Vol. I No.

I January-March 2007
ISHWAR ASHRAM TRUST
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Malini
ekfyuh
CONTENTS
Editorial 2
laaikndh; 3
Shiva Stras
Commentary by Ishwarswaroop Swami Lakshmanjoo 4
Conversations with Swami Lakshmanjoo
Alice Christensen 18
Rituals and the Role of a Teacher in
Enlivening of Mantravirya
Boris Marjanovic 24
International Seminars on Kashmir Shaivism:
A Photo Feature Centre Spread
A Brief Historical Sketch of Trika Shaivism
Moti Lal Pandit 39
Self-recoginition Dominates Kashmir Philosophy
H.H. Swami Amritanand Dev Tirath ji 44
Shaiva Basis of Abhinavaguptas Doctine of Pratibha
Prof. Dharmanad Sharma 46
Gurus Grace
Manmohan Ambardar 50
Jh f'koLrks=kkoyh
ii ;(-( -(i-i --i 51
d'ehj v}Sr 'kSo n'kZu esa ^ijk iwtk*
i. i^i lr 59
xq#nso dh lsok vkSj LkkfUu/; ds os {k.k
xrkad ls vkxs iii i 61
vk/;kfRed vuq'kklu &nks;qe O;k[;ku d'ehjh izopu
-(i-i --i 63
ri
Cover: Ishwarswaroop Swami Lakshmanjoo
ekfyuh
2
Editorial
n a little over one month two international seminars were organised by the Ishwar Ashram Trust to
Icelebrate the birth centenary of the 20th centurys greatest exponent of Kashmir Shaivism,
Ishwarswaroop Swami Lakshmanjoo. The successful conclusion of the two seminars, one held in Srinagar
on September 23-24 and the other in New Delhi on October 28-29, provided all the reasons for the
adrenalin to go high among the devotees and disciples of the great Shaiva master with their commitment to
creating a greater awareness across the world about his spiritual vision and thought. It was Swamijis firm
belief that as a philosophy Kashmir Shaivism is going to be the focal point of a universal movement of
spiritual resurgence in the future, whatever be the personal religious persuasions of the people. For one, it
is bereft of dogma and holds that the world is a sacred place, being a manifestation of the supreme
consciousness or Lord Shiva.
What is most significant about both the international seminars is that some of the topmost scholars of
Kashmir Shaivism from the country and abroad made their insightful presentations, offering new
perspectives on different aspects of the philosophy. And equally encouraging was the fact that a
distinguished audience comprising academics, intellectuals, devotees and spiritually and culturally aware
individuals actively involved themselves in the proceedings by responding to what was being presented by
the participating scholars. Nobody seemed to be wanting to miss on any newpoints being made or any new
areas of inquiry brought to the fore. And this found expression in the discussions that made the atmosphere
lively. More than anything else it was an indication that Kashmir Shaivism formed a subject of growing
interest not only in the groves of academe but also among the general sections of the society.
The seminar at Srinagar was held in the Centaur Hotel located on the shore of the famous Dal Lake, a
stones throwaway fromthe Ishwar Ashramat Ishber, a place where Swamijis vibrating presence can still
be felt, giving it a special ambience. Once again the land where the non-dualist Shaiva systemtook its birth
and flourished resonated with echoes of the ancient seers who propounded it. What was great is that this
took place in an atmosphere polluted by terrorist violence. It is a wonderful feeling that eventually
Kashmiris, whatever be their number, are beginning to realize that Trika Shaivism is their unique legacy
and their greatest contribution to world thought.
At the Delhi Seminar held in the main auditorium of the Sai International Centre at Lodi Road, the
atmosphere was equally vibrant. The presentations made by the scholars were of a nature that seemed to
provide an intellectual stimulus to the opening up of newvistas for intensive and meaningful exploration in
the field.
As a third seminar proposed to be held at Jammu before the centenary celebrations of Ishwarswaroop
Swami Lakshmanjoos birth come to a close, is in the offing, the main task before the Ishwar AshramTrust
would be to take further steps to carry forward the mission so cherished by Swamiji throughout his life
spreading Kashmir Shaiva thought across the world. One such step, and a significant one at that, has
already been announced at the international seminar at Delhi setting up of a centre for the study of
Kashmir Shaivism. Howthis can be given a concrete shape is the thing that has to be seriously considered
now.
Jai Gurudev!
January-March 2007
MALINI
3
laikndh;
-ri ri li - - ;( i- --- i(i inii - -i i( i -rin-
,
iini ;(-( -(i-i --i i - in(ilii -i - - ii ni-i ^il-i
iiln i| i^ - ,- ln i ; l-i - n i iiln ; ii ^il-i i
ni - -(i-i i lii i ili - l(ii -ir i i li, i i l(( - i
iil-- l- i ln i l l-, r| -(i-i i i r l((i ii l i -
-i i(-n il( - iil-- (i-i ii i l ^i, ln^n ir i^
li ii iil- l((i i ri| ;i ii r ii r l li ii r-(ii l,in -n r
i l(( i - ni i(i li( i ri ri in l(i -ini r|
; ii ni-i ^il-i i - -r-(i in r r l iin i l- iii-i
l(,ii ;- ii^ li i nl-i ii i i i( i l(li -ii i -
l- -nn n i| ;ni ri -ir r in ii l l(,ii, l,(ili, -(i-i i ili i
iil-- i i-ln l- i^ inii ;i ^lnl(lii - l> ii^ li i lnii^i l(,ii
,ii i ri ^i ln i ^r lnl>i lii;| - i; ii ; iii - -nn l(i i
ii iini i -n (ln ri ri irni ii| ; in i liln r - lii;
i l (ini(i i i(n ii| ; ii -r-(i in r r l ; ^il-i - ( l(,n(^ -
l- -i --n (^i - ii ni r; l i l l-i|
i^ - ri (ii ^i-i l, ni li l-in - ri- - iiln i ^; i
;( i-, ;i iii ri i r| r -ii ii -(i-i i i l(i l-iln -ln r| l
i il- ii ~lii l(ii ^ln r i ; ln ,ln ini i| i in ni
r r l -ii ri i in(ii lri lin r| r i( - in ii l
-ii, ir li ii i -, ; in i -n ^ r l li i( i i l,ni iini r i
l(( l(ii i i i ii|
l-i - i; ni-i ii^i - r; ^i-i - ii (ini(i ni ri -iri ii| ri
lnii^i l(,ii i ii -nn l ( ; -ii - ii i ^r ii l-ilni i i
ii n r| nii ^i-i ii ;(-( -(i-i --i -in(ilii -iir i -iln ( -
- iiln i i (ii r| ;( i- --- i- -r-(i i r r l l(( i - -i
i( ln i i i -(i-i i i ril ;i i i l i^ i - -i i| ;
i - il( - -i i (i -r-(i - i ni l-i ^i-i - iiiii ii i ^;, i r r
-i i( i l -ii i -iii| ; in ^iini l(i li ii
ilr l ; ii li i|
t; xq#nso!
January-March 2007
ekfyuh
4
with commentary by
Ishwarswaroop Swami Lakshmanjoo
First Awakening
Stras 1.11 1-20
1.11. Tritayabhokt vireah mixed with turya, then this yogi has truly relished
The one who enjoys in the oneness of awareness these three states in the oneness of awareness. He is
all of the three stateswaking, dreaming, and deep one who, enjoying the oneness of these three states
sleepbecomes the master of all organic energies. in turya, becomes vireah, the master of all active
1
organic energies.
When this yogi, through meditating on the
This heroic yogi is simultaneously aware of
wheel of energies (akticakra), apprehends the
where objectivity and where subjectivity exist in the
threefold state of waking, dreaming and deep sleep as
three states of waking, dreaming and deep sleep and
2
absolutely free fromall dualistic thoughts, filled with
is never stained by them. This kind of yogi enjoys
the nectar of bliss (nanda rasa) and completely
the unrivaled kingdom of the universal self. He is
Shiva Sutras
Revealed to the Sage
Vasugupta, the Shiva Sutras
form a seminal text of
Kashmir Shaivism. Swamiji's
English rendering of the
Sutras unfolds their inner
secrets and mysteries,
helping us to fathom the
oceanic depths of their
meaning, aphorism by
aphorism.
January-March 2007
MALINI
5
filled with supreme bliss and becomes master of Now the author asks this question. Does such a
heroes (vras) who are dedicated to digesting the yogi have any characteristics that would lead one to
sense of difference in the universe. He is said to be surmise that he is established in the state of
one with Manthana Bhairava, which is Bhairava who paramaiva? The answer to this question is yes, there
churns everything, all objectivity, all cognition and are signs. The author now explains in this stra the
all subjectivity, into one consciousness, producing a signs by which we can determine that a yogi is
supreme undifferentiated mixture of universal establishedinthat supreme state of Lordiva.
consciousness. This is howit is explained invery rare
Tantras.
1.12. Vismayo yogabhmikah //
On the other hand, the ordinary worldly man,
who is not like this heroic yogi, is played by the three
The predominant sign of such a yogi is joy-filled
states, waking, dreaming and deep sleep. He is just
amazement.
like a beast. And so also that yogi who has not
attained this supreme state of consciousness, he too
This yogi is filled with joy and amazement. The
is not the master of all active organic energies. He is
Sanskrit word vismaya means
also just like in sacred texts such as
amazement completely filled with
the a beast. This is very well
joy. Just as a person seeing some
explainedSvacchanda Tantra:
wonderful object is amazed, in the
same way, this yogi is filled with
The yogi, who has adopted independ-
amazement who, in the objective
ent yoga and because of that inde-
world of senses, experiences entry
pendent yoga is moving in an
in his own self filled with
independent way and is situated in an
consciousness, which is unique,
independent state, gets entry in an
i ntens e, al ways fres h and
independent being.
uncommonly charming, and by
(Svacchanda Tantra 7.260)
which entry all his varieties of
organs are filled with blooming,
I n Spanda Kr i k, t he
ever smiling, one-pointedjoy.
explanation is given in the
What kind of amazement is
following verse:
this? This yogi, upon entering into
that limitless state of bliss
The knowledge of that spanda is held
(nanda), is never satiated with
by him in the same way in waking,
the experience. On the contrary,
dreaming anddeepsleep.
he feels bathed with the amazement of joy. This is the
(Spanda Krik 1.17)
predominant state of yoga of a yogi who has become
one with the supreme Lord, the supreme tattva, iva
In the waking state, the knowledge of that
tattva. And by this, you can surmise that he has
spanda is not less thanit is inthe dreaming state or in
ascendedtothe state of iva.
the state of deep sleep and vice versa. This yogi
On the other hand, to perceive at the place of
experiences that the state of turya is identical in all
rectum(mldhra) a joyful state of consciousness or
three states.
to perceive effulgent light between the two eyebrows
This yogi, upon entering
into that limitless state of
bliss (nanda), is never
satiated with the
experience. On the
contrary, he feels bathed
with the amazement of
joy. This is the
predominant state of yoga
of a yogi who has become
one with the supreme
Lord, the supreme tattva,
iva tattva.
January-March 2007
ekfyuh
6
are not the states of such a yogi. entry into the state of Bhairava
These are to be discarded. There is and become one with supreme
only one signof such a yogi and that Bhairava, is the energy of Lord
is that he is filled with amazement iva. It is one with um. Here, in
overflowing with joy. It is said in this stra, the word um does not
Kulayukta astra: refer to the wife of Lord iva. Here
the word um refers to the
When yogis perceive the state of the
independent energy of the
self by their own effort, then in their
supreme Lord(svtantrya).
own self they perceive the fullness of The will of this yogi is also
wonder filledwith joy. called kumr. The Sanskrit word
(Kulayukta stra)
kumr can be translated and
Here in this verse is the
understood in a number of ways. It
conclusion reached in Spanda
could be that kumr refers to that
Krik:
energy that plays in the universe,
cre at i ng, pr ot ect i ng, and
When he perceives his own nature
destroying it. But why use this
through subjective perception, then
definition? Because in Sanskrit
he perceives that he is one with this
grammar, the word kumra is
reality. For him, being wonderstruck and filled with
contained in the meaning of krd, which means to
wonderful joy, there is no possibility of traveling the path
play. Kumr, therefore, means that energy that is
of repeatedbirths anddeaths.
always giventoplay.
(Spanda Krik 1.11)
There is another meaning of kumr. Kumr
canbe understood as kum mrayati. Here kummeans
Such a yogi, established in this kind of yoga,
the differentiated perception in this world and
filledwith the wonderful state of joy.
mrayati is the energy that destroys differentiated
perceptionand directs it into ones ownnature. That
1.13. icch aktirum kumr //
is kumr. Also, kumr can be understood to mean
virgin. In this context, what do we mean by the
His will is the energy of Lord iva and it is called
word virgin? Here virgin is to be understood as
um and it is called kumr.
referring to that girl that has never been enjoyed by
or,
any other agency. She is one who has established her
For such a yogi, his will is one with the energy of
own nature in the state of enjoyer. She is enjoying
Lord iva, unobstructable, completely
her own nature in her own way. She does not require
independent, always given to play.
any other vehicle for enjoyment. This is kumr and
this is the state of being virgin. This kind of girl is
His will is the energy (akti) of Lord iva. And,
always one with her ownnature. She is not looking to
his will is not only energy it is also called um and
the opposite sex for satisfaction. There is still
kumr. The author has provided these three names
another way to understand the meaning of
for the will of such a yogi.
umkumr. At the time when Um was virgin, she
The will of the yogi, who has attained complete
was completely detached from the world of
The will of the yogi, who
has attained complete
entry into the state of
Bhairava and become
one with supreme
Bhairava, is the energy
of Lord iva. It is one
with Um. Here the
word Um refers to the
independent energy of
the supreme Lord
(svtantrya).
January-March 2007
MALINI
7
enjoyment. When she had given herself to perform he desires, he wills, andit is accomplished.
(Spanda Krik 1.8) penance inorder to receive the blessing of Lord iva,
her mind was one-pointedly focused only on Lord
To such a great yogi who has such a great will,
iva. She was always one with that being of iva. In
desire
the same way, the desire of such a yogi is completely
one-pointed. He always wills entry in his own nature
and nothing else. This is how our masters have
1.14. Dya arra //
3
explainedthe meaning of this stra.
So this kind of yogi, established in yoga in all This entire perceived world is his own self.
three states and filled with joyous amazement, does Or
His own body is just like an object to him. not, like ordinary people, possess gross desire in his
mind. On the contrary, his energy of will is always
In this stra, the Sanskrit word dya means
one with the supreme energy of Lord iva and,
perceived objective world. So inthis case, the stra
therefore, there is no power that canobstruct it. This
would be translated: This entire perceived world is
verse in the Svacchanda astra is saying the same
his own self. It can also be translated in a different
thing:
and opposite way. The alternative translation would
be: He perceives his own body just like an object. Lord ivas energy of will (svtantrya akti) is one with
He does not perceive his body with the oneness of I- dev (goddess) who, as His energy, is known by many
consciousness. Why? Because he has no ego for that different names. This energy of will is concealed with
body. the magic of yoga and, named kumr. is desired by every
These are two ways this stra is to be translated.
being.
One, this whole objective world is his own self and (Svacchanda Tantra 10.727)
two, his own body is an object. In the first way of
Everyone wants to have this kind of will so that translating this stra, emphasis is on the reality that
whatever he desires, he gets. In the Netra Tantra, the because he is one with every being, he perceives the
same thing is explained: perceived world of objects, the objective world, as his
Oh Prvati! His will is one with my will, my
ownself.
supreme energy. It is one with myself and rises from In the second way of translating this stra, the
4
my ownnature. yogis perception of his body as an object is stressed.
The energy of the will of this yogi has become
But here the perception of his body as an object is
the cause of the entire universe because the energy
not perceiving his body in a subjective way, as we do.
of this yogi is one with the energy of Lord iva, just as
Our perception of our body is suggested in such
heat is one with fire and rays are one with the sun. In
statements as, I amstrong, I amvery weak. But who
the same way, his energy is one with the self of iva.
is weak? The self is not weak. Because the body is
(Netra Tantra 1.25-26)
weak, you say 1 am weak. You perceive your body as
one with your own I-consciousness. But this yogi
This is concludedinSpanda Krik inthis loka:
does not. He perceives his own body, and not only
He does not infuse the power of will in his senses but
this body, but the gross body of wakefulness, the body
when he wills, it is done. He does not crave for any desire
of the dreaming state, the body of sound sleep and
5
but, because he possesses the strength of supreme I, when
body of voidness, as anexterna1 object.
January-March 2007
ekfyuh
8
The question might be asked, How it is that he consciousness and bliss (cidnanda). For him, there
experiences his body as an external object not one is no difference between one being and another
with I-consciousness and yet, on the other hand, he being. He perceives the whole universe as one with
perceives the entire world as his own self? If he that nanda.
perceives this entire universe collectively, as one
It is alsosaidinVijna Bhairava:
with I-consciousness, that is correct, that is the
Just as waves are not separate from water, just as the
reality of perceiving. He must not perceive
flames are not separate from fire, just as rays are not
individually, thinking, this body is only mine, and
separate from the sun, in the same way, all the currents
theninsert I-consciousness inthis body which he has
and flows of the universe have come into manifestation
owned. He must insert that I-consciousness in
fromMe, that I consciousness which is Bhairava.
everyone. That is the correct way of perceiving. It is
(Vijna Bhairava 110)
erroneous to put I-consciousness into only a portion
of the world and preserve the remaining world as the
This is concluded in a verse from Spanda
objective world. This yogi does not make this
Krik:
mistake. He perceives the objective worldas one with
Subjective energy is established in objective energy.
his ownself andhis ownbody as anobject.
Objective energy is no other than subjective energy. This
Because of the thought (aham idam) I am this
objective world is one with the subjective world.
whole universe, whatever object he perceives in the
Therefore, this is the kingdomof the subjective world, not
objective world, whether it is existing internally or
the objective world.
externally, he perceives as one with the limbs of his
(Spanda Krik 2.4)
own body of I conscious being. So, by this great
achievement of supreme I-consciousness, just like
It has a1ready been explained that such a yogi
Sadiva, he experiences this whole universe, in an
perceives that, this whole objective world is his own
undifferentiated way, as the limbs of his own body of
self and he perceives his personal body to be just like
I-consciousness.
an object. This kind of achievement is not difficult
Hence, whether in his body or in the external
for such a yogi because,
world, such a yogi has the perception of oneness
everywhere. He perceives this whole universe in
1.15. hdaye cittasaghad
oneness, just like the yolk of the egg of the peacock.
dyasapadarana //
For just as the yolk of the egg of the peacock has only
one color and yet gives rise to the peacock, which has
When his thoughts are diverted to the center of God-
so many colors, so, in the same way, he perceives that
consciousness, then he feels the existence of God-
this whole universe is made of that liquid of
consciousness in oneness in the objective world and in
the world of negation.
The literal reading is When all ones thoughts
are diverted to the heart. Here the word heart
(hdaye) does not mean our own physical heart.
Rather, here the word heart means the light of
consciousness (cit prak) which is the background,
Our perception of our body is suggested
in such statements as, I am strong, I
am very weak. But who is weak? The
self is not weak. Because the body is
weak, you say 1 am weak. You perceive
your body as one with your own I-
consciousness. But this yogi does not.
January-March 2007
MALINI
9
the basis, of the existence of the glorifiedwith Godconsciousness.
(Vijna Bhairava 49) whole universe. On that basis,
everything in this universe is
By using the word glory, this
moving, being born, dying,
verse indicates that he becomes the
suffering, enjoying, smiling,
ruler of everything that exists. In
laughing, marrying, etc. Everything
Svacchanda Tantra, such a yogi is
ha s t ha t c e nt e r o f Go d-
definedas follows:
consciousness as its basis.
Such a yogi, situated as one with this
This yogi experiences the
whole universe, pervades it. Because
oneness of the existence of God-
he pervades everything which exists,
consciousness in the objective
all classes of beings in elements, in
world and in the world of negation.
the organic world, in animate and
When does the experience of the
inanimate objects, his consciousness
negation of the objective world
is not called God-consciousness but
occur? The experience of the
rather his God-consciousness is
negation of the objective world
t rans for med i nto Univer s al
takes place at the time of death and
consciousness.
at the time of deep sleep. And, in
(Svacchanda Tantra 4.310)
these states also, the yogi effortlessly experiences the
existence of God-consciousness. How? The yogi
In the Spanda Krik, it is concluded in this
accomplishes this by collecting his mind and putting
verse:
it on that point. Although the mind is always
Donot try todwell ineach andevery being. Reside inyour
flickering and does not exist in one point, through
own self. When you reside in your self, you will reside in
the practice (sdhan) of one-pointedness, it
this whole universe because your real self is one with the
becomes easy for the yogi to maintain one point. He
universe.
then discards the differentiation of objectivity and
(Spanda Krik 3.7)
subjectivity andperceives the objective world, which
consists not only of external objects but also of his
If you reside and are established inthe existence
body of wakefulness, his body of the dreaming state,
of self, you will already be established in the
and his body of the dreamless state (nla-deha-pra-
universal self.
buddhytmanah), and the negation of these, which is
Now the author furnishes another means to
the void state (nya), in its real way as the limbs of
attainsuch a state of yoga.
his universal body. When you make your mind enter
into the light of consciousness then your mind feels
1.16. uddha-tattva-sadhndv
this whole universe as one with that universal being.
pauakti //
This is saidinVijna Bhairava:
Or, by aiming at the pure element of iva, he
O Parvati!, the one who, with one-pointedness, directs
possesses ivas unlimited energy.
all his organs including his mind in the voidness of that
heart, which is the light of consciousness, and remains in
In the sutra, the pure element (uddha tattva)
between the two lotuses of this-ness and I-ness, becomes
We may meditate for
one hour, two hours or
three hours and during
this time, we are
always aiming, aiming,
aiming. We are only
aiming. But we have to
aim once and for all.
Aim and attain it. That
is what is called
sadhna (aiming).
January-March 2007
refers only to supreme iva. Now, what do we have to Godconsciousness takes place.
(Vijna Bhairava 36) do with that? We have to make this universal
objectivity enter in that supreme consciousness of
This is also explained in Spanda Krik in
pure iva. You must see that this universe is residing
this verse:
in that pure element. There you will never find any
For such a yogi who has this kind of perception, this
impure object. Everything will appear to you as
world is a playground. Always filled with joy, he is
divine.
never sad. Doubtlessly, he is liberated while living
When you target, which means aim at, and
(jvan mukta).
then perceive that this whole universe is existing in
(Spanda Krik 2.5)
the pure state of iva, inthis way you will discard and
For such a yogi who possesses such exalted
be separated from the entangling energy that binds
knowledge,
you with the wheel of differentiated perception.
Instantly, you will become one with this universal
state that is just like the pure element of iva 1.17. vitarka tmajnam //
(sadiva) and you will become master of the
Any inference of such a yogi is knowledge of his
universe.
own real self.
This is alsosaidinLaksmkaulrava Tantra:
Whatever this yogi thinks, whatever he The yogic powers which are attained with the perfectionof
confirms, is one with the knowledge of his own an initiation froma great master, whencompared with this
self. It is his constant perception, I am Lord supreme universal consciousness, are not equal to its
iva, one with the universe. This kind sixteenth part. These yogic powers are nothing in
6
ofperception is his personal knowledge. comparison. They are all to be discarded. You have only to
ownandmaintainthis universal-I (mantra vrya).
This is alsoquotedinVijna Bhairava:
The supreme Lord (Paramevara) is all knowing, all
That is called sadhna. The Sanskrit word
doing and all pervading. The yogi thinks, My self is
sadhna means aiming. Aiming and entry,
one with the Lord because the aspects of iva are my
aiming and enjoying, aiming and feeling, aiming and
aspects. By attentive meditation on this, one
attaining. And it is not only aiming, for this is just
becomes one with iva.
what we do when we meditate. We may meditate for
(Vijna Bhairava 102)
one hour, two hours or three hours and during this
time, we are always aiming, aiming, aiming. We are
InSpanda it is alsosaid:
only aiming. But we have to aimonce and for all. Aim
... this is said to be the real one-pointedness of
and attain it. That is what is called sadhna
thought.
(aiming).
(Spanda Krik 2.7)
The Vijna Bhairava also speaks in the same
In this verse of Spanda Krik, we are told
way:
that the individual-I becoming one with the
With one-pointed attention, you must feel and perceive
universal-I is knowledge of ones self.
that this universe and your body are simultaneously one
For such a yogi, it alsohappens that,
with God-consciousness. Then the rise of that supreme
ekfyuh
10
January-March 2007
1.18. loknandah samdhisukham //
The joy of his samdhi is bliss for the whole universe.
Whatever joy he feels while he is in samdhi is
said to be the insertion of bliss for the whole
universe. This yogi doesnt have to do anything. He
only has to remain in samdhi and he will carry the
whole universe intothat supreme bliss.
In the sutra, the Sanskrit word loka is to be
explained in two ways. Whatever is perceived is loka
and the perceiver is also loka. The one who is the
perceiver of everybody is loka and the object that is
perceived is loka. When the objective world and the
subjective world are simultaneously in movement
This is narrated in Spanda Krik in this
together, what happens is :
verse:
All individual beings perceive the objective world as
This is saidtobe the achievement of supreme amta.
separate from the subjective world and the subjective
(Spanda Krik 2.7)
world as separate fromthe objective world. In this regard,
there is a special exceptionfor yogis. Whenyogis perceive There is another explanation of this sutra
the objective world, they perceive the subjective world in given by masters and that is, Whenever this
the objective world and the objective world in the yogi, who is always residing in his own self
subjective world. For these yogis, the objective world and (svtmrma), is introverted and established in
the subjective world is not different in their his ownself, thenhe naturally enjoys the bliss of
consciousness because their subjective God- samdhi. Anyone who sees this and thinks that
consciousness is heldeverywhere. this yogi is enjoying the bliss of samdhi will, at
(Vijna Bhairava 106)
that very moment, also enter into samdhi. This
is just like seeing a cobra not fromdistance, but
According to such teachings found in the
face toface.
Vijna Bhairava, when a yogi resides with full
When you see a cobra and it bites you, you
awareness inthe state of subjectivity, with the full joy
will be filled with the poison of that cobra. In
of experiencing his own nature (camatkra), this is
the same way, when you observe a yogi who is
saidtobe the joy of his samdhi (mystical rapture).
established in the joy of samdhi and you
understand that he is experiencing the joy of
The same is quotedinVijna Bhairava:
this samdhi, you will at once also relish the joy
When a yogi meditates that the entire universe or his
of this samdhi. This reveals how this bliss is
body is simultaneously filled with the supreme bliss of the
bestowed on the whole world. But howdoes this
joy of the self, then through the flow of that joy, he
observer enter inthat state?
becomes one with supreme joy.
The bliss of that yogi penetrates the nature
(Vijna Bhairava 65)
of that observer who sees and feels that he is in
MALINI
11
When you see a cobra and it bites
you, you will be filled with the
poison of that cobra. In the same
way, when you observe a yogi
who is established in the joy of
samdhi and you understand that
he is experiencing the joy of this
samdhi, you will at once also
relish the joy of this samdhi.
January-March 2007
bliss. Then he also abruptly becomes one with that also knowledge and action. The energy of will of
bliss. such a yogi is said to be the energies-of all gods and
Fr o m t hi s q u o t e t a ke n f r o m t he goddesses. Whenever he wills wholeheartedly, his
Candrajnnagrantha, quoted earlier in the will is unstoppable. This is the cause of everything
commentary of sutra 7, you can see that he has given with fire because it works abruptly and moon
the same kind of explanation of this statement: the because it shines in supreme peace. Everything
whole world is enjoying the bliss of samdhi exists inthe will of this yogi.
(loknanda samdhi sukham). (Netra Tantra 7.36-40)
What yogic glory has this yogi achieved? In Lakmkaulrava Tantra, the glory of
targeting his will is explainedinthis verse:
Initiation cannot be successful, powers will not really
1.19. aktisandhne arrotpatti //
shine, the mantra received from his master will be
7
useless, its proper recitation will not be understood
By infusing his energy of will, the embodiment of
and yoga will not be achieved unless the will of such a
that which is willed occurs at once.
yogi is focused.
(Lakmkaulrava Tantra)
He does not have to pray to Lord iva to bestowa
boon on his devotees or on those who have come to
This is expressedinSpanda inthis verse.
take his refuge. He just has to infuse his energy of will
A yogi with attachment to the world attains the
thinking, let this man achieve this, and it becomes
objects of his desire, which are necessarily manifest
true. That is the meaning of skti sandhna. Here,
by the Universal Lord, just by inhaling and exhaling
with his supreme energy of will, he aims at the object
along with focusing his will.
that is desired by his devotee and the manifestation
(Spanda Krik 3.1)
of that object takes place immediately without any
encumbrance. This has already been explained in
He has to focus his will along with inhaling
the sutra 13 of the First Awakening,
once and exhaling once and the desired object is
For such a yogi, his will is one with the energy of
attained. There is no time, no space, no waiting.
Lord iva, unobstructable, completely independent,
He only inhales and exhales along with focusing
always giventoplay.
his will andit is realizedandhe has achievedit.
Whenever he aims the energy of will completely,
But this kind of achievement is only
not as an afterthought or superfluously but willing
attainedby those yogis who have attachment for
from the core of his heart, then what he wills must
the body, attachment for disciples, attachment
happen. Because of that force of will, whatever is
for the public. It is for these yogis, who have
desiredcomes true.
slightly come down from God-consciousness,
that this kind of power takes place. For elevated
This is also quoted in Mtyunjayabhattraka
yogis, these powers do not arise. Elevated yogis
(the Netra Tantra ):
are always focused in their own supreme way of
The very moment he has willed something to happen, the
God-consciousness. They do not care for these
power of that will begins to move for its accomplishment.
powers or for matters of the world.
The will of this yogi is faultless and beyond the
But for those yogis, who have not erased the
imagination of a human being. And it is not only will, it is
ekfyuh
12
January-March 2007
i mp r e s s i o n o f b o d y know from which point
consciousness from their he has entered the
minds, and whose internal dreaming state. When he
consciousness is diverted to comes out from the
8
exter nal cons ci ous nes s dreaming state, he does
whatever they want to create, not know when he came
whatever they want to occur, out from the dreaming
takes place because Lord iva state and entered the
manifests their desired objects waking state. And, when
simply by their breathing in he enters the dreamless
and breathing out once. Whatever they want to state, he doesnt remember the point when he
create, whatever they want to occur, those things entered. Naturally, therefore, he doesnt
9
take place because prak and nanda give rise to remember the point of death. On the contrary,
these two breaths as soma (moon) and srya (sun) the one who remembers these three points will
and the energy of praa akti, which is residing inthe also remember the point of death. He will also
center of these two. be conscious and aware there. The point here is
awareness, awareness must be developed. The
This is the meaning of this verse of Spanda:
more you develop awareness, the more you are
In the same way, in dreaming state he can dream any
near to God-consciousness. Ksemaraja tells us
dreamhe wishes.
that he has explained this idea thoroughly inhis
(Spanda Krik 3.2)
commentary onspanda.
By the glory of the supreme energy of will of
This is not exactly like the concept of my for
such a yogi, other powers also come into
aivities or prakti for the Vedantins. For Vedantins,
existence.
prakti controls the dreaming state and for aivites,
my is the controller of this state. Such a yogi,
1.20. Bhtasadhna-bhtapthaktva-
however, can dreamany dreamthe wishes. He is not
vivasagha //
concerned with the consciousness of my or prakti.
So also inthe dreaming state, he candreamwhatever
By the greatness of this achievement of the
he wishes to dream. This is called the independent
energy of will, the yogi can focus his awareness
world of the dreaming state (svapnasvtantrya). So,
and heal the sick and suffering, separate
this yogis waking state is not the only independent
elements from his body and be free from the
state. For this kind of yogi, both the waking state and
limitations of space and time.
the dreaming state are independent.
This yogi is fully conscious everywhere. Even
By the greatness of this achievement of the
when he dies, he is fully conscious. He knows where
energy of will (icchsakti), this yogi can
and when to die in God consciousness. The one who
concentrate on some particular person who is
is not aware of that Godconsciousness, he is unaware
sick, who is suffering frompain or fromsadness,
everywhere, in each and every aspect of his
and cause this sadness and suffering to leave
movements from waking to dreaming to deep sleep.
him. That is the meaning of bhta sadhna.
Whenever he goes to the dreaming state, he doesnt
This is one power that this yogi attains.
MALINI
13
For Vedantins, prakti controls
the dreaming state and for
aivites, my is the controller of
this state. Such a yogi, however,
can dream any dream he wishes.
He is not concerned with the
consciousness of my or prakti.
January-March 2007
When it is destined that this yogi has to suffer (Spanda Krik 3.6)
constantly for three years in his bed, he can
And,
temporarily separate that affliction from his body
The absence of awareness robs your body of the wealth of
and keep it separately locked away. Once he
spirituality. This absence of awareness is created by your
separates this trouble fromhis body, he can continue
own ignorance. If you wash off that ignorance existing in
with his daily routine without any hindrance. He has
you with spanda, the energy of will, then where does the
separated his trouble and kept it locked away. Let his
possibility of the absence of awareness exist?
body be painful, his consciousness is never painful.
(Spanda Krik 3.8)
And whenever he returns fromhis daily routine and
sleeps, he opens this box of trouble and that trouble
And,
enters his body again, causing him suffering. This is
Just as when an object is initially not clearly seen by
the meaning of bhta pthaktva. This is the second
ordinary peop1e and then, when they put their attention
power this yogi attains.
on that object, they see it clearly and knowwhat it is now
There is also a third power this yogi achieves.
10
and in any subsequent perception. So, in the same way
This power gives him the ability to be free from the
wherever and whenever any object is existing, you have
limitations of time and space. With this power, he
only to focus your energy of will there and you can
can enter a past or future world and see what has
perceive that object inaninstant.
happened or what is to come. This power is called
(Spanda Krik3.5)
viva saghatta.
The Sanskrit word bhta means that which
In the previous stra, limited yogic powers
exists. So, the body is bhta, breath is bhta, objects
were explained. Now in the twenty-first stra, the
are bhta. Simply by focusing onsome object with his
author will explain unlimited yogic powers. When
energy of will, this yogis desired results are obtained.
this yogi does not desire limited powers and is
Whenever this yogi focuses his will on a person to
eager to attain the knowledge of universal being,
cause that person, who can be either living or dead,
then for such a yog,
to recover either here or in heaven or hell, that
person will recover. He can lift that person from
21. uddhavidyodyccakreatva-siddi
sadness in all the three worlds. Or to get rid of the
pain in his own body, he can separate that pain from
...pure knowledge rises and by that knowledge he
his body, enabling himto continue to do his work. Or
becomes the master of the universal wheel.
he can enter that world and that universe which is
far away in time and space. He can focus his mind on
For this yog, pure knowledge rises and by that
a distant city and see its past, present or future. This
pure knowledge, he becomes (cakrevara) lord of the
is explained ineach and every Tantra inthe chapters
universal wheel. This was just like Lord Kia. Lord
on practices (sdhan), not in the chapters on
Kia utilized his powers in a universal way, not a
attainments (siddhis). It is saidinSpanda:
limited way. For example, Lord Kia appeared in
By taking hold of spanda, the energy of will, even a feeble
his universal form. That was the greatest yogic
person becomes capable and fit to do whatever work he
power. And furthermore, because he was master of
intends doing. The one who is filled with extreme and
the universal wheel, he displayed many additional
intense hunger can subside his hunger by focusing the
powers. His powers were not limited. On the other
force of the energy of will (icchakti).
hand, some yogs will tell you that when you take
ekfyuh
14
January-March 2007
your school examination, you will achieve a good
You should be established in that supreme knowledge and grade, or they will tell you that you will be successful
reveal in your own nature the supreme light of supreme tomorrow in your business dealings. These powers
being. When that supreme light is revealed, you become one are calledlimitedpowers.
If, however, you want rainfall to come and with Lordiva.
(Svacchanda Tantra 6.397) . rainfall comes, the power that caused that rainfall is
an unlimited power, a universal power. If you want
This is narratedinSpanda inthis verse:
an earthquake to happen, that is universal power. If
Whenhe pervades the whole universe including
you want the destruction of the whole universe, that
his individual being, then what is to be explained or
is universal power. If you want the rise of happiness
spokentohim? He understands his state by himself.
for the universe, that is universal power. Wheninthe
(Spanda Krik 3.11)
background there is no individuality, that is
universal power. That is becoming master of the
On the other hand, there are some yogis who
wheel of energies, akticakra. By the rise of pure
have no desire to create these universal yogic powers.
knowledge (uddha vidy), the yogi exhibits
In this regard, they are justlike Rma, the son of
universal power and becomes the master of
Dashratha. He didnot possess or utilize any universal
akticakra, the univ.ersal wheel. .
powers. He was above that. Because his mind was
When he concentrates his energy of will for
focused in his own nature, he didnt desire to have
attaining the universal state of being, he finds this
universal powers. Instead, he utilized his weapons,
pure knowledge arises in him, whereby he realizes, "I
his strength andhis energy.
am the whole universe. I am not only my body, I am
In the next stra, the author explains what
one with the universe." This yogi then attains the
happens to this yog when he desires to reside in his
glory of the Lord, by which glory he becomes master
own state of God consciousness, peacefully, without
of the universal wheel.
creating universal agitationoutside or inside. 42
It is alsoquotedinthe Svacchanda Tantra:.
22. Mahhidnusadhnn
The knowledge that he attains is unequaled supreme
mantravrynubhava //
knowledge because he simultaneously attains the supreme
glories of all knowledge andall action.
By the attentive continuity of meditation on the
(Svacchanda Tantra)
great ocean of consciousness, the power of supreme I

