m,ok~a Iiberation] is, defined, 'moksa is exp ained, but snll then this. chapte of Bhag:avad Olea, which is existing in Ma'hab'harata (Bha,gavad IGiti 10£ 18 chapters, 'this Bhagava,d. Gi[a.)'~ in predominance mok~a is explained in Bhagavad Glta~ Although mak~a is explained in all those 'hundred thousand llokas~ 'bur in real sense mok~lais explained In Bhagavad Gi:ta on Y'~ Another Ifo,ka ..
I

This knowledge I got from Bha~~endu-raja,

,BhaJ~e.ndu'raja was 'my master £01" this; he taught 'me what is the essence of Bhagavad G'i[a~ He. says here, he was mv Guru of Bhagavad Oita~,
Whosegu-ul DENISE:AbhJn,ayagu'pta~

SWAMIJI: Ab iinavagupta's Guru. Bn4t,~en,duT'aJad,amna"aJ I 'have got knowl e dg e of Bh agava d Glta from
Bhaf~enduraj'at And afterwards, ,tliv.icya ea ciram Idh.i,lI., then I have medita ed upon what he 'has taught me ..And afterwards by the grace of Lori , Siva, I have experienced the realirv 0'( Bhattenduraja. Bhattenduraja's whlch he has 'old me. That teaching has come "in vivid

~dlfCl4: g]Iib;!1 &I,f&1l1: ;:;q 'I'1lI'~11:I

r~:u'it

'It drtf's ftr:

l1~tU I '

1t

d iJi uL41,qg ijj I~ 1 iii:,

I 15 I I

tasva n)',ai~ pr'iikta

nair\l"

bh ii:yas c.i I

a:khY'iib k rta "ad),ap i

form, JOHN:' Vivid clarity, S'WA.MI,Jl: Clari'ty, ] have got its experience in samadhi~ ~ .Krito 'Ibhinav'agup;tena so ["'am grtartha, sam,grahab,~ Abhinavagupta writes down the gt'tiir,tha ,s,amgra,hab,~ Bhagavad Olta Sa.mg:rahalJ" the essence lof Bhag'avad, Gi[a~ what ie Bhagavad
G'iti~

[hat way you should flnd out. which is the good .B.c:1: 'You. sho ul d. do according ion, to the: good acti ons ..If you are really ', ~. if 'you 'have. got the fragrance of silk t.ipdta [grace], if you are' scented with :f'akt,tpa'ta; scented (wn'9.t is scentedi], if §a,kffpa t'(l is ~ " ..

.

v'id,avid',£l'fmttnordvaYQra,bhibh,a1J1a~hibhav' aka:tmakatv,am pradarsayitum

JOHN:: Perfumed with, '__.·:litv.J.. - ,,: Who at 71 S-'W' "Jt '1. if'I-)I .•~'....:, ~ JOHN:: Perfumed with, DENI,S;E: Sprayed,
JOHN:. Perfumed with,

,pra:tha,madh~a',apr'astav"b, I Flrst ,adh,a),a: flrst adhj'a:,a~ first chapter of B:bagavad Oft-a,:
l,

It is nothing; it is ",~~ says, in the first 'he

chapter, "i

i

There are actually how' many chap~e:ts?

JOHN:, Eighteen .: hapters, c

S'WAMIlJI: 'What? JOHN: Sprayed with the perfume, with the scent of saklip',iItCLj DIE,NlS,E: Touched by ,i!l,ktipii'ta~ S'WA'M, Jl: 'Yes ~ then you. will do good deeds, 'You have conquered mat bad -deeds walla p,artv~
;;u

5WAMlJI: Eilg'h.teen chapters.
You have got assimilating power, It is my

nahya'nutp,flnnavid,a,tesli.vakdJa

'u,padesa,bhajan,am; [commJ
Uplczdefa [Instruction] cannot 'be done if

good luck,
.,,"' there are kaurlava5 and pa'ndavas are not actually Kaufavas and pa~~atJ'lls .. Kauravas and pld1JL~a1),as are vid:"aPlu'ru~a a'nd, avi.d,,'apuru~ai Vid,apuru~a 'mea"ns bad [good] though,ts ~ v,id,'a:pu'fu.,a means good. thoughts, avidJapu,ru~a means bad thoughts, Bald thoughts are ffgrhting with good, thoughts, Somerlmes YC1U. want to kill somebody, and another 'party comes [the opposite parry ),~and says ~"'N""l' you @ . ':, ' .. , not- kl'111 Don't .. k-'lin D'".00 '!II[" 0 .. " .. should _ .• ' . u,", .',' It,", be so cruel," So this is, a tug, This, is a tug ,going on between vidyapufu~a and av'id,apuTu~a;, :In the daily routine of life' lrou'll get inside, this war tug " of war, between good actions and 'bad actions. You want to do good actions and at the same time-you wanrro dobad actions, They are ~~. 'DENI,SE: Fighting SWAM~JI:, ... fighting with each other." In ~
, !II.!I'

'I

~

'~Q,'.

1;;]':11

...•.. i.'.

II

you. are not' fit for that, If you are not fit for' that, [if] you, are involved lnvour OW"Il.ways of your daily routine of life you are not f~[for the Bhagavad O'i[a,~ my commentary of the Bhaga.vad Glta,! [0 hear ..¥ou a.re only fu: w- en yo'u 'have got this capacity 1:0 conquer bad actions in the daily routine: of your :iife.~ This is Bhagavad G't'l!:a,'~s ccmmentarv of Ab'hinav3.gupta~ na,pi n irm al i'ta"sa mast.tltJ'i.d)i'a:p,.a,paiicla~, [comm ..J If V10U ate alr'ea,d:y placed in. Godconsciousness.Tor that also, Bhagavsd Gi'ta "is no[ needed .. :Fol[ him, who is all-knowledge, who , is exactly residing in. the. state of Bhairava, for him Bhagavad. G'ita is not needed, Bh,agava,d IGIra is needed only for that person who has got .... , DENISE: Touch of sak~iPa£'a,.,

SWAMIJI: ,,~~ touch of s,aktipata
andwho conquers the
li.,;o

[graceli

have not toknow with action. DID ylou unrlerstand?

DENISE:Blld thoughts, .. S,WAMIJI: bad [hou,g'hts~ So there must be some doubr, If 'there: is some doubt, then for him, this Bhagav'8,d Gita. is meant: who is doubtful, 'who wants '[01 remove his doubts, ho - -0- antly "'III W-, says ignorar ,'!l..'i1.av'e1urud ers [00"d the B,h.ag'3:'vad IOIra,n, for him, '[his commentary
~u
.' ',I

D'ENISE: Yes.,
S,WAMIJl: In this wS'Y I will explain ro 'readers [he heart rof V)laSla, from rime to time'.

CHA'PTER ONE,
II'd ~I~
!II
tl II!

'(1

~ leU~'

dhrtarastra U'U'ilca

of my Bhagavad Olta. is not meant, This cornmentarv is meant o:nty fOlrhim who has got do'ub'[SiWh,o 'witlas,k his. master, "0 my master, .I don't 'know' what is good and what is bad, please t, ~ ' ~ ~ ~~p~I~. me 1,1-) For hi' m m\1 B' h- agava d 0';'1",:5; c m ean t .. u,~ ",',
'1i"~"=I1 F'
I~ .~. ,' __ '. ~. ':~' ,_ 1,1' ' .. ~_~

10 ..

IIL&

I.~l.

.:"

I:....:

oil>

For .him who ta alwavs with thorns, who I" slavs'l ~'~'l '[0 understand what is you,r rheorv," want for him there isno place tor Bhagavad GIt~L Ifhe says, UII 'want toknow the exact thtng,"
ill •

I"IIIlI1

4)1 : q I uii t'l13I1~ it :~ .13!1'" qLtr tI~ ufQ ~, 1 I II 1

dh,a,"mah~CL're uU1uh.$etrf ,s'aTv,ak~atTrasamaga,me' I

he, isflt for that. Who, has come with knowledge, ~ w'1th knowledge of hts own, he is, 'not fir for :mv 'B,hagav~dQita. So deva' and a.sura sr.~~~,i vtd"avidylLma,"i is iVidj!,apttf'U~a [good thoughts], la~lid)~a=pu'rU$la [bad, thoughts] is the creation of devafl'u~~u$a and
j

mamalka.~~1'Qtldavascaiv,a p

1,in'hal(uf1)atCL sa11jaya

where there was, $urva Ik~'etra :!Hlmagnme,11 where there was the fight of both 'parties (the fight of v'idy,apu'rlt~4

o Sa'nja,a~, 'in

1/1/1
t!harmak~etraj

a.nyapulu~a., jfia'flam ca pr'adhanam

action is not predominant ..Action is; YOli 'have 'to do action with knowledge.Youhave nor to do ,'~~ou y have to do, action with knowledge, Knowledge is not to be done with action, You, have ,ItO act.with
II,,",'

Here knowledge 'is predominant:

knowledge. If ¥IOU, Ida something you must be aware of what are you, doing. So knowledge is predominant here in rhisBhagavad Glta .. You can't slay knowl,edge and action are. just opposite xo each other [so] they are in one weight, Knowledge has got more weight than ~ action. You 'h~lve to act wlth knowledge .. You.

and fi,ght of avid)tapuru$a~ what I have already explained [0 yOlu 'beforehand.) ~ (He has put this reading IDf Bhagavad 10I[a in another way, which is not found in other 'Bha,gavad 'GItas" The reading of Bhagavad G'ita is d iffe[l~nt ln his- [Ahhinavagupra 's],.) SaT1Jl1 1(~e'tfl1.sam dga. 11'1. f1 1 ku ruk$e~ra 'was ~ ~ " kUfltk,e,tra is that kurundm karcu:ujnam k~etT'am~ KUTuk,eETlil does not mean l<l"'ruk~elra] 'which is ill D'elhi1w'he.re there was fight, battle of k,au'r,a~a5 and pil~~avas. Actually ,Kurnk~et1a, means the Jt.$ ~tra [field] of organs: organ s of one's own self, th,ey fight which each other, ~{j"am sa p,aramo dharma yady.ogena:tm,adars'ana,rn ~Icomm~l (Q,u,Q[e from '[he Yajfl"~tJ'a'1(.ya S'mrti)
;;~u

an

.1'[is dh,af11lLaksetfa~ Dharm,ahsetr:a 'means the . kS!t..f,B of dh,fl'rma., the battlefield of dh,a,rma' the , battlefield of puritv, pious, the battlefield of -:pu'fi, tv~not the bat tlefie lid sf impu [tty,. As this, at present, thts is battlefield ..of · , 'h '. h nown. e:'ve:ryt "ll:ng,. here ,. . hi tmpU,rlty;, tiey d asn d __ .' m
,~

[not recited. in full]

.

ll.

o

,$anja,a,I' and. in. that field there were

me

collection of (mamakd~ means ,av,td)'lapUfU~{)t:it'a sla'nkl1"l,Pd~), atlid~ulplur;u~a[means] kauravas, and hand.a1Ja, means s'udd,h.a'vi'd~a f' 1~'urUSOIC'ifa J •
~'II'~'

this batrlefteld. Bur actually the battlefield is that where It· ls, good deeds are conquering bad deeds ._.bad deeds are subsided and ..good deeds are shining that is the hattlefield. And. this 'is [hat field; in that field you experience the glOI'Y
=

v'id:yatm,anabJ ,suddha~,go,od,people, l. I. r, I. 'h r, '; ,_ te K~maK,;'U.rvat - Kat! l'h t- U, 11t~.,Jl~aIitil, yava,t I K:a,
j!, ,-,

of Parabhai'T:ava,,1 • Ya,i' "Qge'na lilt.ma darianam all dharmas~ :al] activitie's" whe re all activities end, and there is only mok~,a (mok~'a means only liberation from
J

mameti ka'~lat'r[imamakah avid~ap..uTuSa,n\ "J' ... J . .. l p,a1)4u~s'uddha~, II end of comm, for- verse J II
ii ~III

l.

l..

-

..

l

-

.

_..

!"

-

-

~

innocent.

Kdu1a:tVas were

filmed wh:h prejudice,

all these [t:hings]' what is happening

outside),

Th is is 2·0.d verse:
+.1 GIII \3 if1 T4
~

land fOf 'this, 'ylou have got 'this body,. The 'body is meant tor 'l:h'at libe'[at[i.on~ The body is not meant for dashjn.g do'w,n each other,

So

Saftjaya uvaca - - '. l,ii:O" . Dl.· -.',rtr![afa~lra ;,~.'u S anJa,'(l ~'a)1',s,:
I •. '. .

",~Ii,

~~,~ flagavairii,Dakf'(j,dhak~a,mapfabhrtinam.
samli~amo ~,a[ra, ,j'5t J

DVD 1 (34,::02"
c;o~ql

'I qIU!SqT41.~ ~
a
I!
[II ~l

yDN.t«1i;1' I

In this gUTuk~'etr,a 'raga [:a.tach ment] is t aTs;tva tu Y. ~.~li'nd4V'anrk,am J v~udlt€lm fiR'h[i~g with vairag)lQ [,d!erachme'nt]·; kroah,a ,dur,!odhanas'tadif I [wrat'h] is fighting' with its, opposite §~Int.'i[peace]; acar)'CHn'1~paS;(.u;gam1a raja v.acanamabravft·/12/1 good, is fi,g'htin.,g 'with. 'bad action. So '[his is W'8r [not reei ted 'i n full.] which is going on all 'the twenty-four hours everywhere in one's own body - raga v'airagya Whe'n, in the battlefield of IGu'1ttlts,etrtl ~,',,' -k'rDdha. It,a.ma" And you have got 'wrath [krod,ks) (Dury'Odhana was chief head of kculravAI'", you, want to da,s,h.himdown; and there is ,k~a.ma·i These troops of ,kauravas we're on one side and t.e, "No, be peaceful, don't be S,Q,] don't take so the troops of handa..va.s 'we're on. another side.) , r' fast steps.just think," ~,'," hen Dur,odh,~;na saw' p,aJ.1!~.av.,ani"kam w Raga vf1ira'g"a; 'raga is fighting wlth (aniK.a m means ,s,e'n,a~ the 'troops; of p,citL~aviis) ~ 'vlairaDa~ k,rodha. is fighti'ng 'with k~,am,aJand 'all which was 1J}"Ja~,ham, which was protected by these, all others, D"ur,odhantJ~ ,Raja DurJ'odhana" aCiir.,'am tasmin .sth.ita "V,e' mamakah ._-av,id,~a::nuru.socita . J lJ-!t"" upasa.n"ga'me, he went to Dronacar1£1 ,avid"ama'yla~ :saiLkal,pa~ l (Dr'Onacar,'Q W3<S hls master, DUTyoldha:na)'j and pat:1~ava~- ,iuctd,navidjla,puru~o'i,ta via':f'latmanab L. '~"h 1_ d .' ~m · V,Qca,nam avra.'~n[I'~1..Ie, 'alSLe,·'· 'h~ fJ'ne, question.
II

an'ilI,.f.1j4'+tIi1>lil ,WI '! Iii II 4i1i.1'1ififl

q I 12,II

I:J

,.

iill

iI

"

ill

II

Q,i1df' 'Qlo~9;':II(j1 ~'tfi1f,4 'ti5dfi :q,\,{ I

$qC:91~wr ocr ftru,ol '~df 11311 ,pas)aitam pia1)d:u,putr'4"Q)n.aCa~ya 'mahat1.tn,
'U(dleamian]

"!EI ~,1lf1~~' w'~ fit raot!' ~~' ,:lqc!lIl¥'i(

e T1,Jf1~nI~ tIrd (119: ~ ri llif '1lijH~: I !Is II

)udhaman),ufca vikranrta 'uttamaujasca

v~udham d,-up','at!ap'
J •

ut'TerUl, [uva 1......1

s'is~enad,hrmara:: •

v il~1la va,n} saubhad-ro .drc£upaaeyaJca sarva eva, maharatha~

11311
[not recited in fur~]
,[)ronaclarYla,! See these big' troops of patt~~Q.val,kindly Ilno'kupon these troops, which is protected by Drl~,p'a!daraja (the son of Drupada) ~ 'which 'was, your s'i~ltl; 'he was your h' d~ . 1e. He h protecte d tr 18 troop 0 f' lS,CJlP ias
l

1/611
Yudhaman)'u, 'king Saubha,dr'tt (S,a,ubhadra means tt,bhimanyu these ar-e greae W3 friars in pia 'Q~a v,as", all are manarat'hab, all are capable of shooting ten thousand people at a time with these 'antiaircraft guns' ~ Now our t:T'OO'pS~, I want [;0 explain our
J

o

-

[not recited] Yu,dhanl1anyu and

p£l~~avas~ [ 'win explain to you, who are, the warriors

in

troops, which are of,kau'ravtls"

these Y 1'liinda'1)a,s~
ill Ii

_: "" DV"D'l J " ,1,,,.:..:...,,""2"5) ("3: 6'
1

3ITf ~ ~11

It'~ bifl 'tI ifr"ll i{wt ~

r

,,~ ~Rl' I

Ml 'fliQ h:lt1

~q<::ttl

11 '1~:~: ~1,4, ~' ~

DVD 1 (37:51) 81 qi. U' 1ir~'1 ''''I tel 'it d I ~iif'q R; t1'1f I ' ~UIIi61 -q1i i1~' f'lI 'ff 51r. fn~IIflr U' I 11 I I lasmal(a.rR, tu 'visi~ta ye, [a,nnibodha,du~jlJl'[I[ama l -",nJ~ n ~ " "_ -¥,.L...., na'.},YKiA. ma'mn eoaiill.il'n-'Ji!1Ie'\'.l£{ ..uTI na I~ni.;",m ,~r. ''Ju.;)i' " '-J~:~

un
I'

u.;j"

(i',i'iI'

11\

f,anbTQvimi te

IJ 7ll
[not recited in fult]1

'Itil! ijl il!l"", 11'Jtll Of: a;i 11l1'fl vi M€ft qciU11 ~6lRiltii (;'"'1l \iii ,it ,tll"~ ,fill -J~ ~ .'l"fif~I' 15 I' I
,a,tra sutla 'mahe,ji'vasa bhJm4rjunasama ,udhi I y",udna'no' '~liT'a;~asca,drupadasc,p: maharatha,l:l
," ,~ ',_ 'Iii,

Now I arm explaining
tfOO'pS ..

ItO you'1Iw'hic~h. are our

DVD ] (3B~()6)
'~ lJEf(r"4

. 1/411
a,h'ris [a,KefUfce It i tan ah kru'fraJ;',a.fca vif"'flvan l 113. JI putujiek'un£ibhojasca 5aiV)'a~ca na'T,tj,pun.gavap
l~

Ill..

~q Q'l'i4f11 tiI'ffiI'

3'I'ij~ 11'11- fa: Ifi'Df~[r fftl1, c:1iiI,flT.l

'* ul:;t"it

'I~';)
q,q:, ~

{iJP(:'

~L'!'ffqdl:~
tilll t;f.q": 1118 I, ~ ~

"~u5'il:J) i
tlJib

4l4<f I I
!I'~'

Il5/1
They are just like warriors, just like Bhima and Arjun (1" They are 'no less than ,Arjuna" They are no less than Bh~m,ai; Yu.',udha'na,ViTa~a (h: is the name of these warriors), Drupadasca., Dhrli$~aketu~ Cej(i'ta,na~, Ka~i-raja, they are ~;lryavanJ having great power, And Bh,ufi§'rava and, l<U'n,ti-bhlo:ja~ these are
l
I

ar;:u 'ii' 14 gq': ~
~l~i[!lla

"f[i~

aftHtm: 11'9 I I

IgE;~lJlll ~;U~I:ll1~ f}J~lhH::I:I

.sainye ma,h,fLti ye serve n,f[arah ,sur'asammata~ .I bhavanbht'~maica karf;ta,s:ca krpa~ salyo iayadra[ha~ II ,811 asvCl,tthama vtkaf'r_1Gs:r;'t,1, saumadr.£,ttisca viryaluln, I anye ca ,bahavab tur~ madartke' ty,altkajlvitii.~,

- _.. P 1'7lanasflstra,Tlll h ara1:tL1

1/911

na- na,u-dd t, .'..~ d'a ,i!., I ",ndVlsa,,'a ~ [not rec te d]
= rn

names of those troops ..

First one, you are first one, 0 Dh.ritafa~~ra!

You are first one, Bhr$ma~ BhI$ma is [also), Kar',;\,il KrPaca1'"'iya, Sa,[,a Ja,'adrath,a~ A§vathamli; Vi,karn£l", Saum,adat.i,. and there are 'mo.ny othe rs who are ready [0' sacrifice the if lives fo.[:. victory, N'ow there is the 10th slf,oka,.. D'VD 1. (38:51)
J f

'dM

(1IG'\il;{J;Q1ri

~~i$,~rt{ '~~Ql

~+1'4; ftI!dl4is: I ~12 ~II' "t4:: 'I'fg~~' ~Ofl' 1.dlqq]r~ ii'
~ ~

simhu'naaa:m vinad,occa'i~ sanl(nam da.dhmau
.~w;..,~ -,"'~:'ljn/. P"""n i-iip' ..a'U[j,,!~ ,
..

.

a! q ~fqj·iIi;.t:qfii 'if(j -41111 'II IIftd Rq, ti

ifR 1f11 bIf Iflt'i! ft1d'I I ,apa,r"apr[am tadrumaJeam. ba.lam bhlm.ab1h.iraks·iitam 1110 If
''!i;,
-, iI'

ita IIf

ftN&kI ,.

II 11 D II I
I

[not reci red]

Then ,Bhi~p'ita:'mahabJ when he was g'~orified b .. ' ,. rie '. "N" 1'111 b-- sane, ,., h'.e b Y·Dt_ h· parttes 'h' 591d..,'0, .r ne . s thought
[0

himself

~

'-'blt bh'~' n . ~ k 't nom· I bh,lmasetla.bhjr'aLk~i[am pa~9av'i"am bal,am
I'

par,ap,tam
,_l'lr.'

IttIidame~efibil hala:ri1
.R,·'

t'~m:'"

·'Ii·r·n ·:,C"111 '·10" U. -~ l

U,

1.

..Ji~

lasmdk.::u:n. apa-r,a,llfa m - .jetu,mastakjR,ft.m

JI

[co:m.m;; not recited in full]
_

The troops o,fpa,t\gat1ds which is protected
j,

bV Bhlmasena,li asmaka.m a:1,af,aP[am~ we cannot
conquer these, jf·[·umas'ak,a~li· 'we. cannot conquer these: we'll fale we'll, dle,t • :idam ,tu b~h,i'sm,ab'~LiiTaks'itam "b41.amasmakam ~ . · ~l. sam b·.ananl e.t.esam .... · , han d avanam ~ar~ap-ta.ril ,
Iii .
!">'I, ~ ~i ~ ,.,.

Then he announced with s:hilha.ndda, 'by I: nn-" lK .·a· - those ,,, r ~·h· DE'NISE:: Conch shells, SWAM~JI::Yes. DVDI']l (.4:1:12.) 'n,tr: ·,flStll·f"ijj' 1f1tf=t:qq lUIq 11~14i'iII11'& I 11,3 I ~ I: 115 t1ltU ~ ti,~ Cil1 fl :~n ~~it'l1 SI1 it tt, III ~ .. t a:ta. 5,an fit a~ea bL'- ry'asca ". h "'l'h~'" . p\a."ttdvanahagomukhah 11131/ ~ ··.·~_astumu_o 'l.·havat I.' l ,D_ sa h asa.ivaD Lit. La'n)'a,nta. sa. sa bd ~, __"h,
"J! .. ' .
1il·','!IIII!!I!l1

iI'

,n,

;m.

I

'.

.

,j,'

-

Then
.,

these [conch] shells were making so
. .. ~ .. ,,I,

.'

I,}

much noise from. the side' of .pa'fol~a1Jas and from the side. of ItaUT,avas," And its noise became , tu,mulo' (~tumu'(i means 'unbearable). It 'was furious roaring ..Then
;0;0'"

,iii 'II

~!i '"if
eel

tI

a,an·f!$U

5a~ve~u,"al'ha;b,hagamautlst-hit@

"1.~

.DVD·l ("39:50)
~'i I~ I 'iii~ d 1':
I~ ~

11 I ~

ncr,: j"qatit~ul ''t:uftr· 'fllI--<~ ~ I It.· II lta£4~J sv,etai'r'h,a)airy'utKe maha£'i' syanaane . .. s'tnica.'u 1/.141/
I

J"

.

I

.

Illlll
Then they announced in, chart battlefield,
take care of Bhi~llta~B;hi~ma is our guru ~ g.uru 0'( Y :'liindav,as. and. a [1uru of Kaur-ava,s .. . _.
[0
II! IfI

I

~.

[hen there ~ was, on,e chariot, rlltha., with. 5even white ponies carrying that ra[hla.,~,.And "" ~
I ~~,
I ~ •

"YO'U have

--'11 4':, ,""""161""""'

I

41106 CI~ -qif

-

4"

.~ i2i11' ~ I' ~.'~y

.

"'

'~"

,t;UI

g:' I

I

you have to see that Blt'i$ma is protected, nobody should-kill .Bhl:~\ma! u

i.tfl$,n: ~q,t;t1~E['~~'UI~:I i15 III \madnatJa,~ pattda·ti'aica:i:·va d.ivya,u !'tu'nkhau ,pradadhmatub I pafic~jan:ya'rh h-r£~ike,sode-vada,ttt.am dhanania,'a~
ql~iliil;:l\f
..

'Ifl tlfllrCl rt1i (U9 111 '"I' q;~: ''H,l ll'f' 'fl'
II

I

I

IllS11

[no reci ed in full] in, that was seared: madha-va.n . means Lord Krsna' and nandavah means ATjuna~ Di'v~.,au J sankhau pJ"adadhma,fu~; they also ~,,~
Ui

Pri:rnakprit,hak

-

If

!!

II'

"1

It-"

!

Ii

_

)1

311

,1 DE: N1. S"'E'.' B·I lew",
.' . ,. tI, .~

6

C!noso dha'T',ta1'as'ran£ilh hrida\liirli 1J\1adara"'a~ J .J
m
II!I.I I.

J'

11.1'911
And this noise, this noise pierced the hear of all kaUTIGV'ast. this: dreadful noise ..
if,.''if
~, ii

Shell:'! ~
']

..11 -1

SWAMI)I:

h~

blew those sa,dkhas [conch

P'a:iicaj4n)am ,hri'~'ike,sa'2 Hri~ike'sa blew pa'iic'tJ},anya (his name was paficajan"a)~ Deuadattam (d,evaaatc',a was anorher sankha), whom started 'to, blow Dh,a11anja:ya~1 cA,rJuna~

nab',hasca PTithivirh caiva t'um.ulu v~llnuniida~f';nl J'!J
And akasa [heaven] an Pr,i'th~i [earth] W3,S trembling b,y hose, that soun there iLl he battl efi eld .. ,
ata{ ajlq R&I,tll~lCi1r Qm'! I~ Ii... 'I1lt4\i1:

,fil

cft~ ttq 'g'l,t1~~~

It;, tlI11

ti1 III' 'i;'Ui1

,r

tl1i f11~&

-

.n114i,ttf'

'141' G ~:

I

ptlu~~rari1 dadhma'u

m,ahasankham bhlmaharma! uri,kodt,~ah.1 . .
ill
!!