is attained.
This is said to be the supreme knowledge of this
yogi. But what is this knowledge? In the next verse
Then, when this yog meditates on the great
fromthe Svacchanda Tantra, more is revealed about
ocean of consciousness with attentive continuity,
supreme knowledge.
the power of supreme I (mantra vry) is attained. In
When the eternal aspect of Lord iva, the
fact, this universe is created by this supreme energy
energy of svtantrya, is known, and supreme I
of consciousness right from his internal energy of
consciousness is also in his knowledge, then the
will tohis energy of action.
absence of supreme consciousness is kept away. This
Because there are so many currents rising inthat
is why it is calledpure knowledge, uddhavidy.
universal consciousness, currents of sound, currents
(Svacchanda Tantra 6.396)
MALINI
15
January-March 2007
of touch, currents of smell, and so on, that supreme being held evelywhere by yogs. It is held in "this," in
consciousness is said to be like a great ocean. All "I," and also in "that." It is the universal first person
these currents are rising from that universal held in the first person, in the second person and in
consciousness, which is absolutely pure and the third person. It is the universal. First person, not
transparent. No one can stop this flow of supreme individual first person. As long as persons are
Godconsciousness, the depth of which is unlimited. concerned, these are all individual persons. The first
When he meditates on that supreme God person is "I", the second person is "you" and the third
consciousness by diverting all the flows of his organs person is "he." When there is a universal. person,
to the introverted, not the extroverted, state, he then that is "I," that is "I" in "I," "I" in "you" and "I" in
obtains the state of supreme I (mantra vry) because "him.
the state of mantra vry is the power of all the letters So that supreme energy of Lord iva (svtantrya
of the Sanskrit alphabet beginning fromthe letter a aktj) is said to be just like the supreme ocean of
and ending with the letter ka. Why? Because all consciousness. When the yogi concentrates on that
sounds rise from those letters. That sound is called supreme energy of Lord iva, he attains and
abdari, the collective appearance of all letters. experiences the state of mantra virya in the world of
And the power and the essence of all those sounds is mtikcakra andinthe worldof mlin cakra.
Mtikcakra is the successive destructive way one sound, the soundless sound, the sound of I being,
of I consciousness. Mlin is the successive aha, the supreme I and that is mantra vry. The
destructive way of I consciousness. The successive yog attains mantra vry not in an objective way but
creative way of consciousness is synonymous with in a subjective way. Thinking and saying "this is
aha and the successive destructive way of I mantra vry" is realizing it in an objective way. "I am
consciousness is synonymous with mahaa mantra vry" is realizing it ina subjective way. This is
(pronounced ma ha a). The yog experiences the saidinthe Mlinvijaya Tantra:
That supreme (svtantrya) independent energy of Lord iva state of I consciousness in both ways as creative and
is saidtobe one with LordSiva. as destructive. It is well saidinSpanda that:
(Mlinvijaya Tantra 3.5) Al1 mantras live in and get life from that one mantra of I
consciousness.
In the Mlinvjjaya Tantra, the author has (Spanda Krik 2.1)
begun from this point where "the supreme
Thus, in this first awakening of iva Stras, the independent energy of Lord iva is said to be one
first sutra is caitanyam tm, "God consciousness is with Lord iva." From svtantrya akti arise the
your self. energy of will, the energy of knowledge , and the
So first, he has accepted the fact that this self is,
energy of action. And then all universal energies
in its real sense, consciousness. Consciousness is the
flow outward. The center, therefore, from which all
self, not the body, not the mind, not the organs.
these energies flow, is svtantrya akti.
What is the self? Consciousness is the self and when So the author has explained that this energy of
the state of consciousness Is absent, or lessened, or independence (svtantrvva akti) of Lord iva
becomes weakened, thenyou must knowthat the rise creates universal energies. It not only creates will,
of (malas) impurities has begun. These impurities are knowledge and action, but all universal energies are
three and they are explained in the second and createdby that one energy of Lordiva.
This is why the rise of supreme I is explained as following stras of the first awakening-jna
ekfyuh
16
January-March 2007
bandha, yonivarga kal arram, and so on. And Though there are, many places, hints of ktopya,
that bondage is subsided by udyamo Bhairava, The that ktopya is describedonly to make a distinction
Bhairava which is the supreme flow of super effort." between ktopya and mbhavopya and,
And then this entire universe is filled with divinity therefore, todirect youtowards mbhavopya.
and all yogic powers, limited yogic powers, unlimited
This is the endof the First Awakening.
yogic powers or the internal residence of your own
nature, are bestowedby that being.
(Courtesy: Universal Shaiva Fellowship, USA.)
Thus, this first awakening of the iva Stras,
which is one with mbhavopya, is explained.
1 He is a master of organic energies, not organic organs. Why is this distinction being made? Because there are two classes of
organs, one is organic organs (indriya vrittis) and the other is organic energies (indriya aktis). Organic organs are organs
found everywhere in every individual being. Organic energy, on the other hand, is found only in yogis because yogis are
always aware. They are aware whenthey see, whenthey touch, whenthey smell, whenthey hear, whenthey taste; whenthey
produce sounds, andwhenthey talk. Yogis whoare the masters of the active organic energies are calledheroes (vras).
2 For example, yousee anobject such as a chair. Whenyousee this object, the chair is the object but inthis experience there is
a subject, anexperiencer whoexperiences, whosees, this chair. The one whoexperiences internally that this is a chair, that
is the subject and this chair is the object. These two, subject and object, are found in all the three states, waking, dreaming
and deep sleep. Inordinary life, whensomeone experiences anobject, such as a chair, he is aware of the object and unaware
of the experiencer, the subject. Here, in this same experience, the yogi experiences the objective world and the subjective
world simultaneously. When he is experiencing the object, he is concurrently experiencing the subject, the experiencer.
And, at the same time, he is above these andsohe is never stainedby them.
3 Onthe other hand, some other commentators of the iva Stras have argued that inplace of aktiruma, the word aktitama
should be used. If you accept this substitution, then in explaining the word aktitama, you can conclude that the meaning
of this sutrais the will of this yogi is filledwith knowledge andaction.
4 His will doesnt rise fromthe senses. His will rises fromthe nature of the being of Lordiva.
5 Voidness comes at the time of death, because voidness is the link from this birth to another birth. The deceased enters
voidness for some time and then entry takes place in another birth. According to our Vedic tradition, that voidness
remains for ten days after death. On the other hand, there is no birth and no death for the one who has entered in that
supreme I consciousness.
6 Inthis stra, the wordvitarka not only means inference, it also means perception.
7 Whenaspirants first recite their mantra, they cannot understand howto recite it. But eventually a time comes when, after
reciting it blindly, they learn the reality of its recitation. That is mantrayukti. Mantrayukti comes by itself after a constant
periodof recitation. Andthis mantrayukti will not take place unless there is focusing of the will of such a yogi.
8 Unless external consciousness is maintained, no power can be achieved. Powers come only by maintaining external
consciousness. Otherwise, what is the use of power whenthere is always internal consciousness? Ininternal consciousness,
you are always powerful, always blissful. In internal consciousness, there is no need of anything. In internal consciousness
youare full andcomplete. Incompletionrises inthe external world, not the internal world.
9 Here, inhaling is praka andexhaling is nanda.
10For instance, there is a rope lying onthe ground. At first, the experiencer perceives that it is a snake. Thenafter perceiving
it clearly, with awareness, he sees and understands that it is not a snake, it is a rope. So, at that time, he has clearly
understoodthe object.
11. Universal agitationis that agitationinwhich everyone is upset such as whenanearthquake or other such disaster occurs.
MALINI
17
[To be continued...]
January-March 2007
ekfyuh
18
CONVERSATIONS
WITH
SWAMI
LAKSHMANJOO
n Alice Christensen
ALICE: Swamiji, in the chapter in your book The Secret
Supreme that compares Kashmir Shaivism and Advaita
Vedanta, it says that, although Shaivismand Vedanta are both
based in monism (which means believing in one God), they
arent exactly the same. And I knowfrommy experience inthe
United States that most people think, regarding Karma Yoga,
for instance which Vedantists followthat all work is
Karma Yoga. This isnt exactly the principle, is it?
LAKSHMANJOO: No, no. You have to realize the reality of
God first, in silence, without doing any karma, except just
riding in bus in silence, or working without conversation with
anybody, andeating without talking.
ALICE: Youdont talk toanybody about Godeither?
LAKSHMANJOO: No. What does it have to do with God? If
Godis situatedinour own [smiles andgestures towardself]
ALICE: Yes, thats what I want to hear! So you dont have to
talk toanybody tofindGod.
LAKSHMANJOO: No, no. You have to observe it. You have to
observe it between two breaths, between two steps and yet
you observe that there is only one God; there is only God,
nothing else.
ALICE: But youre trying to observe something that doesnt
Alice Christenten came
all the way from
Florida, USA, to Ishwar
Ashram at Ishber,
Srinagar to learn about
Kashmir Shaivism at
Ishwarswaroop Swami
Lakshmanjoos feet. The
Conversations that she
had with the great
Shaiva master provide
many illuminating
insights into his life as
well as various aspects
of Kashmir Shaiva
philosophy and its
praxis. We are grateful
to Ms. Christensen for
giving us the permission
to use this material for
the benefit of our
readers.
January-March 2007
MALINI
19
show, arent you? boat
ALICE: And while youre doing
LAKSHMANJOO: It doesnt ALICE: Swimming...
it, then what do you think about?
showbut it canbe felt.
Tell me, what does a good student
LAKSHMANJOO: Swimming,
think?
ALICE: yes. And so, as you go on, you
begintofeel it?
LAKSHMANJOO: That this is
ALICE: But not talking...
neither ingoing breath nor
LAKSHMANJOO: Yes, you
outcoming breath. He feels the life
LAKSHMANJOO: Talking
begin to feel itnot that glamour
of breath.
cannot get toother side.
in the beginning, but in the end
youget that glamour.
ALICE: He doesnt think, he
ALICE: And all the time you are
feels.
doing your activities, your mind is
ALICE: How do you feel in the
trying to find this center of God,
beginning, Swamiji?
LAKSHMANJOO: He meditates,
withinyou.
he feels. It bursts after wards;
LAKSHMANJOO: Just traces,
afterwards that bursts into Lord,
LAKSHMANJOO: Center of
traces. Traces of that being.
glamour, the feeling -actually an
God, yes. That is Karma Yoga.
expanse of glamour.
ALICE: How?
ALICE: Now, the Shaivite philos-
ALICE: So when it bursts open,
LAKSHMANJOO: ophy follows that all the time? In the case of
this glamour of feeling, then you
breath, it is neither ingoing breath
begintolove it.
LAKSHMANJOO: Not all the
nor outcoming breath. It is a life of
time. As long as the Yogi is well
both, by which power that comes
LAKSHMANJOO: Yes, yes.
established in this Karma Yoga,
inandgoes out.
Then you begin to love it, and
then he can talk also, and remain
then you begin to try it by talking
ALICE: inthat. Remember one time you
also. It is automatic.
told me that it was based on the
ALICE: When you began to
turning point of the breath, that
ALICE: The difference between
practice, were youinsilence a long
thats where youbegantosee.
Vedanta and Shaivism in Karma
time, Swamiji?
Yoga, here in your book, is very
LAKSHMANJOO: The junction.
clear, Swamiji. It says here that the
LAKSHMANJOO: Yes, I was. But
The center. We call it universal
difference is that the Vedantins
not continuous silence, just two or
center. That is Karma Yoga: to
believe that Karma Yoga means
three hours practice a day; you can
reside, to fix your mind on the
doing all actions without asking
turn mad if you are silent alto-
universal center. The universal
for their reward and Kashmir
gether, for the whole period.
center is in the universe -in all the
Shaivism teaches that Yoga and
activities of the world. But first
action means doing all actions
ALICE: Yes, its very difficult.
you have not to do any activity,
while maintaining a breakless
just silent activity. For instance
contemplation of God. In our
LAKSHMANJOO: Yes. So you
walking, stepping, or rowing a
country, if somebody comes and
have todo it inparts.
January-March 2007
ekfyuh
20
paints a door on the ashram, thats think, I loved it. And I was young.
LAKSHMANJOO: It is feeling,
calledKarma Yoga. Inthose days I was inmy thirties.
yes.
LAKSHMANJOO: No, you can ALICE: Your teacher,
ALICE: And Vedantists try to get
paint the door silently, anddo it. Mahatabkak. Did he come and see
ridof feeling? you?
ALICE: The secret is contempla-
LAKSHMANJOO: No, Vedanta
tion... LAKSHMANJOO: He was living
is just talk. They talk. They talk just in the ashram, near my house.
LAKSHMANJOO: Yes, the
too much and dont collect their But I usedtogo there.
secret is contemplation. Without
thought.
contemplation it is just meaning- ALICE: In silence? And sit with
ALICE: Wasnt the great man,
less. Fromthat viewpoint, there is him?
Shankaracharya, wasnt he one of no meaning. When I observed
LAKSHMANJOO: No, just to
the great Vedantists? silence for three months, four
pay respects. I would just sit for a
months at a stretch, intown, I used
LAKSHMANJOO: No, he talked
while and then leave. He didnt
to cook food. I was alone, I used to
this Vedanta, but he didnt tell talk tome.
cook food myself, and while
themwhat the teaching meant.
cooking I was doing my practice.
ALICE: But he knew you were
ALICE: What happened when he
doing that.
ALICE: Thats what it says in the
came here toteach Vedanta ?
Gita: while eating, sleeping,
LAKSHMANJOO: Yes.
carrying food, everything. Was
LAKSHMANJOO: Oh, he was a
that when you were living in that
ALICE: He was helping you.
real Vedantist also. But still there
hut near your familys house
was a difference between the
there? Your father had built you
LAKSHMANJOO: Yes. I wanted
world and God. He left this kind
that small house?
tocollect force fromhim.
of impression that the world is
unreal. Only Godis real.
LAKSHMANJOO: Yes, he had
ALICE: Do Vedantic philoso-
built a small house for me, sepa-
phers and teachers come to
ALICE: The world and us too? We
rate, afterwards.
Kashmir and talk with you about
are unreal too? Does the Vedantist
Shaivism?
feel that?
ALICE: And then you went into
silence for three months?
LAKSHMANJOO: But they
LAKSHMANJOO: Yes. But
cant understand Shaivism.
Shaivism does not hold that way.
LAKSHMANJOO: Silence, for
Because that kind of Vedanta is
Shaivism feels that this whole
three months, four months, at a
actually digested in each and
world is the commentary of God.
stretch.
every part of their veins. So they
Its clear in its position of God.
cannot follow.
This world is just the commentary ALICE: Youdidnt go crazy?
of nature. The world explains his
ALICE: Do you think its because
LAKSHMANJOO: No, no. I
nature.
Shaivismis mostly feeling?
January-March 2007
Shankaracharya through politics.
ALICE: We are born to under- LAKSHMANJOO: But if you
She said, If you are God, do you
standit? believe that, I am here. You can know what happens when two
use me. opposites are combined in sexual
LAKSHMANJOO: We are born
act? Do you know that? If you
to understand it, but we dont ALICE: Yes, I do believe that!
dont knowthat, youare not God.
understand, we understand only Swamiji, your teacher helped you
just God. We dont understand his a lot, didnt he? ALICE: Andhe couldnt answer?
commentary. So, if we dont
LAKSHMANJOO: Yes, yes. LAKSHMANJOO: He couldnt
believe inthis, we call it unreal, we
-----
answer. Because he was
discard it; we say, This world is
brahmacharya, he didnt know.
unreal. It is maya. It is illusion.
ALICE: When Shankaracharya
Then Shankaracharya said
came here, did he come to lecture?
ALICE: Thats very hard to think
afterwards that he was conquered
Were there great Shaivite teach-
of when you have a child dying or by that woman, the mans wife. He
ers here then?
whenyou are inpainor something said, All right, I amYogi, we wait
like that. for three months. Then he
LAKSHMANJOO: Yes.
decided to leave his body, through
LAKSHMANJOO: But when you
Yogic exercises. He called his
ALICE: What didthey say?
reach that top state of realization,
worthy disciples, great disciples
you will feel, in each and every
who were worth something, and
LAKSHMANJOO: But if that
way, everything is divine. Dying
who were real Yogis. He got them
great Shaivite teacher would have
divine, birth divine, sleeping
together and told them they
been Abhinavagupta, then he
divine, sleeplessness divine, pain
should look after his dead body. I
[Shankaracharya] would not have
divine, pleasure divine.
am leaving this body for three
conquered. He conquered that
Everything divine.
months, then I will return again
Shaivite teacher.
into this body. There is a king who
ALICE:You mean Shankara-
ALICE: So, Swamiji, then great
is going to die today; I have felt
charya wonthe fight?
souls like youare-
that in my meditation. He will die
LAKSHMANJOO: Yes. and Ill enter into that kings body
LAKSHMANJOO: Not me ...
andenjoy with his queens there.
ALICE: Inlecture?
ALICE: You are, Swamiji, you
ALICE: So then did he come back
really are a great teacher in this
LAKSHMANJOO: Yes, in
tohis body after three months?
world. Without that, the rest of us,
lecture. The Shaivite teacher was
Im afraid, would think that pain
LAKSHMANJOO: He didnt like named Mandanmishra. He was
and this terror and suffering is
made sanyasi - he had become to leave that pleasure of king and
everything, that there was no hope
queens. He was king and all the sanyasin afterwards. He failed in
for us. We need people like you to
people there thought that their discussion with Shankaracharya.
say these things. We need teach-
king, who had already died, had However, his wife was there, and
ers.
got life again but now is very wise, his wife conquered
January-March 2007 MALINI
21
January-March 2007
very wise! she? She proveda point. propagating their mission is
And then, everything hap-
Karma Yoga. That is absolutely
LAKSHMANJOO: At first.
pened that way, and he
incorrect. Fromthe Shaivite point
announced inhis kingdomthat no
of view Karma Yoga is just to
ALICE: At first ...but then he
sanyasin should be allowed in his
meditate inthe very activity of the
came back. I see, thats a wonder-
kingdom. Because he thought
world. In other words, this Karma
ful story. So was he living up on
those disciples would come and
Yoga would be called Yoga in
the top of the hill then
insist that he throw off this body
action.
[Shankaracharya hill, in Srinagar,
andcome backinhis ownbody. Whatever you doyou eat,
Kashmir]?
you drink, you play, you go here
ALICE: They would recognize
and there for a walk, anything
LAKSHMANJOO: Some say. It is
him.
what you dojust watch your
not known, actually, it is just a
breath at the same time. Because
saying. Not inbooks. LAKSHMANJOO: Yes. They
there is only one important
recognized through meditation
subject in connection with Yoga,
ALICE: This was about the sixth
that he was not willing to leave
that is watching your breath. Just
century, wasnt it, that he visited
that pleasure. He was caught in
watch your breath in each and
here?
that pleasure.
every activity of your daily life.
Thensome sanyasins came, in
Whenyoutalk, whenyougo to the
LAKSHMANJOO: Yes, yes.
disguisethey didnt come in this
movies, when you eat. when you
Abhinavagupta game afterwards.
dress of sanyasin. They came into
drink, when you playjust watch
his kingdom as special musicians.
your breath.
ALICE: Abhinavagupta came
They wanted to give pleasure to
When you breathe in, just
about the twelfth century.
the king. So they requested and
watch, watch it with awareness.
they were admitted in his palace.
When you breath out, watch it
LAKSHMANJOO: Yes. twelfth
So he told them, Go on singing,
with awareness. And at the
century.
play with your instruments. So
turning point of each and every
they sang all the sutras before him,
ALICE: But you dont think that breath also you should watch. But
and told him, It is not right,
Shankaracharya would have held this watching your breath in a
because we have been maintain-
against Abhinavagupta? secluded corner or inyour medita-
ing your dead body; so you must
LAKSHMANJOO: No, no. He
tion room wont be so effective as
come and enter into itshe is
couldnt standagainst him.
watching your breath in each and
waiting for you, the lady, for
----
every action of your life. When
discussion. He said, All right, Ill
you walk, you watch your breath.
LAKSHMANJOO: I am giving a
come. Ill come. Then he died
When your talk, you watch your
talk on the subject of Karma Yoga. there and entered into his own
breath. Whatever you do in the
This Karma Yoga is misunderstood body, and talked to that lady, and
world, just watch your breath, and
by many thinkers. Some thinkers that lady was also made sanyasin
youll become divine.
believe that founding schools and afterwards.
Without doing this Yoga in
establishing meditation centers
action, only meditation on Yoga
ALICE: But she really won, didnt
throughout the whole world and
wont have any effect. For
January-March 2007
ekfyuh
22
January-March 2007
instance, if you meditate in a Karma Yoga is not to do inGod-consciousness.
So, only propagating Yoga or
secluded corner in your puja things regarding opening schools
opening meditation centers is
room, you will meditate for hours and centers and meditation
not called Karma Yoga from the
and hours. And if you watch your centers, and like that. Thats not
Shaivite point of view. From the
breath in each and every second Karma Yoga. This Karma Yoga is
Shaivite point of view, Karma
in daily life, just watching your defined clearly in our Shaivism.
Yoga is to: just watch your breath
breath only for five minutes will It is calledYoga inaction.
There were so many saints in in each and every way of your
give you a lot of fruit, and youll
our Kashmir Valley who were daily life. n
become divine in daysnot in
adopting this way of meditation,
months or years or centuries. So
of Yoga in action. They would do
this watching your breath ineach
everything in their daily lives,
and every action of daily life is
but internally they were centered
calledKarma Yoga.
APPEAL FOR DONATIONS
For setting up Ishwar Ashram Kendra at Mumbai
The Kashmiri Pandit Association, Mumbai has been allotted a plot of land for setting up of a
cultural and social center to be known as Sharda Sadan.
It is proposed to set up a center of the Ishwar Ashram at the 'Sharda Sadan'. This will enable
the devotees of Ishwarswaroop Swami Lakshmanjoo Maharaj to perform Sunday pujas, Swamiji's
birthday, jag (yagnya) and other functions. This in turn will help spread the message of Kashmir
Shaivism as transmitted by Gurudev in his exalted teachings. The IAT will have a library and
facilities for regular audio-video presentation of Swamiji's discourses also.
Setting up of a center of IAT at Mumbai will be yet another major step towards implementation
of the directive contained in Swamiji's Will to create, establish, run, and maintain places as
centers of meditation, discourses, meetings, satsangs etc.
The matter has been under discussion with the President of the KPA who has kindly agreed to
earmark an area equal to two rooms (over 200 sq. ft.) for which the IAT will be required to make a
donation of Rs. 4 lakhs to be paid in installments.
This is a golden opportunity which the IAT would like to fully avail of. We call upon our guru
brothers and sisters, and all devotees, at all Kendras to mobilize whatever financial help they can
for this sacred venture. The first instalment of the donations needs to be arranged in January 2007
itself.
R.K. Sadhu
General Secretary, Ishwar Ashram, Delhi Kendra.
MALINI
23
[To be continued...]
January-March 2007
Rituals and the Role of a Teacher
in Enlivening of Mantravirya
-BORIS MARJANOVIC-
projected objectivity. In this becomes contracted (samkocin) in
Mantra and its potency
conformity with the objects of process, cit become citta, which
The cons ci ousness, whos e
2
consciousness (cetya) . consists of buddhi, mind and
innermost nature is autonomy
ahamkra, (Furthermore, in
(svtantrya) externalizes itself
Thus, it is the same consciousness addition to these, citta must also
and assumes different forms.
that limits itself to form citta necessarily be a seat) and of the
During that process, by gradual
when intent on reflecting the impressions accumulated through
condensation, consciousness
objectivity. Kemarja writes, activity. Kemarja describes citta
assumes the form of limited self
Citta or mind is that which of which mypramt consists in
(au). The au is limited by five
colored by the desire for sense the following way:
kacukas in terms of action,
objects is always engaged in their Citta is predominant in the sphere
knowledge, attachment to only
of pra and body. The sphere of ascertainment, appropriation to
something, limitation by time
3
the void also consists of the the self and thought-construct .
space and causality. Therefore,
samskras (impressions, disposi- When this citta, however, desir-
the consciousness that freely
tions) of the citta, otherwise one
ous of contemplating its own
externalizes limits itself when it
who awakes (from the experience
nature, turns inward it becomes
becomes intent on the externally
of the void) wouldnot be able to
Mantra. Cittam mantrah reads
1
followones duties .
Sivastra 2:1. Kemarja explains:
Citta is that which ponders over the
This is also expressed in the
highest reality. In other words, it is
first stra of the third chapter
consciousness that ponders over
of ivastra which reads, the prasda, praava and other
individual self (tm) is citta. Mantras which constitute the
In Pratyabhi j hdayam, essential characteristic of the
perfect I-consciousness. That by Kemarja clarifies the nature
which one deliberates secretly, i.e. of citta:
ponders inwardly as being non- Citi (universal consciousness)
different from the highest Lord is itself descending from (the
Mantra. Thus, that citta itself stage of) cetan (the uncon-
4
becomes Mantra . tracted consci ous stage)
becomes citta (individual
consciousness) inasmuch as it Therefore, Mantra cannot be
This paper was presented by the author at the International Seminar on Kashmir
Shaivism held in Srinagar on September 23-24, 2006.
The procedure of aktopya
of which Mantra is the main
means, is to purify thought-
constructs and then by creat-
ing a series of pure vikalpas,
by the contact with
uddhavidy, they finally
become transformed into
akti, which manifest the
knowledge related to akti.
ekfyuh
24
January-March 2007
separated from a yogin who an appropriate gama text for a
disciple to study. The role of the repeats it. This is because the
gama, on the other hand, is to give yoginis a knower who is ultimately
rise to the proper type of vikalpa
identical with the highest knower
(uddha vikalpa) which is instru-
and Mantra is consciousness
mental in generating the serious of
which in this system is identical
homogenous thoughts free from
with the Word. Thus apprehen-
doubt. This series of homogeneous
sion of the Self constitutes the
determinate thought is called right
real potency and essence of the
reasoning (sattarka). And this right
Mantra. This apprehension is
reasoning is called creative
possible because Mantra is that
5
contemplation(bhvan) .
which expresses (vcaka) andthat
which is expressed or aimed at
As the new more purified type of
(vcya) by the Mantra is the
vikalpa arises it neutralizes the
highest reality. Citta reflects on
impure vikalpa which is the cause
the nature of the highest reality
of bondage. This newvikalpa then
(cetyate vimyate anena param
becomes the cause of the ascent
tattvam iti cittam). As a result of
(abhyudaya) which leads one to
that process, citta identifies with
purified, generates in effect
attain ones own nature. The very
the Mantra so that it becomes one another differentiated thought
nature of consciousness is
with it. The procedure of purified by itself, this another
nirvikalpa state, which is also said
similar to itself, this yet another aktopya of which Mantra is the
to be ones own or innermost
main means, is to purify thought- one, and this another one of the
nature (svabhva). Now, the
same kind. The purity which is met constructs and then by creating a
impression or imposition on that
inthese four forms of differentiated series of pure vikalpas, by the
svabhva of various pure proper-
thinking is of an ever greater
contact with uddhavidy, they
ties such as Mantra is called
clarity, i.e., not manifest, more
finally become transformed into
purification. Continuous listen-
manifest, in the process of becom-
akti, which manifest the knowl-
ing of the nature of the Self,
ing manifest and manifest. In the
edge relatedtoakti.
contemplating its nature and
next stage (fifth), it then becomes
meditating on it helps create even more manifest in order to
According to Abhinavagupta the
layers of pure thought constructs, become finally very manifest. In all
highest limb of yoga, which is the
these moments, from the first on, which in the beginning is indis-
only direct means, is sattarka or
tinct but as the practice continues are noted then various intermedi-
right reasoning. The right reason-
ate gradations. Thus, the result of it becomes more and more dis-
ing is the result of either sponta-
this purification is that finally t i n c t . I n Ta n t r l o k a ,
neous knowledge that develops in
consciousness, nourished by the
Abhinavagupta describes this
a person in which case one is
above mentioned pure vikalpas,
process:
considered to be initiated by the
attains the purity whose essential
One desirous of entering the
goddess of his own consciousness
nature is freedom from differenti-
nirvikala nature of (Paramevara),
or through the instruction of a
ated thought. Therefore, the light
which we have described in the
teacher and study of stras.
of Bhairava, innate with conscious-
preceding chapter, should first of
Abhinavagupta describes this
ness, becomes finally manifested in
all purify thought constructs. The
process inthe following way:
all its evidence in those who over
differentiated thought, once
The role of the teacher is to select
In the beginning of
the mantric
utterance, mantra
appears as if separate
from consciousness.
When a yogin is able
to lay hold of its
power (mantravrya),
the vcaka becomes
identical with the
highest reality.
MALINI
25
January-March 2007
6
andover reflect its nature . (sajalpamaya) it also possesses one angle manifest externally as
the nature of vimara. Now, this the letters of mantra and inter-
This pure thought-construct is vikalpa in the form of vimara is nally as intention to reflect on its
contrary in nature to the impure also mantra occurring as a result ownnature.
one, which is in the form of of the purificationof thought. It is
conviction, such as I am limited, pure, eternal, and free from
The purpose of Rituals
I am ignorant or I am in bond- bondage, formed by beginningless
and the role of a teacher
age. uddha vikalpa, on the other iva in perfect identity with
According to dualist aiva
hand, is a firmconviction of ones Himself. In this way even vikalpa
Siddhnta doctrine the rituals are
identity with iva. The highest attains the state of iva when
of paramount importance for
8
reality is unlimited by nature and u n i t e d w i t h m a n t r a .
attaining moka. This is because
is composed of undivided single- Ma he v a r na nd a i n hi s
according to them the mala is a
ness of consciousness. It tran- Mahrthamanjar, presents the
substance and therefore can only
scends all the principles of limited same idea. He points out the
be removed by action, i.e., perfor-
nature and terminates in iva. necessity of the mind and mantra
mance of the rituals. According to
This renders stability to all, and is merging together in absolute
non-dual Kamr aiva School on
the vitality of universe. The consciousness. Inhis commentary
the other hand, although rituals
universe throbs with life by it and on verse 50, he quotes a following
retain an important role, yet they
that is I (aham). Therefore, I am verse:
are understood to be for those
both transcendent and imma- As long as mantra and a meditator
who have not become sufficiently
7
remainseparate the meditationcan nent , writes Abhinavagupta.
b l e s s e d b y t h e a k t i .
never bear any fruit. One has to
Abhinavagupta explains:
know that all of this is rooted in
In the beginning of the mantric
Thus, only by the inner form of
consciousness otherwise one can
utterance, mantra appears as if
oblation the attainment of the
9
never attainperfection .
separate from consciousness.
purpose is really fulfilled but in
When a yogin is able to lay hold of
truth it is accomplished in one in
Kemarja who also quotes this
its power (mantravrya), the
whomthe absorption has occurred,
verse in his commentary on
vcaka becomes identical with even t hen ext er nal s acr i-
Stavacintmai points out that
the highest reality. Once when fices/rituals should be performed
mantra, which is perfect fullness
this takes place mantras tran- for the purpose of the removal of
of I-consciousness and the
limitations. The person who has scend limited awareness and
instrument for reflection and
not attained absorption of that become free from impurities
salvation (mananatrnadharm), nature, for him external form of
imposed upon them by their
is ultimately Siva Himself. This is ritual is the main form. By the
object of denotation. They
because all the three mantra, practice of it he attains absorption.
dissolve together with the mind of
However, even for him the inner yogin and the object of medita-
a yogin, which at that point also
form of ritual is essential for the tion ultimately dissolve into iva,
becomes free from limitation of
removal of the state of the bonded
where any distinction among the
thought-construct (vikalpa). All
10
soul (pau). When the external
three also disappears . Both
that remains after this is accom-
form of ritual is not firmly estab-
mantra and the mind of a yogin
plished is consciousness alone.
lished in his essence then it is
emerge from and dissolve back
Abhinavagupta explains that
because of the strength of his desire
into iva. Therefore, they are
although vikalpa is of the nature
11
that it becomes the giver of purity .
both powers of iva, which from
o f d i s c u r s i v e t h o u g h t
ekfyuh
26
January-March 2007
Furthermore, being non-dualist
they have reinterpreted the
rituals of the dualist aiva School
and its orthodox division of the
things into those that are ritually
pure and those that are impure.
Kaula rituals, for example, involve
contact with persons normally
perceived as impure. From the
metaphysical point of view, there
are two types of ignorance, i.e.,
the perfect I-consciousness is fully with this non-dual consciousness
bauddha and paura ajna. The
awakened, as it is only then that while the act of worship is seen as
former is essentially conceptual
t h e m a n t r a b e c o m e s the process of contemplation.
ignorance while the latter is
soteriologically meaningful. The result of this is the purifica-
caused by avamala, that is,
tion of dualistic thought (vikalpa)
ignorance inherent in the limited
Furthermore, it is said that the which eventually culminates in
self which is the result of the
highest type of a teacher is one liberation.
contraction of consciousness.
who has attained initiation from
Therefore the only means of
the goddess of his own conscious- Thus, the important point for our
attaining liberation is knowledge
ness. Therefore, the emphasis is discussion is that even during
which removes ignorance by
naturally placed on knowledge, ritual, such as initiation, the main
enabling limited mind to recog-
which in this context means the pre-requisite for its success is the
nize its identity with iva.
direct experience of the Divine. ability of a teacher to take repose
Abhinavagupta writes, Accord-
Thus rituals are not bound by the in his own Self by enlivening the
ing to this systemknowledge is the
prohibition and injunction in potency of mantra. Rmakaha
cause of liberation because it
regard to what is pure and impure. explains:
stands to oppose the ignorance
This same consciousness that The important element is that
12
which is the cause of bondage .
attends to the instant the intention they help the consciousness
to utter mantra (wells up within it,
develop and rise to the level that
From the above discussion we
just before its actual recitation)
guarantees one absolute freedom
have seen that for the mantra to
corresponds to the act of laying
from bondage. In regard to the
be efficient, a yogin must pene-
hold of the Self, i.e., the individual
materi al s us ed i n ri tual s,
trate that abdari or aham into
soul (jva). It is taught in the
Abhinavagupta declares, The
which the mantra and his mind
scriptures that (the master) lays
substance proper for the perfor-
dissolve. The importance of
hold of his own Self or that of his
mance of the rituals is that one
enlivening of this highest aspect
disciple in the course of certain
which brings forth the submerged
of the Word is also emphasized in 13
prescribed rites (vidhi) such as
consciousness into prominence .
the importance given to a teacher
those of initiation. Thus (a passage
Furthermore, in the context of
in the process of initiation. For
of scripture quoted) in the
rituals, ritual act is perceived as a
successful initiation the right
Spandavtti declares:
means which enables mind to
teacher is absolutely necessary.
During the initiation, the master
experience the source of thought
The right teacher is one who has must lay hold of the Self (tman)
free from vikalpa. The deity is
14
himself tapped into the potency with the mind .
conceived as being identified
of mantra, i.e., ahamand in whom
For successful initiation the right teacher is
absolutely necessary. The right teacher is one
who has himself tapped into the potency of
mantra, i.e. aham and in whom the perfect I-
consciousness is fully awakened, as it is only
then that the mantra becomes soteriologically
meaningful.
MALINI
35
January-March 2007
We have already seen in ivastra Abhinavaguptas Tantrasra and which one should followthe track
2:1 that the mind of a yogin Tantrloka. In chapter twelve of of the cows while dust is still
becomes mantra. This mind Tantrasra, Abhi navagupta present in the air. One is suppose
attains its full potential by explains the significance of to enter and should make three
enlivening the potency of mantra, bathing, which are preliminary strides in the dust created by the
which is identical with iva. The rites that precede the perfor- cows. This is known as prthiva
realization of isadevat through mance of the rituals. In the very bath. In the same way, one should
mantra is the realization that the beginning, he defines impurity as purify whole body, beginning
countless creations and dissolu- wrong conception by means of with head and ending with feet,
tions of the universe are simply which one conceives oneself as by uttering the mantra of iva
the waves of ones own conscious- different from consciousness. with its five limbs (Ina is the
ness. This knowledge, which is the Purity, on the other hand, is the head, Tatpurua is the face,
result of a teachers ability to absorption in the pure nature of Aghora is the heart, Vmadeva is
identify with ones own Self is a the great Lord (Mahevara). The the hidden parts of the body and
gift of a teacher to a disciple. removal of that impurity, in the Sadyojta is the whole body).
Kemarja writes: form of limited knowledge, is Then having cleansed the body
On the occasion of initiation for purification and it is achieved with the mantra one should
the purpose of uniting (the Self of only by means of the absorption plunge into the water repeating
the disciple with the universal
into Mahevara. Some attain that the mantra of iva with its
consciousness), the impartation of
absorptioninstantaneously, while auxiliary parts. This is known as
this knowledge is the favor con-
others require means to attain it. bathing with water. Taking ashes
ferred on the disciple. The crya
Therefore, these means in regard from the sacrificial fire, one
or teacher having knowledge of this
to some are bathing and other should burnimpurities present on
attainment justifies his title of
rituals. the head, face, heart, genitals and
crya by uniting the Self of the
the feet with it while uttering the
disciple to iva. This is the initia-
The bathing is of two types, i.e. mantra pha. When this is done
tion for liberation confirmed by
external and internal. The one should throw a handful of
ones personal realization which
internal bathing is done by means these ashes on the head while
gives to putraka etc. the knowledge
of concentration of the mind repeating the mantra of iva with
15
16 of the highest nature of iva .
through the process of applica- its five limbs . This is known as
tion of various types of dhras bathing with the ashes. One
In the following pages we will
in the center of the earth, etc. in should move back and forth inthe
examine the nature of the rituals
order to become identical with pleasing air remembering the
and the application of mantras in
that wheel of deities. The exter- mantra, given to him by his guru,
non-dual Kashmir Shaivism. We
nal bathing is purification in his heart. This is known as the
will accomplish this by giving
accomplished by the attainment bathing with the air. One should
three examples which vividly
of the identity with mantra upon bring mantra into ones mind and
illustrate aivas internalization
which one merges into iva. should remain concentrated
of the rituals, the importance of
Abhinavagupta describes the there fixing it (his concentration)
mantric utterance and role of a
procedure of external bathing as onthe void(ka). This is known
teacher i n enl iveni ng of
keeping ones mind steadily as bathing in the void. One, who
Mantravirya. These examples are
concentrated on the mantra, immerses oneself in the light of
p r i m a r i l y t a k e n f r o m
given to him by the guru, upon the sunand the moon, identifying
ekfyuh
36
January-March 2007
himself with iva, is cleansed of tion if he deems a dream inauspi- Abhinavagupta describes the
all impurities. This type of cious. After this the teacher procedure of the purification of
bathing is called soma and arka. should penetrate into the disciple the six paths, which takes place
The last type of bath is bathing in and by touching various cakras after the completion of the
the Self (tma). In Tantrloka, should make himhave the partial pauhoma. After this a teacher
Abhinavagupta describes it inthe experience of the divi ne. brings a disciple in front of him
following way: Abhinavagupta describes: and places all of six paths into his
The very Self is the supreme Lord b o dy by per f or mance of
Himself; He is free fromdisciplines Then worshipping the Lord in the adhvanysa. By doing this he
established in spiritual texts. He is
former manner and placing the purifies auspicious and inauspi-
like great lake in extension and
disciple before the Lord, the teacher cious deeds of a disciple who
depth, the universe should dissolve
therein upon which one becomes
pure and the cause of purification
for others. Thus, these eight baths
provide gradually an ever superior
purity. In all of themit is necessary
to propitiate the mantra in every
regardthat has beenmade identical
17
with our ownSelf.
Similarly, in the chapter thirteen
of the same text, Abhinavagupta
enters the body of the disciple through
desires moka and only inauspi-
describes smayikas type of
the channel of the vital energy and
cious ones of a disciple who
initiation. If a disciple is desirous
should touch the disciples six cardinal
desires bhoga. This is because, the
of receiving initiation he is first
spots, i.e. the heart, the throat, the
distinction in attainment lies in
given consecration (adhivsan).
palate, the forehead, the aperture
the nature of ones latent impres-
During that rite in order to reveal
above the head and the end of twelve;
sions (vsana), for mantras grant
to the disciple his mantra, the
thus touching the six superintending
different result according to ones
teacher brings him blind-folded 21
deities he should conceive eight
latent desires . Thus asserting
in a front of madala where ritual
purificatory rites in each of the
the nature of the latent desires of
is performed. Then he makes him
superintending deities and making the
the disciple, the teacher reflects
sit on his knees and throwflowers
vital energy of the disciple rest for a
on the principal mantra inter-
into it. After this, the teacher, by
moment in each spot he should come
nally and then meditates on his
removing the veil from his eyes,
back again. In this way when forty-
identity with iva. This purifies
discloses mantra to him. The
eight purificatory rites are performed
all the six paths of the disciples
teacher anddisciple spenda night
on a person attainment of the portion
body. Furthermore, the teacher
at the place of performance of
of Rudra occurs in him with the result
should identify his consciousness
adhivsana. If a disciple has any
that he becomes smayin. Then he
with a disciple. Abhinavagupta
inauspicious dream during that
should worship the mantra with
writes:
20 night he narrates it to teacher.
flowers, andsoon .
Inthis way, the body, fromthe small
However, the teacher does not tell
toe to the end of the twelve
him the meaning of it but per-
Inchapter fourteenof Tantrasra, dvdanta as well as his conscious-
forms certain ritual of purifica-
In chapter fourteen of Tantrasra,
Abhinavagupta describes the procedure of the
purification of the six paths, which takes place
after the completion of the pauhoma. After
this a teacher brings a disciple in front of him
and places all of six paths into his body by
performance of adhvanysa.
MALINI
37
January-March 2007
22
ness should be made one with the supreme Lord . begins with the parthiva type of
body and the consciousness of the bathing and culminates in the
disciple. Having accomplished this We can see, from the above bathing in ones own Self (tma).
he should rest in the immense lake
examples, how are the rituals In the second and third examples,
of bliss, the essence of which is
reinterpreted by Abhinavagupta. we can see that the teachers
autonomy and Lordship, perfectly
In the first example, impurity is intent to impart the knowledge
full with the will, knowledge and
described as ignorance, while andinparticular his realizationof
activity, in the Lord of the host of
purity is said to be the knowledge the potency of mantra is that
deities, full of all paths, the entirety
in the formof identification with which enables a disciple to have a
of the sphere of the entities
iva. The external bathing is the glimpse of the innermost reality
terminating in consciousness. By
purification attained by gaining which is his ownSelf.
means of this kind of initiation
the identity with mantravrya. n
with the self of the disciple, the
This is a gradual procedure that
disciple becomes identical with
References sphuatmodratrupyaparibrmhit\ samvidabhyeti
vimalmavikalpasvarpatam\\ataca bhairavyam yattejah Original Sanskrit Texts
samvitsvabhavakam\bhyo bhyo vimratam jyate Mahrthamajari of Mahevarananda. Vrajavallabha Dviveda, ed.
tatsphutmata\\TA 4:2-7. Yogatantragranthaml 5. Varanasi: Varanaseya Sanskrit
7 TS p. 21. Vishvavidyalaya Press, 1972. Tantrloka of Abhinavagupta with
8 vikalpah kila sanjalpamayo yatsa vimarakah\mantrtmsau Rajnaka Jayarathas commentary, 12 vols. Srinagar and Bombay:
v i m a r a s c a u d d h o p s a v t a t m a k a h \ \ 1918-1938. KSTS. Tantrasra of Abhinavagupta. Bombay: 1918.
n i t y a c n a d i v a r a d a i v b h e d o p a k a l p i t a h \ KSTS No. 17. Stavacintamani of Nrayaabhaa with the com-
tadyogddaisikasyapi vikalpah ivatam vrajet\\TA 16: 250- mentary by K emarja. M.R. Shastri, ed. KSTS Nos. 10, 1918.
251.
9 prthamantrah prthamantri na sidhyati kadcana\
Studies and Translations
jnnamlamidam sarvamanyath na prasidhyati\\MM
Dyczkowski Mark S.G., The Stanzas on Vibration (The
comm.. p.122.
Spandakrik with four commentaries, trans., intro. & exposition).
10 St cincomm. v. 84.
Varanasi: Dilip Kumar Publishers, 1994.
11 TS p. 143
-The Aphorisms of iva. Varnasi: Indica Books, 1998. Singh,
12 TS p.2
Jayadev. Spandakriks: The Divine Creative Pulsation. Delhi:
13 Unmajjayati nirmagnm samvidam yattu suthu tat/ TA 15:
Motilal Banarsidass, 1994.
167b.
Pratyabhij-hdayam. Delhi: Motilal Banarsidass, 1977
14 The Stanzas onVibration, p. 110-1.
Sivastras: The Yoga of Supreme Identity. Delhi: Motilal
15 Ibid., p.124.
Banarsidass, 1979.
16 The five limbs of ivas Mantra refers to the five faces of iva, i.e
Vijnabhairava or Divine Consciousness. Delhi: Motilal
ana, Tatpurua, etc. One is to first identify with these five
Banarsidass, 1979.
faces of iva uponwhich one attains full absorptionintoSiva.
17 tmaiva parameno nircramahhradah\visvam nimajjya
1 IPHr. p.62.
tatraiva tisthecchuddhasca sodhakah\\iti snnstakam
2 Ibid., S. 5.
uddhavt t arot t aramut t amam\s arvat ra pas ct t am
3 S S. p.126.
mantramekibhtamupaharet\\TA 15: 60-1.
4 Ibid., p.83.