I 120 III
I

Bhisma b, e:'w that, p.;aun,dram sankha~
!Ii

lli{it
~q\1i

11"'fiiqrft EfjiO
I

Q~~ 111' ddt[:

t1Gf 'il'I'CflffJ1 i;lffti' I1b'l~d 11121 ~ I

atA,a V)Q.vllsthit4n,dri$tv'4 dhartQr~~rlankapidh'Vaiab 112011 pravTtCe sas[rasampate dbanl,n'"ud,',amya ,. ~ Pa:nda' all/ hri$fkesam ladd 'vak:yarnidamaha m,ahipR£f 1121111
q*,(if:«ri' qtiil

~t4'qltfill !BI'i111 I

na"ura~ sahJadsl1t1£Cd 5upDlamal~li'pu,p"kau I
h S!~~h.Josa and mt11liIf' u.sh'ak" was blown bv lilt'" I Nakula and Saita4e'va; aillhese five brothers,
~,. 'I! iii

[not recited In full] 'Th~:n ,th,'y were about [0 start war with each other, Then ArjH114 took lh,a'[ bow but [JO start 'wit'h, as soon as ~~,,, he [o~d he asked and 'hi,s cha ioteet-tha " Lord Kri,~'n,a=rlo "'go ,8 little forward, I want [0 see 'with whom, ,I have [0 fight. Please take '[his ra,tlla [charier] i'-: bel: :e'en these two troops, I want to see who is g~ing to fight with met and whom )'have eo kill, And 1 want to,
",u,

DVD 1 (43:44)
"'I,'lIi'it
q\l'it&l'ltI~, ft,I_Uti~r q lJ'sr,(q:,

11111

'1{'C,'ghil A'tIi!¥iI TflltlI'l\ililIQ'lRiJa: II tfifl (it,II 'It~ iii Itil ,,1qllzu =I'it '1fiI; 1\ 1118, I,
·tilViC,N 'lfiiil"illi:'~".4{.,elii;:D!: "~~

II

,s,ee'whv ,DhrtaTa~"~flahas made them to,fi,ght with
us,"

11

wl ..l: EudtlIC1UI'i 'flifitRflJ'
II J7/1

'U4<f(1l-q 1119 III

kaljlQsctl

pa,1iam.eJvisab ,I'ikha'~~i ca 'ma,hamtha~

And [then} them at: all, DENIS'E:: com passi on
.. II .["
~I.· ,',

is m~nld changed altogether in
I

k"ru.na, kar'una means 'he didn't wanted tO kill
He

dhr~'f.'lld,w.·mnoiL},irtitasca ,s;4E)a,kjs.ctl;paT'ajitab I paficaid.ic,a 'ma,he'~'vasodraupade"llsc'tl panca ~e

f el r c om p a s s i o n ,

1/181/
;s'Bublh,adrafca mahabahu~ san,k,handadhmu~

'.r:'Il'Ii",Q,1 ~aL~ri)

-

SWAM· I: Compasslonare.

DVD 1 (46:05) arui;re ~ ~,
lfl,q~dlraftfi~
,,~4lj1l,

41 'tI
itSTljd

parlha p.t!sya itii11.'iU math?:td'n/u.tr~1niti I tat1tl,pasy,acs t.h itanpli Ttha~ p!i trna,thu pita TI1iahlin
uVclca
i

fl~ ill) '6'11dtlfsdt ~~ ~'
~JlI~4~trl~

I
1122,111

1126.11
He said pasYlai'!iin [not recited in full] sa~maweta'll, "See, 0'

w ~lCEiciQli1l'11

,!u~ft~ai) ti~Jlldl:

r.

41ttl1 111~l~ltfisW'~ ~~
Q'I,tffl~flf

n~;i
~
~

1123 11 ftrIr'f~q~t{CI: I

Arj'una! See these kau'ravas are just opposite" about [0 fight with you.p And there what Arjuna

exper lences t sees, ~~
3n1ij14f'i;;;j·ug6t~
1"f;1~j41~

'if \iii Q '\i q I"it

'"511 rt1 !~t:dm

I

t(q;~1 iitflcii~ul 'l_l~~R

ft \Wi

m tti7Ji lit4iit
~

~I(il

r 12'4 'I

~

,ij tj"I, I ~:fi·C;

,:t-4 q -tl i1 ;ql trt=1 iQ) \!'fil- ~ 127 I I

Iq IIICtf--I "i!~. UlfIJ,... I -- -

i11"HlftR
arjuna uvaca
~ ~

'll 4l' ~ ~:: '+1 C1Jij '~ltt(dl~fH1 I ~

ac a'ry ifn ma:~ula nbh rUlrInputra 1'1p a u,tt,Q;vlsal{;h! lh Sl
atha

senayoTubhaycnrmadlt,e Tatham sthapa,ya me ~ . - I. c,'!;(.ta --! ~ ., ddh k-- _. h"[[an ~ :ya:v.attetan,ntrui~e ~'h' yo-,uamanavast. am
=~~'I-

I

112.2.11
kairmaya soha y(]ddh,a~,)1a7nasmin ti'atlasamu,ayam,e, I :fDts~la'miinana1Je,k.~f~ham eCe 'tTl] !ulmngac,ab ya /12311 ~ dha-rtlara~~ras~a du;rbudd,he1'yuddhe priyacikiT~ava~ I
sanjava u vue n:
or...!

s'vasura'nsuhri,daI,caiva sencrjorubhayorapi Il2711 tan5atn i/'iiayo sa lcauTlt,e,ab, sarv,anbandh,Ull.aV£ls'cn.itllVl/
[nor reci ted]
He sees his pitrnJ his his son
m'

anCeS[OIS,

grandfathers, uncles],
.

his masters,
his brothers,
(it".11"'11 ,,j,ufl

his fathers, his mamas
SQ11S,~

[materna]
5

sons" an',d h· .s.al'~J--" ais xru.. m
I

ilhi--,111

h~s

'his

m'" nil' rus ·' _ILa_',~ hi is _

frleads)

.. ~) svaSH, ..J

ivasuf"an
11

his '(slU]sto"'iln

means

that

.,,,t

iI!

._

ftNlmukto Jlri'~ll(eso ,gtt~akes,e:na blHlftlta

1/2411

5 IN1S'U means! ,~ VIRES'H: Uncle. ;
SWAMI)I: 'What.ac}(u?

'"1"

senayorltbhayoTlnadhye
rathottamam/

,S tIl

apay i tlN1
[not recited]

Then afterwards whe n he asked his charioreer, lord Krisna, to gOI ahead, and, lL~1want to see with who-m I have [0 fighr..u and he placed that ratha in be [ween these two troops ..

-1 )0' HN''. U nc 1let SWAMI]I: No, sva.§u. means father-i n-law , svasura'n stt,hrdaslcai'1)a~ and fast fr:ie:nds,. And when he saw, "all these are' my own ..
. ..... '.iI·
iI<
UI,

iJi"q1Tf ~:.

~rflr'"

.~-(

I' 128, I

II

,k:ripCl)Id p',aTayavi~~ab ildamano ~brav7didarh

1fi&1iil u II g, '~\i!I tI: ~lft
"i3i1lil ~
(1'~rQ,~lI ~~ ~2l

'fJ ~

I 1,25 I ~

1128/1
.~..then 'he was s ighi ng and he said these words
[0

"Q[J}ilPi{q~dl~

I Lord Krisna. . .. .

flld~JI'~11 1'11261 r

bh,i~madro7,lapramukhata~ s'Llruesarh ca nl,ahrksitam //2511 .
-

DV'D 1 (48: 13)

;r '~ .Iqq~

~''Idlit Tf ~ ~:

l

~~f11ul~
"ec;:~IiI'F@) \11''111ii11i1iEDl ~~It'tl~q--q"flutrl i(, I

-'ii' q 'Jill III

fG.IrRfI'd I~ t$ ~rei I )31 I
I

'Tffl it r:tt

'Jf'II '~II"ttlfl'[ ~

T{

'lfA"llZlfd

1111'29I ,I

'~ 'if ~Siq

@111 fll i5ti1ll t4 \iil'~ "111 ~
II ";f

u"rjwna U,VCLca

~ 4'iJl'S~« '"' UI ;q; ib II ... 1It..

if ~IiJ'l)m A,''& I P! -a

d,r~~ffi'Vemaftk.hajanan,kri.~'~ia

'if I 132 I I

,U)'u!ts:uns'amav,Qsthitan I sldaniti"mama giitf'i1tti mukham eel parisu~l'alti

na ca .saknom:yalllastha:£uu, b.hr:amal'i1iu

ca me

mana,hl ,
n.,im,ittani bfj p',af,ami vlparTtClni ke,sa'ua 113111 na lea SrfYo. i:nupas)'ami ha£v,a swajanamahBve I na kinkse VlJ'a"\Jam krisna l1a en ral'-~"am ,:sul,hani I'.J • ,J'
In II

112911
[not recited in f~lU As soon as Isee. and look at 'thesE',m:y own ~ d lCln,~, , "y .. ' -.ll,lng .' ~ le kIt h~,:8'1.1. ,11-' my ,3"lIb:0 d' 'IS trem 'b'I" wit h gr ..f ,DV,D 1 (48 r!39)
I
a, .. 1

,ea

1/.3:211
[not recited in full]

tll~'iI' ;n4.l~ '1\ 'irliltirniil ulilld I t:lli'1tl:ij w~ i5 taliilib~q. q R i;t;id II! ~30I I ... v,epath'uf'aCl saT'itt!, me 'T'lomahlarsas eLl J~a'~a:te I
'

,

.

~

-.~

,ga7J.~,ivam j'ramS,t1{te has[littvaKc,aiv'Q pa,rithth,yot'lf

ll3011
1

Nfl ,ea sT''(t"a nupas,tl'mi hat1JiiJ I don't think I'll. fmd a.-ny peace after killing my own, "ititS' 'and ,ki11S'~ 'I don't wan'[ f1aj'ta; I don't want a kingdom. Let them conq mer 'me:' na ka'nkse 1Jil"a~nm krisnat I don't want a kingdom, I. don't want any piece" DVD 1(50:.52)
, II
Ii

I.J~

!!

Iti.

-

[n,IOI:recited 'in,

full] fCW ~ Jl'ufftlltt~'qJ I kim no 'f'iij),ena g;£HJinda, k~'mb,h,ogaiTjhli't.ena va I [not re cite d. in full]
fi5;ft'
VI Glil'~~I'llflf~-

My b,ody cannot ex ist; my bodv cannot
stand, I, want 1:01 sit down and lie down. MY'II 'mukham ca pafisu~:yati,~ mv (it, is not exactly the Silli"vis m~bur 1 have to translate this also) ~ mv mouth is Id[y. I want some water tOI drmk. I cannot speak ...I cannot talk, G,and'i't}am ,sltru'mStltf. rhis bow and, arrow' has
! l!l

,'I rurer1

'Wh.a't shan I do'? If Lbecome king whom J
[The ruled ones win be' dead. There' is no

dropped down on, the' ground, I cannot.I cannot fi.,ght with. them. TV4ke,,,ivCl pa'ridah,at,s,. this: bod~J 'b.as caught fi'[e,t ,fire, at ,gri,ef, Evakc',aiv,(!

fun; there is no meaning in My ruling alone here .. 'WhatshaIIId,onere? I will alsodie with them.
it1fl&1tf

,parildah,a!e, my 'h0ely' is full, filled, wim:h grief,
And symptoms [aments] also I see, terrifving, very' bald signs, I see there are eagles and ahhh[hhhhi (Those [hat were there in our

JH?~ama,r~"e'-an,K~litam.no TUJyam ~noga,~

,_

'(fJff8lltf

,h k ~ ~'J_".

;it ''!lvtI~ 11)4'11 t: 'iiSll'~' -II 133II
~"

bit.

_'l_

5ukh,ani. ca .1'13311
For them I was thinking of becoming k:ing

ashram,~') JONATHAN':: Owls, SWAMlJl: 'Ye,$i l' .~ HN" :<' , )0,''.,' ~','......W',hat..: 8WAMIJl: Ov/ s,

and .".'., But when they wil~all die, what shall. I do afterwards ?'

D'VD 1 (50:21)

nihat)ia dha'fltara~ tf'.anna~ ka p1rt.i~ sYlljjanardanra
Sf u:1j;a;r:' .,. q ~'4fr::

'rA 3.Jl:

II ]6/1
flI~ ~~'ir~t4 [dill: ·fftf~

I , ev ian'ITdana~h[ey Lord! K'~i~l)a! W·llen. we 11 kil] kau.r,avas what suk.ha

i:me I~'uasthita:yuddhe pranamst)aktva dhanan'i lea l dc;a'r)'la~.p'itara,~ PJu.tfa5:'tat~aiva ca pi..tam,c!ha~
ta

UOyli and

what peace w'e~ll

'have? We won't get any peace~ On [he contra, -Y' ,..~~.

113411
matulah. ,$VafUf'ldh ·autrah Sf~ii.l,ah. J ' s.amba.ndninastatha l
p'
•l

Ifl

[no t reci ted]

Thev are 'my masters Eacar)l' as' '. they are .pit-fa [fa.·mers],) purras [sons], ,pi.,tamahab [grand farh.ers]" .-ama's'. [maternal uncles], these.
,l

plipamev'a$raye,dasm,tl'n l~at1)ai,tanatatayina~I [not .ecited in fu·ll.] b S~.n'UI~ ·w· ..· ' h f' ,.. . .. ~·.e:n I'. Wi",'1 d' 1- W "~-l b ,:re. ~ ...le'j . ~ '~e sinful: I will.be sentenced tOI hells1 there. (They wil] ask] what have you done wi.r'h your own ,kiths and. ki.ns" yo'u 'have killed them for nothing,
\V1" il11 ,t

t

... ~ vasu.~svu.s'" means) ~.' u ~ ~ , If ,.rorget '. SVlZSU meanst
n

Wle

i,

11

JOHN': Fathe.rls..~ inSWAM1]I:

aw,

.~~ father's-in-law, pa.uit'rdb (gran,d sons], syalab., sJalab means s)lala~,
I

means [h.era]~ brei hers In-law,
dflll~

t: ClI§ 6'ilfllT.tJ

vnlsftr ''1~t[c;;TjI1 1135 r I el~iin'nanantu'micc[nami ghrat.o ',p[i madhusudana 1'13.51'1
IrlJ

IEf jflj ~ alld;;zF~ ~~:,itllliI'Qq'li ·tasman.narliii Va,all1. [hantum

. ~31_'~

dh,artaras~.rlin;khaban.dh,allJ'lln 1/3711
We :areno fit. Lcannot figh'[ with them, It is not S'aivism, it is Bha.ga:vad Gn:a .. [Swamiji did not recite or translate verses 38 '[,0 4'1~,though he gave a brief summary at the beginning of chapter two.]

31I1t ~ Iclil "ill'11·\i\tA9I ¥': ~ SJ '61 $(111 :Q U I · ·'r w. aP t,..-tfa~~oK)'araJ1asyal nero h k"tmu m~'h-·l. "' I ~.. Utr1te
E !!of;l:J_ ,e;;
-e--«

[not i ecited in full]

'If Ihad to win the kingdom of three [lo'ias (.eart'h, sky and heaven], l(imu mahikrfte, what to speak for one kingdom of '. is mortal pr;ithvi
[earth].
Thirty-sixth

~

10:1[11""$. wiU.jfidna ts knowledge,

'and krijf" is action.

2.

SwamiJi

W~iS

referring

1:0

the conflict, which was occurring in

Kashmir at that time (1990t

sloka.=

cnnsclousness.

'DV'D 1 (52:46)

Pi'6'ijlJ

Elm(ltt'hf':

'i61 Idlffr:, ~lluGI'--t H!7;J 1136 ~

~ [To be cont~n'Ued·-

= ..

J

A....·tnavagup t a an dth.', Shai · , bh .,' e >alve Tradition of the Sarada Desa
."

.

~~

Dr, Raijni,sh Mishra
..

.~ hat the S,arada: Deia (Kashmir] is ge[·ti·ng erased fvo'ID the mind of contemporary India is,j) grim reality" Kashmir is, a fading .m.c'mory - W'I(: experience how' rapidly and consistently it is slippingout of tile circuits 0.( our mind .. Th.,os{:who have lost , Kashmir, those who know Kashmir and those who k'oow what it means to have lost a sarvajfia Pitha - can only know the magnitude and gravity of this loss and oblivion. 'What h ae already bee n lost successively by the ['hin'king community and the Bha:ratabhagya·=·tridha:tiI·=·s' cannot be defended solely bv the gallantry of the soldre rs. .S,arada Desa is' much more than '[he geographical area." Who will ever k'n,Qw rhar [his land 118.5 beena major confluence of vat ious though t-srreams like the Bud dh isr s , SaitH1S, Mi.mamsaka.s. Naiyaikas and the Sufi's.?: Who will lever understand the agony of being alien in one's own Iand? Should we learn from the experience of [his heavenly land that a community has to pay price for being 'liberal' [0 other cultures
.Ii' _ .ii'

def en di n,g and understandi ng erie's own ethos?' Is Kashmir destined to survive either 'aesthetically' thanks [0 the s terce type cl pcr trayal of the talkative media Of 'strategically~: as politLcalanalysts establ ish? This is [he age that exemplified [he motto - 'knowledge is . ower' 'vide Francis Bacon) p and in which kncwledgehas become an. instrument [D' divide 'and. subvert people, 1'0 the age 'secular intellectuals' -~,ml an d so-cane:d I_L . bUllld ers r tneory-r .' who will remember the simple, tr anspa re n r and In-depth records of experienced truth of these saints and savan ts of
wi t h ou [

essential character lstic of [he

'Uni versal Self.)
I loci ia is essen [ial~ y a knowledge ce n t re d civil i zat'iori. Gre~8J[ value is attached 'to knowledge in this trad ition where kno\v'tedge and asceticism go together . Knowledge is that ~r hie h l iber atcs us frorn ail the bandages and divi s ive limlratinns.' Nothing purifies like knowledge.' OUf great se ho lars, like Bh'at ~~htl r i,

of

l

Sadkarachfirya

;>,

and

.Abhinavagupr3were great ascetics as well and such scholars have always been
received with great reverence

Kashmir:

tho. j11anavae (As, a person sitting on [he top of [he. mountain views the .cne-ness and C.O[1[1 nuity of all objects, in th e same way a true knowledgeable person sees o ne- ness i 11. all. ) or as in Anuttura$tika (verse 2): mif _kincil)aja rna grhatta vilasa swastha yatha''l)asthita~~ (0,0 not reject 01 accept as both arc the cause of bondage, Be located in
fikharas

own 'self and experience the inner 'hI iss wh ich is the

yOU.. r

o f this (h c vas t India n S LI h-co nti n cnt -nQ[ politically but culturally where eve rv small 0 r ]urge cnrn mu n i ty contri bu tes to '~lnd ian cu lnrre" - a pattern of rhnugll[ and \\ray of H fe}, Perhaps, this is the only parr of [his vast land thaI produced the largest number of great saints and savants in comparison [0' any 0 .her part 'fJf India. The city Srin.agar founded by the great Magad_ha
'people J . "L 4 Cll.~( rr.l1~lat!~~etrat, ! [he
J

by

King Ashoka (Z72-Z3:Z Be), prov ides, supreme s id~dhi-5 literally means, the 'C ity of [accomplishments] ~ spiritual g o d d e s s S'a ra s w a t I "}. and mundan.e and brin,gsl 11} Th:IS IS o,veraJL contentment. ." · Ra,jds'ekhara records ow ."f- ,.y d dOl ~ the palce where, Sarada resides .eau 1:1,UI an', me I.10,- lOUSIY b who is comparable with the people of Ka .hrnir recited -)10 p',a'J);,,~ta d rays 0f moort poetr ..It i51 natural as the land . ~u 3_ ~ I,swara V'_ I ('19dlJ century.' AD) is, blessed bt'y goddess Saraswati the grammar titled Hers ~If who always dw: lls wrote • .t, 5i v~lh KasmlTa.sab,da:mrtam, .. 0UJ._ re. ~ . ana recon 'h tr at S, '" Sanskrit . was the :medium of Kashmir! in Sanskrtt in sutrla conversation in every mily in style with commentary. This, is v~ L ., v_ hmtr has b · precisely 'the Kashmir' which is I'aS nrrur, I\..aS .ieen referred '0 i'n the opening t .e ce nt re of four teen disci lines of knowledge.' In section of this paper. - wone s. the ('VI: der t hId" w,as n ~a. 'at II. Vou'ng students during t ae ~ !! Agama and Nigam,tl are upana,ana sa~SkaTa (initiation ,.' [he study of the t -e two' major ~ sources of n sastf'a texts, under [he guidance Indian culture (culture as; of the able 'teachers) used [0 "m e n t if a c t ' ) . Nigama (pOIPU- arlv known as Veda) is arrlcula .e, Klifm'J'ran gacch,ami (I go to 'Kashmir [0 attain drstainan. (seen or realiz d :I he ·.e agarna IS knowledge}, This tradition is k now '1 d.ge ) w_ ereas,~. - k n e wl ed g e still living in some b anches of up,adtstlQ., expounded by none other tha'n Vedic schelarship . Kalhana in the Raja tarangin i s,' ngs the Siva and Parvati@ These texts gv 0' f ~- h l r . 9 have come down ro us fro' distant antiqul y ln the form of Abllinavagu:pta a d [avaratha inn e r most d ialogu e record a live picture of [:h,e " , erween the Siva an' 'Parvaticenremporarv 'Kashmir in rh last chapter of their works; i..~ the two aspect s of the san e e.. Urriv e.rs a l Self .. In the TantT~loka and the C m m I:.· n [.a r y V i v e k knowledge systems of India these tex ts (,Agam.a. an d thereupon. Abhina:va,gupt.a describes in 'his typtca poetic Niigama) have [he status 'of style: sthll"ne. ,s·tha'ne. valid means of knowledge m u n 'i b h 'i ria k hi l,a i §cia k T i Ire knowledge that leads to thle ,anni'1lii's,a (At every spot in. realization of the Universal Kashmir ~ there ,_r,f! hermitages Self. Later on when the of [hie sages and on every step scholars use the term agama "" Bhagawan Siva dwells. There ls pramat:1a, it implies both these 0,0 place in, the world that texrs.
. .
Oi E';j.:

Keeping in view the vast body o· knowledge texts, composed and recorded at different points of "irne, it is extremely difficuit[o c~assifv them under some c ' egories.

I '.,

Modern scholars have faced great dlfficuh ies in classifying' t . texts nndl th inkers. 1,IC~ e IC h a t terj iU propo S C,S three broad d ivi sions: A,. The Ag:ama Shastra: Tex' s -hat 'have come dOW11 i the' radition in [he form lof . ~ dialogue 'between Siva and Parvati (iFe..~ Bhairava and Bhatravt), The ,Siva~.satra is also enumerated under this c ass,

B,~The S pJan£ia g a,s l r a : Spa'nda,-S'ul'T,a, (also popu larlv kn ow n as

~

I!

I!!

Ilr

,

II!

I!

I

t

"

l

o

r

Ka

s

h

m

I

Spanda-Karika. Surra and Ka-rika. have. been used as synonyms, in [he titles of ~ t h e ,Saiva te x t s Praryabhifid ~ Kdri,Ka O'f PI'To. t)! lab h ij fLrl,- Sit tra a ~o'n,g with,[s several commentaries such as Vi'1J),ttti by 'Ramaknt'h,a~ .Pra,d ip ikil" by U [pal a J ·Spana,ll=S'ando,na ad
• _ .!!I ~

I

1

I'.

la

Spanaaa-,Nir7,1.aya
K~emaT'ajia",

by

Cli The Pra't)abhijiia $astra= ... Only this part of the Salva
texts could be understood what 'we genera] Y' termed as darfna (vica'-rt1-sast.ra '-- a

II ...

school of thought). This is [he logical exposition of ~ rhe Tri.ka . Sastra, The

S ld d h a Sloma.n.a·n.d.a is t h e foundational text i·· this category ~ Other at te sted tex ts in this i a;s[:ra are: 1sWlar,a - Pra,t, a,b hi fi ,,'K a r i' k, a '3 n d 'V'I, v r e t i thereupon of Utpala, I swa.'Ju- ,PTa. 't., a b II n ii a ~ Vim.lar§i'nl (Lagh~i) and ,~s wara=, p' fa ty {l)R ina." &.f_, ..... Vi1)r,tti~ Vi'marsin'f' (,B,!'ha·tf) .,-, f o A c.arya Abh in ava g u pta p a da ~ .Pratya bh~·.... ;t d ..IJnan.r _a,am 0' f 'K~emar'aja~ B'ut above all, Tantraloka is 'a class 'by itselF ,- an encyclopedic text of the 'whole agama.t s as. r a~ Alb hi navaguptapadacarva is the composer-najrraror of this. text. and Bha.,gawan SivaH im se lf is the ~.t us rener, l-i S,imila.rly the agama-sastTa and the philosophical systems emanating from. these agama,s are again clas sifi.f!ld as dva'itQ;':I a'Vt!itli',dvt1'ita and laduaita. (i.e., dualistic, dualistic- cum-nondualisttc and non-dualistic), (See Appendix '])1,"1 There is another typology based on the types of texts and thetr re spec t iv e ph ilosoph ica 1 systems: (i) Kula (Iii.) - Krama (iU) Spanda (iv) Pratvabhijfia The first three are 'mY'stic~ experiential and. rnedit at ive .. ,
'I!!'

S'i:VCildr sri of

IOnly' [he last one

Is expository

in ·n.ature '~ike 'the other systems .of India.n philosophv, As we see 'later, in. Ahhinavagupta all these streams converge and take an integrated form.

III

,c,··

,r/!.

-

As stared above, [he tradition believes that the source of laga.ma silstra is '" 'Bhagawan Siva. and Devt Bhag:av;ati Pirvati. themselves. The diagram below Illustrates 'how the Sa.ge Du·rvasa.~~ on (,r tW'"ar"a,pral')abh ina: V:ivr[ i·instructions of 'Bhagawan Siva Vitnars.ini lOT Brhat! 'VimuTiini)" F-o'm·lpo·I!ii!',t;;;!. d' d evo rtonal 1 taugh t: thr e e 5 t reams of H w", . . . 'v· " a;'gamas~ namely dual, dual- pOle'ms, of which Sivas[O,l:ravafi" eum- non-dual and the non- is a landmark in the Indh3.11 d ua l , t o 'his three devotional literature:" Lltpala's d iscipl.esj mi nd -bor n sons poet tc com.'pDSt rrons were ""'1' S""· compr 'I d by hOIU; di lSCIP es -r~ ~, Lie. . .. .' (mana~a.=·putra.) S rri'na rha Amardaka and Travambaka Ra;ma and Ad itvaraja Later at respecrlvelv, A little later there great scholar, Viswavasra, is reference [10 the fourth , divided these into 20 storms school designated as Ardha- assigning a pertinent tltle to Trvambaka that emanated e a ch, It is believed that Utpala from the daughter's side of himself had assigned the [1 les =S,angf'ahastotra~ ] a~Ia,s,totra T'r avamb a ka . S''"ddha Somananda (9th C,entu'ry AD) and Bhak~ijtotra tOI 13!tll,~.14tn in the last chapter of his 811.d 15 fh, ! r or r c s , Th is foundatlonal text of Kashmir devorronal compost tion is ~ ~ Salva ph.ilo s[)ph'V' ('aI5'0 known known as SiV'astDl'rav,ali (3 as Pra.tya,bhijfia Dar§,ana'm),~ rosary of hymns to S~va.) on ,. .~ - ie meage . 0f which Ksemaraja, a disciple of 'S'~ d r~&,t~recon ds '[h l~ Iva the school of TraY'ambab, of Abhl n avagup ta w r o t e -a whic.h he himself claims '[0 be Sanskrit com me-n tarv, Persian 'the 19th. descendent, However, scholars of Kashmi r have he does not provide the name termed, S iilla,s to tr,4val'i Cor of t.h e earlier fou rree n Utpala ..Stotraval w) as ]anoon·=· descendents, but.h,f: records If.~Kamil (divine ecstasy of the the. 'names of fifteenth [0 sage), The pupil and son of Guru eighteenth descendents as Urpaladev31
A LO,~, "
.