18 Sa mayika type of initiationis the one inwhich a teacher intro-

5 Ibid., p. 23.
duces a disciple intothe rules of conduct of the tradition.
6 a na nt a r hni ko k t e s mi ns v a b h v e p a r a me v a r e
19 As there are eight purificatory rites and six deities, the number
/praviksuhurvikalpasya kurytsamskramafijas \\vikalpah
therefore becomes forty eight.
samsktah sute vikalpamsvatmasamskrtam\svatulyamso pi so
20 See TS ch. 13.
pyanyam\\ catursveva vikalpeu yah samskrah kramadasau\
21 Ibid., ch. 14.
asphuah sphutabhvi prasphuansphuitatmakah\\ tatah
22 Ibid., Ch. 14.
sphuaaro yvadante sphutamo bhavet\asphudau vikalpe
c a b h e d o p y a s t y n t a r a l i k a h \ \ t a t a h
ekfyuh
38
January-March 2007
A BRIEF
HISTORICAL
SKETCH OF
TRIKA SHAIVISM
Moti Lal Pandit
the twentieth descendent of the (siddha) by Kalhana in his
Rajatarangini (see 5.66). line of Traiyambakditya.
Dur i ng t he rei gn of It is during 700 and 800 AD
th
Avantivarman (8 century) that the basic texts of the Trika
many great aivite thinkers ap- were composed. The trinity of
peared in the Valley of Kashmir. texts that were composed during
Siddha-tantra One s u c h t hi nke r wa s this period is the ,
Malin-tantra and the Vmaka- Pradyumnabhaa, the cousin of
Tantra. It is from this trinity of Kallaabhaa, who composed a
texts from which the term trika, h y m n , n a m e l y , t h e
meaning three, is derived. In Tattvagarbha-stotra. In this
additionto these three texts, the hymn the basic principles of the
revelator texts that were com- Trika are explained from the
posed during this period are the s t a ndpo i nt o f kt i s m.
Somananda also appeared dur- Svacchanda-tantra, Netra-tantra
ing this period who, as the pre- as well as the Rudraymala-
siding teacher of the Trika lin- tantra. All these texts, being re-
eage, composed the first philo- velatory in character, contain
s to when historically
sophical treatise, namely, the certain theological rather than
aivism was intro-
ivadti. In this text the basic philosophical lines of thought
duced into the Valley
A
principles of the Philosophy of and expositionof the Trika. The
of Kashmir is quite uncertain.
Recognition have been adum- first attempt at explaining sys-
Tradition has it that it was sage
brated. He is also said to have tematically the Trika is made by
Durvs who revived the aivite
written a commentary on the Vasugupta in his ivastra.
lore through his mind-born
Partriik, which is only known Vasuguptas disciple, namely,
sons. Insofar as the Trika branch
tous through references andquo- Kallaabhaa, further elabo-
of aivism is concerned, its ori-
tations. rated the contents of the
gin is ascribed to the mind-born
The philosophical princi-
ivastra in his Spandakrik
s on of Durvs namel y,
ples of recognitive philosophy
and Spandavtti, which together
Traiyambakditya. One of the
that Somananda expounded
are know as the Spandasarvasva.
d e s e c e n d e n t s o f
was further developed by his
In addition to these two compo-
Traiyambakditya, namely,
ma i n d i s c i p l e , na me l y,
sitions, Kallaabhaa also is said
Sangamaditya, is said to have in-
Utpaladeva. Utpaladeva gave a
t o h a v e w r i t t e n t h e
troduced the Trika systeminthe
firmlogical grounding to the ba-
Svasvabhva-sambodhana and
Valley of Kashmir during the
sic principles of recognitive phi-
Tattvavicra, which however are
eighth century AD. He is be-
l o s o p h y i n h i s
no more available. He also com-
lieved to have been the six-
Ivarapratyabhija. In addition
posed a commentary, called the
teenth teacher in the line of
to it, he also composed three
Madhuvhin, on the ivstra,
Traiyambakditya. This account
small texts as a supplement to
which too has been lost. He is
is mainly based upon the
the Ivarapratyabhija. These
the only aivite thinker of this
ivadii of Somnanda, as
small texts are jointly known as
period who has been praised as
Somnanda himself claims to be
the Siddhitray. He also wrote
an accompl i s hed per s on
MALINI
39
January-March 2007
varapratyabhi j -vi vti -
vimarin on the now lost k of
Utpaladeva on his own compo-
sitionthe varapratyabhij. In-
sofar as Abhinavaguptas com-
mentaries on the ivadri of
Somananda and the Siddhitray
of Utpaladeva are concerned
they are no more available and
c o mme n t a r i e s o n h i s not suffer fromthe prolixity that
seemtohave beenlost for ever.
one finds in the Vimarin of Ivarapratyabhija as well as on
One of the greatest works
ivadi Ksemarja. Most probably he is the of Somnanda,
that Abhinavagupta wrote is his
which however are available the same Bhaskara who has been
voluminous and encyclopedic
only in fragments. Utpaladeva mentioned by Abhinavagupta as
work: the Tantrloka. In this vo-
was not only a great philosopher, one of his teachers. It is tothis pe-
luminous work Abhinavagupta
but was a poet par excellence. riod to which another great
has interpreted comprehen-
His poetical composition, thinker belonged, namely,
sively the Trika philosophical
namely, the ivastotrval, ex- Utpala Vaiava. Although be-
thought, rituals and contempla-
presses his religious and philo- longing to the Vaiavite
tive practices of aiva yoga.
sophical thinking in such a di- Pancartra tradition, he com-
Since this work is so voluminous
rect manner as to penetrate ev- posed a scholarly commentary
that it is practically impossible

on the Spandakrika , which is ery mood of the heart. One of

for any one to master it, so he
known by t he name of the disciples of Utpaladeva as
wrote a gist of it in his another
Spandapradpik. It was in the well as the younger brother of
valuable work, namely, the
middle of the tenth century that the poet Muktakana, namely,
Tantrasra. He also wrote a com-
Abhinavagupta appeared on the Ramakaha, wrote two seminal
mentary, called Vivaraa, onthe
Spandavtti philosophical horizon of Kash- works; the , which is
Partriik, which is a scriptural
mir. He so synthesized the dif- a detailed commentary on the
work containing highly esoteric
Spandakrik fused religious practices and the , and the other is a
material about the Trika yoga.
commentary on the Bhagvadgt philosophical thought of Kash-
He also wrote a commentary,
from a aivite perspective. Also mir aivism as to bring them
called the Vrtik, on the
during this period appeared a into the symbiotic union of the
Mlin-tantra. In addition to
phi l os ophi c a l hymn- t he Trika. He wrote extensively and
these important works, he com-
Stavacintmai - in praise of composed commentaries on the
p o s e d a c o m me n t a r y
i v a f r o m t he p e n o f seminal philosophical texts of
Kr a m a k e l i o n t h e
Nryaabhaa. b o t h S o m n a n d a a n d
Kramastotra of Siddhantha. He
th
Bhskarcrya (9 cen- Utpaladeva. One such philo-
also wrote a text for the begin-
tury), while belonging to the lin- sophical commentary is his
n e r s , n a m e l y , t h e
eage of Vasugupta, wrote the v i m a r i n o n t h e
Paramrthasra. Another simi-
most important commentary on v a r a p r a t y a b h i j o f
l a r wor k of hi s i s t he
the ivastra, namely, the Utpaladeva. The other philo-
Bodhapancadaik. He was not
Vrtik. This commentary does sophical commentary is the
only a prolific writer, but also
ekfyuh
40
It was in the middle of the tenth century that Abhinavagupta
appeared on the philosophical horizon of Kashmir. He so syn-
thesized the diffused religious practices and the philosophi-
cal thought of Kashmir aivism as to bring them into the sym-
biotic union of the Trika. He wrote extensively and com-
posed commentaries on the seminal philosophical texts of
both Somnanda and Utpaladeva.
January-March 2007
was a poet of great merit. His doubtedly Jayaratha of the of Pradyumnabhaa. Such
hymns are still be being sung by twelfth century. He has ren- teachers as Puy-nanda were
Kashmiri Pandits. K.C. Pandey dereda yeomans service toKash- deeply influenced by aktism.
has published most of his hymns mir Shaivism by writing a de- The former wrote an excellent
as appendices to his book: tailed commentary on the work on aktism, and the work
Tantraloka of Abhinavagupta. is known as the Kma-kal- Abhinavagupta An Histori-
vilsa, whereas the latter com- Had he not written this com- cal and Philosophical Study.
posed a commentary on it. mentary, it would have been an The philosophical and religious
Amtnanda also wrote a com- impossible task for scholars to treatises as well as lyrical compo-
mentary, called Cidvilsa, on understand the depth of sitions of Abhinavagupta repre-
thought that is contained in the sent the culmination of the doc- the Yoginhdaya-tantra. The
Tantraloka Trika . trinal development of the . kta tradition was also en-
Fromthirteenth century on- He is, thus, the ultimate author- riched by such teachers as
wards there occurred such his- ity insofar as the doctrinal and itikantha of thirteenth cen-
torical upheavals in the Valley practical aspects of the non- tury and Shib Kaula alias
that led almost to the disappear- Trika Anandantha of the seven- dualist. is concerned.
Kemarja, as a disciple of ance of the rich religious and teenth century. The former
Abhinavagupta, was not only a philosophical traditions that wrote in old Kashmirian lan-
prolific writer, but was also a had developed in the Valley.
guage the Mahnayaprkaa,
great communicator. He com- Due to these historical upheav-
whereas the latter composed
posed two small but important als many valuable philosophical
Devinma-vilsa as well as the
texts for the beginners, namely, works have been lost forever.
the Pratyabhij-hdaya and the There appeared, in the midst of
Parpraveik. In a addition to gloom, a ray of hope now and
these texts, he wrote detailed then. One such ray of hope
commentaries on such ancient emerged with Bhskara in the
texts as the ivastra and the sixteenth century. He wrote a
Spandakrik. His commentar- commentary, called Bhskar,

ies on the ivastra-Vimarin- on the varapratyabhij

and on the Spandakrik- vimarin of Abhinavagupta. An-
Spandaniraya are scholarly and other great writer appeared in
popular. He also wrote commen- the seventeenth century in the
taries on such lyrical and devo- person of ivopdhyya. He
tional compositions as the wrote a commentary on the
ivastotrval of Utpaladeva and Vijna-bhairava, which sheds
light on such esoteric and con- t he S t a v a c i n t a ma i o f
templative practices which, in Naryaabhaa. He also com-
the absence of this commentary, posed commentaries on such
wouldhave remainedopaque. Tantric texts as the Svacchanda-
There were many Trika
tantra and the Netra-tantra. The
thinkers who were deeply influ-
most important writer of post-
enced by the akta philosophy
Abhinavagupta period is un-
MALINI
41
From thirteenth
century onwards there
occurred such historical
upheavals in the Valley
that led almost to the
disappearance of the
rich religious and
philosophical traditions
that had developed in
the Valley. Due to these
historical upheavals
many valuable
philosophical works
have been lost forever.
January-March 2007
ivajivadaaka. fromsuch compositions of his as dent aspect. In this manner are
Certain ivnandantha the Mharthamanjar. He also synthesized both aivism and
initiated a parallel tradition of wrote a commentary, called aktism within the over-all
Sktism, which is known as Parimala, on this work. This philosophical framework of the
Kalinaya, in the eighth century. commentary is a storehouse of in- Trika.
ivnandantha passed the se- When an i ndivi dual , formation concerning the his-
cret lore of the Kalnaya to his through the descent of grace tory of Kashmir Shaivism.
three female disciples, namely, These two traditions andthrough ones owneffort, co-
Keyravat, Madanik and aiva and akta must not be mes to realize within himself
Kalyaik. The Apabrama pas- treated as separate and distinct that he is one other thanthe Ab-
sages that appear in the from each other. They, rather, solute, then the knowledge that
emerges is called recognitive Tantrasra and the Vivaraa on should be seenas the two aspects
of one andthe same spiritual tra- knowl edge (prat yabhi j - t h e P a r t r i i k o f
Abhinavagupta seem to have dition, which is that of the jnna). Most of the methods
been composed by Madanik, Trika. For the Trika the Abso- that the Trika makes use for the
which Abhinava most probably lute, when looked at or seen purpose of realizing the essen-
received fromsuch of his teach- from a theological perspective, tial nature of the Self belong to
ers as Ujjaa and Udbhaa. This is both iva and akti, which is the kta tradition. The Trika is
femal e di s ci pl e of iv- to says that the Absolute is not aiva insofar as theoretical
nandantha had three main dis- only God, but also Godhead. Al- knowledge is concerned, but is
ciple, who are known as though reality is single and one, kta whenit comes to the prac-
Govindarja, Bhanukcrya tical aspect of s . In such it is understood or interpreted dhan
a n d E r a k a n t h a . T h e s a i n t - p h i l o s o p h e r s a s from two perspectives. When
preceptorial line of teachers of Kallaabhaa, Som-nanda and Godis lookedat interms of tran-
Govindarja and Bhanukcrya Abhinavagupta both the aiva scendence, then he is spoken of
seem to have become quite in- and akta aspects of the as being identical with pure I- Trika
fluential in the Valley of Kash- are so synchronized as to form a consciousness, which is to say
mi r . The t e a c hi ng s o f single whole. that he is transcendent to every
T h e g e n i u s o f Govindarja through his disci- physical and mental phenome-
Abhinavagupta has so synthe- pl e Somananda reached non. As transcendent, God
sized the aiva and akta as- Jayaratha through a long line of shines as the light of the con-
pects of the Trika as to give rise teachers. The knowledge that sciousness. God is not only light,
to a philosophy that is both non- Abhinavagupta received of this but also is awareness. And
dualistic as well as theistic. He akta school is through the lin- awareness denotes activity. Inre-
has so constructed his philoso- eage of Bhnukcrya. In addi- lation of God this awareness in-
phy as to establish the non-dual tion to these akta teachers, clines him towards the exterior
Absolute the sole reality. This there appearedinthe Cola coun- manifestation, which results in
non-dual Absolute as conscious- try of the South a scholar-saint the display of the cosmic activi-
ness has Godhead as its essential called Mahevarnanda alias ties of God as Godhead. It is this
nature. The Absolute as non- Gorakantha. He was deeply in- aspect of the Absolute that is rep-
dual and transcendent is beyond fluenced by Abhinavagupta, resented by akti, whereas iva
mind, intellect and speech. It is and it becomes quite obvious aspect constitutes the transcen-
ekfyuh
42
January-March 2007
as Godhead that the Absolute, ness is of the nature of bliss, dhism. The Trika differs from
through its cosmic powers, mani- which means that it displays con- Advaita Vedanta in that it does
fests itself as this universe, and tinuously its blissful nature. It is not consider Godas being the re-
sult of my . For the Trika the therefore assumes the role of this blissful nature that creates
universe is real, and is non- God as almighty. As pure I- an urge within the Absolute to
different from the Absolute. In consciousness the Absolute is manifest itself outwardly as the
contrast to it, Advaita considers not equated to ego, but is identi- universe. The Absolute, while
my , which is an external ele- cal with self-awareness. The Ab- manifesting as the universe,
ment, as the cause of the uni- solute, thus, is not simply light, does not undergo any kind of
verse. Since my can be ne- but alsoawareness. change, transformation or divi-
The static aspect of the Ab- gated, it means the product of sion. The process of manifesta-
solute as pure I-consciousness is tion occurs like that of reflec- my, which is the universe, can
known as iva. The dynamic as- tion in a mirror. The powers of also be negated. And we can ne-
pect through which the Abso- the Absolute are reflected gate only that is not real. It boils
lute manifests itself as the uni- w i t h i n i t s o w n s e l f - down to the assertion that the
verse is known as akti or God- consciousness, and conse- world is unreal. The Buddhist
head. iva is the Absolute as con- quently these reflections get re- conception of consciousness as
sciousness and akti is its na- flected as the manifest universe. being momentary is not accept-
ture. The manifest universe is Accordingly the Absolute ap- able to the Trika. The Buddhist
not due to the influence of my pears as that is constitutive of fail to go beyond the dreamless
or avidya. Both maya and avidya, the universe, which means that state of animation, which pre-
instead, are the result of Divine it is God himself who appears as vents them from penetrating
Energy. The phenomenal mani- a limited and finite individual. the Fourth State, viz, the state in
festation is not so false as to be This appearance of the Absolute which is revealed the nature of
equated with the horns of a hare as the universe as well as entities the Self. It is the lacuna in Bud-
or with the barren womans son. thereinis actualized due the the- dhist thinking that is responsi-
It is the Absolute itself that ap- istic nature of God. In this man- ble in making them to think of
pears as the manifest universe. ner God reduces himself to the consciousness as momentary. In
The manifest universe is true category of finitude. It is in the contrast to the Vedantic and
when considered from the phe- context of this play of the Lord Buddhistic views, the Trika
nomenal perspective. The mani- that both bondage and libera- thinks of Godandhis akti as be-
fest universe, when viewed from tion have to be understood. ing two aspects of one and the
the absolute viewpoint, is to be Bondage is that activity of God same reality. The God of the
understood as being non- whereby he obscures his essen- Trika is not a lifeless category,
different fromthe Absolute. It is tial nature. In contrast to bond- but is a God who is full of blissful
this perspective of the Trika con- age, we have liberation. And lib- activity. It is this blissful nature
cerning the status of the uni- erationmay be seenas constitut- of God that makes him creative
verse that differentiates it from ing the obscuring and revealing and active. And the world of
the Vedantic andBuddhist abso- activities of the Lord. manifestation is nothing but an
lutism. The Tri ka sys tem of
outflow of this creative urge,
Further the Trika asserts thought differs radically both
which is but bliss.
n that the Absolute as conscious- fromAdvaita Vedanta and Bud-
MALINI
43
January-March 2007
Self-recognition Dominates Kashmir Philosophy
Jagadguru Shankaracharya of Sarvagya Sharada Peeth
Swami Amritanand Dev Tirathji
we believe that the Tantric ap- nthe sacred occasionof their life-affirming philosophical
proach in modern-day history of the birth centenary of thesis of Shaiva non-dualism.
As delineated inthe Ishvasya our country was responsible for I s h w a r s w a r u p O
Upanishad those in pursuit of our all embracing secularism Lakshman Ji Maharaj (b.
avidya are sure to get immersed which is now our national iden- Vaishakh Krishna Dwadashi,
in the recesses of darkness. Infe- tity and signature. The genesis 1907) we, on behalf of Kashmir
rior to themare those who are ab- and ultimate flowering of Kash- based Shardapeeth, heartily wel-
sorbed in the acquisition of so- mir philosophy of unblemished come the learned audience to a
c a l l e d k no wl e d g e . Th e non-dualism had its had its own seminar on various aspects of
upanishadic mantra, andham motivations and scholars world- Kashmir Shaivism and earnestly
tamaha pravishanti-provides a wide have evinced keen interest pray to the mother Sharada to in-
comparison between Avidya and Shaktipat tostudy it with thoroughness. vest you all with her
Vidya. Avidya is certainly fatal, The Kashmir philosophy con- (grace) for your higher ascension.
but Vidya is more fatal if it is way- tains a new appraisal of man, As corroborated by history of
ward and directionless. The six world and God where they are Kashmir, Lord Krishna visited the
systems of our philosophy evolved closely knit together like the sacred land of Kashmir to en-
a world view which by and large beads ina string, one supplement- throne the child-bearing widow
led vidya away fromthe objectiv- ing the other. Shiva is heldas abso- of King Damodar and proclaimed
lutely free; Shakti is the heart of ity of life and world and what goes resonantly that Kashmir is the in-
Shiva and Jiva is the blossoming to the credit of Kashmiri scholar carnation of goddess Parvati, the
forth of Shakti. But, Shiva as the is that they after a careful revalua- spouse of Shiva. As is well-known
central subject of this thought- tion of the entire corpus of philo- Kashmir has been a renowned
process holds the universe of mul- sophical thought developeda new seat of Sanskrit learning and lit-
tiplicity in a close bond like the thought systemthat lent a newap- erature and has made unparal-
threadrunning through the beads proach to the philosophical is- leled contributions to the mosaic
of a necklace. Such a thought her- sues, thus putting the entire genre of Indian culture and civilization.
alded a new declaration of a min- of Indianthought ona newand of No other part of the country can
ute understanding of human continuity and development. Par- claim such a role for itself. But,
mind and psychology and final allel to the Indian culture with its during the post-Shankara period
self-recognition as a redemptive Vedic roots was the Tantric in India a sort of vacuum devel-
process. world-view that had evolved its oped in the realms of philosophi-
In the context of Shankara
own meditative and yogic praxis. cal thought processes and the
Vedanta, Kashmir Shaiva philos-
Its approach in essence was tran- acharyas fromKashmir rose to the
ophy makes it explicit that
scending theological frames and occasion to fill the vacuum with
ekfyuh
44
[English translation by Sh. M.L. Koul of the address delivered by H.H. Swami Amritanand Dev Tirathji
at the Inaugural Session International Seminar on Kashmir Shaivism held in Srinagar on September 23, 2006]
January-March 2007
Shankaras illusionist theory of being Shiva which till attain- tionis a mere formality tostabilize
makes Brahman inactive and in- ment of such a state of awareness a seeker in his psycho-physical
sensate as it has no freedominab- remains hidden under layers of frame. In Vedanta we find delin-
solute to manifest the whole cre- limitedknowledge. eationof self-recognitioninanin-
Self-recognition is the liber- ationas Paramshiva has and such, direct manner. Infact, I amBrah-
ation and unlike other systems of mans, This atma is Brahman, salience of the philosophy makes
thought Kashmir philosophy does Thous Art That, Be Brahmanto it distinctive from Shankara
not prescribe elaborate method- attain Brahmanhood and This Vedanta. Another point of depar-
ologies. The exercise and utility whole universe is Brahman do ture is that it gives no acceptance
of which it considers nearly use- create an impeccable identity be- to the discrimination based on
less. If compared with other sys- tween Brahman and Jiva and an caste and gender. In contrast to
tems, the non-dual philosophy of identity founded on recognition. Vedanta, Kashmir Shaivism is
Kashmir is broadmindedandcath- There is not much of variationbe- egalitarian as it does not deny any
olic and does not put a seeker to a tween recognition in Shaivismof caste initiation and participation
fare of dos and donts and its Kashmir and recognition as de- in matters spiritual. It rejects sta-
main thrust is to know the world lineated in Vedanta. In the for- tus, caste station, age and gender
as an emanation of Shiva. Reject- mer recognition is comprehen- as entitlement factors and com-
ing the caste-based entitlement sively all-inclusive accepting ev- ponents for attainment of social
theory it grants entitlement to erything as ones own expansion andspiritual gains.
The Kashmir philosophy has any seeker keen to crossover the or manifestation and in the latter
been frequently presented as sea of world for ultimate libera- recognition is the outcome of re-
Pr a t i b hi j na S h a s t r a o r tion. jection of everything what can be
The supreme purpose of In- Pratibhijna Darshan. It will never called negationist approach.
dian philosophy is know thyself- be inept to emphasise that it holds Pratibhigya in essence is aware-
atmanam Videhi for which all Pratibhijna as liberation which ness of attributes of Chita and
branches of philosophy do make a through its meditative praxis Anand, Chidananad, but in
mention of Pratibhijna in one awakens the potential in a seeker Vedanta it is insensate as Brah-
way or the other. Their methodol- of limited potentialities to recog- man is bereft of self-sciring po-
ogies are different but destination nize his inherent position as tency.
is the same. In Kashmir Shavism Shiva, shorn of all imperfections This assembly of the learned
the motivational force is the in doing and knowing and will- can pay its best tributes to
Agamic thought determining its ing. Prior to the state of self- Lakshman Ji Maharaja as a great
destination and methodologies, cognition a limited Jiva is not son of the soil if we all earnestly
not the Nigamic approach and aware of his perfections and that endeavour to mobilise the scat-
premise. In Agamic approach the is what is known as imperfect tered Indian society on the unity
method and destination, both are knowledge in the Shaiva par- plank of Kashmir Shaivite model.
recognition-oriented and Kash- lance. To cognise ones all- With the Success of our honest ef-
mir non-dual philosophy is a part pervasiness is recognition which forts Kashmir as the crown of In-
of Agamic ideology with recogni- in the system is coded as self- dia, will get ushered into a new
tion as its teleology. Self- realisation. Liberationis not anat- phase of history. n
(Courtesy: The Kashmir Sentinel)
recognition dominates Kashmir tainment of an un-reachable des-
philosophy as its main theme tination. It signifies recognition
while in other systems its men- of ones original and real position
January-March 2007 MALINI
45
January-March 2007
-Prof. Dharmanand Sharma-
he present paper is de- view of the Shaiva philosophy. would appear that the word is
voted to a discussion of For the proper understanding of used in two distinct but allied
1
S h a i v a b a s i s o f Abhinavaguptas aesthetic theory senses : T
1. To indicate any kind of
Abhinavaguptas doctrine of it is necessary to have anadequate
knowledge which is not sense-
pratibha. understanding about his philo-
Specialized inthree branches born nor of the nature of in-
sophical background.
of learning--philosophy, tantra Among the number of doc- ference. But as such knowl-
and poetics--Abhinavagupta is a t r i ne s , i n t he wor ks o f edge may range over a wide va-
rare combination of gifts of both Abhinavagupta, pratibha is the riety of subjects, it is possible
poet and philosopher. Though n o v e l o n e . Al t h o u g h to distinguish it againas lower
mainly a commentator on earlier Abhinavagupta is not an origina- and higher. The phenomena
works, he has shown a great origi- tor of the doctrine, it has been, ac- of ordinary clairvoyance and
nality and founded newschools of knowledged by classical theoreti- telepathy are instances of the
metaphysics andaesthetics. cians of aesthetics. But in his former, while the latter kind is
Aesthetics is but a branch of
hands the doctrine acquires mys- represented in the Supreme
philosophy; and it has been
tical and spiritual overtones wisdomof the saint.
clearly shown that important the- 2. In latter sense, however, the
which cannot be ignored if we
ories of Indian aesthetics espe- use of termis restricted to the
want tofully graspits meaning.
cially those which explainthe real- The termpratibha etymologi- agamic literature, where it
ization of rasa, follow closely dis- cally belongs to shine upon come stands for the Highest Divin-
tinct schools of Indian philoso- into sight, present oneself to but ity, understood as principle of
phy. Abhinavaguptas aesthetic also to appear to the mind, to intelligence and conceived as
theory is based on the Shaiva flash upon the thought, occur to, female. In other words,
metaphysics and epistemology become clear or manifest. It pratibha, otherwise known as
with which he was able to appreci- might be called the super sensu- para-samvit (or chiti-shakti)
ate better and to follow the new means in the agama, espe- o u s a n d s u p r a n a t i o n a l
cially inthe Tripura and Trika points of view to attempt the aes- apperception, grasping truth di-
sections of it, the power of self thetic problem and ultimately to rectly.
From the general survey of
r e v e l a t i o n o r s e l f - formulate a new aesthetic theory
the literature concernedandcare-
illumination of the Supreme from phenomenological point of
ful analysis of its contents it
This paper was presented by the author at the International Seminar on Kashmir
Shaivism held in Srinagar on September 23-24, 2006
Shaiva Basis of Abhinavagupta's Doctrine of Pratibha
January-March 2007
ekfyuh
46
January-March 2007
Prajopetam tayoradyam viz. Vimarsha, sphurata, aishvarya, Spirit, with which it is essen-