Sangamadirva, Varsadirva, Arunaditva and Ananda, Siddha Somananda's son and. puplll.Irpaladeva (.875-925 AD) composed his famous 'work plraty«bhijna Kariko; orSutra~ Persian scholars of Kashmir have designated it as khi'rd,.- e-kam,il (wisdom ,of the sage). .. Utpaladeva also wro'u:; an auto-commentary Vivrtti on lthi.stext which was later on . c omrn e n r.e d 'u.pon by A b h ina v "a .g u p '[ a

'.

," _ ", -

.Ib·' _ .,

-

I>

_

..

iI

_

II

"

l'

'I'

1

Laksmananarha Abhinavagupta
• Ii]

lniriaced in the 'non-

a n d Vasa,v'l TrJ(la, a c omm e n ra r v on the
Bhaga-VQ,dgitfi, are ascribed
[0

dualistic philosophy and ed i t t l n .. , S'ambhunatha of tbe jalandhara pi:~hawho comes in the lineage of Ar,dha~ Trayambaka school was also t h e t e a c h er of
m a o Gu r u

Abhinavagu
The

pta,

t radi t ion of 'h- ~ oaivtsrn ascnnes ·'b K _SII,ml:[ ~...,

Si'vaSat:ra and S.panad,a Karikii to Sid.dha Vasugup ta. Rajata'rangini, of Kalha-QaIS
two seminal
texts

'"

records that Bhatta Kallara, the pupl] of Vasugupra, 'was a contemporary of King Avantlvarman of Kashmir
• !II!

I.

Bhatta Kalta.~a,~s (855 ADI) blcgraphicaldetalls are not much known except fo[, his time and works, He composed "a commentary Spanda ,Saf'VCJ,.;SV'Il, nn the Sp.landa Karik~l. Lat;tvarithlaCintamani' is a commentarv ~ 1 .,. on the '~as q uarter of the S' i V.{l,'" r Sutr-a,. He composed two more texts Span.da Sutrla (vide the authority of B:haskBl'['acarya~5 VUTt.til'a on [he Si'1.)a,=S it tria,) a rrd 'Madhuvahlini,~,lO Ramakantha ('.ort~ Centurv [1 ] AD) contrib-uted an irnpo r tanr comme nt ary,
Vasugupta,
. I iii

Saiva/T~ln.trat p:hHosophy w'hich hoe. . . 1J qu ire of ten contests and refutes. Siddhanta and Lakulfsa Pasu.p\u~a are [he two maior branches ofthese ,agamic sects that still flourish. in South India.

IV
are fortu na r e tha r Abht navagu p ta, Itke many
'We scholars-poets of great repute, is . "1' b .d UU;::"., no'[ SJ, enrat out ·h··I_~nea,ge an," II • t: . IS, ~ In Paratrims"ika: 'Yiuarttal hie vlvidlv gives the name of his earliest ancestor as Atrigupta who was born in. Antarvedi - [he Doab

(855-883 A.D) On rhe other
hand K dra," an ,,"~emen:. ra, - a gf!ea[. poetician, philosopher and d l r e c t disciple of .Ab,hina:v3.gu.pta refers to a tradition which. holds that · 1r.1 Vasugupta nreserved the ."" texts of .Si1JGl= SutTitl which he. had found insc.r·j· .ed on the rocks of Mah4de va mountam in Kash ~ 11Th e ~sm[r'~ .: - J 'K' aT~jl ~ S.pan,u4-""\ ··'~·k ('.0'[ S'> ut.ra )".1(1, is also ascribed to Bhatta .. ~ K3.lla:~'a'~1 a contemporary 5iddha of Vasugupta, But both. K'~e:maTlaia, in h is comm e nr arv Spanda.N'ir''{La"Ct and Ma·h.eiwarananda in his celebrated work Maha.rthla...... ·b M lanJ,ar'~a [[['1.oute th-.' wo r·1.~ ": ·1,5 K to Vaaugupta, Several other 'L dworks, sue h as S .. _J~an_6,mT'&a 1.9
p~ _:__'."" '" lIL_,,=_, u,I,
,1J.,'Wb.,ID.L',

Sp,R,nd.a- Vi va,f,Gt't::L:ll>=Sar,c.t·m,atra on. the Spa'nda>K:d:r'ikA~His
more' works are also ~ recorded in Kashmir Saivism
[W'O

.

L

'_ ,

.

'

i.

r

[Kashmir Sanskrit Series 1914)' wit'h a question mark, Bh:askarae.ar'y·,a'j,an. older c o n t e m.po r a r y o f Abhlnavagupta, composed .,. 'f. S .i.vct ...S·utfla V aitt.i,K£i" ~ a. , commentary on the S'fvaSa tr'!tl an d Vivek.aj'nan,il ('r e fer red. 0 nly) ~ 'B o t h Bhi:i'[iraj'a and hts son referred as Bh.utitB.,j:ar311ayawere the teachers of Ab'hin.avagupt:a 'in the, doma ins of du 3.1 t ic is '" Saivagamas, B,rahma-,Vid'ya an d KcTlama 'plhilosoph.,~ Ahhinava,gupr[a~s Tan,trdloKa I,S full of references to the dualist and the duallst-cum-nanduall at schoo l s of [he
--

and. the 11 rC~'a[n Jamuna. '~~'A n .. at m,a~nypiaces In. Ta.1i1ltra:loka he refers [0 the intellectual environs ~of his time, his, 'fatmn[v members, his teachers in va.. ,r '.0" us d·'~.cipl u,n ~s. 3.:nd also rh ~ . 1., ,IS '..~_ ~.. """ . " ' 'mighty kings, who also, contributed 'to the glory of Ka;sl\mi['~ Lalitadltya (125,-7'6.1 AD) also known as Muk h t aptda WHiS "Fo n d 0'£ conquests, ..'" He d.ef eat e d Yasosvarman, the king of Kannauj, and along with the boorv also brought A Ifg;uplta, ancestor 'of Abhi n avagupta, to Kasl'h.m.ir,~ -- h Abhinavagupta recorrd S:"[1UI r h iat beautiful city (Srinagar] like tha lof Ku hera's [Alakapurt) in front of the t ern p l e of 'Bhagawan ,SItamiu·m,a.uli (SiV'3 'having the 'moon 'as his crest) on the Vtrasta (Jhelurn rtver), the king gor buil~ for him a spacious house' and also granted a, jiigi'r of Ian [0 him, However, there is,a veritable gap of a century and a half between. Atrlgupta and Abhinavagupta's
'!'

between

the

Ganges

I

'u,l

~

r

~

b

..

..

grandfather

Varahagupta

for which Abhinavagupta does, not provide a'ny details of his, fam.ily~ But.- he explicitly records the name of 'his,father and m,ofhe·:r as Narastmhagupta, 'popularly known as Chukhulakaand Vi malakal a,respectivelv," M a h a rna h e s w a ra Abhiriavaguptapadacarya (a ',o'gin,ib'hu~~'born 0 £ [hie 'ylo,f~riCo p owe F s I as his commentator J ayaratha describes 'him24) is the wa te r s he d in [he trrtall ect ua] history of ]ndi a, As we see in the subseq uerrt sect ions he studied under one of [he best teachers of his time in major d I.S ci.'pl lne s like grl\.m m a r poe ti c s , 'philosophy, tantr,Q. and 'mysticism which is ai'ways compounded by 'his IOWll gif t.ed reflections ~ That .i s [he reason his statements have been held with great reg ar d In the Irrdtan in tell e ctu al tra.d it io n. Abh m. n av a.g u p t ap a das exposition oif the issues relating '[0 these domains remained unquest ionable and 'has prevailed in the subsequent times. He was preceded by the long and 'rich lagam,ic 'traditions and ph.:i.iosop,h.i.cal thought. There ~s no htstortcal evidence as such of [he ,. _, Ol[lgln o f t.h ese agama.s., I n .,
1

like ,Pr,atyabhijria flourished in Kashmir and other two branches migrated towards South India, Howe'v,er'~ there is 'no .sufficient evidence to establish as to why these systems migrarec and stayed in South India, This also looks strange as we do nor find ~ny 0 her their nature and mode the trace' of these systems in. central philosophy 'they' expound. India. Varanasi rerna ined an Like the thought systems hat exception In this regard as it has emerged from the Vedic been the seat of learning of many S ou rces ~ aga mas are, a ls 0 intellectual and, mystic traditions divided as dualist, non-dualist of India. Here we also have and dua lsr-cum ..non ..dualist, historical as, well 'as rnvthica , Ern.an ati n g from th es e e v id e n ce [0 e s ra b l is h its sources, the four trad .. itions 0;£ association.As an important Saiva Kash,'mir' Sa.ivism - dv.a,ita seat of learning and cult, even (d 1J al is 1:) ~ d,va i c'4d;Ja ita todav the culture. ofVaranaai/Kashi (.du al ist-cum-rmn-d ualiat] ~ bears some traces of Prtlt:ya,bhijna ' advaila (nofi;Rd.u.alis[) and [he s.vsrem. oas h rrur, n f'K schoo] of Ardha,- Trayarnbaka On the 'basis of internal (from t h e si.d.e of Sri textual sources, we 'may have the of Trayambaka's daughter) have f o l l o w+n g dimensions 'been recognized in Kashmir. Abh in avagupr a's [e arntng. in TantT'ttsara he states rille argument Sch.ola.rs h a v e o f t en associa red [he dU81mlSI and for studying various disci pli nes n o nvd u al isr schools of fro'm the respective outstanding Sa.i.vlsm in S,outh India such scholars. who originally belong to as: Vira, NalruLisa P,asupata, hat school and inherit a vast aseswara .an,· Siddhaianta amount oflearriing, On the basis of l,: Rases d Sai'va wi th the tradi tions of [he e vi de rrc e pro v l d ed 11Y Abhlnavagu pta himself ill his Saiva philosophv Kashmir." The South Indian branches of philosophical, literary and Ta.ntric works we may posit [he following Kashmir Saivisrn are mainly names of his teachers 'with regard the dualist or dualist-nondualist scho e ls . Tb es.e to the discipltues. 'Moreover, Ahhinavagupta philosophical systems of a~l m en' ions his t h ir tee n u th er the tradirlons of dualist and no n.- du al is t s cholar s b,e-I ng to teachers in a verse, which is quoted 0 in Mamrnata's Kavyaprakaia edited the ,5agUt):a atmautIdI astika

the form of irrtimate dialogue , between Siva arid Parvatt, _, .. h ~ t hese agamas are 'f.lC· .., m philosophical andm.yst:ic t:itnt.ric content .. On the basis o f av ail a b ~e h :i s t 0 ric a l evidence, Kashmi seems to be the ho m e of ag1amic "· ~. tra dmons. 2.5 Th ese a,g:a mas ,are ,,•. categorized on. the basis, of

branch of ] nd ian phi~ osoph y. It seems '[hat the non-dualist systems

or

1

#'

noted

dOWn the exposirion

on

d e liver ed b,y Abhinavagopta ..Ksemaraja like a'n , able dlsciple of his great teacher wrote in the disciplines of tantra, poetics and philosophy. He wrote ,a c om m e n ta rv, Udyaota., on Abhin:avagupta.\s Loca,n,a. which is not available, ] is major works include: S vllocc.ha.ndo d, c)'t,a, [a
mus ic or allv
commen tar

v

on

SV,U,[Cn,il,fl,da,

A.-'h b-V nt;3:rya

V'ijftanabha,i'ravod,ot,a (a 'Wha£ mak,es commentary of 'V~jiian.abhair,ava, a Since ,A'bhi.uavagupta is a representative te acher of Abhinava,gup[3 remarkable is text of S:~riva Yoga), ,SparUiltl~ S,andoha (,a,commentary of the first all the branches of Kashmir not olnly' his own authoritatlve ,. and exteris ive works in verse of Sp,anda-,Karika), SpandaSaivism and is agrea' v a rio u s domains of syn1r:h,lf!s,izer in the tradttion, Nirna,'(l (a commentary on thie is w ho l e Spa'nda,'Ka:'w,i'I<'Ia:), it is difficult to classify his, k n o w l e d g e . 'He P'raryabhijilanrday,am ('with his owen works a;nd to' consider him, a dis ti nguished, like Acarva ~~§,ailila~ nurturing' and. COlD men tar for philosopher of 3. particular S' i 1) a _, u ['r a = de:v,elopi.n.g :a whole ii"tl-' 'V'im,arfin i~ 'Vivj[,i "on Sita i]la,branch~ His works encompass a. range of varga (gTOU:P of dtsclples) of C'intama'r-tl) 1 U tp'ala Stot'riilJali~ '~~ .. .. ,'rs great repute, ,Arn()U,g his direct TIka, P,arldl,-,PTavesiko:'" Tiled' on lSCl.'P' .mes marsecd W1.[ h h'" d· . t"' s,ch'olarlhip - tan"tfa~, or indirect disciples of repute Sam,ba-Pafit:lu-s'ika, a. commentary v are:~,~,e,ma.ra _. M' a·c_ ura J,Il on the Kra,tna-Sut,.a~1 Stot,ra ja, .... dh .. philosophy, poetics: ~literarv compositions, music etc, Yogin" Yogacaja, Subhat ( d e-'v'o t i0 :0,a I en m po sit i, 0 :0.) ~ Howe ver, the trad ition :D3' '[:81" B hOiai ra v d n uk 4 r,a 11a- S;t Q £'r a, Jaya'ratha'1' holds that he Is the SC~ b h a'ka:r a,fg,'u pta ,t Piaramartha,-Santraha~ 'ViVTti and Bhaskarakantha, Ksemendra, Vivrti on Paf'amesa,=Sto'trL1idJali of phillosop'he:r 'of Kula branch - £ v_ 'L • S...··· Th-::'" M,a.,h,e~lw:aranand,a, (a lso Utpaladeva. Madhura]a V,ogi Hi ot JI\lllSn'ml,'fa'l_Vlsm.~ ,,<IS claim is supported by his known as Goraksa) and very close and devoted disciple of inclln a tion toward s tb i5, Varadaraia (also 'known as .A.cir·ya Abhinavagupta, wrote sysl:e:m in his TU,rL'tTa:loka... K[Sn,3 das'a). ~ t h r ee d e v o r t on al p o em s : _' Iiterary A'b'h-I inavagupta i5 li In the colophons of all his S v a: t m 1ft p u'r a m a 'r i c , acrivities tie between 980- works, K~ema.raj a calls GUT'Ul1.lath,apar'amars'a and 1020 ,AD~'His philosophical h ims elf a. d Isc i pll e of S~is,t'taparam,ar.i,a,. Prof. K~IC.! wo rks precede the t iterary Abhmavagupta - Pid,i,lCarv·a" .. Pandey writes that the manuscripts w o r k s , Lacuna was Madhuraja Yogin in 'his of these texts were in possession 0'( c orn po s e d p ri o r to ,n)lana~l~oKa~_esCrLe'~j·b h'" tm D-,l, - it" L '-1. d G'lop,i.n.at:h Ka v l r a] an d A,bhtnavabharati bee Ruse as one of the greatest disciples Mah:a,ma hopadh ya.'¥,3. N ara y:a na . .11 Ab,h'inll.'vabha:ratr bears the of AbhinaVagupu]!l __' · 'v'a.ral,a.Sl~ Khrtste 0f-'\l who
,I.

V' h ",'Is,wes,'wara~' !.EI

,~ rererence

0" I' .-ocana., .l9

fL

Tantra), Netyodyo'ta (a commentarv on ,Net'ra Tan;tra),

1'' ,

s

..,...,0

II

-II

ill

if

1.

I

".II

!!

.

of

Yoga.raja. (second h.: alf I.1[['h century A'D) d up on the:

possessed

a M,SS~ of this
JJ'

commentary ~

commence

.Pa'ra·mtir£na,siirll of Ab hin a v agu p t a.. His commentary is :known 35 Vivrti, In '[he concludinaD 1nne '0 f 'this text he c 3.. Is 'himself a d ise iple of
III

K~e'ma[3.j a,

Bn.as'kara kan t 11.9. (18 lh eenturv AD) wrote his famous commerrtary B;haSKarf on .lfw't]f,a,- Prt,a.bhij'filt.-, Vi'mar'fni of A'bhin ava.gup t a ~ He tr anslatedjtransliterate d the Lalla-'V,ak (de.votional ".~ h ] 4- rho composrtron 0 f- t,e'
I

fo~loW1eI' of Abhin avagupaa. Though he did not belong to Kashmir (bernll,g frQ'm the country of C,oIa) bum:he received ,PTatya,bhijiiii and, other branches of 'Kas,hrni'rn" Saivism. frOim, the lineage of his

gu,ru$,.He is equ.:aUy well-versed in I<aula !& Krarna systems, He frequently quotes f["om Abhinava,(JU . edaes h ;:!O:! debr 1·n b 'p t,a &, ack n ow 1 .. '", :
iI"'i tJlL'-.r. _. .:j '.IL.· ~~.,

,_11.~

I.,..:

:.

Subharadatra (later ·b.a1f of 12th century AD) is rh e fi r s t 'known
c o m men t a t o r on,

century

'woman

saint

poet

study of poetics and philosophy.

Tantfal(Jka~, Thi.,s commentary, Vi,vr£i,~has not been avai lab le so far, Ja.y8_ratha in, 'his Vi1Je:,ka stales that his initiation, in Saivis'm was performed 'by Subha tadatta, II the last chapter of his commentary 'Viveka (on TantT'alo,ka)~ ]ayaratha (U~ ·13~h n1LU1VAD) provides '8 ce, d es c r i p t i o n of his ancestors, The \/titlf,ka is
III

Lalla Devil into Sanskrit. Bhaskarakanrha wrote a. '. c o m m e n t ar v on rhe Yogav,as'i~tha [ascribed to sage 'V'almiki) which Is Sa,ivire Interpretation of this text. U'n f o r t u n a t e l v t h e commentary is :0,0 ronger avai able. He also composed HaTsclw,ar,a-SI:atr£ll a devotional poem on he occasion of his, visit to the Har s es w a r a t em.ul e in ~ ~

Other ern irre nt Sanskr it scholars of Kashmir are: allata ~ (poe[ics), Adyanatha., Anandavardhana (poetics .- the fo'under of Dhvani School and literarure}, A.nanda'kavi~ Udbhata . I( poet ics}, Uvvara (poet i(5), Kallata (p'hilosophy), Kuntaka [poetics - founder QI_ Vakroktl School) ~ 'Ke's,arvtl, GUl).a~hya
.

("~t

tera

tu

r.e

)

II

Gorak~a:n.a'

h

a,

Javad.ratl1tl, J ayar.ath. a,

(ph

'n ~ osoph

V

iridispensable f~r u nd e r s ta n d in g the e n c v c l op ed i c work
Tan.fraloka~ Jayar.atha

Kashmir. Ksemendra was [he d j reel disciple of Alb· inavagupta and is author 'of the school of Aucit"a {Prop'liiety) in Indian poetics vide 'his work Aucit)a,~
Vfcara-CarC'L1 ~His other works

also

eontrlbuted two works on Indian poetics, AlarhkarCiVim,arsin,i (a commentary on the :Kas:hmir poetician Ruv y a k a IS A"l aml(aTa,~ Sar'itla s v a ] '3. n d

Ala'mkaroaaharanat
Sobhakahragupta wrote a c o m m e nt.a r y on. Ahhinava's BhaiTavu",SitQtra. from the Valsnavite point ., ,. ' 0_f view, P c 'K" 'C' P-a.n. d~e.y ,[01,. ······-il· .,

Ka Il p a·'t a'TH,. ,D as a vata fa-' Carita" S amaya,~.Mat.rl,aJ Brn,atl,a"tl1a:,-Manja7'r and Suvrtta- Tilaka.~ , M".3:her philosophy), : ' · eswaranan d.3.34 (. 12[~
ADI the celebrated author of ,MahaTtha-,'Mafl;jarl' and. a commentary thereupon Par'imala~ was H dedicated
century

ine lud e: Maha bharara= M'anja rI~ .R.amayatLa,=Ka.tha= S,4ft!, CaTu'~C,ar,a, N'iti-'

~lL'nd po et ics), Javan[abha~J.a (Nalvavika), Jaalha,'1~3.., Damodara, 'DJ~ha.bala, Na,g,arjun.a, N ii.ra v'a,Q,a,kaI:t'~h,8l) Ntl amu nt Pun v ar a] a Pu n v an a n d a , Pr at ihar end ur,aj a ( poetics), Ballala1 Bhatratauta {pcn:;.tics) B b, at ~a na v a k a (p o e IL i c.s }, Bharrrmentha, Bhallata, Bhamaha (founder 0 £ Sanskrit 'poetics ,particularlv of the Alrhkara Sch,o'o'~)J Bhimab'ha~~a, Mankhaka (poettics) 1 'Math:imb'ha'p~a, (poet:i,cs and 'Nya,y'a p hi lo s op hy ) , Mu,k.ulabha~~C1 (MIma.msa
J t
II '" ill ' ..

1

Muktakana,

Murd,ri

Kavi, Ratn aka I)tha , 'Ramaka,~~ha'j Ratnaka ra, Ru d rata (poetics) I Ruyya.ka (poetlcs)~ lalia~ Bl'l,at'~alol1a~81 {poetics)"

V,al'madevabhatl'~""
Ii! ,I! rJl

'v'am an a,

'V~' . "'

[poetics - founder of the school of ,R'iti), 'Biiha.Qat, (Iite.'ratture), Samb'hukav'i,~ ~ ~,il,abha,'~:i[rika, Si,va.swami'i S ri€al\'kuka (poetics and
,J'

Kas,'h,mi.r also nurtures an illustrous rradi tion of mystics, sages and saints .. Nund Risht, ,

II'

,N'Y4,ya
" • , ," ,1tI

phtl os oph v )
'i::JI.',
I~,

'I
,II

Sr'i h a,r~ a, a S" D' v r a t Q 'II

S adyo] vo't i S' -.,"'" oma d ~ a '~
QV''''lI ''

as the Hindus of Kashmir reverently call him, was' il great synthesizer of Hinduism and Sufism, lad Ded, Rupa ,. , Bh ,a,wanl,~ Resthi Pn Pandit, 1. rr
1'1, " .. " " .' , ." .
I'

~J!fL,al Ded: Wit.h a thin rope' of ufltwis,[C!'d :thfl~a:d Ttl,w I ever m,Y bo,at e'er the·sea. Wilt God, h,ear [he pr'a_)lf,t5 that J ha1Jl~ sa i'd! 'Will hie safely' QVf,r carry me'? 'Wale',- in a cup of u,TIlbal,ed clla)!~ Wh,lf,t i ng' Q:'na was ,ting " 'n) di '(,.':.:1
,.:lU

Somasambhu, Harscandra,
(,grammal'i,an)
l

Somendra,
He:laraj a

Riche Ded, Swami Ramjl,
Swami ] ivan Shah, Swami Paramanand, Swami Ram] i, Swami Shankar Razdan, Swami Vidyadhara, Swami So n k ak Ji. Bha,gaw31n, Gopinath Ji~ K1ra] Bah ]i, Khwaja Lassa Sahtb, SW8-m.i Lakshman Joo; Pandit Zinda Koul, Pandit Radha Krishna Kau l, Swami Af t abjo o Wangn,ooMo,htsib Swami Ma:hes:hwa.r Nath J~,~Swami Mirza. Kak, Swami Govind Kaul and m'anv other saints have be e n the myst ic luminaries olf Kashmir. I'll is not a.O, e~at5ytask to present the: ~- d'= .resa.. £-'1 '1 gory' 'f0 ba.ra: a D' .,. L.et U,U '1 us conclude with these words
1
1

e.ni>tl1
~I ••

Slowl, is ftUil1,g' to mel~ away, Oh, hlt]w fain 'would Ireach, my
go'aL

H.ra,.svana[ha n A· g h 0 t a. S 'I v a c. 'lit, r 'Y a , Indurajabhatta, Eraka, Oh:a.n'[aka"" T'r v a y'a m 1,1 aka" d i. 'Il: V a , 'Deva,b31a,~ Brharspa tt, B his k a [ a, k a ,n t ha , Varadar:aj,81 (grammar and ~ Tantra], Sivanandanatha, So'b'halcara.gu 'pta, Sy-amalaka, Subhtadatta, Somarata. Kas,h:mi,'[' along with Gandhara remained one of the t.W'IO major centres of Abhidharma branch of Buddism for centuries,
A'· iii ii1

(Translated by 'R.C., Te:m,ple)
h'" , l,~· h.asntJ1r IS an over-arcrung concept _.a un:ifying principle of
'V-

rhts whole
-

vast Indian subcontinent, It is [he birth-place of
-.
_

.....

P-rcttYlabh'ijiia Dntsla,na (Phtlosoplw of Re- c.ogn:i tion}, s s l.n the
contemporary circumstances, one can o:nly pray and hope that this vast suh-continent will wake up to its importance and contribution ana willI 're-cognize' both this .. Ka§yapa BhumilSara,da Desa and its ,PTal,a,bh ijntL
'

ODD

REFERENCES
L
Ta:ri'iiNQlld1itl, Abhi navagu p,[a,~ ct ICh,~I,

(N~i ~dh,i)a,rnr~[a'm .lfiIJl)
irGOlJil,lDeenv,Ld:y,fi'S,t.hd!N~ (disc~p]ines of' ~,e(tmi[Lg)l;
n... ~ - -" -,J:r.. . it:; ,... • '" ~-~r~~~n.)iay~,mun~»l$11.af1!iJU·Ina!)i!l.s:tangam ~~ '•f_UQ I r,~.!:<'I~,

'2. 3.

sa' ~id,li':Iii v,i'm,'uk~~j!e, na h,t .i~inem1, sacd rsam
4.1ft
i

~alJinr(l,m,iha

\vi&JG:te, 8h~gwad

Gita:

ved4 stha Tld1d 1Jlii,aru,ilm d n arm~a.

Crtll,

cant rdaia

II

4,. See ,R~j'afe~ha:fl\j, s Ka'trya~n.imamsi:i], Cfu 2"

[f:ajrt ytl tJt'dk:?ia Sm,rf~.~.1] 1
,Fourtee m'lJ~d]ll~fhdna:
'V )I 0 \){j ,ilt a: r l] n

,s..
fL

,I bid ."Cb~6
,q

g -r- h e g'r h Ie sa

,~j

,It, a p ~,r a Id h r lv lB" g ii

,4 V~da,+6, Vedmp,+ 4, Sis,tra (U~~Pura~a, () AnvU''j:!ici

j

2.

S~~:i:kr~a hhaia,ena
Haaumatprasad

Ii

Quo tOO ill, Kt1f m il'.'~tihtlsa by Aeha ..ya r
I'

'MI~msi~1
8.

IS :MoaJor Smr~O:.::J 14

Shastri p.12.
tI !

The tkle of the celebrated work in Indian history before the advent of 15~,a.m, A,.L, 'Bas ham, by

7',

g

Ka~m,irtnn catur&lJavidj!a'~jm, pnham
eplc-poet
and

'5'~yi

th e

:g rear

San skr ir

ph.Ha~tlopheF

S,rrn'h3r sa

~!t

Rija.fa ,.",ulg;ui

1. 29-1-3.