pratibhodbhavamantaram // svatantrya and parahanta. For this tially andeternally identical.
very purpose Abhinavagupta also
There are two ways of the Many systems of Indian phi-
recognizes Bhathari, the author
goddess of speech: the authorita- losophy have developed doctrine
of Vakyapadiya, a very authorita-
shastra pratibha tive books ( or science) of to explain the tran-
tive work on the philosophy of
and the work of poets (art or po- scendental knowledge gained by
grammar and frequently quotes
etry). The former is born of intel- immediate vision without restor-
fromthis work to support his own
lect and the latter of imagina- ing to the laborious and inade-
views.
tion. quate exercise of the intellect. In
Chamatkara, bhoga and
Pratibha is not a product of
Nyaya, Vaisheshika and occasion-
spanda are another kindred con-
mere effort, it did not arise simply
ally in Vedanta the term pratibha
cepts inAbhinavaguptas philoso-
due to pri or preparati on.
(and sometime arshajana) is em-
phy. In the course of his presenta-
Bhamah, the author of the most
ployed to express this supreme
tion of the essential nature of aes-
ancient treatise on poetics,
knowledge. The term pranja too
t h e t i c e x p e r i e n c e ,
3
maintained : evenstupidminded
is used in yoga work as a synonym
Abhinavagupta said, that it is
men are able to learn the scien-
of pratibha. In vyakarana both
nothing but the basic mental state
tific rules-and-precepts from the
pranja and pratibha are to be
(sthayin) which figures inthe con-
teachers instruction; literary art
found and declared identical in
sciousness, which is free from all
however comes spontaneously
sense with the pashyanti stage of
i mp e di me nt s ( v i t av i g hna
4
into being in the mind of a man
the fourfoldvak.
pratitigrahyo bhava eva rasah) .
whohas pratibha a poetic vision. Some ancient theorists of aes-
And while explaining the impli-
The concept of vak plays a
thetics marked the realm of
cation of consciousness, free from
very important part in under-
praja and pratibha separately. Es-
impediments, he added that it is
standing the Abhinavaguptas
tablishing the autonomy of arts
nothing but chamatkara. He ex-
doctrine of pratibha. The study of
they maintained that the art
plained chamatkara as an activity
pratibha is really the study of this
could not be made the mediumof
of subject which has got merged
vak so far as its metaphysical base
philosophical, religious or scien-
into spanda which is essentially a
is concerned. The paravak in
tific concepts, and insisted upona
wonderful bhoga. Chamatkara in
Shaivism occupies a subordinate
clear distinction between Shastra
the Shaiva philosophy, in fact, is
position being conceived as the
and Kavya, between intellective
nothi ng but perfect s el f -
power of supreme reality or
and imaginative work. According
consciousness, consciousness of
Parama Shiva. It is the power
to himthe words and index of the
the self free fromall limitations. It
whereby the divine self knows it-
Kavya differ from the word and
is nothing but vimarsha in its uni-
self and enjoys itself eternally,
ideas of the Shastra. Bhatta
versal implication, which is the
without restraints and without
Tauta, a guru of Abhinavagupta
most essential aspect of prakasha
2
limitations. It is the will of the Ab-
said :
and which distinguishes it from
solute and the personality of the
self-luminous substances like
Dve varmani giram devyah
impersonal. Shaiva literature
gem. As such it is also called
shastram cha kavi-karma cha /
speaks of it under various aspects,
MALINI
47
January-March 2007
9
ananda. Aesthetic experience in- continues, but he becomes anemi- mind . Inother words, artistic cre-
volves complete eliminationof ob- nent spiritual guide. His gnosis is ation is the direct expression of a
jective consciousness and charac- called mahajana great knowl- feeling generalized, that is, free
edge or , because it mani- terised by predominance of pratibha from all distinctions in time and
fests itself spontaneously. These vimarsha, the continuous realisa- space and therefore from all indi-
are , tion of universalised conscious- pratibhajaninah jivanmukta vidual relationships and practical
emancipated in life. The highest ness which is called rasana, interests by an inner force within
the poet himself, the creative and charvana, pramatvishranti. knowledge is that of the heart, the
All creationinShaivismema-
initiation of the heart pratibh. It artistic intuition pratibh. This
nates from one single transcen-
is granted by the Bhairava, Shiva state of consciousness, expressed
dental consciousness which re-
who resides in the heart and in the poem, is transferred to the
flects itself in terms of multiplic-
whose vibrating and very subtle reciter, actor and spectator, aes-
ity of objects and subjects. Just as
activity consists incausing the in- thetic sensibility, sahdayatva, be-
the objects reflected in a mirror
terior essence to expand. The ing the capacity to identify one-
are dependent onit for this reflec-
pratibha, the perfect illumination self with the heart of poet. Born
tion, the whole creation is de-
and spontaneous, the best inthe heart of the poet, it flowers,
pendent on this transcendent be-
method of realizing the identify as it were, in the actor and bears
7
ing. It identified pratibha with the
with God . Abhinavagupta fur- fruit in the spectator. All three,
supreme Subject anantachidrupa
nished us the same authority in poet, performer, auditor fuse to-
the infinite intelligence, indivisi-
the formulation about aesthetics gether by the same sensation
ble and akrama void of time limi-
do ct r i ne of prat i bha. I n nayakasya kaveh shrotuh samano
10
tation. It is unalterably and every-
Abhinavabharati he said: like nubhavas tatah . The creative in-
where one, being the one light
Prajapati (the creator) the poet vitation pratibha is the force
whose reflection shines through
creates himself a world according which makes the conversion of
every state of consciousness. That
tohis wish because he is amply fur- the feeling into rasa possible, free-
is why the poet is entitled to the
nished with the special power of ing them from the limitations of
appellation of creator Prajapati
creating manifold extraordinary space andtime.
who creates the poetry without Commenting upon the verse
things, a power originating in the
any materials. Abhinavagupta p a r i s p h ur a nt a m p r a t i b h
favour of the deity, viz para vak
also identified it with that of con- vishesham Abhinavagupta expli-
which is called pratibha and
cates that is intuitive sciousness as the creative pratibh visarga
which continually proceeds from
6
8
knowledge which is suited to cre- emission or emanation . Summa-
its place, the poets ownheart .
ating things which did not exist rizing the three degrees of grace Rasa, the aesthetic state of
before; a particular form of it is consciousness fills the poet en- he put his views on the first de-
the ability to produce poetry tirely with itself and is spontane- gree that the individual who re-
11
. The poetic attitude for ously translated into poetic ex- ceives the middle most grace, im- kavyam
him is entirely spiritual, but the pression. Like a liquidwhich over- mediately loses his ignorance and
idealized artistic creation affords flows froma vase or like the natu- assumes the nature of a Parama
only a temporary release fromthe ral manifestation of a state of Shiva. His earthly life however
ekfyuh
48
January-March 2007
ills of life by enabling one to tran- ation in the process of self- tion into the modes of discursive
scend, for the moment, his per- revelation as well as the poets thought.
Abhinavagupta is quite clear
sonal relations and restores equa- imaginative vision to which the
that in the spiritual realm the
nimity of mind by leading him whol e uni ve r s e b e c ome s
12
emergence of pratibha is inti-
away, for the time being, fromthe manifest :
13
viveka Yad unmilanashaktyaiva vishvam mately linked with . The
natural worldandoffering himan-
unmilati khanat only way to know the reality is
other inits place. For the poet it is
Svatmayatanavishrantam tam
through viveka, this alone de-
also a release in the sense that he
vande pratibham Shivam.
stroys the negativity in the aspi-
passes in his poetic creation from
rant and provides him with
the tyranny of personal emotion
Like Shiva by his third eye
pratibhajana. Whenthe aspirant
to the delight of impersonal real-
one perceives by virtue of pratibha
is endowedwith pratibha, he is lib-
ization. It is an attitude of pure
independently of discursive
erated. The use of the term
bliss, detached spiritual contem-
knowledge, every form of exis-
pratibha for both poetic creativity
plation, it is very similar to, but
tence, past, present and future.
and spiritual enlightenment
not the same as, the state of true
The difference between poetical
clearly shows the free flow from
enlightenment, which comes only
and ordinary language, as
spirituality to art in the thought
to the knower who transcends
Abhinavagupta holds, consists in
of Abhinavagupta. Pratibha of a
completely the sphere of pleasure
this that the former, like mantras
poet is nothing but a flash in
andpain.
on the religious plane is devoid of
The following stanza of which glimmers the light of tran-
the logical and practical catego-
Abhinavagupta may be taken to scendental consciousness.
ries of language and therefore at-
n
describe the supreme power of
tains reality before its solidifica-
Shiva revealing the entire cre-
Notes and References: par vgdevat nug r aht i yat vi ci t r pr va
nirmaaktilina prajpateriva kmajant jagata. 1. Gopinath Kavi Raj, The Doctrine of Pratibh in Indian
Philosophy, OC, p.2. Abhinavabhrati on Bharata Natyastr, G.O.S. P.4
2. Quotedby Kvyapraka, I, p. 14. This phrase gives a nutshell much of what Indiantheory
has tosay about pratibh. 3. Gurpadedadhyetustra mandadhiyopyala
9. Rasapari pra kumbhocchal anavacci ttavtti Kvya tujyate jtukasyacitpratibhvate
Kavytamikra 1.5 niyanadasvabhva vgvi kalpdi
4. Abhinavabhrati, Vol. I. 281. Dhvanyaloka locana, p. 86.
10. Bhatta Tauta, quoted by Abhinavagupta on 5. Tantrloka 1.66
Dhvanyloka Locana, p. 92. In the pratyabhijhdya (p. 52), Kemeraja a pupil of
11. Dhvanyloka Locana, p.2. Abhinavagupta quoteda verse:
12. Dhvanyloka Locana, p. 60. S cais pratibhtattatpadrthatramrsita.
13. Upyotravivekika sa hi heya vihpayan Akramnantcidrpa pramta sa Mahevara
Dadpyasya tusuroni prtibhajhnamuttama 6. Visargnandadhray siktam tadeva sadviva
Yay pratibhay yuhtastadmuhtaca mocayet avannavanavyet.
Tantraloka 5.432 Paraktiniptea dhvastamymala puman
7. Tantrloka 1.233. Tantrloka XIII, 185.
8. Kaverapi sahdayyatan satatodit pratibhbhidhna
MALINI
49
January-March 2007
Gurus Grace
-Manmohan Ambardar-
od and Guru are really real Guru. When one goes to an your intellect and also by service
one and identical. He outer Guru, the only teaching he to Guru and by enquiry. So long as
Gthat has earned the will give is to awaken the Inner you seek self-realisation, the
gr ace of t he Gur u s hal l Guru in ones heart. The Guru Guruis necessary. Guruis the self.
undoubtedly be saved and never being the Truth for him, there So long as duality persists, the
forsaken, just as the prey that has exists nountruth. Guruis necessary.
fallen into the jaws of a tiger will The Guru within, too there Bhagwan Sr i Ramana
never, be allowedto escape. Never exists no ignorance at all. Maharashi says, So long as you
the less, the disciple, for his part, Arduously following his teaching think you are the individual you
must unswervingly follow the (invoking the Guru within) in believe in God. On worshipping
path shownby the Guru. ones daily life, enables one God, God appears to you as Guru.
The highest and greatest experientially to realize that there On serving Guru He manifests as
gratitude one can pay to a Guru is is no ignorance at all, no darkness the self. This is the rationale;
to put into ones own life the at all. Whatever exists, exists only hence there is no difference
practice of his teachings. The as Fullness. And one is never away betweenGod, GuruandSelf.
world Guru in Sanskrit means fromthis wholeness. Only one has Ishvaro gururatmeti murti
the dispeller of darkness. The towake uptothis Truth. bheda vibhagine / Vyomarad
darkness one finds outside one The Guru is said to be vyapta dehaya Dakshinamurtaye
self is not the densest. The external for the seeker. The in- namah
darkness that is within one self is turn of the mind is brought about
the most dense, insurmountably by the Guru. Since the seeker is In India all through the ages
thick. Such inward darkness is out ward bent, he is advised to there has never been a dearth of
ignorance. learn from a Guru whom he will genuine teachings, or for that
The very thing, which indue course findtobe the Self. matter any lack of compassionate
appears impossible, becomes very Gurus grace is like a hand teachers. We are thus proud to
easy when one goes to a teacher extended to help you out of water possess the most authentic
(Guru), a true master. In his or it makes your way easier for the collections of teachings in the
presence, the impossible becomes removal of ignorance. Lord form of Vedas, Upanishads and
the easiest. Krishna had Sandipini for his Epics. Especially, the Bhagvad
Guru is not a status-position. Guru and so Lord Rama had Gita is recognised as the spiritual
It is not even a state. It is the Vasishta. treatise par excellence, all over
Truth itself. Guru is the Self, the It is said in Bhagvad Gita the world.
n
Truth. That is, ones ownself is the (IV-34): Realize the Self with
ekfyuh
50
January-March 2007
mRiynsokpk;Z r
-r ~rnrrr
O;k[;k % bZ'ojLo:i Lokeh y{e.ktw
=niziin+ il+- +i ==i- t -n< +i l=z -iz ni ''lzi-izini'' +zni
zin- + <izil-+ =<ii +i ii -=n +ii t lzi + l- ~-- n +i (=i niln+
~lil+- :- -izi n t: t l+ nn-i t -n< - --n ~-i r< -n + ii
t :- -izi +i nini+ :z ini n-ni iilii ti ii +- i :=
ni + ~-a ~ii< +i =ini- ia+i -+ t-i- + ln( tn iniz = --
+ t t nn -izi =lt- ini i ,ii +i n: --+i ~-<li ii
-. =<=-- -|||-| | l,-i l- -|| -|n -
+rfafr= rn at=tr tarr
--in l| -|--| -n
-- -|| +| <=| -|n '|=|<' -|i t -|l+- | n (+|
-|l+- +i ~-- ti ( ~--ni- =n|-|ni ~|| +| |
=z=- =- ~| ~=-, := <l =, +rrr(=|=|l+|
+t| |-| t '=|<' -|< :-i ~-t +| |l-- +-| t
-~| +i, r|, fat<| +| +i, nfa.l- (~||-
n- |-|l+- + ,|| n- ~l- ~-+|n n ti =-
l|l-|, -rr-l- = <|i |-i t, arn-= (l,l|
t|+ -|+--| ~-+-| +i || +- t -=i ~|| +|
l-| +|, vz|+ (||, aattn-i=i (l-| t, -=,
|=|< +t- t
fr~|- (~|| - + l||,
rrr+rl-| i nt|| +|, -n-n+| t|
=z=- +rrrr -rr r fat nfa.
(gs eqX/kdkjh f'ko!) lkalkfjd inkFkksZa dh tks ;g
arnv aattn nf rr rrr+r1
=a'-rra +rr= rt =a' rra +rr= zr
MALINI
51
January-March 2007
t|- t, |, ta-rt(| n| --|, a~| +, trrq z=r n rat r faa r, t-a r ar ;
tf.=+ ~||- -|-|, (t.t|| zrr t trrr r rrr t f=t at=tt rt
nfa t ftrnr r, a. r faffr =r rrr+r
(r ta-r trnt! ft (tr+rrf tra- =
nrrtr r rrn rr
tfra atr rr n, (rtz ;-rfz zfrrr = t =n
==| + =| --n <||| +| -|| :=ln( +t- nr =nr n = rt (+r-r rrr= n ta-r +rr-
t l+ '-||-i'~||- -- n|-|~| + ,|| ~- r r r ta-r tnrt t =r-r
l||-=| ~n~n | n l|- l+( |- + | t|- (zr=+rr t n tra r
t -|| <| +| + t|- t
=a-|i- n|+| + ~-=| =-+, =--<-, =-|--,
. (= <|| l-+| +|: a|= t| = |, , -in :|l<,
=-+n|, +ln, ~|=i, |c|, |l-||, nil, ~l|, ~l|,
~| :. l-+| +|: a|= ~|+|+| - t| = =| + +|-,
nt, n, -|, +-, -|, l= ~| -|< <l| n|- |-
~|+|-| + n :|l< :-ti +| +n-| =-<|| | -||
t
<||, ~| ~=-<|| | ~-|| <|| +t| |-| t :=ln(
-||| +| t i+| l+-+- ti t
rrrr- fr=rfa-+rttnfa.
--in=- ( ~=- :- <|-| n|+|l- l|l-| +|
rrr +rtrn +rrr a ==rrf=.3
n||+ '-i=i'~||- ~|-i ( '-i=i' := =| = ti
-.-~-||l ||l--|<~-nl--||n (+n -||
|- n|+|-| l|l- :=+| n|nl|l- -|i +t- t | l+
|| - =||l=-
--+|l + -|+--| + ,|| =n|-|<-|| n ti =<- t
rrrr.-(:=| =|, fr- =, =rfal| - t(,
ffr-~-| t|- + +|| ~|-n ~|| -l|
+rz~|+, .-l +|, tnfa.| | t|- |n|
+ |n -|--| nt|| ~|-+|i :=ln( l+ -||-
(|n-|-| i| n|, +r==| +, trn|| +i,
l-| (+ =|| ti. ~n ~n =- ( ~=-, :. :+ <|-|
qn~l,-i, +rrr~||l (t|, rrr(t| l-+| (|--
=<=-, . <|-| + -|, - =- ~| - ~=-, ~| :. <|-| +|
t|-i t|, a (n| ti|, ==rrf=.|n=| n n- t
~l-+n| ++ ~|-i:- | n nn|| t- + +||
ll| l-| +| ||n t| (r =zr==rt +r! f rnr r, =rt fr t
ffrarr = z rq r t= r qar =r
r=tfrrrzftnvta-r an-r ta tr =rt, =r=rft z.=r-zzr r fnr t
q rt rrrf r; r, rt (+ra
ta-rrta ta-rt artf.2
=zr==rt r
-. (-||| ~ln- ~--| | ~|=l|-|- - (
--|| --| - ~-il- (|
f=arar t-z. t+rftfta.
( +rr t |ni:|, ftn :=, ta-r |--|,
rnt tt=ra. = q. tnrt.4
n-rl|n|+i n, r=tfrrra(nil ~|| -|< ~|l<|
-.--||ll-:-< l=-~|-| (| -i=|-
zfrr-| = n+, a (n||, qti, ta-rar.--|
(| |n = (+ n |
ekfyuh
52
January-March 2007
t+rr~- l+|-| =, ftfta.l|
-|| |, ;-z.(n i| -<n|, tl=
(-|| +|, f=a-|-|, rarz|-| t,
(~||, tt-=ra.(n-|l+- l|i|
| i +| |t, (tl= +||, rnt|n
t, = q.ti (+ (~||- ~l,-i|,
tnrt.nt|- :- t
(r nfrnrn ;rt! ft fa-rrr
t r = ftr rr = rr nr
;-z.'-rra n- -r=t -znr f=r
ra r r, rt tt=ra.'-rra nrzt
n =rt t rt rrfa=frt nnr r
rr f=r rnt r, rt
farrrrrt tnrt r
rrrr rrtarnr rrqr
rrfrrrfn
zrr fat n rr
rntnarfrtn5
-. -||: -|l-|+n|ln +|-|| -|i-n| -|z|n
~n-|lt-in +|nl (+| <-| n l-
r r t | ni :, rr f rr - < n| +i ,
rfn(~n -l| | i| +n| =i,
rrrr~l- +, rrtar-|i-n (~||-
=--|| +| t- |ni|, rrqrn~-- l-nn,
nan~n- +|, rfrtn||| +- |ni,
rnf(+ ~-ai (-|||, qr~l,-i,
zrr(nr<|| <l, nnn , fat|n
<il(
r rr! ;rtt rrrnt (-z+r n
MALINI
53
January-March 2007
tra n rrr f=rt rt, =ar r rrn t rt
-f trnt= rr n z +rr
(-z+r n rrta, zfrrtfra (-z+r n fn, rt
rrrnzr q a:artzntzrrr.7
rrfara=t na t rrr t rt (-z+r n
-.-||: -||: || r< l |= - n- :<-|| ~r<|
naf-zr =nr r= f-zr r t=r
- ~a| ~|<n ( (-|l--|
rt-;= rt -znr t r =t r; zfr n
t q rt rt zrfq
rrt |ni:, +rrt -|:, rrrl-+|, zr<,
-f~| +, trn-t=-|l+-= n, -ti, n|,
-f-zr-zr-ar. =ff-rfrr.
;zrrr.(=, zr.(n=lt- +-|, a n|,
~tn-| (~||- ~n|- +|, ||- (~||- ;nr. r n +rnvrnartrz=-ztr.6 ar rtzn
-.-|- - l<|--< n --| :n| =ll-| l| n |||, qti, (-|l--t|- t|
~n- ~||<=-<| +| - (-|l--|
r +r! f rnr r z r fa =- tr=t
+rnt -||-:, -a~|, fzr-zl<|--< i, t=rr (+rfat= n zr rr, ft=rr tf= z =
=n< =, l-+ni t:, , (-in rt rt rra r rt q=t trr n za-atra rq r. -ar. ;nr. =ff-r
=||l< i| a|- +i, <, n ln(, fattrt rr tra r frr. n
n an| --<~n - + , rtrzn+| = ,
+rrr +rar t ra znn =-ztr.=-||l-|-, r (-|l--|+| -ti t|-i t`(~||-
~- t|-i t|
r+rtrr f+ratr tn. = +rrn8
-.-|-| -||| r<nn- |- n = (+ |-|i||
r +rnr! r fzr-zn =rnt = a rq '-rra
l-|-i-| -||- (~l-|
n-n t nrarr +r r frr r,
=ff-rr'-rra rr, , t, ==r ;-rfz narr t
+rar~|, +rrr-| + =||, tl= (i| +,
t nt fq na rt trzr rt =ft r
zr< +|, nnn, rat~| t|, tn+n, =.t,
?rra r rt ra r
q.(+ (ti|, r+rtrr-| +i, f+ratrl-|l-| +|,
+rr||, (~l-t|-| t|
ar--= n| |-- t l+ ~n- +| - =| = ti
t~| t, ~- n|ni l<|--<=| +| ~n-n t|-|
(r =r-z =rnt! f= =rr r z r (fa
|-||l+ t -in=| ~|l< na|- -=i ~n-=| +i zi
-r +r =rr fn nr rr, rt (+rat
t =| n =| ~||< t| < n -|i =| ti t|-| ~|-+ t
rt ;rtt f+rfar r rr r rrar r
n- =- -|+--| + ln( =| n<|| <|n -ti, -
=|n ti t|- t =- -|+-| +| --= l<|--< -|| +i ti
rrrrrrnr rrrrr =rrr tr. =nn
-nl| t| |-i t --+ ln( +|: -|i l| t -ti t|-| t
+rqvrnartr frrfr+rrfn9
--+i ~--<l n l-|-|| ~| ==|-|| n n|| -|i ~-- -ti
-.(-|||-|<|-|n-~| =|| t||||n ~| -||+|-|
t |-| t
l---~l----||ln =n -n|+ (-|l-|
ekfyuh
54
January-March 2007
-.- (| nn ~--|- |ni |l- (-lt| nn
(+rrt -|:|, +rz~| +, rrna|- i ~n- +|,
n-||| || (:nt| |ln - -|ln
r t.|t, = rrr =-|i, rrrr rrn t||, r-||,
(r nt f trnt! r r (at rrr rrt f
rrrrr-||+| +|, fr-ii, fr-i, +rrfn-|ln|
(=nrrr t trr n n r --a n+rr trnt
+i -t, =n(+ =||, tr.t|- |n| (~||- - +-
=rr rt fn rr nr, =t = ntt =rtt nrrnrq
|n||, (+rfat|-| t|
tt rr n; rt n = ntat n nar rr fr trr r rt
(r nart! f=rt r-t'-rra rtr rt
r trr r
= nzat r; rz =z-=rrz trr r n zrt
=r = zat r, =t rt r r=t narr t r-u far r r-r rnr fzr a

rz =rt rrrr rt rrrr r n zrt =nt= (r ar tra f-a frrr f- fr+ra12

fzr-zn r zat r -.| ~-- - ~-| l+| - ~- | - (~-||
l<| - l+-- - a|- |- (--| l |(+|| (-<| l-
trzrrr arrr ==r=r+rrtf+rtr l--|-
rrrnr-nrfrr rf ftrt-r10
rl= (~| = |ni + t|- +i| <-|| n, -a~| +|:,
-.:-| -|| +| : <-|| =|=-|| l--|| - |- ||n
u|-- | (--|, -ti, -r~| +|:, far(+-
~|n~l+- | (=t| |l lt - (-|l-|
|| l+|, -ti, -.~| +|:, rn.|=|-|,
-ti, (-r~| +|:|, fzr =l- -|i, -ti,
;rrt :-:, arrr-- (-|+--|| +i, r ;-|n| +|- =i,
f-al+-- (+n|, a|, ar(|n|l|+| a|-,
zrrr<-||, ==r-=+rrt=| + -|| =, f+rtrl|, -ti,
trat| =+-| t, (aati|, f r-|<|| +| (n|- +
trat|-i, rrrnl- +|, r-n(~-i| ~|n| =,
ln(|, q-rr(+ ||tl- t, (az~| ti|,
fr~l+ (~||- l|, -r~|+, (=r=|||,
f--fa--, fr+ral+l=- t|-| t
rfl+=i ~|| n -|i, ftr.l|, (-|l-|-ti t|-|
(r = nrr trnt =rr fn rr t
r ;rt! f (+ratr r, t r-nr = +rt
nt fq rt r r trr, r; ;faaar
zt f n r, r (tn-r-nr =rr f=t +rt
rrrr trt, r; z=tr rn=r r t ntt trt,
trr n frr rt rr rar r, r +rr
rt ar rt r; =fa trt f=r rar r rn z,
==r-=+rrt'-rra =arn=rt r-znar = +rfta, r
rtr rt =nt frnar t q rt rrrfa
=t zrrr (+rrn=frt r nr+r=frt rt rrar
=rt f-rr (fa-rrr r= trt r
r?(ar- r r f =rtr ==r=+rrt a rar trar
r
zrrn-arr z.=rr =r= a
nfn a -rfn rr nn nrtrr.
rtar-rfar rrr rf rrrf-f.13
-.(-||| <|-|n ~---|-| <||-| t-|- - =t=
trnt nnrr rrfar -n--atr.11
MALINI
55
January-March 2007
n|l-| || |l -| |l- (--| l|+l+| n +n-| l-|, -|l+- ~| - := l|+ +| l-l-l
+- t=| l+ l---lnl|- -|ln+| n l<||| | t| t
(+rrt -|: zrrnl-+| i--| +la- t, (=,
-arr~---, z.=rrr<|| +, rtarat|| =, a fr arfr
frr rrfa t
(-|, =r=(+|(+ ti, rfar.-|| l-+n t,
l-| ~tn ~||n n --|n |
rrrl-+i, rf||i n, -|| |- l--- ti, frrl-| +i,
-|l+- n |n n nn |
f., aat-i t|
- = -| - |n |
-|ln+| n <-||| | =|| l-| l-| +| ltn|i- =|
(r fr z! f +rar t t+r t ft-at
| =l+n t
frrrn t nt trat r, rn fnra rt
far = ta t r z.=rr n = qzn
=t|+n n t =|| l-| ii '~tn' := --|n |
ra r
(+-|n+ l| l-|-|| n ti l=n |-| t +|l+ ti
=| =|=t| +| -;n||- ( l>|l-- ||- t =t| + tn
-rn. =r:-r:fta rn-rrfrrfrra.
- t-|n+ --|| ~||- 'n n, -' :-n +n-|
- nrr=rrt-r f.rrrr=rrrv.14
=r- t| |- t <= | --||| +| -| n ln( t(
-. (-||| n<-||l-|l|- --|n | ~- ~l-
-|l+--|| ~||- '~||n, |n, -|':-n +n-| =r- t| |-
- l--|||~|>(+nt||
t -|| t( '~tn, n, =' n = -|i '=' t --|| tn
'n' := -|l+--|| n ~| -|-- <|-| lnn+ '~tn':=
(+rrt |ni:|, rnzn< (-|<| = (~||, rrrr-||
=+ ~|||-|- l-|-|| n ti =r- t| |- t := +| =ni
(~||- -< -|<| =, frrfrra.l-|| |n|, -rn.
l |n-| +| n l-lt- |+ l- -n|- t- |n|
=rr.--|n | (~n< -|<|, -.(+|:| ln| ti,
'~tn't l=z =| --|n | +tn|-| t := --|n
ftat, - a(| ~| -|, f.rrrr=-|i (~||- -i-||,
| +| -|i ~|> -| t~| -| n|ln+ ( =|-|i| l-n t
|| +, rv.~|||, q.(+ ti (~||- ~l,-i|,
ti -n< +| -- n+-+ n l|- nt|| t
nrr=rr.nt|| (t|
~l+ |-+|i + ln( |. -in+a + >i|l|l-|+|
-||||-|< + = : -+ + a| +| ~- + l< =-|
(r nrr=rr! rna'-rra nn=rr rt
t| =+ -| l---lnl|- -||||+ +| -|i i-|| +
rrrr'-rra rn =rr-zrr = farrrrrt -rn =rr
==rrt=rrt=rrtnf =rta
r; ftr rt rrar r, t-a ;= +rt fa r atr rt
=r rrf-rzztrf+rv=r frrrf-nr' (--||n|+|
=rrr nrrrt rr rtr = = farrrrrt rt
q'-fat nrr=rr rrq ra r
f-a a n-ur zr=rta nar f+rr
==rtrr qrr rrr atzrnrr=t.15
=a|+| l+| + ~-=| --|n|, nn|
~| |n | -i- | t -|i l|+l+| n +n-| l-|,
-. -| l-|| - <-| - <|=| l-- || (| ==|
-|l+- ~| - := l|+ + -i+ n|- |- t =|| ti |+|
~| ( +i|nt|=
l+| + (+-, l,- ~| t- -i- -|i -|i
ekfyuh
56
January-March 2007
ztar = +rtt rrrq ar tr rt ztfq, ar r=-r +r
nar f+rrt (=-|i| -|-| + |ni:, a, nz- n,
r t rt zrr ztfq'-;at rt =t rr t t +rt
-ur.-i, a~| +, zr=r.=+ (~||- -|+-|,
fa rr ra r
f-a|- t, rrrl-+ ln(, qrr.t (-|<|,
ar--- n+-+ n -||+| n n|n| +
==rt==| i, r. (=n< ti, atzr+i| ~||-
- + t|- +i |-| + t t -||- +| <-|- lnn-
n-|- +| (+|n <- |n||, nrr(+ |, =t.=| (t|
+i ~|| n ~l|n| ~|l< ~ l=lz| ti -n t|
r na trnt! =rtr ==rt ft trzr tar
|-i t --+| ~l- +- + ln( ~n = <i ||-|( +- +i
trar r r zr=r t -rt rr, fq
-l-+ -|i =-||-| -|| -ti t-i t
ar r =rtr ==rt t atzr t r nrr =trt r
n-t rfta arrf rr:ftn aza.
ar-(+| =- -|+-| + ln( t <|n =nn| |-
a- ;-+rnrr fzrrrf= fa17
|n| ==| -|i =|n ti t|-| t +|l+ --+| t -|i l<|--<
+| ti l-| l<||: <-| t
-.(l-|| n (~-< -+ <-| - ~l- -||l
(|| '<i- =n ~n :l- <|=':= -|||i l-- +
(~t| |+ ~ln -- (+- --- :l- (n| l-
~-=| =-| <|= ti +tn|-| t l=+| |ni =- t|-
~-|n|n| l<-||l=
~|-| = +z <-| t -||- ~- <|=| +| ~-| = +z
~||- :--| ti =| <- t n| t -|i |-|l+- n <|=-||
(l-|t nn :-:|, n-t'nn = c+,
+| l-|| nt l<| |-| t -n< =| +|: ln| ti l+-
(-z~| +|:| -+ (<-<-||, fta-ti t,
'<|=' -|n = ~n+- l+| | =+-| t
arrfl -|i, (rn|, r.-ftn +-| t,
aa:=ln(, qa.(+i+| ,|| (=|-||+| +-| ti|,
r=ar arz-rf z-rtr +rrrrn
a---<l =, . (t|, ;fa (-nti ~||,
-n t+rr ;- a16
fa+ti (~||- l+=i ~- l| n|, ~-|n|n|<|-|n|n|
-.:t -|-||n -|- ~-|l- <-|l- ~|=-|n n
|| +- =, fzrrf=-<-| +- t
+i-|| :l- ~-- - n---
(r =rrnfa frr! r f=t trr t'-rra
;r:=(-|l+-n|| n, +ra~| +i, rrrn-|l+- +- |n|
nrttrt ;-rfz rnrt t f=t fafa n, rrr n
+i, ara~-|i, -rf~| ~|, z-rf<i--|( (~||-
nrr rtr fq = = (taa. r zrr za r
~l|n| ~|l< =-i ||-|(|, r=arn-| < ti, -n'~|
f-uf n= zt rt r; t zar rt r ar +rt n
ti, t-+rr.+ t| |', ;fa:= +| +i, :=
tar trar r, arf- ar rt rrar r f=n t
(||-|| = ti, (a.|an|- t (~||- <=i
zar rt fr zrr r (tt+rttn q rr rq
<i--|~| +i =-||-| ti -ti t|
=ar:r tn=-=- atnr-t +rr
(r zrfz! r zr=r t z=tt'-rra
- r=at=a rr-tarf= =z=-n.18
frnr rfz f=fqr r fna t t ztarq'-rra
-.-|| ~=- ~- =- n =- ~n|- n (~l-|
January-March 2007 January-March 2007 MALINI
57
January-March 2007
~=- =- | ~- -- =<=-n ~l= -.-(| l+n l- l< (~l=| ~l
<+ (~l=| ln- l-| ~l= -- -||- =|-|n
+rrt -|:, =a~=- (~+-|, r~- ti,
=a.=- (+-|=, tnl-|- t, =a ~| =-, tnra-= l+, (-~||, f=n, z, nfa- n,
= (~||- ~=- =|, tn(~l-|l-|- t, - ~| -|, fz.--, (f=t|, u-f~| |-- |
=a.~=-, =a r~| =- (<|-|| =, -.-| t, (- + l|| n, z.a|- +|- |n, (f=t|, fna
a:=iln( (~||, =z=-n. f==- ~| -|| ==in n, f+r.|+, f=t, a:=ln(,
=a <|-| t +rr~|, =r-rn.== --|n t
(r =rrr-rn! r ar, fr =, z na n +rt r +r! r rt =a'-rra rrrrr ;-rfz
a-n nrar, a frrr n +rt arar, rt rt r +rr= zrrn, =a'-rra t, rr,
==tnar n +rt =tn rar = n ftrnr r, a. ;-rfz rt +rr= zrrn = f+rv r, rt =a zrr
r == -rn =rr r = =a zrr fatr f+rv r, t-a r =a q =a zrr
= -rt r, a. r =z=a'-rra na rt =a +rt rt
nraf-zat-ftz t. +rr. =a +rt r
=a--||- +i =<=--| +| ~l-|| :=i -|| =
at ftrfn vrr nnrr fzvf21
tn n+-+ +i |<l-|i n =nn|| | t
-.-||: ~- ~|+l-<- ~nn (~t| :- ( -||
-i l|ln - ( l<- ~l nn|ln
=r==ftrrfrrqrrrr
rrt |ni:, -.~| |-| +, raf-za.l|- =,
f - =+rrr:f zr19
n+|: n|-| -ti, (rn|, ;a:--|, qti, +rr.-|
-.(-|||=t= = l+| ~l+ -|z +|-||- ~l (|
+, t.=|n-, at| =, ftrfnl| + +t-| t,
=-|-|+ ~l - <-=
al+, ((=|, fz|-- t(, f-|i, nnrfnn n|t n
(-||t :-:|, =r=t||, ==| +i, ftrl+|| =,
-| t
f~l+, rrq---n, rrrr+|-| |n,
r rr! z=tt rar frr n rt rt =
ft|- t( -|i, (~||, ==-|i, +rn|+| n,
fr- r r; r rt r, n ar nr
r.|+, ft|- -|i, -~|, zr=l<||:
rz-rzt r= ;at rrr t trr r f n r
-ti <-
= ra rq +rt nrr zz n =ar rt r trr r
(r ft z! r rrtr =r t ftrr = +rt
=a>i -|n||| + ~-=| := n+-+ + ~l-n |
f fn r+rrr, rt =rt +rr n r rr t
+| -| t t l+'n =|-| ~|| + - = ll- t|-
+rt f=t r fz=rr; rt z tr r
-|i, ||-<-|| +i l-|-| + +||, =t=| =n|-| +i
~|| n |+|+ -| -ti | t| t n
z nfa fz.f u:f z.
f+rfna rf= a =r-rnr +rr20
ekfyuh
58
January-March 2007
r~=r- =n ~r =~r= = -r r
-zr. rntt f=r-
+| n- ~-~- <l+|| l-|-|| ( + |n = lt- t|- = =- =n-| t
- i =| |t-| t ~| -|l--
-|| + n|n = <|n -|+ = --+| n|--| t l+ -|<ni | n |
+ ln ---- +| ~|| -| +-|
z+|| l<n|-| ti t nt= |n+| :- + -|n|-|| n l<| |-| t,
t +|: -|n n|-| t, -| +|: +=|
~-=| ''=-|i n- -= n|--< -- n- + -| ~--- -|n t, l-
| =|-| +-| t, |i |- n|-| t,
n|n| +i |l-- ( <| +i l-l-| + =-|i +| --|| +- n lt| |-
-| +|: <|-, , t-, a|l< -|-| +|

l-|--l-|-- n|n|| t'' -- --n ~=n| t|-i t :=i +| ''-||- +

+-| t l||i +| c-|, ||i +|

-l< --, --=|-, ||||n, ||||, ~-+ , , ~|+| n|- |- t'' ~-

|| +-|, +|+ +| |-i|i +-|,
|-, =n|l|, ll ||a +n, -| n- -|i -- =-|i +| n| +-
|| +| -||=- +-| ~|| -|i +|
-|l< +=| t n >|-- t| |-| t ~|n| n-
z +-| ~|l< ~|l< ~---|| =|
~,- -| -|||| n -||--| :|l< t|- = ~ t, ~- -=+| |- +=
|l-- + n- +| ti <-||- t -- t
-|| +| nt| |- lnn-| t, | =--| t| =+-| t ( -=+ l-| t|- =
~l-|n||| n-|ln n n-|| n n +