1.] , ig,BI_Il'lI;: non -eonti ng~nt texts (aptm'U11q1~Y.i!l). o~e Qf'

me :two

1],,] .IC. Chatter]' l, Ka shmir Sha iy!~'m"pp.' -21.
l4~ T~ntwilaka,37Jjj

'bm-anehes of ttl d fan dliscuu Il tera ture

t;S~s:

(A n ether li ru"gama ,... Veda);' a 'Vacasps:t i M U":'rQ1 in. h ts

15., Riijatat:angt.n'i~ ICh. V. 66,
1,6., K~e'm~rij:at

name of the bin:&'Tic; ,sYSll:e:m rb'iBlilg~nef,aUy refers ~p the early ,a'a.i'ua
on

,Sill4=Satta- Vi'm£U" i£-~[ (] ~ tr'Ocluctio~)
refef"iS to

Ta ntra,

17,. J~yaTa!ha also
been
3n

thi~ sacred pi 19 rimage

mOUnUi.hl

wh.icb

'I(D,'U5t

h~v"c

Tottva1tai5iirlldi
ag,a

'(ran YO:gasiltlt1, af pjJ'~'a'iij'aU) L 1,. explicates:

! mpeetant

r.i

n

thsr

rl me. Vi~eJ,tl

c,c,h

an t:i

b'l:tld,dh,
Sit

lim

a

fa

h"a

it!

f

commenta

ry on Tanu·aloklLl1 Ch. 3:7"the append he part, verse

,a::[m:a'dabh) u~Jfal1i~rleJaja.p4jfb
Aeeord in:g
[0

lij{ama~ rnm;r: through

]7)~
~,

wh-W,ch rhe ill tellect a [ta ins we~fafe and s~l~tJon th,e V ljr~h i Tan era
I

is; tigM.1 ma].,

the TtC are s even,

philosophy, in. Saiva Iiterature 'illt
synon:y.m

n~ nftenbeeml
()ill

'used as

,;J

eJiar,acler. isltr.rn:es}top Ies of a;gama~
,srJ~.lSrLaF,da'l"dfctlillaaevatdnam

fOor knr,ika: .. for

more details:

'[his topic

see

,.:uharcanam I

'Raj,3sekhara

IS kd'VY,rlm~fT:Iij1n~a,

Ch..l ..
I

~',~dh~,fIi'~,m s,af1!B~impUTuJeG;1"ar-d m~vacall ell tva
~4~~armaJ'adltanaM (diva, dh:)lana)'Qgtils~,l£"aull.'rvidha

19', J.,C..Chat terj ~IISXasb-mh· Sa]vism~ p., 37. However

,Frof, :K C ~

bI

Pandey bas a druffe'rent oplnloa,

For

det~i~s!see hls pion,ee'fing

,'S'Q.p,tabh t~,f~a ~~"tla

iT) ~ 'rlmdgam~nh t'~

vld'u,Tbqdh4b /I J~
I'

work
I

J\bhiD~\i'agu,p~a:,

An

Historlcal

and Phllosephical

[t ere ~:['i,Q'n"1. Dtss olu t ion. ]. Methods of the ri tuals related
to the de tries, ,4. Wa.y'S,(of achie.v~ng [he des ired ends e'!OC:., 6" ~Q,raka~ ~ ~n~¥td'(:a':att~: A.tc.O'm'p'],i!sh!lll1e~ t of the' ri tuals 1illredestru>c:Uon
enc hantmene,
deradl.IDiell.ltJ1
'W1ea1l:;S

StudY:1 p~n:(j.

20~ J .C. Cha rter] its,Kash m~'T S ha i.~~5.mp, ]7
I

21. Ja:VrI"ril!lJrha mnlb:~.s,3Jn expllclt :

reference

to the p11il,C)sophers
(gh;a

of'

of

these schools in hls lli ~eka 'on, Tanu'ij 22. ,~a'fjt~it'ib- i va.,a~. V
Z:l Tafl r:riim ~a1.1.

VL 15 Ct.

peace, enehanrmen t, hi nd ranee, antipathy, detachment destfUClth:Jp..
w~eh

and. d,eiqr

7. mediearion

of 'E:he concerned/desired

coneenrrat

ion of mlnd rhae (;acllilltatt's:rhe mani'€estation ..

2,'4.. Vi ~€ka on Tan '''ij:l.oka~ 1'] . 15'. Vide' Culluu:al
Heri,'HI,ge

of-the de itv.
,A,gama {;:d a'[,c acnen-eetented
~JldenfEed)., They

of'Indla. VoL V ,IUlILfoductlon"
I I I~

{nipmas~
P ract ru eal

kno'wted~e~ as pe ces of

.2,5.. S "S., SUirf~naryfilna Sh~st.ti "The Ph ilostJ<phy of Saiv isrn
Culm:u[,8Jl edt3ge H
1,

ill

e'lm.p ha sise

the

'of [ndia ''toL [It p. 396. fn,. "The contrast

know:l~dle'" i. e. ways to' ;ach teve dm,e'rea~ stare of Be~ ng.
The liga'ma ('scripture') dese'rve~ the status

'in ')ecal ities hi uns o1!,.Uua"; for many o( the e D r~y wr~rers of [he

Df epistemo]o,gy
~e~'[Hre

r eal ist ~ChODL

e.g.,

g,advajyot
'1:0

i.IR,illlakaQ,fha'lJ
hay,!! beh:u'Jjged tQ

(prl(un(l~a)~A_bhi n'~vagupt~ ~lr~ :fon:h !the essend al ~s

Na:ray~t:tak~~M
~

:~tl.d others seem
Snalvis;m

IOf iga;ma ~An '[he ,agama share

one e,s$enr~8Jlfe~:t:ure il!na t '[hew in' '

h mh~~ Trad'i ~i,onha~ lt [hat

TlIfUDU1aIi',~ [0.

per b:a.~s the ear I~'est'

validity and stf.ength is dedv~d from prruidd~l,i <,conventions
or ge'nteral con:.s,cftsi!J.Is) ~The truth Ime.y eon [ai fOl has neve II!' heen
wi rh wo rIdlV experience,

Tamil Sh~l.ivitei brought N'nrth~ po.,sglbly

the: South from the of the K.a;slunir
hmIJs a

Kashmlr, 'The

edlmrs

ccntradicted
l)~

(Tan[<ta!oka X.XXVll.

S'h~ivism series recognize [h~t dualist Sh~::iYh~~ [00

home in 'Kas.nmlrv.; and one of the works :pubHshtd bv them,
a]g{)
eKp~aies

J ;ayaralbh@J
t~heval td

tha

t j'JTa;S

i.dd/ilo i 'wI,.ien
~.$ iganu],

has

been
of
QUii!'

ehc Nat'e'5t1",j"a-Pa,m'i~~~d~belongll

'[0

rhts s:ciuJol",.
work 11h,1.di plc e

aooepted/est3h~ishedl 'lb~yond doubt!,
lmean~

and,

:i.'~is, one

. Tl, M~h~\t~vi ay Shank31f 'Prasad,ls monumental J
Kim3iyani: reflects deep hlt1uen,'Cfe of this

of 'know leaCe.. It ne ver
sit ITa (taphOflim)

cenrradicrs

ph Hosoph,'Y,. Or.,

experience ofr'he wot[d [T(UUV'iloka ('\liveka.) I, tal

P;~railmms_a Mis~r;2IJ Sin. outstandi,ng .scho~ar ot' th.i~Ssystem 8~sa

In B:u ddhi sm, the:

,(),f

Sarava.s t i.~if'din (onle, []{
thought th.at

, ktollgs

to this center oflnd ffi:~~ h:rre.ll~ctua~trad itions.
I

the feu r schools of m.e B,uddhist
The ThffliOOdi'
,S W trl\1

hoJ.ds~

l8~ kits ~ya Vj"swC';sli'~wafa (~d.)(1960) K4V,erp'fa ~ (a~ 5:2. p.
19. i\lJh i~UlWlbhiiT"at. i~(Kash~ S eries] p, ]6B~
30., K~!mar{lj'r.'!,p-.rabh,rtl bh,itakhiltli~ ~'e.1J:im~.; ilya'tnirga~..

Everythil!llg~ mind and matter, e~is,[s\i)are a~so e :aHed igll'Ma.

a~E ca,Ued n:iM'j'8. 'The ,sf!:'minM JrilJ in tex ts

are :ilsa de~tgna'te.d 'as agrl1nlQ.,.

.J 1.. Ah'h'i 'n~vagupt~: An Historical 'a1l!d ,Pm~,osQ'Pbj t a]1 Sn:udYI p. 257:.

IDl., Pii'o~n'i~Auadh;,a~ri::r~~am ' 5'ima 41.1.7~

32._ Tan tr'aLo ka (~wAut) 12.4J3. 33., Abrunawgl1pl:a: An Historical & Ph"losopb.ic J .

Va.[3J,n.asl: V:~r,~nas,ef,BJ S,2I]fl8kdt SQn~

.

"

mu n~1ga6.

,D'wb.t,edi ~ ~[J r~}I

Kamal~ (t[,.)1 Par,amardta.:tij;r:tl (~n Hindi wwth 'Viurti) Delhi: Morilal
,IBQj.nar.s~das&1 1984 .

ss .'~,

.l4. Mahd:rrha-Ma~jdri 20Z.,
If)r,aU,pamatmli

-

bft~nU''''J1,ana: Jllu t. ,_ l. • - ::

Tn

y,aKOS,Q,Q

h

iii,. -'..

If_

(

i' .. ,u;tI'a:ra-

DW~V1d,'~, R.C,. and Na~ajivan
I

~1.5to,~i,ti

(ed. with lntro.),
m

Pro~'l'ab~;ijffi";- i'nlQ.T.\[H i It) V

Tantnif(}M~,(8 Vol'S.) D'elhi~ Mo:~Hs1.Bananidias8

1987~

D'wrv,edi~ V:r3jvall~bha~ {cd ..)1 Ni[)'ii$o~a5ikaf~ti1lD Ta111ra I

BIBLIOGRAP'HY
A. Sanskrit Texts

Vam,.ake$ua:T(1

T~ntrlll

(with

SivaDl~Dd9·.S ~jull:}l~ma,:rfini and
~II

Vi dVift,~.nda~I'8 ,Artharo,[1l8Va ~i
(8 Vols.) ISee Dwtved l. R.C.

Abh inav.s,gupta TaDlr,il6b
·Hans ).
-.l'litlaraprt1lJdl

Vlshvavid ya~.a.va" 1968.
{Hinch tr., ed.), Vijilanllbh,Qiravtl, Delhi: Mo·' Uil1
Ban.Bl,s~dass ~19'84 ~(1978)"

.

Va,:ran ad: Va ran-as i Sans k.r i.t

,andN3vajivan, Rastogi; for Hindi cnmrn., see Mhlhra~ 'ParaOl'llhaln~a

&kijiia "fvrU"tJimaflln~

(] \1.015.). Va,!"3naai:

DyczkDwski, MarkS G~,The Stanzas on VibTa[~OIlI (te, with
Intll"o,; and Exposition,

Cnowkhamlb;a Sanskrit Pratlsht han! 1991 (r ~ t,,'.

contain

four camrncnraries

on [he

[e)[I[

~Lo~a,M, [For EnaHsh tr., :Sl~eKf,~sbnamoorthy. K.~Ingalls, D~H.H. and ror Hindi tr., see Pathak, AcharYE J,~ganna rh].
~ Ablinav·abharatf.
Baroda: Oaikwad Oriental

S'pantLakari kii: 1.The S iilpandmandOMby

K semra] ~. 2. 'The

Spandav u:i bV Kalla~ab}ul~tt], J. Sptlnda~ivrti by RajiJnaLta Rama, Serles and 4. The' S~.ndap.1'7{f.dipikll by Bh agilvad,upat1) Vnnl nash nillp
l

(undated)~, ~For complete text ~long w~lh the NarytJiastra. ee

Kumar Publishers,

1994.

NSlar~ R.S;.]~
~ ,A,&,ltif<lavabharau
j

[For Hindi
tr.,

(Hind i r r _I ed.) ~ Yogtiit ~hrda1(uh'l Delh i: Mot ibl~
l

see

Acharya.

Banarsld ass, t~88.
OU[t'U

Visnveshw:ir8 and (o'r. Clo,mp'~!el[e:SI.1'1skd It text along w it&. the ,Naf7aidscra" see Nagar, R.. S.) ~ ~ Ablli.n.~vag1lJpta.;~nd His Works 15££ 'Under Raihavan.~ V~J. ~ 1.fvorapti4Eyti-bh;O·fta' Vima1:5~ni ( ,hilskan Samwdita~ :n J 'vols~lh[For ed, and English rr., see Subriillrnania Iyet"'j K~.A.and K.,C,.
,Pandey)', r.ar4~rijikavilJo.Ta;'1a
[~OI'

Prot

NeeJt3rn,'rn

(Htn,dw..
50n

t'r~/com,/a;,;tn')1 J~~a~ text with
II

Samba,pancaiika Publishers, 1999.
Gh.osh
I

(Oir Sri 5mba,.

o;f

St

Sanskrtr comme:ntarv of Saivadh"'ya Sr~J:~ear:ija) Delht: PeT~man
M auomehan (E D.~ 1Is h tr.,._) II 'The NaJ ,o.ids ~1a
I

Calcu rra: Asia;ti,c SocierYJ 195 O.
English tr. see Singh., jaldev

Gu T tu ~ Prof. Neelakaa tl1~,(I-lindi. tr J100m M-) Spanddka~i~ a.,

(1988)].. See,also under KSTS NoJa.

Delhh Moti[,a,[Bana:uidass'iI98L
(tr./ed,J~l'nno!O) Simbapaficlt{i~
I('w~[hcommentary

~ Ttintnu.am~ (2 Vols.) ~ H For. 'Hi ndi tr, a~d. ecmm, see
Mlshra, Paramahansa
~

of

'Dr.)

1.
(wid\)
·VivJti
J

~£;ma,raj"!1),De~'hii.Penman

Publi.st;

TS. 199

',

,Pa:rlulHiTth4Jat4,

[.For Hu\di tr, see

-

(rr,jed.) ,Pa;rapra'tPeiika, Sr j naga f·: Ish,war Ash:ram T rust,

Dwivedi.~ Dr, Kamala ..and. for. Eng. under Baraett

l.D'.], Ingalls D. '_.H~ {ed., ,vith In!ILrO.)ij
Patva:rdhanaJi

~GhatakarparakuLaka v.i~Ji~i~[See T dpadti;; RadbavalLabh],.
AnanclaY3rdhana,

J..M

Masson and M.V.,

.Dktianya'-~,~~,

I( w~th u,cdlna)

[For

Dh llhfl.n, ij 0 Ita and Lr:J. C'l!Dill,p Ha fvard Od· nta 1 Se rtes
I

Hind i[,T•• see ,Patha'k"llagannath K. (199'2)'],"

and f.ar En,gl i,sh I KdBhn3LlnOormy,

49" Harvard; Harva r Un 'vlr.si ty 'Press, 1'990.,

1'00
(an anthol,ogy

1

Swami laks~~man [ccmm.], Vij nanabha~nivaI;.. (The
IC Dll1,mentatDr
I

AnaPf~k4fa,aril
with eemmentaries Sh.ri Vr'ajyal~a'~h,a

of .....-=---~~---------~-

eight Saliva Siddbmrn texts as listed ~(';tow thereupon)'

Title

-

_
m

,ed. 'P,:!lndit
VlSlrBnas~
I

J.. Tatt1lJaprakaia

Bhojadeva
Sad.dvojyoti

Author

COmmCJlrarv

2. Ta,twrua·rilgrahab
3,.Ta[tmu"tl)'anE~a;ya 4. ,Ratnatra,a: 5. ,BhtlgakariM O. Nadakarika

Dv lvedi,

Saddyojyoti
"

Sampumand Sanskrit Uni.versi ry, 1988", m,L N-jL~",,¥,- ~' 1'1:..... ~- o'l~ ,L rr., ..- LllJ,J'f' ,o.'nai~i.;Sll u·n.~1'":al!,a,~,"a!\f~a5:""a1
't"

,rib1)~hasliri

-

8addvojyoti ,

see ,Ohosh~Manmoh..sn;Bnd R.adhC!-shy.~Dl,
('I:r.)~

for H~ndi tr.,
fin Hindi),

l ,,','D~faK.arIKa M II_ r. ~ .~.-

S d yajV0'tl .. .',,3,
Saddyojvotj

Rama.kant'ha

n~ k h [\iJma~:a,Q~_,a

Ku,ma.tadev'3 Aghor3s:iva Ag'bora.5:iva Aghorasi V:l:J. Aghoraiiva Agherasiva Rarna'.C1u~~a

TiLparyad"rpik4

UghWin) iVr.~tl'
V'r[~i

V'rui ..
ii,

Ullekh,n','

..

V)!,ik.h,a
Vy'akh,lri
V'rtlti •

Sha.r~di Babu.mm Shukla], C'h~uurv,edi! (Dlr.)

S]vadr~p

I~------------------------~~------

8,. Par'amok,nif(i,"altalfi.ka

r~a«ice

Ii]\f

Cenui ng Aw~a'tenes511 'Va19.n a-'Sm : ~:nd~(;a o()ksl 200'2. B
i I l

S.amba
Sagat ,

fSrI)"

S"illtnblapaffi:BJ~'~~'~ lFor camm~n,rn[)r oJ
tr,

Ka]ha~a 'RaJa t~r.~ui.~in~, i {Eng~ tr ..}t ItS,. Pand.i:t
Sahi.l)'R .Abdemi' 2006 ( rpt.] (193.5).
l

Den~/i.=

K~em:u:aja:and'Hi.fidi

see ~nd,er

OllJf'tlU,9,

Prof ..N~elakan[h]

,A,eha:r,"ya

I(:l"rnsh,rlll.nda

(,ed.).

Md~ini-

t!ij~Jm!taf'a~!tulU"-Q-m, Varanasi: PlJblis~ed by like .aucllo:r .. 1985.
(ed.~) M'ahilrtha,maflJari au to-ceaunentary L~cani1 (of

Kaula, l-shw.am Kagmitiaf~tiamTtarilj 1(IGrammar o~shm]ri.
l

~~l'l.gua~e in. Saask ri r.) ~Delhi, N"ilI Pub~tshers, '19',B5~

fof Mahf!svarinaooa wirh the Perrim.,!ii! Varanase Publi shed by th _ edl'i ror ~);

Krtahnamourrhv,

K" (En~lish
(of

(1\,),

'a~d Sri Madh.v~n.3nd Ash~ama~CiujD.'fat~ 19',85~
('1:1".. in

Abh'i rUlvag-qJJ Pt~) I De~hi:Mehiirc hand Lachman Dass, 198Ft

,(edL/n·.l PariitrJmf'd(q ('~tU'h.a)Pa.f,~nr[;fJ~ P-twiUi ry:adilP i ka
l

,- I~: i$11Itr,t Dhvan,a;Koka. Engl
Mot.il31·Bana.ri~d3SS, 1992.

it na ndav,a rdhana) Del h ~:

H~ndi f Pa~r,li~7~mrika: Varanasi: Ka~81, Nikeraa, ]981. o onl,')~ ,S·t'U.t1opaiil!i~ad_a~! ~See Sast rw 'far"di rL ,A..Mahad:ev:a] .. Sarmigadeva, Samgl~anuftak~,ra! [Se,e Sa~·[fi., Pandir 8..
I'

KSTS I(S ri naga.r)'1 No,.1 ~.1]111141 m,),. ma. J8 ..&. ,:5:4.
i

Subr:amanyal Sa-sui! P~nd:i t A.. 'M3Jl1~dJev~ (e(L) Sa~.iVop,~n,i~{ldn~,(liN i.dh
i

t

~i'tra~Su E.ftl-'Vi

m ar'{blD:~ 1.:C. Chatter'] l, ed..

~]. Tile Sh~ T T'"iJjhshttUl,t~oo. Sa ni{)la (wi [11C omm, hy 'Rij!anruca A.nand:~. m'4~ The Bha'1}~pahi1';a, (of'CbikJ~apM)i Na~)~

the c(ummern:ary of Sri [Jp~'utisad of ~jkrHhama~Y~gi~,),Madras:
The A(:l:Y,3r Libr~ry and. Research In5drun~~1915.
Shas t r~ ,At harrv,a Hamrrnatp ras ~d! 1Ga~(mjr,e! h4s'a~~Dei'l:d: ~ S:d .~lbabaduf' Shastri Sanaktlr 'VidyapeeduIJ, m.96tl

15~ The !Baroptav.e.iilw" (of K~~rna. ra~a)
mB~ Tnt Pdf'ild1h.sll,iki' ('Wi I:h COp\mentafY by Abhina~~gu pta) ~ 'w~mnotes by' MJvt hndHlt 'Mukunda Rin,aSbutd~ :.38~ StOW Mid [n~it!iia,o,nDu'd tdn,tM m (.e.d~) 'Mad hus udan Kaul
Shas[[ i,I' ( 199'2)I~

Shastri,

B'aJ~ulal Shukht (tr~" ed ..') N~I~,aSa5nQI( 4r ''lob. ~n
Sal''lskrit

H.rundi.t Varanasi.: ChOlWld1Lam.ba

Sansihan~19B3~
01

Singh
-

I

Jaidev

(r.i,.~ ed.),

Vijiiiit1abh!ai.f4,Vll,
I

,Divin,e
lden~~it)"

COtlS' lausne$s~, :De~hi: Me:t na]

B~~nl'i;rs:~ ~9'19'(,)1. dass 3

54. ~t'i S'iv~dr~Ji (of SIi[l Somanand:;iU'~ith whh lth~ Vrtti by Utpalade,Vi-a), ed, wi [h. notes by ~nd i[ Madhu sudan Kaul Sh'a.Sld D~lh~: An'HUI Pu'bl[sldng House, 199] I(rp[,.).. Kr§.emarijai, PrQ."ab,h~jft~,rd8)am, ("[For E'nglish tr .. See ~ S~.ne'h:iJai.'clev (1.9179) and Lejdec:ke,~ ,Kun 'F..) ..
t
,.,.-=.

I( f.r:.,!ed..J~ S b;n,...$alt1'tI :: The Yogn
I

~f SttJn'eme

D~ lb1: ,Mot ila~.lhri'nar.s.idass 1919( b).
- ('t F.,~ed ,)~Spandaka'rika : The Divine Cflienu"~£' Pul.un,i~~'1 'Delh,i: MJDdla~Ba narstdass ~19,8Ct

-~
-'I

(r1"',~, ed').I' P'tat)nhh~Jnah'ry'da'8.,; The ,SeCn;i,(
I

01 !e'~/-

Pa:L';iprave'iki,~ (Se,e Llnder Ourtu~ Nee]obnth),'
[e d.)

Re~ogn;i d01\1J De nl~:;,Moti~:~ BlInarsh.iasst l

19'!8~~

,MaUnrvwja"o tta~atti'n~\1~

(See

Saga'I' ,Acb:a,rya
('Wil!h :his ow,n

([r.

jj

I@d,.) • P~ra;tr Ii~,~li Vi v,a'r.A t}.·a, Delh~,:.M ~ d I'a~
E~r~lI see

KrishRanda). ' Mahdva/ra'Danda~

Ban.afs:idaS:~~,1988~

,Maharlha?RafLjari

" SD,minln.d'a,~ ,Sivtldr~J1J I'See KSTS No~S4~or Hi.ndl F

oomm.en~a:[,PQflmafa', [:5 ee III nder Sa,pr" Krishnaoandal,

Ch~Ulrved

i~ 'R.a:dhashy:am (Dr.'. )].,

Mishra~ I( D [~) Pa:rBmah~ns.aI' (ed~JHind ~ Itt. )I~ TaR'tralira'b~
VaranHi: 'C·h~.wkhamba,Surbha,'~iu!:j Pralasbilnll
,=

19a5~
Vi/yeo

S;aruudt&rll.a~ IPcrr EngUsh [~'I see Sintdllll Ja'ide'v (~98n)~rndl ~ 'Dy-c~l:o'WJ5k~Ma',' S.O. F,o'r 'H Iind iIt.~~ee Ou rt;ul, P:rof~'N,ee'l3 bnrh ~
(1981),1·
,r'l,
~I['
=

(H ind i Itr'.t ed~ aft,d !;om.m,) i rSritant.rii1okr.b (wirh

of Rajii"na:ka Jaya:rad\a:; in is Y'O~$")I V3.r.~n3si': Samplu·n'ananda. Saml::ri't. 'Vishwavithralavat ]19;9,1-99 ..
'Na;ca:E'~ R~_S~('ed'\) .N4~'Aj'i5£Fa
,d .. ~'

l

Ci ~ It. h - '~"'""~-'~ ~am~a, ~amiVat"\a nC'aJ'~Ka:r [8· ',:e

,~,='L

~

jI IIJ D.OJe \,)Iur r~

tu, -P.!r0;f' ~

N,eel~.bn,th, (.I9991)~1
if ~

'~~. CD', ._.. ' ,.~ry, Ai~t.~'_ L ~_, Jf'~ D:t -mm:.rn ....-.:. ~uniiRJ;ioiLiIaVflif:I_'L I LreX.[loJ'Ily) ~Doelb.i;' Pa.dmal PIlri.hUcadonSl~ ·1'g9,S,. :N~amatapu;'ii'tla, ,Nt~IJ:_o4a,J'lkif'94~lJ ~~TLtra, rSee Va:makelvara

Bhomta M1.1T~iwidlJ the .A,1l.L( -'.~1;t(ll~j'-"',t4",:R'f"'!iI,a ('Samkri ,f"'Uf.-fJ!_ na ~~ -I"'" ~"
,.I!" -_ - ~_

fJ/

''[antfa

aad

Su:b:rnma n,ia" lyer It:.A. and K .CoO P:a nd~y (ed. ~ tI.), flwM,m ~.a'&~ijfh~ Vi:rtla'ii'~'r!( B.hll~'br:f 'amivtd ita).: S The Dact-rine tfYf ReCQ,P ~tion C~ Vom,s.) De~h.~:, Mot j" al 'Bauln'sidass", 19186 ("1954,)1..(Eo[;ilsh Itr .1by P,~of Ie..e. 'Pand·rev, see l under Palll~e,~ PliO£' K.C)..
Vihl1Qlet~;am, TanU'Q, (Oli ,Nn,I1'~~4a.f"i~iin:uun:w Tanltral~ [Se e under 'Dwl yedi ~Vraj~alblbh'a,
'J 9,68)r,.

Dwiv,edi Vlaj avtdlabha, 1968)~
I

'Pa:ndey, PI'Q[ K.C. < [I.. ,ltva,f1l;Jit1tyablruijiia:mmarltM'f' ,(in 'lot )
J)" DeUl1.: MorUal :Banarsida.siS 1.1986 (19S~~.!H ..
I( f[~If,hii:,) P"d.'rfUri.fhJ;ik~(i T d,it./l'aflaai,Pik,li I(SomiR'anda':s),p- {FuT' Hifld'i [1". of~:rii'[ris~'k:3 and th.e edked [e!l([" (l·f·

Pa.'fit'r~mtik,a

hfattr'I'ik§ T~.[paFf3dipjka,! see OOg8'r, Sh r.ikri.sh n,3 nan.d.aJ~ 'Pa.tha~~Acharp J31ganath (:tfmJ ,e d).1 Dk 1Jan,a:~ok4b (wi rh.
LDmna) ~Va'ranasi:. Cblowkhlamba Vi d,~bh.aJw3Jn.l (~th e,cL).. 'Rag'h~yaD I(Dr;.) V~(ed." U',,')I' Abhioov~gu.l>t.:a and Hil Works,:! Va.r,all~a~'i:: ChDwkbaW.ba aden1:aUa. 1.981.
l,

V.alln,an3dau:a~ Sam"'it~r:akGi£~~ (ed" Dr~ Bhagi'ral~hn P:rasad Tdpal['hi;)~ Varanasw: Sampurnanand Sans~rh UnivtC:rsily, ~991 'la::su;upra S;~vtUa.ti'a!, [For E:ttglrnsh 'tr., :jee' S'~ngb.~J~'idev 1979 (b)l. ~.. _,~~ ~, • 'h 'I!... ":1'., ~ .. ~f'u~a&~ v, ~ apa.fu:a.s ~K;,a \# W Ir...' tn,e ere. m. m.en UtI Y 0: f. ~ n.- ~
f

Vidyacaikr3v',arti),

'V:I'FW

~s.i;Sl.l m:p u'rn3 rrlla.:nd SO.lu.lCrit U n ~'v~nl ilry!

1992.

and lor Hindi, Dwt.yedi~ VrajvaUsbha
eomme nra ry see [eo, Swa:mt Liiksn lUan].
v[;shvesbwala,

...

(198,~l. Bar English

pp.

Z2J-131~lucknow.
c~14ftlat'alan:tra]

Jut f 197·9~@.J,.
'[FlOI'Elnglli~,shrr., see
t,

Ra~1'Ram

~ma'f~.

Acharya (ed" tr.), H'ind.~ Abh,inaoohhlh'lUi (Ch.1~2~and' onlY)J Delhi! De~h:lL Univ-ersl[,~ '~965, YoginM1dt1'ttm~, I[Pol H~ndi IT.~ sea- Dwwvedt, Vraj va U,ghha,
. 988]~
'(B,) SecDndar,

M.uU.er·.'OrtJeg:a~, ,Paul edurado The Triadic Hea1t 01 ~m'oo: KaLW1.tl Tr['a1'1r ic ism nf ,Ahhi naV:lgupll:l) tn the Nun_~DIJ:1[ Saiv'inm of t Kashlnh:-~. Delhi. Sri Sru:g-lJlTIJJ Publlcations, Bdi(jon1 [1989] .
Murthy,

1'997' (Firsc J ndlan !1Vagyuga
of
[he

M.~ 's·ri'mann.3.t3'V,:;ana,
in. Sri

Bas.u. Manor;an]:~nM FtJnoo'm~nwb
TaJ\.,t'tll,
'C,ElJlcu[
8!

~fiT.·~,

B,asu

P.h~,[o~op'h, of PlUhl~sh,ers. L91B61~
0/

tne'

Gra'llt:marianfi 'N3gar
ICO mmenta

Venkc"l[,es'hw.:ra Orienral

ournal

\':01.
[~e

XXX~XI Paru]&l"
j

pp. 61-74,·T'irup;l[i,J996.

Bb.arracharya"
IIOorner.
vL• £l\4JrUTtu;r 1iI
iI
II

s hiapr3:SaJd.

R.S., (ed,) Na~)aiiS'tro

rJ[ Bhfara 'Mufti Wf[·h
']998.
1

199-7m

Ston,es . f Ras a id,eology and the

Sa"'tl

D4T.f:a-na

~f

ry Abhinauabha:ratf ,

B) Abil ina i~agt'lJmcafj,a (San~ kri [

teX[IQfilyl~ Delhi: P' nmal Publicadonsl

RasdbhasL1, in Auuhkd,,, Li terature"
fi

&Uh,m, i.f' g~d~d SO nG 1& Impress en Ata,mkafrl~tfis~ra Diu •

Pandey~ K~C" C'omparative Ae5thetil'1 Vo~s.I &2 (I ndirm and Wes[e~n. Aesthetlcs rcspecdve~y) ,Chowkhamba, Sanskr~.t
Off~ce Serles, VBn~n.Qd~ }'9!93 (Z'nd!e.dn~), (t9S9) . ~., AbhirtaVlllUP'M; An Hi.S:rorlcal
Varanaai; Cnowkbamba
-I

.'The Gau,4T.RlrJ ~nTheory and Pracdce ~ ~h.e Nec,..'Buddhbr. Nucleus WP. [Qlmki~afd;U1"'g !~J' A -Two Nyii.Y,(JS in R£lation toth,c D#tvan.~ICrf:f!d11 in Indian S~ud~s; Ru,t and P"~ifftf ,CQua[(lerly journal, Vot VJ No.J,~ Calculta; 1'964'1Aprirn:~J ne], CO[nnafru5,w·~m:YN A'na nda K. u 'The Dance 'Of SltiVll, Del h~:, Munsh imIn, Manoha rlal, 1.'291. IC'l\dtu'raf He.rira,ge 0:1 IndiA (Vci. lIm and V)I, (ed.) H~~~i.das Bh91I:mchar,~ Calcu tta:. The Ramakris h . 3_ M~ssionJ ~ 93]~ D'empande, G:.,T." Bha'ratlya Sah',yataura s Ddhi: Rajpa] &. SOM, m978,. AblLhidtlttgupla~ New Delb'i: S,ab ~tya Akadem1n 1989.. Dwivedi R.ew Prasad (,ed,. and tr.) AiQmkiriQ$afv5va (or-Sri Ri.janab. Ruyyaka and Maokha with [he l{;om,ment:aJ,l1T Vi'marl'in i
1 I ~!j t

d~U!

Ph;c!Q.~·ophic;al[ Strrul~.n

Sanskrit Offlce, 196).,

IIAD'hinava,r;:"pta~l' ~R A(!;s[hel[~,cians(C'ultlJrn~ lcadle'ir8 of
-

I nd 1'1,) De 1~ i: Pu bli,caUoos D'i vis ion ~W I( 11990 rp [~)" 9EO '" ~I An IOudine 'HLs[ory ofSa~.v~PhU,o.iSOPh.y, Delhi: 'M,ol!'ilal Ba narsh.i 2JJ;iS, 1.986,. Panlnt, A~tadh:lli,t ~Fo:m: Engllsh rr, see' Vasu.~s.le]'.,
Pr:asad" Ja~:5hank,ar~ kdv)t1
~Ddi)'i
~1

tUff

~ta unha anya .Nibandh€l (in

Delhi. V'iktam P'ra.kash an, t991 (1939).
Ka:md'),ani. (epic [a-ne'u],' in H~ndi)~

De~hi~ Rajk~mal

Ps"per'baclU;.1'994

(1916).,

JavaT'~u:haJ1 Varanasi: 5a_ns[han~ 1969.
of Acarya
DiWi,v~di S,amakaotn

Chowkhamba (.ed.
t'["~

Sanskd't
in Hindi )1.

Anand"

m

Klmakala'l\l1i&is,ab (of Plu~yananda), Surbhlrati Pr~,s.han~ 1997.,
i

Varanas~; Chowkhamba

SW'3J'Inii liphilo,sophy of [he T3nr~~~ .in Cuhura,[ H-erila_(e of lntUa Vo't HI ,fed .. ) Haridas 'Bh~(tach2iJrY'HlJ~ : Calc lura: The Raumkrish na M isston 19931([pt.) (19.5 3l. PUQyanandfJ, ~dm.aka[avU4$.a~~ (For Hi di tr"",s,ee Dwlvedi, Sh'1IDmakan[~ U! Ananda"], Ra'i~I(Dr.) GanG'~ Sa,g~r (tr,)J Kll·vya.mimaihsii (run. HindJi,)
Prat'yag~tmaflj;:iIilndn
rI 1

DYClkawski Mall<k S.}G. _TA2 Canon of Sl!li U'iigam a. a'ltd the KufJjika, 'Tantra of til Wesu!tn .f(,Qu.£ Tradition],
New,·Yo.Ilk; State·University oiN w Yori:. Press, 1988. Gno'li Ranlero (,o:rmm"),, 1!I'Siva4rf,f fry Somanandtl" (Chap[e:r Uj ~,n, and We~t~ VUI~19$'1, PI'. Uj""l2~ E'a.s,~ ([T. wi dl intTO. and [to res) ,I The Af.5 df.Jed,e ,E:xperie'ncl! Accord!'ng ~Q AbhinGv~gupta (TT. O'f Abh. eh.. I) Varanas~: V Chowlihamba S nskrtt Series Offlc;e 1968.. Hlldar~ Gnpal, Languages oJ l'ndia~,(Eng ..:[T~)Tista Bag-ehi.. De-lhi~Nati 01111 Book T rus [1' I99..J.
l
''''''''''11

VSTaD3s

i:Chow'kharn,b~ 'Vi dyabhawan] 1'982.
'KUmar, (rfrl ed.], Kti~ar~a,,,~anjEfa,

Rai. Ram,

Var-~nas.i.~

:f~ach'va,l?lakashan., 1999~ Raj,a$~1r.ha[a~, Katryam,Itttilms-ii (For Eii.n..d.itr. see ·Ra.i~Dr.

Ganga S~garand for .'ngr' Parashara, Sadhana].
ilasltogi, Navajiv~ulf introd-tu:doD
tfj'

tlu~:Tdlltrli[oM1 DeUil!i:

'MotUal Banars tdass ,)98 l
I

i

Ruyyaka fane M·ankhaka} Alamrc.l.ira.huw5w, Ni inaf~.Sa~r p~s~ 1939.
Sastrl, GauT'inadl, irrhe Philoso'phy

:ombav:,

,of Sa:i.v'W:srn" sn The
11~nafc~"lryya,~

Ka'Ull~ Srams:arckand.
Abhi'naw.glJ]p[3C'h3ryal~

II

M~bim.ihesl\v;ara

Rijanaka

Cuirwnd,

H~ri~agf of lnd~a", VoL IU (cd.) Iaridas

"n kluhmit Ti(jIdlll1~ VcLS'/9"

8r'i nagar"

Calcutta~:Th~'Ramakdshn3 M:ission.199J {1'951).
Sas,tril

N {)clf~~Dec...I9161'IJ 5 f1.
1

s~s.Su ryana'Fva.n~'i The

Siva:dvtl,fr6C o{ Sflka~rha!

·Lw"RJC. The Do -,_ine of Recognl!.i.on (Ptntt4bhijna PhUD,SO,phy) H,oshivarp!LLr~ Vishv hwarananda Institute, ['96.'1.
I

Mad,raJS:UnJversiry of Madlas~ 1972. Vasu, S.C,., The A.fra~h,a':y~of Pii~l'i.'n.i~ Delh'i: low Price
Publlenrions 1990.(rpt.), 1(1891-93). Warikoo, K. (ed.), CuilucTal I~leli~ageo/larnJ1tLu OJ'ldKashlnff~

Ku[drna~taN[Ta~I[For EngHsh tr., see: Rail Ram iCu'm.ad K:E~shn'a:n:uulJ'[hy'. Ie ,Abhin.av.~gllp[a'S In:tegn~l Vh.~w of Aesthe.t~cCQ'ncepe~, ~n~tam~Jo.u.rnar.of A1~.a BhanU,f:y4 S'anskrit Pa.ri£imd,~(Bahu.rQrn Saxena Felicltaunn Vo.luJ'me) Vo~s.~X[-'XV~I
I
I

'Del hi.: Pen tagoml.1?'rcss" l009~

..

APPEN'DIX' 1
SAlVA PHI.LOSOPH·Y.:, G·E·NESISAND MAJO.: SCHOO.LS A MYTHOLOGICAL AND HISTORICAL VIEW
SIV'A (!pmaJTa:rrtra TcxtslSchools)

DURtA5A

~n.niC'h1

(DuaJi It)

(D.ua ~~ on,..dua USI)

Am.anlflka

Ardha-Tmyarnbaka
(DO£ccnd~nbi; of

Tnlyarobakas &om 11lis

(2...iS) Unknown descendents l of Trayambaka ~6.S,Mssm·tdi ya
117~V'~dily.a 1.8. Anll,lid~a

.ughler~5 side)

nt Anulld'a
~

I
Vasufupw ~.9~
(825-8S0 A.D.)

if

"ra lYibbi iii5
c
Somananda (8:50' .D~)

t

Ardha ..Trayambak--'s)

(Ptcp'Ound.ed by thu

,Kula

-Bhana'Vs .+

Bh,la KaUala

I

_ Bh~rija

.'

U!p3lader (875 ..925 A.D.)
Lu~f!rnin8gup a

SumaiinaU1S (JaJ;andha.f Pi~ha)
~.~nmf~~ b 1~~tbDl

'II"

••
_,+
~

M.adburlEja YogI :K,emedrn 'the pooticianl of' (prorvidcd a :very liw~ypcn-picture
A'u'c;ryavicd',ccurci1 repute)

I

.

I.... ··

K~marlija

ofhi.s Guru}

• Yog.arij,a

Varadaraja

-i

As Kashnlir re.rnai.llcdfor long a major center for both, lone rna,),notice some debate and concern beLw',eefllthese

two systems. The ,vast corpus ofw·otin,gs.of Abhinava'ls works (41 major and minor works ascribed to him) can be classified as:' l'antrka, pniJosop,bicaland literary! Tcmtr.iiloka is sn encyelopedic text of 'antra viit~RlaJla~

11.-

,"&:II'-P-':-P'D 'D'iv 2'' '. I?N" A~'
j.' ."

CLA,S,SIFICATIOIN OF ABHlNAVA,'~S W'ORKS (4] major a_nd,minor works ascribed to him) Ag ami ka
II

-

r

'

~I

Poetics

Poetleal ~~ :8, haira vastotra 2,. Kramastotra 3~,De:h&~'lh,adevanistetra

Phi l.!llSoph rca l
i. .Blo dhapaficadasi kij

..

I. D'hvanyilgkaloeana 2 ..Abhinva.bhanUi •.]., N'itvaJ,ocana ~J' «4" Kivyakau,tuk,j),y.iv'anuta 5,,, Ohata.karpa.rk:ula ka
~

2 .. Bha V'ad.Dlrann.a!'""58mg'. mba, ,
l~ ~ ~

4m Anubhavaalvedanam

II

II

TA,NTR~ALOKA and other la,';1',ric works

S,~ Devistotravivarna ,. Ii S.ivas'a.'kl:y,5,vina~, bhivastolm "1~ Pmka-rsnaslo'tra ,.

3..,Pardnli11hasim, 4. Isvarapraryabhj.., j ftit vi m'il r!i iIII 5., i!:.'va:raprlJli !J',y". ab h'~... I
. _ _" , .LMlI. U.
ill ill

*10.. Sivadrstal oeana *7. PE~kimakaviva'rana, 8.. Birnba-prat it),illmba,v,ada 9L ",Iiih vrp rakr"'_. " lya
1-,
i ....

j nIvi vrt:ivimar§ini

,Abhln:vatgup·ta 15 the 'most authentic acar)'a of all [be Tantttc cults and h,is Tant·n:doJ(a is a. represenrative text of all 'the br~ncheosof Kashmir S"aivism like' Spanda, Krama, KUla and, 'a]80 'Of Pralyabhijfi5L, These systems share the same ontology a n.d eptstemol ag-y However, the re is some difference ill their r ~'tu The: Kula system als. appea'['s [0 be the' most ancient among aU. these fou'r blr~nr:heSJl as text of other three schools refer to the' presence of t'b,is syste'm~ Even many basic. :¥I'nd.most ancient agam45 like ,Rud:raya,ma!a, Parlli'tr~s'i.ka! MaUnif)~j4' Dt~ara bear direct refe renee [0 rh] s system, Under the influence: of '[h is system Ahhinav.agupta accepts the thirty seventh principle, i.e .., .Alu~u·afjiaUVf!llh'e 501,e substratum of aU the, thirtv six principles. t t
i

1"

,IJ,~'

'cBL, ~,~', - ~~ I'_~ nBim'Yas~
.1.. Svaechan,d4

. ..

11101' Ma:tikh:Vi,'~aka I~ Rttkta
1 La·m,pQ.~a ..

'VI C alt[astaka - ...
-'

,2~ Catj·da .1. Bha,i fa va

4., KT(),dh-a. 5~ ma:ttab"hairatUl V'n 6~ Asi,tihg-D
,1. ,Mah,oltchu,'m4
.t-

3~Mata 4~.l..i.tk~m'r ,5. C'alika: 6,. P i'ng;,da:

1. ,Ma,n tractlk'ra 2~Var1;1tlcakrll 3~,Saktit'Q,Kra
4" KaLac'a,~'fla 5..'Vind"cakr:a 6. N:adac;akra

VII~ Va,gi;Si~1i1b L Bhairatl1i 2. Cit,yiKa

3.. HamS(J, 4., Kadambika 5,. Hrlleka'

l VtphuUaka
B" Vi!v.ad,a IVt Mmgala'taka 1~P icub kllira1:fi'
1 i

V~·h-'f ~ sa B .,1'O~ar. .... II.~Yamali,~aka

'l Ou h,)uJc1akra B,. Khaeakra VI ~ B' h -,_. ,_11 __ , , 'c3_ ,uru.pa't~
t Andhaka

6,.Candralekh-a lVi dulh~lkha
a,.V!dt~m!at·

'VIII~ Sikhas,taka
-1.. !!

~-

,I,. BrahmaJamala

1~Bh,airavavU:dkna
"J V'_ ~.:. ~na

2~Vi~'J;lu, amnia

3~Svacchlanda. 4,. RUTU S'r .Ath4f~va'~4 6~ Rudra, ,'lVeli.i la
it

21. Tantra.bhairavi ,3,~Tata bha.iT',alwi"

2:~Rurnb~fda

. 4..Bf'M'mikafii
5, VUa"ii 6.. Canar,akh)'ti Z'M'ang;ala: 8'. S,artJamangala

the descrtpriun prJovided b,·javarI'B.tha in his commenrarv Viveka [TA 1.18].. MU derails see R,C. DwiV'cdi and Na.Vtaliv'art '~sm,gi [ells;.; 1987). TA 'Vol I, pp,Z84-:~i., FoW" bit variane Hs'C; 1 sla.xity.faru.rG;' '[antra o~e ma:y alli;(] 'fefe·r. ro the' commentary of' a 8 Lal(~nmidk~ra O~ Sa'und.7o.,yla~aharr ,'ve'tse 31 ij'eat~b~il1~~jla; tall~raj~ 5aka~anuuba,rl-dnri'Ja~,huvana;-,", Gf A,C3Jry~ San'k~r~~
0'[1
1
,j

This 1,1sts based i

'**

3~ Aja 4" Mula, 5. Va'r1,14bh at7L!tn a 6,. Vi~anga, 7.1a1J~~in B~ Matrrodana
l

3. Vina'mani . ..

4. Sammnha
5',. Dllmar,ti 'o..Ath,arv'{! k a 7.: ,Kabcu'mdha
10,,"

o S"'"~'ftuC n eaa L .J ,~
J'

(,B)"Vamakes'v'ara Tant a or N'"tyasodasikarnava ''[ mtra (L 13,-20) enumerates the 'folllo,wing sixty",'(our tantra: M'ahirnaya~amhara or Mal1t~av:a Tan,' ra Yo,g~,n,ijilasa,mba'ra or ji.lasamharattantra, 5,4. Kimi a 3~10. Bhairavasraka (8) 37m Kal'- -d,a .38.. 55~ ava" 11-18. Bah,urfipi~'faka. (8) 19-26 Yamala~~aka (8) '", 56. 39'. I<aJ asa ra 57,. 40~ Kubjika 27~ Cand-raJ nina 28,. Vt~suki S8~ 41~ Matottara Van'a, 42~ 59~ Mabasammohana Z9! . 60~ 30. Mahocchusma '43~ Trorala • ~d 6l. Ma haJ' eva 44~ Trotalotrar '31 Vatu'b) 0 2. 32~ '45-49~ Pancamrta ~ ,50~ Rupahheda 63~ 31. V:~u:utottara )4,. 51 Bhuta 64. Hrdbheda • 315~ Matrb,h~da 52" Damara 5,3.. 'Kula~ara. 36 Guhva
_ _ If
! •

S arva j fi:a not rail' a

Mahaka]j Maha aksrnl . ,Slddhavogisvari

rupika
Ruplk~mata

S D. rvavlra
Vimala

1

Arunesa
h'inisa

Vls'uddhesvara

(C) TEN 'DUALIST 'TAN'TRA, Accord" ng to the. details prow' d bV Raj:inaka J -var,· '. .: l. Ki'lnnta~ 2~Yogaj a, 3,;;Cincya 4~ Mukuta ..5. An§man 16~Dlpta 7,. Aj ita. 8. Sijk~rna, 9..Sahasra, "10.,So prabheda,
ll

According 'to

I"

ir,a1)iga na,:

1. Kamika, ZiPYogaj-a, 3. Cintya1 4" Ka.lrallJ,at, 5. Ajita, 6. Dipta, 7. Slik~ma, 8.. Sahastra, 9', Supfabhed~ 10.

Ansumat. r(D) 'EIGHTEEN DUALIST _rCUM-NON-DUALIST TANTRA , .Vijiaya, 2..N.i~§v.asal 3i Madagtra On some places it: is prodgla), 4, Par - me-s zara, 5'. Mukhabimha, 6" iiddha, 7'.. 'Santana, 8. Ni$Jmha 9.. Candrins:u1 lOt Vlrabbadra, 11~Agneya~ 12~ Sambhn, 13. ViSar(1I' 14" Raurava, lS. Vi mala, 16.lCiralJ,- I' ' 7~Lalita 11ft Saumeva. 'KiaraJ}agama enumerates as follows: 1..V~jaya~ Paramesa, J~ 2" N'~~sV'asa, 4. Pr dgl[a, 4,. Mukhabimba, 5. Siddhamata. can 'ana, 7. N~rHs~nlha) 8. Candra'bi.sa~ 9. BhadI3"1 lCt Sviiyambhuva~ 11. Vilca.ktR, 1.2, Kaufavy.a~13~ Mukup.l, I4. Kirana, 15. Lalita, 1,6~ Agneya 11..Para ..
1
j

APPENDIX SIXTY-FOUR 'FINE ARTS, (Lalita kala also known as upavidya. or ancillary disciplines):

1.

,gata (song)

,Jl D~r /rangoli)
Z
p1{~pasta1a'~illa (d'ecoration with daianaVtasanlh1.gafuga

2~ v,ad,a [musical instruments]

34 n:rtya (dance) 4~ ralekh:yam (painting! drawing) 5,. vtse$alc£u:ched)'am (paper work/ cutting to manifest an artistic form) '0. ta~ndulakuJ,umavalivlirkarll ,(de.coratio.n with rice ••

B9.

(teeth 'massage with fragrant unguerir] m,CL1J.ib,h·um,ikakairma [deco --tlcn i 1'i' 1 precirn s gems)

flower) pol ~ ng; body shi

10. f.ayanararcana (decor tl m f the bed room)

IJ. udakava d~Ulrh ('PI! 0./'1 i rtf jlJ.,lata.f,a nga and other simi ar instruments) 12~ udakdghata (water play, splashing one another wi th water ,) 13. curaYloga (knowledge of th. usage of medicine) ,14" mcdyagradwna~ikatpa (garland making] .lS. §,ekharak,iipi4,a,~ojaM (ador.ning hair- ock) 16.. nep·athyapTa~t(Jg,a [adcrnmenr with ornaments, cos [u rnes ~app a Ie 15 e C 17. kar?)aparrabha,nga (d:esi,gns/drawings on the
ii )

gold ~gems and other precl ous stones)
39., 40. 4142.,
dfultu1Utlda (m'eta~lurgv)' ma~i'TiigaJn,b"la (colouring of gems) dk.arajfiana (knowledge of varlous mines)

vrk~li)uT1lieda:yoga
their usages]

(knowledg:

of herbs ian (methods of

43~ m,e$al,u'd(u~alavaka)'udd,hal.dddhi
bird-fight] .g)

body-limbs)

jB~ gandha.,ukti [preparation ofscen 's) 19 bhu;Ja~a::YDlian.a, ( __ tho d of wearin.g ie ornamen ':5)
1 ,.,

su.k.a~s,a'rika praliipa (training of parrots and other domestic birds) 45,. ut.~la,cla a-s'la m'va.hla'na~ "e'.!a ma,f'da na Ka.usa Ita n (skill of massage, smearing, 'hair cutting}
cering] 46. ,aks6famustfka
i! • •

10.. indrajala (m-a,gic)

21~ Kaucamara-pITa)l'Oga
Kucumara)
1 ,

(e ['OfICa.

as 'ta. gh,t by

4Z

kathanla (inrerp reration of c'itrajpic[ori al poetry) m,ale:lcch~i[,a lri.k,alpICl [k nowle dge of dialects/devia.nt or non-native tongues or
\

,22 na-Sitat~ghava (rea.diness or skill) 23" vici£raflak,il'jui a,bhak$)'dVi tard kri"J" " cookery/cuisine) 24. ,pinakarasla ... 1agasava,oj'an,a (pr'eparat~on. of va rious tv pe 5 of d-r inks) 25. csucill,in.a karma (rree le-work) ~ 26« sitra-kTi~i1 (thread-we kiva.' -i'[)U8 types of, -lays played with threads/ropes,) 2.7. '~i1,1a ~arnaTul1ad:ya (playi ng srr ing :and p ercussion ins tru rnents)
(ridd les ) 29., pratimala (verse compositions]

language

.>

48. desabh,a~atJijna:na (knowledge of '[he regional 1a,nguages)r 49. pil,!p,aSllkill~f1<a (adornment of small carts \vim
flowers) 50. rumieta jii

ana, (forecas ti. ng) . 51'.. )~an,tf,a m£1t!,ka: [mech rucal works) S2~ dharatta 'matr.ka: (to expand the ability

to

'hold
and

2a~ ptahelika

in mind, memorv) 5.3. sampijt),lUh (group/chorua recitation singing) 54~ mantlsI (developrnen,t of hinking facu~ty)

30'.. durvacakaJoga [r ~etta ion of difflcul.t/tongue~ tw isling ver ses ) 31. p'uJtaka _.a, ana [r citation from the books) ' 32~ naJaka-akh,a·ikada'r.fana (,dramaturgy: naraka I
likh'Jii:l ikii)

.3,J~ kliv)'asamaS~t1puTri [composition of problem'verses) 34. pa~~ikave£rrauana1)'ikalpa (rear'pentryl,vood objects) 3.5. tak~akaka,rma (wood-work) 36. tak~a~a(cutting) ,,7,: vasf'uvid,ii (ar,c'h,'iI:ecture) n Ij"(sai 38:~ s·uv,arn. 'arti..h.'''''..u. IA.... n:- a. hn.....t! ~ (. exam! ."n at lO.n Or "'i" .1 ~'
.ilI .... i

55. 1.<.tiV]a kri)u, (poetry) .56. abhidhan,a, ltos.a (Iexi •n/vocabulary) 5.7. chandttjfilina (k:.n.owledge of prosody " 58 kri1aka~pa (poetics,) 59~ ch,ah'ta )oga (mimicry) 60. VQ,Slfagopana (cloth caring/cosrume] e~a 61. d,uta v ii I( chess)
).
1

t;-..

I.i-" il t

62'. akaf$a, kri~a (rope-pulling) 63,. ,bala, ,kTI~a (roy making or playing with c hild re·n/k·d) , 1 :- - , ~ s vai n,a, i.I< I va i}ay {k i vya:,iima ('polli te ness J methods of winning over op . onenrs; physical exe [cis e etc, ) .

'* Thes

sixty-four [anlra or k-alii are in fact the veils of Paramasiva in which 'H~ makes: Hlmself a [irnlted and multiple Being and in th·.
mani fe.::illS h'is eesmns

P'f'OCCSS, He

that ·appea.ls diffele 11/[ fro m Him. For more [I.a:~:tra~ [[la.y see me Is GJUC 31.
It
'S

Lat~miCUUll1i"4

commenta

tV on A.di

Sank~ricB'r,yas Snunda ryal alar/: vers.
However, the aJbeve list is based]
tll\

There are different enumerations of these 64 Vauyayana
l

forms i.n Sukfariid5~ra. Snmadbhagvad

and Srllbhfi_s'Va[ajend[~ I~ SV!1CattvCiTatndkdrll.

K"ma.su.ttg,

,LIST OF'MO,D'IERN SIC,HO'LARS
1..Swami La shmanjoo, 'Kashmir 2 . Swami Mulct nand Maha .,'hrta 3~P['of~K3.nti. Chandra P'andy" Lacknow
,

APPBNDIXS

_ 24" Andre Padoux 25.. 'R~S.,Nag:;lf 'U.n iversl Ity of Dellu '
t

26 ..Prof R.,e,., Dwivedl.jaipur,

Rajasthan

4~, ramahans Mishf'a 'Han .~Val'snas,i P ~ 5..Swami Krtsnanad Sagar, Kheda, Gujarat 6. Prof ..Neelkanth Gurtu, Kashm~ 'l 'Prof ..Baiji ina rh Pandit, Kas'hmir 8~Pandlt Motilal Shastri
9~ BrajvallabhDwivedl 10.,Reva Prasad Dwivedi 11..Dr ..Para's Na'['h DWivedi, Va[anasi. 12~Prof Torella I(Rome U'nive'fsity)

21. Prof Navajeevan Rastogi J LUlcknow 28,. Dr" Padma Subra'hmanyam 29~Parrick Colm Hogan 30. Marie Claude Porcher 31. Dr"IO"H~Tarlekar 32.Df~ Kamala D'w"tvedi, Raj;ast:han Univers 'tv, J alpu 3]~ Dr, Bina Aggratwal" Rajsthan Univt!rs,itl~Jai.pur

J4~G~T.Deshpande
35..Dr ..Hemach

.
Varanasi

ndra.Chakravati,

13..Prof. Dan'ie'l 'H~.H ..-ngaUs (Harwa;rd University) 14~T'zvetan TodaroiV' 15. Mark SI..G~"'y;czkowsk1 16~ JOlhn ~ Dupuche 1.'7.Sharika D'evi, Sri nagar, Kash~mir . 18~ Ja.na'fadan Pathak 19..Rameshwar Iha, Vsranasi. ZOtJaid'ev Singh~Vera.naBi
21" Bettina Baumer, Varansi ,12~P of. ·R..Gnali, 'Rome 23,.Prof ..Sima. Kr tsh na Matllal Oxfurd
t

36" Prof ..V~, aghvan R 37. 'Dr~Shvamakant Dwivedi 3B~Pandit Mukund Rama ·Shastri 39,",'V~ Shankaran 40" Rama.mu tl Tripa'thi, Ujjain 41. Dr ..Rams agar Trlp,arhy 42.J~C~ Cha' terji 43.,J..Rudrappa ,44'"Sunther Visuv;alingam 45., Rangeshwaranath Ma.,d'huresh 46 ..DI[" Ram :Kumar Shams

APPENDIX: 16 -ABmNAVAGUPTA~S, WORKS 1(.41 major and minor works in chronologica] order ascribed to 'him)
.

.

.

1.., Tantr i 0ka Z~, Tan tras,3:r,o J~ 'Taoifravamdhanika '. " 4i Dhv'anyalokalocana 5,. Abhinavahha,ratl:
6. B~gavadgiti.f .hasamgraha 7., Paramirt'hasira. 8. IS\fsiap,ra,tyabhij iLi vi m.arsinl· 9F 'Bodhapaficadaf.lka: 10~Paritrisi ivivrti/vivara1)a It. Milinivi J:ayav3Itcika (lighvlvi ma§ini) 12J§"vilr&pl,&tyabh ~jiiivivrtivimarsi
·p.'i (y,,~attvimar'ini)

t5~ Bhatravastotra
, 6~ ~aramartbadvidaSika

11.. Anu'bhavanive.danam
18~Pararnarthacarca

*

19 Ma'hopade'savhn5aytika
1

28~Praka anavlvarana. *' .. Z9,., K'avvakallJrukav'iv8'~3.na 30. Ka[.hamukha~iika $ 3I, Laghvtprakr iVa ~':
,. , ,C::...:3v:a· ara'na 31 ~ B"·d =d3:VI,"d=- •

*

t

20~Anu[ts:rasatiki/
!,i;I,

*

.JL· -. . 24 S"'· .. ,'" . I/vf.au.r.,~va ocana *
. iii

21~ Tantmceaya '1'2 '._.IUii .. liUIJrpa.rKU i!.a_~avJLV.. tl[ 11_".1 k ' r· ,~,. .. GL ..-.t·tr'j 1_~ 3 N·" .' 2- V:"am-· 1'_~l~
Iu.-K.C.W.
g

Anu[[aris'~n~:;i 33.,Devtstotravtvar ••
,iF

25~:Plirvapan.,ciki 16~ Padarthap:r3£vesarurnavart:ka, 2,7'~ Prak'irn'akavivarana • [commentary OiD Ith,e third
• LI

Ii

*

-

-.

iii

13;, Kramastorra 14",Dehasthadevatseakrastotra
Tex[ :Ii not avaUab~eso far.

kand a of Bhartrhar Vak,ap,adi~a)
• !II! •

i's

34~'Tattvadhvaprakasi'ka "$ 35,., Siv,a~€aktva'Yinab,hiva.s[:o[.ra 36~ B.imba-pta.tib.imbav,a:da 37..Paramarthasangraha *' 38,~ Anurtarasataka * 39~Praka'ranastotra ~ .. 40.. Na[~aloca.na*. · 41" Anuttaratettvavtmarsinr *
., $'

ma •

*

The chmnolcg,' 1.'- based on rh,e Internal rex.mal evidences, Prof..K~C'.Pandey provides h~ e 'more [e,Xtsru;cribed [0 Abhirtl~lya,gupta:
Pu-rJjf,aM ViCOfG Pra,amapanctb'ika '~ndJ Anu~,rafatatwa~ima.rlin.fvrtti.
t

, d mt Vljn, na , Kunda
,
,
." .'

" ,"

'.1 1'

,I ' ,

... ' '

"~I.' N -'I ' '

",

' ,

by Is wars ':'8 ,0' m Swami .aks nnanjon
~tfJ~'~ _~ c;.i'f"flr[ft 11ftrt1rfC;-ff11 i!I btl d VI : tit i.ii III I., '1ft e, =q sri lIlIffI ...

d'itiIZI itft ii, :t. VI tr4i Iit=t &lllltq ~ 'Iii 'ftIrnJ tIT~(4,q 'Iit;:c;, !J 1111'6 r~'flIYPl,g 11'lid f .lRwl iIi') tg.UiJ~" In II I (Sua dh,£lrii'd'u,ll as anti d, U fi vid'l t4m.anladi v',a te ja~s,'V'arupa ~Ia,tcak,.am sphora:"antJ pra.:pl),esam tQ~a)'anti" Idas4§atakamale vyapya vi'svam .5thJt£i :,fJ vis:vanandapra,vah.an vita'T,latu bhauatam koulik'i k,undall sa),: . ..
'Iio, '

"1m ifj_'d''1'1~E4I''''1IJ~ tI-dt t;

ret

'~r'C

Y 1cit tl f

[I

There ar three aspects of Kundalint - one . alled nprif1)a Kitl,laa,li'nil1'l he ocher is "Cit ht .d ' , D n da,I'-,"U " d 1: i" e rr rrn I$ n,rara- 'v." da&~,nl '" mt an, 'h f\.Un, :."' -=11 .~I~tGI',(biO'SlfCl4t (' l(",uIiki Kundali ru:) is that ~ ~~ ~. idalint where all the three .. old, Knndallnis f . Pr;al)ta KuI)Qalini., "Cit Kundalinl" and UPa it daliInl-II reste'lI' 'tll (S'_~') ~U]at •d "':L, KoUII k., a _', .',1 ~~alini fc1~qIPl~UcUi51~, (vis1)anandapr,uvahan) I he streams and fl,oods of the state of (jagadttna.nda) fcrd'fg 1{qdl (V1~t.'a1'atu vatam) - produce or manifest before you" The formation of Kundalini [5 described as er~ ~rilliSWrtfl;tft (svadhiridullasa.ntI) ~ 'rising m its "vesting place i.e, ~~[U1'~ "ifm (mald,dha:ra Ta)~ M,aladhlfrla, 15, . he resting place of "'..al ini, from this cakra when she ri s es, , ,r q61~,~r "ffm: f4~q!1' (Dj!u~ividita adlvJtl t~ja~,s.,vllrup,a) ,_ by its own glamour • .,e understands and appears to everybode . exp eriences the state of rise of Kundalinl, .~
"
'I •

i

~

I!

Ir

~

!II

..

II

;

.,'

c

':'i::ff

it!

to

She is, Iit;1lt ~IA'{ij: tij-~-"tfi (maniidj:vya t'ej',ab, s1Jaru,pii) supreme embodime '_t of gChII~r i.e light of consciousness. flbRlI;;d} (.~a~a.kram sphora,a,n,ti) ~ she vibra .es six whe els (satcakla).. which are: ~~ residing in [. at central path known as lu~,amtta~ Vibrating ,5 just to, pur. rb se wheels mto existence, otherwise we also have 'cak"ras~ but th,ey ate dead ..We cannot experi :_110-e' it, but it vibrates, She vibrates thes six ·cakr'as'~ by lfR1 (gaEi) ~ the motion and by that sup reme motion she IJ'~I~ e.ifA~·-~ll~ (madhu,rad,hva'namlhJe.dayanti) produces verv [:a.S'[Y sound or very' joyful sound, Having got its confirmation that i[ is jftyful sound by which these six ~C'akraS" are vibrated which are residing in, the path of susamna, she ln~,¥i (prap,'esam) reaches at [he ~ seat of Maste -~ ord Srva an.d dAl1~ (to~a'J'anti) tr ies [0 keep him peaceful, ',TIl d ijj.r~ (daiafatakamale.) in . ,'e thousand petalled I,cakrar tn n e sku 1 and. there, ~ ClI~4J ~ m (1Jisvam vy,ap-,a shi ta ,'tI) she pervac es the whole universe of .18 worlds, ct' hat Koulik] 'Ku,I)ldal~ni produce the streams. and fi,QWS of Jagadananda to vou,
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~rft Fa 511 Wi ill" iQ 11~ ilit(i 1JV d~ 3,1~ 1I9lJ1 1qfk1I a'ii fib Prrt{ Y ft{'4 d I CI"f{ ~ Iq fJil fiI t1 iQ I' .aJ:UCJ il ~JiE <iii: I 'C (B:h,o~l Bho~l ,sditJa~amani${La:ta~ sffJtlarah adya ma:yti ku~~al'ini1}ijn,a:Tla, lI'i~la,amadhikrt:ya :valha budd hi ,atha-gurvamna,amca kinJcir prastu)rare . ta,t savadhanata"'Ja sT'-nuantu bha1Jantah)' J
ifi 0'" . ,1.3 .
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m:m: 4tiUIIIlf:tKllh~Ui:~d

I\[: I aRJ ''illl

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(Bh.o~t Bhopl faivltiorama'nls'rtatah, ,srocarah),,' elh.!1 Scholars and D~ ~ Pandlrs soaked in the secrets of Saivism, ~'
i

~~,:

tlQmili1R tIJucn:
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~tll~,:
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''II<I,va Fi at" 6-til '(ij Iq1if

Ri,'eft Zit

q ell{: '~

ill

ill

-

(Pf'llI matrPradha;,na m dvi,tiyo va,la'ya~)

,ah.a ntClT'upa

t\JLa'm

(a,d'\la)". " - today 1! ~~ft;,~ftr~Afq~qft.m~ll , - - J' ,;,:) "lill (ku'~d~,li'nivtinana" '~i~a,4majdhJk'rtja) - taking the subject of the knowledge of 'Kut).,~ali.nl, ~ 'lfChpqq S!lftlllit i( ma-y,a: kfn.c'~it ,prlCls'tu:Yl1t.e) ~I put someting 'be,fore you~ 'ijtq I,~t%' .JYa.t'habuddi) according to mv Intellect and'trm !l,q~"h11;ri;'a(ytltha. gurv,amna"aih)a) according to what I 'have experienced bY' the grace o,t mvMas'l:er", tlllCllIl~dlll nq ~ 0(1'11 ~,;a\: (savadhu'nattl"a: la[ sf~vanEu bhava'nta~) let Y,Oll 'bear' it with awarencess ,-, ttennve '[v.., a
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c;.

11'II q,DQ I;j"
'ij' ,C:;flif:

ani

-til ''lij q{iI~ if ail +'m: ~}

I svrupafvam

as,ab tri,tI,o

(PramatrP1adhanam aham
v,al[aya~)

ca

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til Ii~ 'Iiqd ;q ~\U ';U I t1€I I 41 1,"6

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f1t'l fifit: a~114r:t~tlC:l~rqilt ..: QqlrY~
anrlif~lb:,

atlhn,aS,

V~lqlEla II

(S,amdnya Twoata"li Pil TIJ.,ilha'fttaru.,pa; .fa,~i vi 1)isa rgasa k £:i~ kU'Q(ial ini i,tika£'h, a teo~ :J a s d1'" d It at r i v a La, ,a Ie,a tla a D\'n aye,~ u pra:tipla:d,ate. )
.~lql
'!Ill

(Ta[halJasli$,tlcirdhavaf,a::1a~ ana;mii£makah)
0, ,

,pramapradh,aHa.

i1J ~qd
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~ u;gFQT;fl

(slaman"a'fuollar.a'la
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IkUD,dalin t'), in seneral way: KnndlaJinI is ~' ( Ka,thY'8't-e') supposed tal be 'l[~''"d'ifiq]111 'ltcf:t til fl Ilf"l:ratI~ (,P U ['I),a:hantaru,pa, ,saiv i vlsargasa kti'b,) [he creative energy of Lord Siva which '~s:jIle,d f wi,th complete l-conseiousness. 'lIT ~~q ra1 it ~I ~J ifj,~ :.M'Ih1II~'!I vk;ILffQ!ij (Ya, sar,dh,atrivalayi,ka:ri am~ni'Ye,upiratipi!d:vate) - which i,SI said in Tan,tras that it has three: ll'nd a. 'half coils .. In three and a half coils it: rests in :M,ul;ldhara, Cakra, "Wh' t·- tee an d' a h lf collst'1 Wb'1I,~a :IS 1:h 0'1 ,. "" h _::81-," \_'" .. .' r ie definition Qif three coils anld, what 'is the definition of half coil?
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Before explaining pra-rna (~) let:' us define 'UIM1II'dl (tJlrama:ta:) first Whatis.'~I1i'ldl?'Q~~tH (pf,ama.ta).is that knower who is attached 'to known, who is attached to object and where' there are traces of olb,j!ectiv'[ry before him, Whe:re these traces are a150 dissoIv'ed in. [he' srate of ~lI1lldr(pran1\ata) that star of ,W,"1lldU (pf1ama£d)lI' That l-Consciousness where that ~M (Pramiti) is residln,g is supposed '[0 be 'h:alf co iI,of 1<undalin r,
=
• II -

'iI Rr 3fflll 3I1'iI-rfilqf1" '!ti 'flJ WIAi II~ (I t'i aS1'la~ agamikl raftaS~Nl;pfak"iyo.,) 'This, is [hie secret of Tantras revealed
Kundalini.
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lS'bUIBt

!fffltr 1I,Il"ll'REll~' O1ti~f..,q
''aI,iIiiiiiII n\;;'
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t.u6~,;r;;tn: Jl~'

an ~tilI6I1fI
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stJt q\tiilUll r q'~,~'111 1(11['til
['Ii ~I

'q'(] ~tf~~I~, 1I,~I' itft'!q]

U1:1q q:;q"ld~ln d, 'd\9 ~q d in

31tI Fa1i • ti IIIIt til liIl q''!I~~'~e,qi!I~:ql'i'

qlll} ii1'fl Rt d til 'fIT
tcillt4i ~ft1fiJ'q'd~T

(Tatra pramey,apradha:na,m ahan,tarup,am kU'9,4al'inyab, prat,kamo 1Jaia)'4) That l-Conseiousness which is attached to, cognitive cycle is the second coil of 'lGul;J.lQ;aJin,jj ~

~{il '"fj;teIll& 'U ii~
'filII E~htt ~

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'4lfa'

18,4'f RI fit ~

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£Jf:VamrUp,a -

p aTa.V,m~ar;)ycmaiQ.Uyara, ~ h'-.
J!';:r -

samvi'deva ,aida ba,ni'fll ounmNkh,alak~1:J.lata ,s1J'a;ta'nltrya.ttl . a tt,a rap a ta:ya. ,avabi,bhasa)i,~aya .sv,at'ma, ')evaP1'o,llas4ti~ r.ad'a !tl paras,aKt"iT gha.tapa~4dibhat'am, s\1liilma ab.hinnarupa,ta)a vi,mrsan,t'i sup t'ii, It i'-' T s f 5' la k t i: k It t1~ IQ Lin i i [ 'i 4d safvaamn,a,'e~u ·nigad,ate.~)
,s,~alef+iIUn (Ityc'vamru a) - s'Q[his way" ~ (Paravimarsat'ma) ... the supreme vimarsa i.e., ]-Cn:nsciousncss,., That: supreme consciousness ~ 3f1~MclIfD!m,tf fqr(1~lfit( (B . ir ounmukh:ya lak~a~ata svata.ntrvata.) when takes the support of her f eedom that freedom has got three phases; first phase of WrdPjflf (S,vi.t:antrya,) is just towards; objectivity, seco ,d is wh,e'n i'r is directed towards objectivi[y and third is wh.en l,t is resting on obl,ject virV'" Ar the point when it goes Q ,:si e bv s atant ya tt''tll~ crID 3Jq~'~TmOlIIIU rTa,[t.adrilpa['aya ava'bibhasayi~:ava,) ,,[hat sV'3.tan.rryla is [he main cause of manifestation of rh - . niverse viZ the complete manifestation of th.e universe takes place by that main cause _, Ich is '[he svarantrya .. which j,s cowards objecti _:ty, ani. which is not resting in that 0 .[ectivity, bur in w'hich tendency is towards obj,ectivity - tewards ourwa d,s creation. ~lt-~~cr vtltrritlftr (Svitm'anY'eva prollasati] .,..[hat Sv,-mntfva iakt,i olf that creative e'vergy even then rests in he,['own, nature or she exists in her own nature, ~ (Tadi) - then, m '4~ll1lfld. (sa p,arasutil) hat supreme energy of God- consciousness, 'ETcql':lftr~rrij l-rrrtl"i' arftll;.;;r "iii'qiji lIT ~ tr-ift (Ghatapa'tadibhavam sV',atma abhinnartipataya vlmrsantt) - perceives all objective wo ld as OD'e with 'her own nature, not separate from her nature~ ,At that time she [aires' the formation of "Hldl'll'fli~ (Suprihi .sadrSi)' - that serpent which is just resting, sle eping, That state of Svita;ntrya 6akti and that state of c eanve energy of Lord, Siva is 'nominated as 'lfltttgb.;gft:t4t [Sakti Ku nda linI)., ~ td 'l1cD ti1,~ !tp'j ~IEl-fr (I t:i .5 arv·amnay. -:5 U ~
=

nigadyate) - in all Tantras it is said like this: ~ ( Y1evam) - That salEt kUt)JQa.lini
·W.!~;flllfufdffLi11' Iltf~imdT«

mt ".Pl',akas:ya s arvaV'l1SI[un,am Vi;£lf'garah i ttl tu sa,,)

qftJ' ,tild r:till flit.) ffi =;f1 {"lim ftltllf +l~1 fit tli fI,:If~ '"lId 1'1~I"'jifM1'fiU if1-T;;ilq ::q]~~,fh,'I (I' Iq 'M rEtl rrfJ 'li4ifl¥1 if) I 'illflptJ('lij Ill- II "I ti Sri £,antralok.ol,rl n ft:1a: visa,Tgaru,pa:pi vi:sa,rgari1ptom,ana,.S-nu·vlina s1Jatmanyeva ea matk,,'t im,a'yi s·i 'V"ts), ad, o'n m e. ~,atmika saktirbhall,Cltl..,).

n'

me

(Sa) ,.. t ha t Saktl Ku n d al In'i is: ~i.fj ~I tll (Pra'kasva)1 the 'lig1ht producer of ~tfq:fltWii (Sarvavastiinam) every object, Here. light means knowledge or consciousness and in ~ d'iv idu al that llg ,[ is p od uced in five classes: n }..Ligh'[,oflfii: (Sabd,a)- Sensation of hearing 2~Ligh[of~ (Rupa) -Sensation of seefng J,., Light of~ (Spars3,) - Sensation o,ftouching 4.,light of~ (Rasa) - Sensation of tasting 5. Light ofllfll (Gandha] ~Sensation, of smelling
'ffl
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..

rafl.f~,~,dfUm (Visa garahita tu sa)1 - actually she has not come out of her nature ..Althoug'h. i,t
seems to evef'ybod'y that she has stepped lout bur she is,lost. infact neither she is lost nor she has steppe d ou t, beca use we see all this manifests tion has not gone astray, it is .in 'the centre oif her nat: u re ~ tftl ~r:tT~liPl ttrrrFfllll ( ),tiS rI Tantraloka'n'itva) .. this is according to the s t aremen I!: of Tan t r aJ'Q,ka, flr~rrfVil.f~tlF (Vi sargaru p-ip,i) ~a] though it is ere ative fq,~ ,I f+iq t1f 31"~1qrli11(V'isa'rga-rfip,atim anasnuvana) - it has taken die' position of creativeness, bur is 'has, not created a;nything',i I[ 'is just gla.mour of her own nature of ,sv,atan_ f:YCI, "f1{R1Fif"flW'Q Cfl~"dt tvatmanyeva camatkritimayt] - She enjoys [he t:aste of her own nat ure ther'e also .. , ft r~l 0) ~'6rllff'1 iji !II 1i~ fffi:-.qq fdr (' S! v'as y a d yiQ nme~latmlki saktir bhavati) - it :11 prescribed lor ... nominated :3S mat eVler'gv of Lord Siva which
if.'

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'taken the formation of first sprout in her own nature and that first: sprout takes' the position of manifest:3ltionofl1B'~l'oirlds~t%~ (klnc;a) =There is one more point, ~q::!IJiRPi we~f (Saivasasana ~ "" Id,r~,ya.)- that according to the statement of Siva sastr:a ~ l:fC:T' 4) 4n (Yad a 'V9iI) ~ when ,3. VO e;i t fo'ffWr1frflri-7f tlrqiifCfVi If' 'q 'fT:qrl'Tf ~''ff aTT"ij 1f' IT~ bhl " "". svarupa paramarsanu'_', -, "'_ (S -r maorunnasiva eva sand,h,i.navasad,) ~ takes the support on attentiveness - awareness and meditates of sivasva'rupa which is, onewir'h this nature, fq ~'~Iffitn~ r~~(1nlli ;ali I~ @~ ~ m:6d,fft (Visvi.tma,~ satk;ir,a rilp~iy'am samavesa bhumo'u tisthat'i)' I.. achieves the 'State: of trans: g,oing Inside '~ in..his Q,W: n n 'o u re wh"' ich ;I'~ rh ~.n'm-I;:i·d' h' ;i wherein it dissolves '[he whole u ni ve rse in her nature _that is, ~ ~~tnt I (Sarna,vesa.) _,to extract all the class of-lIB, worlds in her awn, nature, when a, yogi mediates like [bat: the n 3\11fQ fthH:. h!Itb+j fI,i1.~iUlil GI~iJft, (Aslya visargasakrou s,amaveS:O jav&cc)1 _ he steps in [he ,'" creative energy of Lord Siva, ~ If 'q;pf ~' ,t4~ ffi~,qlkft!,a1 (Yena sa paramam s3,kti spandam sv:atm'ani camatkurvan] .~ by that 'wa.y he perceives the taste in his, own nature 'the supreme movement of en.e:rgy~ IUrtt:f;iU,[J~.flG~'llil1,i fq~lm (Saktil{l1~Q4a]ini da'~i"mi i sRti,) and v rhat"y'o~i r.O entrv 1 in rhesrate 01£ Sakt.i-kundalinL . 5, sets
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:tatr,a

'na ~'inc~n,m,an'ya~e ume,

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.

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suhtii 'mahabhiiae ,v b
canaTugnl
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r-a'Ull

.

nak~a.,t:rarirbhu'va,na.11i' calturdaIa, k$iptodare to ya devr vi~ama,~he'va sa gar:a)
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11 W '''Iftfi:

('Ya. s:atsa.kti) [hat Supreme and

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(,Sak.tiku.f;;ldab:n'la~ svarapam t,antr'asa,dbhav~
)',altha)

'm wr ,~RIi:'q]'<.1 lleqJ £!till'iiI rt1fl lib' f{fa 1"1 'fi a,~ ill;liiCJlIl6=l1;;a: ''«'1lirij\il1 t liliJfa: II I 'i1Fi"irHl-Ii'rln~ '";f RiIPil'dI~ ~ ~ 'l1iC ~,ll:1lflt 1'1t1Wi r~"iIn4."T I ~ 'fit ttIl' 'i.;,~' iiJ, 111' ttf 'f2I til I( it wr "It d! I a (Y,a s'a .sakr'ih p"',ara ,s'u~~tsm,a iracareti klr,titd" n hrld,b'~ndu,m 've~tayit.'l1amlta&
iI '!!I'

Subtle Energv, is fi11~riiji;;Z:1 (Niracara) above [he boundarv of cas e, ~fiIr-~ - 1f'~~fQl;;cr: (Hrdbiudum v'e~'~8tvitvint:.a'Q,)it resides in each and every human being irrespective of caste, creed and colour, The ~ (Sinon) which is the ,._11 of~ rear he,' .. -'t ~ressaes In. eacr anid e .... ",·_ 't·[if! 0 .eart ",', id ',".' each every cerr six cakaras right from ~ (Mu~Iadh.I['.a)['O 'flii5~''i! (Sahasrara) ~The centre of the muladh«ra cakra is the heart, the centre of the n91~e,1 (~_) cakra is the heart, 'the centre of'i'[ (Hrd) heart ca,kra ls the heart, the centre of '8'(]"O (Kantha) throat ca~krais '[he heart, 'me: centre of the ~ (Bhrtlmadhva) the centre of evebrows cakra is the 'he:ar-f and the centre of the 1igt;lIR (Sa'hiI]Ji;ra.r'a)one thousand petals cakra is the heart, that Supreme .E.nergy protects that point of 'heart in he'( own nature, a'n,d. 1!!((1I'~\Ji~'III~tQ,RI (Su~uptab:huj:a,g'al:Jtfb) she takes, the formation hl i 1 f 0_ '[ hat serpent W-1C' h is lust steep I ng~, ~~ (Ume mahabbJige.) 01 Parvati ~ ~ttll (Tatra sUIJlt:a) there she rests in deep sleep .. ~ fili'~riiiiQd [Na kincirrmanY:81re) she does 0(11'[ understand anvrhing except her OW~ nature. Although she 'takes, ~~ (Candra) the 'moon, ~ (Agni) fire, ~ (,Ravl) Sun~: (Na~atrai.bJ all the stars, ~CI, ~f:l·"qn:cf.~n('Bh uvanan icaturdasa) 3.1~ the fourteen wor ds, ~~~ (K~tp1Jodare) & makes them rest in her ownbodv, m~ (Y at devil that goddess appears just as if ffl~'llJJql' lIT l'TIn rV'i.~amudheva sa gat:ijl) she: has lo.sther ,conseiousaess bv some 'heavydosage ofpoiaon, ~ ~n ifiiLhg~ ~- 1i'lF~Cit ,~ d'~ 10m afj, (Sa iva Sa]{'ti fffi= kundalint bhagavati Sri Tantraloka) in the Tantraloka that S'a.kti. KunldalinI is described 'as .. . followse,

I,

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en fI ttll q,fftr d tit II <: JJ d I if) I \!" ~~firlJin (Kala sa,p'~tada.si tasmddam flilkdrarupJnr).,
(fi
. !II ~ Iii

Thar seventeenth kala its f~lIed wit h [he
mbodlment of supreme nectar which has othi g to do with ~bjective w ' rld, cogn "'.iVle

orld and subjiectivewo:r ld ~'tdG~Yr 'ijitill 'ap'[,a.daSIkal§) seventeenth Kala 'is that hase of the moon, that is ever 'present ' yen uring the dark, phase, [[ refers 'to t re fllowin,g out of the universal nectar of God _onsciou S" e.sS.~ ~tfU(-N.:f (I'tyarabhva) starting fro,m, t -'is !:I (tin! u tI~,q+qiiif ~"iftf 'i('f5 d~ g 1Rr ",~Rn IJ 6 ft1 q; I ~ PraaJya sarvavastfinjim visarga rahira tu sa, kti'ku~9alika) she g'lve - light and onsciousness to everybody but she does not ~roduce anything. 'That is Sakti kUQ.~.alika.undalinl, ~tQ'11 'f:r~dll flo (ltj'an[am nir'upitas:ti) pro, this S'lolka it is. explained there in Tantraloka,
I
Ii i -

ftrd;, : - iiilAr\illf(qifit JtEiQ '"' itffrr'il tt1lt I (Parapara iakt)aparapar,a,4,4~ ~ '1.nS arga;£ a k' "tert,lam ,l..-j - .,- ~ ma' dh )l'!'ma, ulJat.mUta __
qi(14(I~jlififqqfq'tl f,tj I~II~ '~tt
011
I ..,. I

dasii,!b navati)
wf-f1;; (Parapara Saktl) the medium energy of Lord Siva is also known as '~4:~rrffi V"s8rga Sakn) the crea ive energy"
q-i(1q~1'
ri!'!1

Rlil ifi II I 'c;:~ n *I Ci' 1(1 (Blij atmika a.dhya.ma dasa bhavati] This is,'[he see of all other' energies because from there they flow . ormt The- supreme state of vas3T,ga fakti is ICffi Qj, ug'Fca1 ~1 ( pia [a Ku 1)93.1 int), '£liU llf1i? ( Par i par-a 13.kti) the second energy is mi. dium energv, 3ftl'lr l1f{p (Apa:ra ..saklr:i) [ e third ene gy .S inferior energy. It is known as M I iJi If§u;;g~ p'[t) ta Kun:d,alinI)'"
fJli"'.ji iji~
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~i.,

3I~T

'fq'._7f

_T~'l'1~"nG~T"lItctTJf:f

VIOl Qj Dij ~ ~..:t

q'(I iiiu;g ft;t it~l I +J q 0 II d tI~1"1 (iil1Ql Fer I P

rTf

.

[Vtsarga sakt ·,rad.ytrn ta rda.say·or varnanam) ",This visarga ,sakti (creative energy) will be explatned, from. its '31I~Tflt;~rLl\~: [Advanta IdaS'81yob) irst G~U (Dasa) which is the Supreme st te i.e. 'lNT 'cgru~,~'4\ (Para Ku1l)Q;ai nil) ['0 [he last i.e, mu1 ~lu6F~~ (Pral),.a Kut).9alin[),~ a, [hie tim, of defming these 'two states t.e, Prana Kunda~irii and Para Kundalinl "' q;'r~cp c;{ T q'';fT''f ~ Tf ~ ~'Tt ~ T ( k a '_ a Ie 3.1 a para' "9r€anuslare,~a) - kama-kala 'mean, the unification of the t _ aspects of ;anv sensation .. ''0 Ka,na (~/H"I) does not 'mean only sex, 1[ means whe you eves are. united with form, "1 also exist S when the ear is united with, sound, the nose united W,"dl smell, [he. skin united with [ouch or some flower, or some softness - [hat is Cfi1+iCfidl I Thus Cf'''rC1lf'r~fl arfq (Koulayogt api)1 the aspirant of kaula system a so =qlllw~' (Carya-krame) meditates on thes e unification s i'n th . r varlou S e manifestations and m ¥'Ifffi f!1o~ffii4l (Tam, 'j'ak,tfku'J,~allnIm) - tha Saktj KUlJ.~a ini, 'ant1lfCfr'tlffl (Sak~atkarD't'i.) _~'e exp,er iences: this is. called carya...,kTll";11,a], which is succession (krama)i in the activity (carya) of the sens 5. ~"lllrftMt 'R'·'E.T~rc~'qf ~-qT7d l1Tqlr~' (S id d h a V 0 g i ni sang I attatmaka samavesavasare) ,~. (Siddha) eans male adept tilfil4l (yoginI) m· ans ·emale asptran . r siddha is nIH Consciousness and yoginl refers to w" atever activity limited. with it, The customary meaning of si,d,dhaya,gini is the unifica ion ~of two people, Bu[ '[he ~P:1I4~1 (S,amave.sa) absorption lof Sidd,h,a-YDgin'i can also take place at the conjunction, the uni ication of any two perceptions or .siddha can beth 'ear (n,ot physical ear but the energy of hearing) and. vogin.i the sound, For meditation, in caryil-l<.rama the sensation of' know edge of 'his c gni: ion is utilized .. 4'!IJldiEliji4tj,IDU (Kamatattvaru.pattaya) This is known. as the realitv of Kama-,tatt'Va.~
rq"fI:4f'~II:ffiihWfl ti'~II:~Tdu1f;:j
I Iii II iiil

i

"As,a~ 'V,isQ.Tga sakterl1,d)"anta dasayor vaf?:Lanam plrii~a-kul,1~alini paTa.ku~~anr

II ii I§j Iill

vr,lf1:i i1q ,~l(1lflri; I:

(Yada uracarvabhinavaguptapadah)

Abhi.nava,gupta has also cia .ified his in his Tantraloka,
3l a~'il

Acarva

and Sakti takes place,

~

'ZI~f

41ulqll?l~~1 ~

-y~t:q

til- 'tt lIil Sl:I '1'~m 8'ifiCilII'fTil ifj1:

4l'~m~n
srhiti
:J

4JIIOIidt1t

III RI ~

ifil'll=pJ: ~

tiM ~Wi'.l 1]; fitIt I urd ~
(a. PSlll ifi Qi'l
I
i

IiifiIjlt1: ~ql'( \i?dIQ ,tt ~

(yasvam
III

ksanamatramapi

prapya

koulavo,gi)
-3-' 46)

In that Kau~a,yo,gi experiences

this state

(Ataeva visi1'rgo a)l'am,avy,a,l(.ltaha~ kala,tmakan kama[att'L1Jamit~ srimatkula,guhvaTa uc"ate kamaS)1d p,ur(Lata tattvam sa1},ghat~e. 'ravib,hll v:yate) p In the ~l],t{i!i(i1F:1&q~ (Srima- kulag vara) Tantra \j"ilQtI (Ucvat ) - I ·s said t at the fq~s~ (visa goavam) .. the energy of creati n is found in '[he contact ,of [WO - may be' joy, may be sarisfact OO,t but sornerhtng is created. stC4:i1n5qs61iillffl(fj~ (Avyakta akalatmakah] - This creative energy is the ' ette r ij: (ha,)..Th is t -tter is a half Ietter and is not produced ' ully, This partly produced uft~(hal is known as the'i6ll1d"tii' (Kamatattvam) .'he reality 0'( willful desire. ifil'lt'Q ~ (l1tti tI~~~ yrq~lildJA (Kamasva PU,' nata rattvam sanzhatte p ravibha 'vY'il'te)1 kama 5· (willful desire) gets its, fullness onlv when it is united" Wh,en i[ IS united that is actual posltio oflca.ma.· -Rtqrq.}~[;rr~lt:I if 0.11 ftI ~ ("Sri Vattilanathacaryel)api) A,ca.rya Vat ulan, a tha also prescribes in 'his S lit ras - ffl ca ill ftr~ 'ff €I ~~III l.rcl iq'p::;: tl: ifiJfs, (Siddhayogini sanghattanmaha melapodavah] Ji6Iq-cn-lq~G1): (mahamelapodavah) ,S arerne uni ftc arion takes P- .. lace, "fI;sttE,la (_ sanghatrat] by'_the contact of siddhas and ;;oginis ..Siddhas refer to I-Consci usness and j'ogini,s 'refer [0 ~h' hl w h atever o biecti · uru. e d. Wit" rt, S trus Jectl,Vlty ,0 verse does not refer physical sexual contact bill' 'all sensual contacts, ~fQ~ .~ t( tyasmin siitre] in this suter,a of Val n la 'jl - a, +(51 ~,'F.fTlllr~-,t:t'if ( M a,__ame 1a~, pasabd na) by the word of festival of supreme conjunction. ;ftd' lURfi fi§u;s~,~ "PI~~tu rSeyam sak-l kuQ~alini niru'pi-:a) hat Sak[i Ku~~il9alini ... is defined 'where the supre me mee ing of Siva
1_' __
II ill"

onlvfor one second ..
Q il' r:if) I(11 Ill) ql 'l4"fln f'ii[!rFciTI (I14;:r iJi fi' Tif ~ T[f(""If 1 «;l{ 'I[ W 111Tl1 ~ 111:" i.I fa (Vedya ve.da k at m S ivasak
I'

I.

lJ·

t
a

...

v'at

dvayavig lanena . am Siva-saktvarma ahasamarasyatflpam srhitimanubhavati) Then 'he experiences and ae iieves 'he ,,," ,e; conjunct" on, 10f Siva and Saktl, It is that state ~ ~ where Siva and Sakti c n not be distinguished from leach other, The individuality of Siva and ~, Sakti are everywhere. It is just: IiI'e mixing of two pots of milk. Once united these two po s of milk cannot b seoarated. Thus 'On [his, state, ~ ~ dtfferentiatedness of these 'two Siva and Sakti, gets disappeared.
-:::r·ii~(Qnr-f.llI'IF'II, "

I.

,,--TI ffi 1&11 I

~~

,

~rfltl i!Uii, R-141 ~ ~n11j~C1-'
'lJ:
'ICIl~

iiit-,ql 1

n t1lJtJfi I1lfrtfi ~ ~'," '1.[Cf'
sftd~ ;:H'rtJi~('lI£lfddf'1
~

':qllrjfi"'~-,

,,~: 1-

(Itvasya, - siddha yogini $,afigha'~~atma

l

dII'

'fib

-

~

.-

II!

II

kundalini diiilm91nubh,av'an 'Val) kaulayogi carvakramamacarati sa eva caryakram : adhikrto' asrl nanya itvavadhatavyam] (Itvasv am maha mel a.pa,das3yam) In that state: of the great fes ival ef 'union, ftl4i1Q11:f11 ~t"\l ~E:rgTfli (Siddhavcgi nsanghattatma) - which . akes place by '[he contact of sidd h as an - )HJ'gini"s, U: ~""'I ciZil wfm ~o:g~i,;;fi ~Hi1 j~'~ 1 (Y'a'h kaulayogl Satkti kUQ;dal"'n~[ ,da§am anubhava,n) - [he' kaula yogi perceiv s the state of Sakti Ku~~ali'nl,
iici4l;;pJ jJill b '14611 q G ~~~q i

maha'ffilelapudas'ayamsaktt

I

in

(Caryakra,ma,ma.'car ,ti) - and can do whatever he likes afterwards ..There is no sin for him, in any action, tl 'QCl" i1~,bfj~.sftIGtlaMS~ (Sa eva, carvakrame' adhikrto' as tl) e a- one is fit for ca:rya krama i.e, the practice 'of entert g into the s-iprerne through se "_sual contact filled With k n0 'W' 1_.d g e ~ '-;::rrrIf , rl.T7ij"\~m=rGlf"9. ( N i ny a Ityavadhatavyam] none else, [his must be understood clearly, tFt41 R! -qftttoftil iCi41~ClSi'il1Fr!6'IFIi [Tasmat pariparnasvatrnavamarsa nisthanfim], Therefore those yogis who are established in [ e awareness: (ffllJ@f) of their natur aa Siva, '~OIT4t.IlIl'li t[lf (Pu,rn'at s:ayanam eva) who have ocean 'like broad or skvlike limitless hearts" ar~~';;:f~nV~lfTit 1"TH-tf ( As min 'n~r u [ t a I,8 samavesaspade) and who are seated in that state which is above all, =q;qiwit~r"t1~ttl'1 [Carvakrame' adh ikaro rietaresarn) ae authorised [0 fo low the path ' If ca ya krama, others will commi t a. blunder and will c() to " el ,,"
~fiji.ifill1l'lil~~Rl
1
;II'

nature' of Prana-Kundalinf. (N.irz;tiiyate) I will exp ain.
i
!;II _,

J~lf"tl

ar~ (Atha)

nor,

\ilIOI~'Wi.4~~lfij,~q

(Pra~'a-

'KiJ!J9a1i'nI svarpam) the nature of Ilra~aKnndalint, Pluft'4tt(NirnIyate) I wi 1explain .. ~~ ~
~ '"iiq 11t4J c;,

RI +i'q I' fa fl; a f ,. Rfi;:
-

(C'iccamatkrt.irup'll

I visargasak,ti~)

ftff{fqiff~ff:rrrm:: (lei t-viaargasak tih) the creati ve energy of ord Siv:at, ~ fI rcfrRi ~ 4 r (C arnat lr_~ti rupa) 'is filled with the taste of H,'e r consciousness.
'fill tIi rt:, t4; I wtli- ~II tI-lrittit'

:a'fl flf7tfli ~:
ivatma,k~epo

'I

(S1)a[mana~

sv£it'lnani

va isaTgikl st,ni£iQ,) (Tantrlaloka II1-14,J)
t4~I6*1: [Svatmanah)

from one's ow,

self,

11t; Ir§: ..;ft' ~ ''11{1\it q! ~J:

(YaddlhuQ Sri K~emarajaPdddb)

it .... I~d~ifldll: 'Gt: ~iI1ft~I{Dllf'Ii)~~c4d~'(I
(tq~~b-hl)

(Svatmani) in one's own self, ttrlt11tfirql (Svatmaksepo] co create one's own self. aflfJ1'ctn ~: ('V:aisargi'ki ,_ hitih) is the na ure 10 Visarga -sakti, To crea e the self from the self in, the self is r-, e reality of creative energy, Thus creating 'self in 'self from 'self is "he definition of creative energy,
fqlffl~
I

naltraa,hilkrtab pu~sa:yaiscar1Jyatam
(~e

parai~

;tnlnaridam

)

ffll ~q ~i'lfl ~ I til I (4"I;:fJJq til 1llfi .1f flit ~ til i; ~IJ lI~VlI'f~ 11 IIq; fl~l1Ii'yn u)
1f{"flIT.lILI
'II

The yOlgis cons idle-ring that they are esi abI.is,hed in it, ut cannot hold it while attempting are not fw' "lor this. ccmmunicaticn of rising, Sak.ti KuI),. Iint. To perceive this. state o carva-krama, a yogi must be an ocean like broad-minded because i't is an ocean where all streams In their movement become unknown andre' in without maki ig anv sound,
I

lkr rrit"if

qll1ldli

iii lui ....+l qfll~ ~ ~'1'11tI :qi;;dl
1

W IUr'!'Ui; R?I ~ Vi q d (11 'Iill! 'fi;I i(ij QJit ~

(1ty a c,c!r, tj b.n ina, 11 a g 'U Pi t a. pad a I, ty a s val"rna n:y,evu vis arg"asyonm f$adasa m h ~ -k "._, ~Iaramrs'antl pTa..· lam-Vip'r,a~'f! par~1Jatam itina),ena pra1J,£l'na'fUpaliim cav'abhasayal1t! pr,atJ1ku1,1~aliill Tupa~:.ayagame'~u ni'rupyate)
.1-

aJI1 y] 0 I~ o.{;, ~

4l f4 +iq- f:t-uft~,cl
-s=

I

(Itya,lcaryabhi nuva-) _I,'IS · , gupta-pa-d 0k'[va. t h- 1.8 ["he statement afA ··ca'rya
iiffii~I~JJlffll~'q$ct1 ql~r

(Atha

prana kundallm

svariipam)

the

Abhl

ava Guptapada

that fcUt+l;ircr

~lf4f~1~

'm

i4tl':i!r~

(SvBt'manyev'9.

vlsargasvonmesa

dasam . paramr santl] :.hen Kundal in i experiences the state of the creative energy of conscniousness in He own nature [hen, I~ ~~ (gIl ~ tf"fto]ldi' ~ ~ RI1111"1'6)4t1 i =q 1~'i11 ~I (Prak flll Sarnvlt pr ane p ari n a t arn iti n avterra prananariipatam ca'vabhas,ayanti)' as described bV Kalla~al in the ve'ry beginning of creation, breath (pral)a) corm s £cn~thas the first creation. Wnen the God-consciousneas flows out in the
\

(Pr.al).snas:akti,b.) ~ At this srage, however, these five breaths are no ye manifeste becau lie of

thts in this state of P'ran,akun,dali'nl only [he
III ill •

blissful sta e of one's nature appears, 1" ~u (Prana) - breathing in and IOU,[. 01 2~ ~qil~ (Apana) - It xists w en in bathroom 'we pushout stoo or urin ,~,
I ..

,

creative, cycle; she takes the formation of that ' b rea.rn W'h tc h 1.5 not t '15 u 'B. mg a" d ex hal~ 109 h ~ ~ ., .hi inhali br .at . but (pTa~ana) i,e, vibrating breath,
1-:
I

'When a woman conceives a child that child is first produced with this vlb ating breath, A,_ that time there is no actual breathing, . - re is only life, That is vibrating breath, :w pJI1 (P r B, I)an a ) 'l:J"[ OT~ Ufi~qi d :u r1fl\"'i f!1 Vjt.-q-:ff (P'raI)akuM)Ld-ali ni rfipa tayi,ga'me ~u nirupyare) when rhis creative energy (visargasakti) has aken t -e form of vib .ating breath the scriptures 'tell us that this breath is in the form
of PTanark'Kn,da[ini~
!II! !

],,, "t.1Jqr~ (Samana) is. that breath which keeps our nerves in real position and all vital channels in balance .. 4. 'd~I~1 (Udana) is the breath which digests [he food in O,UE" b.ody~ :; ~ tlIl'iI fVyana) is the breath "hat st imulates a.II this an d directs ilr with v'i ,r a Iting fo rce ~
i;1I4 qy
11'0

1 ~u,a~4ltl)ql

~ Rt;,el; IAli tllflflltlili R qij e III ~11 ~,.
( 1~'a m e v a T' ,a n a k u 1'1 d ali. 11 ira p, a J' CiIi:5akti"l'vi,sargasyad,tko~')~la['m,a,'ni s'V£1'rilpe " "au · b l _. ) sph_ura,£'!t.I,",~. l ayraugi "b h n~a;nU'ftU)l'ate,
p, ~:
I.. III .1

'fiI+fit

~(tf1fCl '4>l(il~lflrfl1q,j~'

I

I

I!!!

II blQI +.141i y' 11lI11'l-~.g'~ ,411.,111 II i ~ fI fllhtl ift11' I 11JUPfifi'q' frifTil,\ ilft;'~Tt"q if~Trflrr' f{-1fiPT

IrqqrCJ~ ftf.:tl flfi' (I yameva c,itis'aKtib') Thts ene r,gy of consciousn .5S VfOT~cg(JI;s~,;fl~q I' (P .a1J,'3 kUJ)galinlrupa) which is in the form 'of 'Pr5~a, Knndalin ~ fil fl4ftl:ufG -q;) cllltt1~' ~w~ ttbi!dirfa
ill
Ii • . ~

fte;t'm'iMd.
(1'&11 'lI~ ,'tiU tt1lrt ;;=t;

lJ 11I11 :ft

trr.TICiI I a t"tIl-t.·rift (iii W'li H1" (AI

7411:ttIlRi'lll'tilit4

'fltid:

(yady\apyas)a'm
.. ,'" . v rscr g,as4Kif~.ta u

'yqda I pratt-a Ie,," tL~ali ni'ra,p.ii,:yam P'.T'G 1).Una Ttl- P a" va va D h a,.... L '.... _.
.fI

(Visargasya,dfk:otya'tma i svarupe sphuratiti] a ipears in the first stare of the creative pulse, '_. ~"_. (Kaulay,ougibhiranubhuvate,) , it , is experienced b,y Salva vogls, 3151lg +<U,:tfI Ii "111'1 rqr,p,q .....u r ;q uq d J (Atr,atu ,svanubhatJasaTa m,api ki ficinmaya war",ate)
this Prana Kundalint, I shall explain rayon according tal my own experience.

s,antit'mi,kd sthi:t i.~dr§,'ateJ

tathdpya;tra pTat,ladi h ,.... .".;L -r ~ f',ancav..am,asjla'nttnml -l IQ:naL-a svatman,lan' d a
r

q"

camatk'Ttima"Q£tJameva slarva'tab, p ra1Jar[late)

Regardtng

Though in th.is creative energy of Lord Siva; supposed to be the state. of Ptana RJtndalin'l~ it r_ . takes the formation 0 that vi 'rating force ,0' breath then the blissful state of one's nature appears, In the next 'movement of this vibration [he five states of breath namely'RJUT (Prana) 3NI'1 (Apana) fl+nil (Samana) 6~1'1i' (Udana) ~ill~! rVYan.a)1 take the formation of YIUIi1:e:I~:
!!II III! "

_

_

_

.

A

l.

II

f

111·~ a4 SkI ';r1Q ttl ~ til 'lbl ffll ill;:11 u;S Irl "i.I '< '\ I tI it ~a flat, it +t :l!n=ui1' ~ 111 t4) 1111q rf1 r'"ll fit]! t ... "til ~'d q 'iii ~a: W!l,ij: flll <'111~1ft1:,I I (NF&-2,4-.25)
"T amas'rit,vlrdh suryavubhavapt

fI f '11IIIfUl, &fq,I.Yur 'it~, 't(1I f ~1'Il q f1J

va

mar ge't:la

e,and

ra

'ou~umn,e dhvan,as't'ami'to brahmattdagocaTam. [oda:tasmina mah,a;v,om'ni ~ .JII·' J'~ ,laSI bh aSK aTe
,I

hit1Jll

pra,tlna

=

SOU~',upta

s),adanlilJrt

av')

pada1)'anma£ta~

prabuddh,ab

According to 'verses 24 and 25 of tci~,cplliftijji Vasugupta explains '[he centre ofthe two breaths . ': :--~hrougt'h[ h·"II· we Wl gain entry in · 15 t hewav,"rs way rising, In ordinary Life this way is C osed and blocked, but it opens when prana kundalinl occurs .. When , [hat Supreme En,er,gy of consciousness i concentrated in ~ (Urdhvamarga) ~ [he centre, we get entry in .. ugr ... gomg h' 'h' In rlsln,g~:' When we concentrate ',' continuously without any break on that u'rldhvarharga - the centre, it"ii ~ \JIfr ~ [Candra Suryau ubhau api] iiI~ (Candra, - the moon) known as incoming breath, ~ (Su[ya ~ [he su n ) known as outgotng breath, spontaneously enter in '[he pathway of he Clentral channel [Susumna] and, rush down [0 1Q11'E1I'!iU6 (Muladhara cak a) Then (:1,.; kundalini it rises from [he muJadharacakra, [0 t1i;Wfiia5 (Sab.asr8.ta cakra) passing through [he subtle opening 0; tr~i!\r (Brahmaran hra). There i a subtle OP' ningat brahmarandhra point.through '[hi s the l(u'l.l~al in i d 'P a r [5 from the entanglements of this body and, enters that infinite expanse of .God-consciousness w ere ~1iI&frrt~~Il]"JiIt'ij)~breathing in an, breathing out are. not found existing anywhere. In Ith.lsstate also ~f erfect attentiv ness is not main ainedbv p [hose yOgiS1 the tf)~ldq~q~: (Sou~upta~ padavanm u~,al:t) [hey w'i 11again g'e' drowsiness a.nd th,ey are los r, because of r: .iv rt.ing consciousness from that vibrating centr " fo ' a moment, But we \>vi~l uddenly come QU'[ of that s state and faJ in [he void state called pralay.tikala~ A[ that point we will not yet be in the diverse cycle of the world fl ed with, thoughts we will be in ~ vo id ness. After alling into the void state we wi 1open ou.r eves and again we are as good as

ordinary persons, '~: (Mu.Q.,ab) means that be is just du fer there, This whole universe: is filled with consciousness but everybody- hasloS't that consciousness" That ts 'the -cause of our bel ng' tossed in this cycle of Ma'Va~'ortureand repeat ,d births and deaths, disease etc, '~: fUlq aF:U~,ct: (Prabuddhah s,yat anavrtah) but tharvogtwho is ~ (Prabuddha) attentive whole heart "dly Le, " \V h can not Ioose his conscl 0, ms consctousness even In ch~orofo[m~ that y,01gi is great,

~

4fl cPU ·l'd q ~ y 'fill, [II fa d '1it";f t\

(,lti srivasugu,ptapada PTdli,pdditlan,aj'ena)

'This is, the statment of Vasugupta who has explained this in his Spandakarikas. tTGT' ~qlfr41 , ~ (Yada Saivavogi) when [his Saivayogi, ~~ 1t~ 'tii5ifl I: (K~al)anla., 'V' ivadhana
saithilvam,=s.ah.~;unanah) does no allow absence o 'awareness e've'n fOIT one mome ,t o· akc' Place, 'tI d t1i:til Hfq ~ ,J(11fi-q"fltl'~: '11'1 i~.~ t; ~111111j,~iir ~ r ' ,. (Satatarneva Sivatmabhavamanusandadhanah . ., samavesa dasavamunmukho bhavati) and is always on - pointedly at e tive established m Siv:abb.ava a' d directs. his 'mind towards
i
I ;if'

:s ama'vesadasa

~

+i-I, II{1 Fj'tl fJi'Er4 t?11,itcit'iff

lfl~dJ 1Ulf

~

~'iQ.

III

iiP9d:,

(Tadas"a svatmanus,andhi balad,evob,hau pra~aPlalla.' saul umne marge layam galcchata~)
Then 'by the 'power of his one-p intedness bot breaths ( re hing in and breathing OLJ t) enter in the centra veir automatically ..
a1;
,;(OJ

;U '('1t'lf

W Il1ftIHfi:' ~c;1I611 ,( '4 r:ill J.liPWlr{) I

(Tadanantar".ma'va pr a n a Ia k t i l mil_ a.dh a rap adavlmasraya Je)

And next moment to tha he experiences [he ~(.'te of Pranakundalin - a[ [he site of ~ I
I

'F'"
I

h our S···~ coos

f ..· 0- T'h...0·

ht i ..x·ashmir Shaivism ght In 'K.... h ' S:"'h '
II

~y

Ishwarswaroop Swami, Lakshma '~jlooMabarajl
D,ng after Sage Dur vasa was first initiated
._ •...into Shaivism 'by Lord Shiva on Mount , Kailash, the Lord felt the 'need, of explaining it in st i11 greater detail in order '!r'OI make it eas'n, understandable to larger masses of spiritual seekers of varying intellectual levels and OCCUp8l~ tiona] pursuits. 'This caused Lord Shiva to reincarnate himself in, the form of four successive masters in, Ka l l YU,g:a, n.ame Iy (1) Soman andan a.tba. (:1) Ai rakana tha, (3) Vasugupta and (.4) Shambhunatha '~the Guru of Ahhinavagu pta I' the last in, che line-age of masters of 'Kashmir Shatvlsm (also known as, Trika phflo$lo'phv) of the mediaeval times, All these masters assumed 'human, forms onlv for our benefit, (or our spiritual enlightenment .whlch alone guarantees libera tion from [he vicio U~ circle of transmigration and 'rota' deliverance from, ,8uffering atte nding thereon, S,hri Somanandanatha was the first and. [hie foremost to teach '[he, ,P:r.a,tya'b.h.ijiii. school of [h,oug:ht1 the highest within the Trika system of 'phil.osJopb.y (more popularly lCDJQwn,as Kashmtr Sha iv lsm), This system is 'best' suited (0 seekers with. higher tntellectual level and pu r.ntyof mlnd, P"I'aJ:yah'h.ijfii. System rests basically on [he prmciple of recogniricn recognition o,f perfect ldent it.y of [hie indi V:I dual sou 1 I~ ~ Sh iva ~1rva ~ e s none other rhan the peerless Shiva Himself who, in his state of exuberance ofbliss (anan,da) has, of his own sovereign will (s;;alantry'a) manifested Himself in the multitude of forms, each 'with distinctly d~ifferle-n't characteristics in '[e:rIDS of 'powe,rs as well as functions Shi va in his manifest form ,,"'n irnrnanence) assuming limited powers and functions eharacreristic of i~l},a,~ retaining at
=

the same time His transcendental nature .. The Prarya.bh,ijiia system does nom:advocate the methods and, means of vikalpa klDay:a (eradl cation of thought constructs or withdrawal ofsenses ,of perfection from th,eir respecti ve fl,bj"ects 0:( perceprlon) nor does it endorse theadoption of 'techniq ues, which lead to 'the expansion of powers ~ of pe rception in ter ms of the if' 'range and depth to experience thereby their Innate universal character, Instead, [he individual needs directly i.e, his ldentirv with the Hlghest Reality and to BE, IT~Being it implies dirlectly to recognize his: true nature l.e, Supreme Consciousness 'and to' Insrantaneouslv resume' the powers as well as
.

.of lord, Shiva. 'The former consist of Lord Shiva's (i) cit saJtci. (supreme consciousness] (i1) ,a,nant1a iakit.i (Infinite bl is s) .( iii) ic,na: sa,KI'i ( S overeign will), (iv) In ana sak[i (om,niscience) and l( v) ,kriya faJtti (omntporenee} whereas the latter, comprise of His five
untversa] functions (pa'iica krtya) namely (a)

functions

characterlsrtc

f

creation of the phenomenal world (sr~~i), fbJ sustenance thereof (srni:t:i:), (c) Its; dissolution {sam.h,a'Ta)II (d.) the concealmentof His true nature (pidhan.a) and (e) the revealing of His true nature (anugr,a;,na) e.g, oneness of the manifest world of objects and the transcendental aspects of his · Supreme Consciousness. In ather words it amounts to remain .stay' put in the full awareness of' 'Q1n!e~5 ream nature (panea I'Tt,)I'tl lan'uS'llr4'~a). Once that happens, vou are' there. 'There is nothing else to do, If' ev"c:r.y moment vou are aware. of what you are doing, V,Quar.e there, 'You 'have to closely 'watch yo'ur own ,thou,g',ht process and get used, '[0, Identify the moments when. a new thought ~ construct arises (t'nitial act of creation], how-long it contin-

II

ues (sustenance) in, ,te:,.ms of its depth and deta 11 and 'when it' terrnlrtates (that is Identifying the moment 'of its dtssolurtcn - samhara) i.e, when 'in • the process of perceiving, the sub] ective awareness disappears and, when the same; reappears, In
each and eVlery act of [his world one 'world one has

to closely watch the moments oifretpl~cation of, he five "',fold ac [s (p,a nco. kr:i'£ya" of Lord Shi va ~ In, co urse of rime, one will realize that hehas not suffered any loss of glory in terms of God- consclousness, be' 1t lordly powers Of universal functions. This, is. taught in Pra,ryabhijna rests on the baste prtnclple of recognition, of absolute identity of man and God, All means andmethods a..e 'redundant here, The perfect Identity between r the two [i,e ..ji"va ,~the. imited being O[ '[he soul- inbondage and Pa'ramaimtl{l,n) leaves no room for any impurities, irr the so-called jiva who is none: other than Shiva Himself The $0 called impuriries have .no independent existence tOI be able to cause :a:ny imped imen 1:5" While explaming the P'f,at"abhijiia Sdstra" founded, 'by his own G1U,,["U Shrl Sornananda, in, 'his

lovers, Suddenly someone knowing both and their anticipated relationship, turns up on the scenes and reveals rheir respective identities. The whole scenario changes d'[am31l:~callV'.' Their hearts are flooded wi th joy of ICPJe,jlhei r bodies and, mind experience t surges lof de~p satisfaction and each rejoices the occas ,Oi(1 lilce riever befo re. U tpala, L n his Vima,rsin.i ,ded 11ces thar ll'k_ewise in, the, case of an earnest seeker, often h~s own spiritual reacher provides him the, necessary inspiration au:the spur of '[he moment, which makes him identify and
[hem,ee[<jn,g

between

two

enjoy those
PiC ace

blessed 'occurrences of boundless

and, transcendence. pr Inci p le of Pr a "alb n. ij"iiii

.sas tria

That

is, how [he

of l<£a.s mi r h

own commenrarv called Vi'ma-rsinl Shr: Uttpaladeva quotes a typical illustration of prut"abihjna as described. here, 'Think of a you'n_g malden girl of marriageable age, whose marriage has already been flxe,d with someone possessing suitable family background, educatlona] achievemerits and other enviable qualities. She' 'has" without seeing or meeting the would-be spouse, developed passionate love for Him. 'Both 'may even be in correspondenee throlugh letters or
1
!

through persona] messengers. Imagine a,situation when, by chance, the two meet somewhere (like:a .glace, of pilgrimage OJ' any public place.). Even though the man of her dreams stands right before h,EI' and vice-versa neither recognizes 'the other, at least on, the basis of their respective assessments through correspondence or through verbal descriptions of rheir phvsical personalitles and

qaalhies of head and heart by someone else, The: meeting turns OU,[ [0 be, Just ordinary without yi,elding' any joy or excitement characreristic of

Shalvism by Shri Somananda. 'This approach [0. reality is, however, applicable to a,nly those spiri U81 seekers, who have the h ighest ahi li'ty and need not re SOf'[ [0 any p,articula r uP.1,li':yasmeans or ( rae hods) .. For such people, 'bow,evle't' w110 need resort to one or' the other specific upay.as because they are relativelv less qualified in terms of pU'F'~tY' of mind and intellect, [hey are reconuuended to adopt other means, or paths, For. the' next 'below grade of sddhal<(]s, L~~ those nor qualified for Pflai~~ab'hijna~1 Lord Shankara has assumed '[he form of Kula system. The' Kula System propounds the thought of . 'L ' III"ft [. '['"lit \. O"_"e 'D,,,",of'g"a _ W' 'h,·,..... 1 .., t Ul:~ .. , l<.l b H;:)'k mo!L"'[-~'V _O'_i3L_l Y f , . lbS, ~,i..ll ln ., sed oJ Ii 1 on Si'mbhlava, upaya and to a lesser extent on SaJ(to upiiya, , the former being more predominant, 'Briefly 'this system advocates the technique of 'yoga in action' explained by me on a. :pteVLOUS occasion. This approach of Kula system does not e nvisage retreating into solitude, :~ ike chosen places of medication, shutting of' all mights, resorting to pralJdivamas (practicing of 'breath control) and thereby enjoy induced moments of quietude popelarlrv known as sam,a:dh,i.. The school of Kula system was first establish ed hy Macchandanatha tor those not suited outright Ior Samlbh(tvtl "p,aya.. let alone qual iJi ed for Pratvabhij fij~,~ Kula stands for '[orality, of energies, FOi
£II;

'I

!!'~

r

."1.

..

,."

is busy listening [,0 someone's voice or say music, 'he cannot simultaexample

when a person

neousl talk ''00 someone eJ~enor can he undertake o'(~h,er acti v tie 5 '1 i,ke di s cer ni ng serious ly' and performing other tasks, simultaneously w'i.th same e(fi.cie:ncy..The Kula sys.tem precisely teaches how' one can deploy all his organs of action a.nd senses of perception at the same rime with, rnaximum ,effic.ie:ncyas is ehur3.cteri,s'tic lof Lord Shi'Va,who is all pervading" The tongue win continue talking as wel l as tasting food and anal yzing the same, smelling varlous fragrances and distingutshing each from the other through his nose, perceiving 'various objects with. his eye's at the same time and keep track of other events like touch through his skin and sense of tactihtv all til the same -time. II . :£' • ~~ T'h"'· tnvotves mastering t h'Ie art 'OT. maxtrruamg [ h- e. , : 15 , efficlenc Y' of all sense pe rc ept i.. and orga ns of ons action simultaneously with fuU awareness of one's real nature. That ensures establishment in Yoga. of J\ ~,.'. D ,~, mb t-L t 1',11'fiC·~'IOl'.;, l'\,l;;me'm -er me quo e. :sarna ,~aK'I,.:1 ... ce asa
W.

all his limitations and to restore his full mastery of totality of energies, At his 'mere 'will he. has everything at his command .. Naturally one does, not harbour arny indlvidual or 'personal d.esire, and universal desire is no desire. Instead it. is cosmic in character and as such is mere reflection of Godconsciousness. At such an advanced level, [his
yogi, becomes Iqual:ified 'fo'r Samhh~va up,u"a." a step

low',er than established VflgL T.hi~technique lSI also

known. E... .'" . w

i"iI'if"" '';,r-'il'WB>1I ,~..::ihT 'Voa.i"'li aL~ V 'i,~f" " i# J lAp" I f6i:u.

..

=

Yet lower than the above is the Krama svsrern of though t s u..red '(costill lower grade of spir itu al i seekers, Krama system essentially rests orr the principle of succession or sequence, also called Krama theory, This involves investigation Into how and. what cause's the supreme consciousness [0 descend [0 the level of limit.ed. being' (i.c ji1A€l or sou L-',~,[l-bo'ndage) and. his retr ieval ~ to 'his .e~

· ·~ ascen d.1ng L'k Dac, 'to, hi orrgrnat us

'I

,., stale: 0,f'~g~.ory vtz ..

,rI'

-

.J<'

OJ

If'

da r,sfta na t "4b :~ go, ptlth~'na madh" ata b The Ku]a. o
fr ~

the limi.'[3.tio'n of using one channel of ene'rgy for our purpose tit a time [hus leading to deprivation of hils Inherent freedom of 'wiLn, knowledge and pow,er of action- alL contrary to' 'his true 'nature" The 'Kul,a,. system, Ion the contrary teaches 'how exactly to use al] faculties at the same time ana thereby release his sv,i,'alltr~nlsakti to a.ccompH:s,h, anything 11edesires, while remaining centered in ·his self- awareness, This approach was initially found by Shri Macchandnatha and later an propounded in greater depth and, detail by Alc.h:arya Shambhun atha, [he ,GU:f"U. of Bh'aga:v3'tpada.Sh'l"i Abhinavagupta Aeatya. 'This ~vstie'm of Kula. technique ultimately leads one to mindless state (unmana bh.a:va,) where hils severeign will. operates [at universal level with, no conslderauon or concern :60[' ,ii'n',y indivtdua] desire. They just do not exist there. Once established in that exalted state of consciousness, one experiences perfect over to[,ali.lY of energies, (stlkti cakra)lI This practice leads him to shed off
system thus trains
3.
I

seeker

to overcome

The principle '0'( succession or' sequence is three fold. in nature and it operates in terms of spla,oe" time and form, In, other 'words the Krama system rests on these three conce P[S~ those of spac e (deJa )1 ~ time (kla) and form (r:upa)1 of' the object 'Of perception, This, svst.e'm Is ;21:.[80 known as ,Kalr Sa;st1a~ 'Tb,e Krama system advocates deep eoncentratton on all three concepts, For example take the case of QU.f own breathing, One inhales a breath and then he exhales '[he same .. One has '[:0 mark how long he breathes in (paTaka), how long 'it rakes to exhale (reca ka,) 'and how Iong is the inbetween pause (kumbhaka)! This needs unbroken awareness on 'part of [he seeker to discern fully the natural duration of the incoming (apana vlayu) and outgoing (prana vayu ) breath. and the duration times of the two in between pauses at the commencement and, termination. of each of the' two ViI.. inhalarton and exhalation, which together constitute one full cycle of breath. In partie ular one has [0 develop pe rfect awareness of the pause time (samdh i),~ wh.i ch pro v ides 'the peephole to· the 'realm of pure consciousness marked with intense peace and tranquilitv, This
reaii,ry.,

the ultimate state of

me.

s=

in Krama system ultirnat Iy leads one to he stare of transcendence (akrama padavi) .. AkrBma padavl is svnonvmous with Lord, Shiva's static of transcend nee" I[ is at sra . which "5 beyond space, time and, form. Once one enters practice

into tar state, he vir uaUy c. OS5 e [he barru t 0 space, t" ~e and form. Sa one 'needs [0 fully
1

intervalof two succes ive heartbea SI how fast the blood rushes throughout our capillatv system, though not perceived bv au r naked eves, Imagine traverses through 72'1000 major and minor veins by the time [he heartbeats once. T11US the soul reveals 15 power of movement. This gets 'more and
,I

understand he concept s, analyse etr nature in terms of their range (desa)~ dura ion (kala) and repe tedlv ecognize the pause ime the ebv gaining e11 ranee i [0., c 1 irnate Reahty i.e. Shiva, This was first taught by Airakanatha also

appropriate on differell-t formJi of movements making M r possible to ultimately discern he c ha ngeless sta .. .f snanda S3tk,lLi.. One such iUustration, often observed by US; is provided

more clearly revealed met ods f concentration

through

known as Shivanandanatha •

=

:

he author of ShrT

Ka~ika Stotra,

The Krama system is, 0 cours '1 verv ancie t ~11d it precedes hlstortcal, the period during'

~c ' Prarvabhijtta Sasrr was r . eale bv Shri Somananda a.nd later on elahorated by Shri cpa 3, Deva in hi Vimarstnt 0 Siva D$~i.. The echnique f Krarna is based partr.1y on afo1ava ~ upa_ {1 and partly on Sal(ta 'Up,a), ~ e anava state
W
1 -

.if'

lasts throegho when

t

the initial

period

of practice on ,

the see cer resort

to coricetrtr rion

space, time and form. Once he starts overstepping ~ hem, he automatically enters into Sa.ktopllya. timelessness and formlessness, he is further

When he gl ts firmly estahlished in space essness,
. Ievated an
upa,ya. , school

beconu s qual" ie

or Sambhava

There is Yle,[ another

h -ught in

Kashmir Shaivisrn tha L~ ranked as fourth in order o ' merit viz. the S- anda scho l of tl ought, r

by an elec ric fan. Once it is switched on, the blades s art rotati on and at increased speeds, even .. though they rotate so quickly, ve the objects behind tl. e movi ng blades remain distinct y clear, the blade ln motion allowing full 'vi w of he still objects, in the backgi ound, The Spanda system thus lays emphasis on acceleration of the sense perceptions involving rnovement :StO intenselv that the underl y i,ng changele StS(lUO\lf:'rn,en t -1e 58) state o Spanda corn s into clea er and 5tit~ clearer r Iicf, The one-pcintedness of concentration corisr.itutes the key Q 0 r disce nrnenr of the changeless state of Spanda right amidst the pr "cess of tnt .ns .iy fast occurri ng perceptions, In the case of the f n at maximum speed we relearly se ' only the space in which [he lades move, cer ainlv not the blades, Besides we h ar the sound caused by the COn[i'RUOUS air d~sp13ce1l1en[ a well . the mechanical so nd of rh e. uipt e r. Thus more intense the effort of concenrrauon the grea ter tne hances of 1e .nels ntrance j n (J
yogic -ranee whi.ch is the state
0 - 1110 [1on

comprises. of Sa:lt,t.aa d a1:1ava upayas. The Spanda school of though - r-ests on th - pro ciple of movement ~.. movement forming [he b sis of revelation 0 one's nature -- any kind of moveme nt, nor necess ar ilv , vs ica] movernc n t. Cons de he case of a hall am:rr 'SL Even when it does not move ~tis sci. [i v ste w h h'_ POWI r of
I

lessncss

characteristic -f Lord Shiva, tLLC highest state of' quietud e (n ispandara] Thus 8, _ forms of motion
M

sense p rceptions and activities through OllI organs of action \v~']l 111ti mate 1y gel: ransfo mecl in a that sublime sta
(activity]
0

Ilk

the pr cess

o· 'motionless Shri

ess anc hence unbro thought

. n awarenes was evolx ed

-'

If that powe were nor rh re, it would be a dead man's hand .. It is obvious tha th ugh not moving extern: l y) the pow of n10 ion xisrs and
moving'. some movement is ·titl goi'ng on within he veins

T _ is system o Spanda

by

V: sugupt , wh himse I go it from Lor, Shiva rhrough he Sutras engraved on the huge bo' lder [ amer Shun,kat PaL
DOD

of [he hand, We are all aware that during the

~'1l P

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List, of Publications ,(Eng'lish)1 S.No Title
1. Lectures on Principle and Discipline in Kashmir Shaivis'm (Hard. Bound) Lee t ures on Principle and Discipline in Swam'i Lakshmanjoo Swami Lakshmanioo
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A'U,~L'o'r rtJ,U1 ....

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'Kashmir Shaivism (St)f~: B:ound)

D'... lUi.,

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Kashmlr Shaivism (The Secret Supreme)

Hard Bound. lndlan Edtrton
Kas.hmir Shaivlsm (The Secret Supreme)

. S,..... ~L TIi,r h· . wa.m~-a~s' "m'anJQo
Swami Lakshmanjoo Swami Lakshmanjoo SwamiLakshmanjoo

D",_ 1~1!!

2··0··..·0.··/·','j

Pap;er Boutld Indian Ed.it~,on,
3~.

Rs~150/=
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Sri Vat ulnarba Suttan i Kundalani Vljfia,n,a_ Ra.haysam (New Ed.itioI1.)

4~

&,SO/~

S'ri Gurustuti (with 'Engmish/Hindi Translation

by Sh, S~p~:D'harISu.s'h,rel~! Prabha] ~
6~ ,Self-realization in Kashmir Shaivism ( Indian Ed ltion) l(shemar;aja',s 'Parapf,eves'hika fWit'h 2. Audio C'Ds) Shiv Sr[l[las [Indian 'Edition) in Eng'~ns'h

Acharya Rameshwar Jh:a
Swami Lakshma.~njoo

Rs, 25/ ..
Rs; 150'/-.
Rs" 100/~ &.~ 150/-

7. ~ Ab:h~'navgupta's Bod'hpan.cha,dacS,·h.ika (,Wit'h a.audio C'DI) 8.~

Swami Lakshmanjco
Swmu.i Lakshmanjoo
00

9"
[0..

Abhinavgupta'a B,hagv,ad,g1[ir·rna-S·jra. Samg,raha Shlokar Swami Lakshman] Bhagwadgita 'in, the Light of l(a;s;;h,mir Sha'i.v[,sm (Ch.; 1~·6) itl, DVDs W

Rs~lOOt-· Rs~400/Rs,.1200/Rs~600/~

,

..

Swami Lakshmanjco Swami Lakshmanjoo

It,

lZ~

Vigvana Bhairava with Swamiji commentary

(with.ICD)1

Swami Lakshmanjoo

1.,
2~
3~A 3~B

Shr i Bh.agvadgitirtha=' Sa,m.grah:l. (S,a,nsicri't')1

Swam~.Lakshmanjoo Swami Lakshmanjco
Swami Lakshmanjoo

Sambapanchashika. Panchastavt with Hindi translation (Hard Bound)
Panehastavt w'it.h Hindi transl at ion (Soft Bound)

S Laksh c wamii ._alLs :ma.. joo n·
Swami Lakshmanjcc
Swart--r:i. Lakshmanjoo

4,. ,A 'I{ra.m;fll:na.ya.p1radTphk.a [Hard Bound) 4," BI ,Krarnan'ayap'radlpixa (Soft Bound)
5", 6"
GU[lUrrU[1

(Sanskrit)

Aebarya Rarneshwar jha
Sw,~mi Lakshmanjoo Swami Lakshrnanjoo

Amri't:tshw,a.ra ( Bhairava Ma.hi.mnasto't:ra.m)

1

Kas'h:mif' Shalva 'D~rsh:a-n:a.Ya.m, _. Nivam (Sansk-rit/,Hindi)

8.
9.,
10"

Gurustut~ (New Version)
Shivastotlravali. (SIokas only) •

.Acltatya. Rameshwar lha
Swami Lakshrnan
''00

Rs~20Ju

Rs.20/Rs.20/S'wami Lakshmanjo .. '
Siwa:mi Lakshraanjoo Swami Lakshmanjoo

Ta'ntraloka (First Ahnik.a) \vi'th Hindi transla ion
Amriteshwar Bhair.21va Pooja Vtclli~

11..
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13~

Snan Sandhvopasana V·dhi with Gurugita
manuscrtpt 'n Sansk it Ski vas otravali (New Edirion)

Rs~20/Rs.225/=
Free ofcost

14~ Sund3Y'POI(]lja (IGurusru[i) ,
15~ 6~
17.

Acharva Rameshwar jha

Shtva Sutram (Hindl) 0, meshtavraj (Sanskr~lt)

D'r~B~N~Pandit,
Swami Lakshmanioo

Rs~3 5/Rs~1,O/~
1

Stutl Cha ndri ka (New Edition)
Tr~k Shasrra RahasvaPrakriva
[manuscript with Hinditransalatton)

Rs~]5/Rs.I00/-

lB.,
19..

Swami Lakshmanjao
0_1

Ab,hinavaguptas Paarman h saara based on ectures
Swami Lakshmanjoo

Sushree Prabha]i
Sushrlee P'rabliaj i

20~
Zl.

'Kshe'rnraja"5 Parapraveshlka
Shri 'Kit larnavtantra

Rs~25/~ Rs,.J I~

12~ Shri Baharilpgarbh .stotram

Prof. M~LKokiloo

Rs~201'Rs,.60l~

Kash'mir!i
i,

Amarnath.Ya'Era (Ol'rigin:al M'anusC'r~'pt)
Para Pazrav (Based on Lectures, IQf Swami Lakshman j 00,)

S,wam.i Lakshmanjoo
Pt ..J,. N'~Kaul

Rs~IDle
Rs.,15/-

Z,.,

Publ Ieatlons
L
2,~
3. Awakenh ,gofSuprem Swami Lakshmanjoo .. Consc.iousness Lectures of

Pt~J.,N. Kaul Pt. J.N~Kaul
Smr, Kamla Baws,

'Rs.7 5/1

Bhavani Nama. Sahasra stutih (Hindi)
Shatad'archan

'R5.~75/= Rs~150/B.s. 25/Rs~25/Rs.IOOI/-

(English/Hi

di)

4~
5.

MukundM'ala (Hindi)
Indrakshi Stotram Amriteshwar Abhina;vagu
Bhalrav M:antr.a (Englis,b)

PLJLN. KauI
Pt~J.,N~Kaul
Swamt Lakshmanico

Bhagvad Gita (Abbin.avaguptas

Sang' aha Slokas] ,HngUsh Swami Lakshmanjoo

Rs.50J-

as Bodbapanch:adashi kG E:l)glish
(Ell;gHsn) set of 2 CDs

SW3'mi Lakshmanjoo ,
Swa-mi, Lakshmanjoo Swami Lakshmanjoo

R .,50/Rs~1001-

Kshemara jas Parapraveslaika Sri Urpaldevas set of 4MP3

Shiv Sutras (Engli5,h) (Set of2 MP3 CDs)
S'hivasto[, avali (Se~,ected Verses)

Rs,,200/-

CDis. (ltashmir'i)1

'7.,

Yams and 'Niy3m~,in Kashmir Shaivism (KaShmil~i)
Radio Interview on Aspects of KRshmir Shaivism
(Ka.sh~mi.ri1 )

Rs~100/Swami Lakshmanjoo

a...
9~ ]O~

Rs.I00/~
lU.,1001=

Evening Bhajans

f"

mdi)

Joshi and

Pa'rtf

'Birt:hday B'hajans (Ka$h,mlfi)

P'Varelal and Party

Rs.IOOl-

Vi1deo CDsl.DVDs
'11

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Abhinsvagupra's Paramarthsara Selected Verses
Co.mmentarv' English,Setaf]

DVDs,

Swami Lakshmanjoo Ishwar Ashram Trust

i[)' ..

.£\..:51; :1.. .O' - ,/._ -

'lID.

'2,~

Inter national Semt nar on Kashrnlr Shai vism
3.[

Delhi (200'6) Set of 2,DVD' s

Rs,)OOl-

'Bhag'Wadgita in the Li,gh't of Kashmir Shaivism (Chaprersl ..,6)DVDls Sw'ami la.,kshmanjlo[}

Audio Ca,ssettes
1~
Sri Guruatuti (Sanskrit)

Recirarion

by Smt. Naina Saproo
Saproo

:Z~

Bhaj a:QS (Kas,'h"mir.i.)'

Smt, Nalna

&.35/Rs~351~

Car Photo of Swami ,Lakshmanj'oo
'Locket of Swami Lakshmanjoo 3.~ Pho rogra,phs of Swami Lakshmanjoe A~Size 4nx6u (Coleur)

Rs 3~'O-:'1
. L,~
I

'iii

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RB~l.5l~
'Rs~10l=

B,.,Size 8x lOJf (Colour)

e" S,ize 18'·<·x24u(Colour)
';-D> uze '''10'' A.J'_,.tQ,m[ou!" n,,",~, 0" :n (" 'C' . ~. '1 ,'~ S" ,£~

Rs.,50t:Rs., 500/=,
).
Rs.750/-

"E' S"" .. ,:"jze_','x~30
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AI

'0"1 I'" (-C' 1 ···-o.,our,)

Rs,. ]200/-

Forthcomi,ng Tlitl'es
l~
Ka~:b_ll1i[ShaiviBm_-Selcn~tSupreme (Engli's,n) Set of 13 CDs

Swami Lakshmanjoo Swami Lakshmanjoo
Swami. Lskshmanjoo

2~
3,~

,Adh,yi1:mfk Anishasan- Yama-Nn-yam,
IOn. Medlta tion (leash miri) OnAhtmsa [Kashrolrt)

'4~

Swami Lakshmanjoc

l~
Note':

B:bagll"id,gil8J. S elec ted Verses,
Forr

Com'ingTitles (S em: f.2 DVD~" I( Engl is hJ o

Fort

Swami Lakshmanjoo

Placing order for an.v publica-ria~/CDsIOrheli i!D:em~kln.clIV' send your cheque/DO in. -fav~otlrr f u'~sbwaf ~hr.a.m Trust" o 'pava.blie at D'e'lhin~'fIHnu.PostageJvprp' Ch~r.gesare EO be paid H'%:8xtra,

04th anma iw s ..... ayanti Celebated
l04~branma Diwas Jayanti of revered Gurudev Ishwarswaroop Swami Lakshman J Maharaj was celebrated with gaiety and reverence on April 29,:20 11,~ Functions were Id at the: Ishwar Ashrams at Ishbar, Srinagar, Mahindra I:. agar, Jammu, 'Sarita Vibar lhi and 'atMumbai, Hundreds of devotees thronged theAshrams mention ed above and, icipated in the Puja held o.n the, occasion, Devotees were thereafter served Prasad ichwas followed by Bhajans, rominent feature' of the day was the release 0" the long;waited 'book Vigyana Bhairava b Swamijis' commen ary, The book also includes a ,eD containing seven, hours ording in mp3 format 'by Swarniji, T ie commentary and publication was released, at ore a large gathering at Sarita Vihar, Delhi by Dr. Karan Singh M .. ~ Copies were P eously released at, all the Kendras, In honour ofSwamijis' lunar and solar ...a discount of33% 0 rthe face price of the book was. announced,
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On 13111 August 2011 on ... e occasion 0 Shrawan Purnlma, flag hoisting eeremony was also performed at aU the -"e · uras,
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