=t =| n|- |- t ''|- n =n- -=+| -|n -|i +| t| =+-| t''

-|n +i -||l- <| +i -nl ti +|-i
-||n n|| -||-i t|- = +|-| :=i +| --+ | t|- =
t =-- +i ~-=| ''+-i n =l-
l-| +| +|l-|- -ti + =+-, = --+| +t| ~||t- l+| | =+-| t -||
+i || n -- -|+-| t~| +
||l< +|-| = +| +|l-|- -ti =|| t|- = --+| +| ~|=- l<| |
|-| t, l+ t -=+i -|l-| n ln|-
:
+ =+- >ila|--| ~-=| =+-| t` =|| -z t|- = --t +|
t|-i t :=i +| -||- =-|i |l|| n
''~|nnt- --, -|l- t|- | ~ l<| | =+-| t -|z
~|n = ~l|- t, -- -=

= =-|i |l|| n ln, |l-, |n, <-|, --+| ~|n- +i +| ~|-+-| t''

~a|--| |- -ti |-'' ti --+ <|

~|+||l< + -|< = lt- =n|- = ''-|- -| nn+- +| +|| |-| t,
+| +|| --| t +|-ni -| <-|-
ln|- t, :=ln( --n = =-|i +| -- l-nn t, ~- --+| -|-
~-=| ''|- n i n|--<|-

-||l- +- = =t +i -|+ | l+| +=|` -|| l-|< +| += |l|-
l-| ti t|-| t, -- ~a|- + +||

| =+-| t >i -z-< --| ~-= ''| =n|` :=i +| l-n + ln +=i
~- ||| ( =|n +| -|n |-|
i |n| +| -| (l-|| = =l- ( =|-<nl- + ln +=
t = l=t -||+ -|| + n n t+

~--|- +-| t, t l- || t|-| t ~|-|||`'' ''l-|n- + ln -i- +i

~| ~- +| -| =nn + + + |-|

~| -=+| +|- = t|-| t ~- +| ~|-+-| -|| |=-|lt- + ln

t, = ti i n||-| ~- +| --z,
''~- +|-| l-| +| ~|-| | +| +| |-`~|| + ln +=|
ti- ~| =iln- =|n |n| =nn+
(=n|-|| t|- = --|| l-|-| +i z -|| -|lt- +| <i+ <-|- +|- +|
=| <| ~--| +-| t -|-|~-|-|
:
|l-- t| |-i t nt|n|t-|| |-`'' ''l---- ( |+ + ln
+n| +| +-| t ~| --+ -||-|

l-||nl| ~l-|--- ~-=| |||n|l< +=| - -|| -|-n`'' :=i +|

-|-|~-|-| |l-| ( n|+| +| |--
+=| |l+ l+|~| +i ~-|| ''+|-|n|- |+ + ln -i|-
:
+-| t'' := +| ~||n- + -|+
=t=| '| |' ,-+ -+ l+| -|| <||i = -|i =|| ~ +
n =| t-| t =-|i -||||, n| ( n-|
:
-|| = =|| =|+ t ( ll l||- ln -|| +| l||- +=|`'' ''~--
MALINI
59
January-March 2007
|n =| =|| l| + ln -<|=- +| | ||i (=i -||l=z ~,- | - t - ti :l-< l|i ~|l< -|-
+= =--| t| =+-| t -|| -|<ti- (| -|l+-| +| |--| t, t -|+ ~|| -|<|l< --n||| n -||-| +i

l-| + ln t- += =--| t` | li t| |-| t'' --+| +t-| t l+ ~|-+-| t, ~l- = z|+ +n
+| <l-||| +| <i | =+-i t ~| ''l-| l+=i |-, |l< + -|| l-| --n (l-|n| t|- +i ~|-+-|
:
l---- +| -| += t| =+-| t`:=i l+=i ll l|- + n l= =|+ t''
+| |+ +| l=- +t| -|| +| ~|nl-| +i ~--|l- t| |-i >i la|--| n -|i ti -
~-| = -|n| ||-| += t| =+-i t, t =|| -<-i ( =|+ t|-| =|l- l+| | t l+ ''=n- l-

t`'' := +| ~l-|--- - ,-+ t'' :=i +| -||- -| - -|-i ~|| <t +| l-n -||l+ +- =
| l|- +| ~|n n- +i -|i = n< +i |l-- + ln := l-l+- -|| (n-| (+<n n|<-|
~l-|l+- n |- ~=n| -n|+ '| ~-| '| |' +| -<-| l<| t, ~||- n||=-|| +| ~--| t|- n-|
:
|' +i nt-|| +| l-|<- l+| t, l=+ ~-=| ''- -, - ~ ~| - t'' nt-|--< -|i nt||n~i n
l=n l+=i |r |l< =|ni ti n n |- n|- +i ~|-+-| t ''l-n l-nin- +| ti | | -n|-
::
=||-|l+| +i ''=-|i ~||~| n ~| -ti ~, a ~|| --| -||| n t'' :=iln( la|- -| n l-| ,||
=-| ~|nn- n (+ lz = n- +| ti - -| -|i + ~--- ~| - ti |n -|l+- = | +| t ~|| =|-
l--| +- = <| l-l-| t|+ l-| +ti -||-| +- +i - t - ~|+|-| ~l-|+- +- t( +t| | t l+
+i |l-- t| |-i t ~|n +| n n- |- ~|| - ti ~ (l|i ''nt|+|-|i l+|-| n >z|+

||| n| t|- n-| t'' ~|l< n| <l l-l +-i |lt( - ti | l>|l-- t|-i t, ti ||| (|| |
-n<|| - -|i l-|-|||ni n +t| -|~| + --nin- ~|| l-nin- | <l t, |n =|ni |l< ,|| =--- +i |-
:
t l+ '':- ti = +i ~|n| t ~| -- +i ~|-+-| t :=i +| - ti |ni -ti'' n
=-|i ||i ~-i ~|n| = n +- t := ~n-, l-|n-, =|n- -||-| +i
. ''+-i +ln =, n cc - n|lt =<|--<+|-|| |n-:----|+-'' -<,
-= |l |l |n t, -<| =n -|lt'' nt|.-.l., . ''(n | | =|||= =<|
+i -||ni . ''lt| >|--| -|--|l-- n- >|-- -|n-| (+z| - =-| n-| < l-|-''
:. ''<l|-|-| l+-ll|- ~ +-||- l-| -|n l+n'' nt|.-.l., :
l-||<i-- nll- =n<-||-:l|n|-'' -<, : . ''n|n-| = =-|nl- =n|-
-- -|-||-|-|| -||| n--- -<-|- . ''|||t- +| =||| |=-n :l- -||l=z| <-|l+- |-~--''
~-|-|-- -||- <| |-'' -z |n~ -|z|n- +-'' l-|.-|., /
>i +|ln+|+n nt|.-.l., . ''n|-| - - ||ll+n
. ''-|-| n-, -|-| |'' . ''l-nn +- -|- | l-|< (n l-||-|=- -n| -|l+--||ln-n''
>i |n+| nt= nin| = l-n +-| -| -|-|| +-'' -<, /
:. ''-||n - l-| +|-|<, |- l+ -||l- -<, : :. ''-| |- ~|-i, -|-|-- n- -|n-
=t= <ill- l l--|n <|<-| -, +|-| :. ''l-|n-|i- l-|=- a- l+l~- |-|-||l -|-- -|i=||- - |n
l-|n|l-|-|||-'' ~|| +-| --|ti- <i+'' -||- +l- -|+|-| --n- -|| <l l--|-
-.~|.l. ~|t. :, . -<, -l-<|l| - -|-|l- -|<-|=|l< - = +| =n|l|
. ''lzn| =<t| l-||| -|l- +|l- . ''l---- - -|-n +-| l-|| +n --n| -|-
- --n -|| -|-l-'' <l-||n---|:l,-i +-| -l-'' -.-., /: -::
l.-|.-n|. -<, :. ''= <t l-n lt ,| l-||-
. ''~|n-| -| -||- | :. ''+|-|n|- +-| -i|- l-|| l--l+-- n-=| n|<-|
- n-|| l=zl-- l-+- =-<l'' <||n +- -|| li-'' l.-|., -n|.
.-. -<, ::. ''l-nl--||n-n l| =| <n-|| n|+
.(+| ''-|- l-|| -||l- -||l-- - -=|<-'' . ~--lt- | +|n<|- -|- =n-||l- l--|=-|-n-|l|''
-.~|., . -|<ti- l-| +| t- -|-'' nt|.n.,
(|| ll---|n<|<-|- +|-| l-|n|l-|-|||-'' -<, :. ''| -|n - || nl- l+- <c|
-.-||.l.~|t. :, . . ''| <l-||| +| l---- -|n l-l+- |l-- =| | t|<|-''
. ''~i-|i|| -n- l-n- l=- |+|:-| -|n||n'' .-|., -n|. :
ekfyuh
60
January-March 2007
= r r r- r-== rr
-trzrtt r-
-n -n -n -n
n=z :- |ni n-n| + a|-+| n tn|
||- ~|== | <|t=, =|l l n n|=|t=
-l-ln- | n ||- + = +i -|+ n -- +i = ~|
ln l n +l ~-t|, -n -n
+| |- -- t tn --+| n| -||n- ++ ||n- n
~ =|l- l l-|||i, ~ =|l- l-| -<-|i
+ | ~n l<- ani ~|( ~| ~-| ~|=- t|
~ =|l- -|ln t< |t, -n -n
l+| -|l-|i n-|| i -|||i - --+| |- <-| +
-n|+| = l+| l-| < - l-| |t|+| +| --|
~ |ni i + ~|<-| = =-|i -l|- -|+--| n (+(+
~|-| l+| -ln- a|l- +i n -i -ai ~| |-||
| ~| =|< + n -|++|| +| --+ ++nn| ,||
l< t| -a| l-|nltn| -|| + -n|+| +| |a t|- n| -|||i
l-| t~| l ~|: --+ ||- +i |i |= -n |-
i - '||-|||i--| -|- l--<| -||' = ~|--| t|- |n
+i -|i +- n -| n- ~>| ~||| = --= -l-+ ~|
-n|+ +i || +i -| < - =||< l<| -|l+- |t|+|
at- +| ~-| l+| '':= ==| n +z -|i ||: -ti t'',
= tn <|ni +i niai | ~| -|++| ln( (
--t|- n l= t|| |+ nn =nn|| ''n|-l=+ = n
|t|+| + |-| + =n n =|:| n |i nn -i +i
--t| =|| t'' l |-|- ~|<-| l<|, ''n |n +n n
l- n+ ~|- ~| -=+ -n|+| +| = |a +- +| ~|<-|
=|+|n +| -|-|- +- t-|, |<i n|- t-|''
t~| n ln( t ~l- i-|| + =n|- ||, l=n -||< n |i
< + +| = -n n|- +i || |i, l +|n, -|n|
--i < n+| l<( ~| nn |=|lt- +- t
n|| ~| ~ i =-||l|-i ~|l< -|+- - ,|| | t | +|
n ll|i |- i + =|| ~| a ~| |ni i lzni
||tl- +| =n ~|| -| =-|i -|+-| |ni -i + =|n-
=i n ( n --+ =|n- (+ n a+ --+ ||
-l|- t( n n||-| + =|| a|l- +i -a-i n| n
+| ~- t||| n ln( ai --+ | -| = nn ~-| ~|
~l-n ~|tl- <i :, -||l- |a t~| l |ni i +| |=- +
+z+z ~lt-| =| n|
|< =-|i - -||- t| l+| :- < =-- t( ~|
n -||- + ti |i -| ~- +n n |- t( ni ia
+a~| + |= t- +| + :- n +z ||i ~| : tn
|||:, ~|-|i| l<| - |- -n| + n l+- +n| +|
+a~| |+ +| + l+=i ln|i +| n|- +i =| t | l+
t n ||
-n = (+ +| ~|-i l<||: <i l=n = tn|| (+ ll-
ln|i --| t +: | := +| +i =l= + +| ||, :=ln(
~n l<- l-| + |< |ni i - ||- +- =n
-= :- +i ||i +| ai+ +- n < -ti ni tn -n t
~-i =---| +- +i ~| -|||i i = |-i- +- n
-| nt< nt|- + i = tn- +z n|n ln( ~| |ni
:= i --t|- nn= -|l+- +i ~-i +|: -i -| =-|- +|
i + -||: . -||-<|= i + | n -= +n n || l<(
+t| n- + l- -n- + (+ i- +| +z l+-| =-|:
t| |ni i -n ~|- at| +- | l tn n|
-|+ = ~|........
MALINI
61
January-March 2007
a|-+| n| ( +| +i
n |ni i + -nl<= tn (+ =< n n- lnn| <= l<- --+i z|i t- n-z| + =<i n-n|n n
|| -= tn- ~- a|-+| + l|- n+|- n --+ |n +n + =|| --t |= n |- + ln( ~|( |ni i l>|n + t
n | l<|, t| t ~| -|i |- +| +|-| <-| t | l+ n|n n|- + ln( nt|- + i n ( --t ~|- n
< t| : -| |ni i ~| t| ( l+ l-| z +| ( t +-
t -| + =n tn- |ni i + +t- --+ l| + =||
n l+ -n nn +| l+ n|~| n -=i n -n n| |-|
~-i nl--|| ll| +| l| -|i n|| || n: n
l -| n| l+ --+i +| ti <n<n n = : |i, -|
--+| ~|-|i|< l-ln- t~| ~| --+ -n l<= + |< ni
ll-- t| ( +- +i =t|-| = +| +| |t l-+|n| |
|< n (+ ~| ll| ~| : -i |ni= l<- +i t: -| n
=<i i - |ni i = -|n| n|i, --+| +| ~ +t| t|
-= n+ - |ni i + ~|>n ti |ni i tn ,|
|| -| = --t|- --+ |n (+ tn+i =i - n|i ~|
ti | lnn, ~| tn- -= -|- -i +| --+ ||
z| ''+| -|:, n|n n|( | ||ni t|| ti ~| (''
|| --t tn ti := -i + -n + | n a|- || l+--
+||n | , --t|- -= -|-||-|i| <+ tn| =--- r<| +| +z =n ni |z =|= i - :-z| + +i l+ ~-
-||- l+| -|- -i - -|i |+ ~- t|- +| ~|-||= l<| |-| ~||- n | n| ~| - +| a|i- t|- <|-|
n- < = l (+ | || n tn| t| a|-+| ~|- + |t-i t tn- - < = ||-| +i l+ ~- t||| = --t
ln( ||-| +i --t|- ~|-- l+| l+ ~- ~|(, a|i- t-|( --t|- tn|i ||-| i+| + ni, l-l--
:= -|- l+ t| --+ ~|- +| l+=i ~| +| -| -ti n-| +i : l-l| + l<- -n n ~| | =- =nn| l+ -ti
|lt( ~| =+, nt|| - tn| -|l+- -|| +| <|+ tn||
n|- | ln| ~| n|| -|+n-| ,|<-|i +| ~| ti ( --
l-l-- l-l| |ni i - ll||i + =|| --+ l<( ( -|n
|n- + ln( a|-+| ~|+ -| +| a|i- t-|| ~|
+ ~-=| '|= t|-=' n | +| tn l - l+| +t|
-|< l<| l -=i l<- -n n| ( +| n a-a- ni
i+ z|-| n+ = +| l-+n +|l+ :<< --+ |- n
|z =|= +| --ti :-z|| t|- +i |: <-| - -|n --t|-
=+| +| || = | t | --t|- |+ t| l= -|+- +
--| n |ni i +| +z ||n ++ ~-i +-a-| -n|:
|<+|- +| -| n|, t| = -= n| ln| :-n ni --< +|
| -|i -||lnn || -||n +| =-|i tn| | ~|( ~| t| -|- < ~- -|+-| +i z|i = z|i |- +| -|i |- |- |
~|l< |- +| +|+n t~| l= =+| | ~|-< +| ~--| = --+| ~-t -| t-| || ni |lnl+n =|:= n (n.
t~| l =- (+ =|| t| -||- -|i l+| - |- |ni i (. +i i-|| n ti |i l+ --+| -nl<- -|i -=i =n n-||
+i (+ ~-|i <n|i +<n +| +t| = -|-+ i, t | t| || n | + ln( ~|>n ti -| --t|- .
+a~| = ~|+ =i tn| | ni ~|: -=- |ni i +| ~--|| a= = nn +| n i-|| +< -+ t|- + ln( +t|
||n +- + ln( --+ +n n | || ti || l+ l-| (= ti l-|| +i t |- = t- | nt|| +i
|-nl- + ~|- + ln( -= i -t = = t -n ~-+-| + | n ~| +| +t, n --+ -nl<- ~l- +i
| -||i, n- -= |- + ~ n +a~| |= |- = |+ : ~-i -l- n -|i l< ~-i l+=i =n| +i ~| =+-
ln| +| + =n |ni i < +| || +- |, n- +-i |i, -| -=+| -|i =n||- ++ nn ~|- n |n <-
ti n- :-- <|n | l+ +||n l-| +| || +- n | (= n +|n nt|| + >i|| n n| || ||n
n --t =n -ti n-| || --t|- l ~- |= n|+ -=
January-March 2007
ekfyuh
62
January-March 2007
rrf-n rrr=
<|n ||-
(n: :, |
n- =| |-
bZ'ojLo:i Lokeh y{e.k tqou vksL; 1980 ls eat+ vk/;kfRed vuq'kklul I;B O;k[;ku
dksf'k;Z ikB~; fnR;eR;A frfgna; HkDr r t+kU;eR; r ekU;eR; O;noku Lo- tkudhukFk
dkSy deyu vkL; f;e O;k[;ku yhf[kFk FkO;eR;A f;ganh lqiq= Lo- vuqie dkSy dksj
f;eu gqan ladyu ;ql t+u bZ'oj vkJe VLVuA 1993 l eat+ fdrkfc :il eat+ NiksoA
f;e O;k[;ku fN vL; ;N+ku okfj&okfj ekfyuh gan~;u ijuokY;u fr okrukoU;A
- | ||-, ~l- | | t| -|i= |-||t +-, |n-
+- | +-|- l lz - ~-|= +- l+lt +- |< - |
l+ +| lz ~-|= +l- t- ~| lz -|- '~|=-'
~|=- +- = z ~-|= <| - =tn -|- -|n lz,
~-|= +- | l- ~ ~l+= |= +|t t+| +- |=
lt n|-|, -ln= z n- -|- n t- lz |t |+
(|-| t ln z- i-|l n l-nl- ln n|+ l-
~|-+-| -|-
ar ar frtfa nr-nftrt
aataar frazr-n- rr a
| | n- lz -| -| |= ~l-| lz l
~|n<= +- n|-'
~-+ z- | -|- ~|=- +- = z n-
n =|: |- -|n - l- -|- -|n nl+ - ~-|=
|- |- l| =<|- i-| i n z-| |-n- l
=n l-| n- lz |-| =| ~|=- -|n- l- +|t
=n r frrtrnt rt'- l- l -|i, +n - <-
` l- l - lz +|l= = l| ~|=- - lz |
z- |< +n|--i lt ~|=- ~-|= - |t
~|=- =|l- = lz =n-|| |- ln lz ~-|=
~|=- = +| lz ~|=- '~n' t+ | l lz n-
=n - - z +lln= |- z|- l+lt z- n||-
~|=- 'l|' -|:l- (one pointed|, ~l+= = +-
~-|= +- ||- z l- +| l l -|i lz -
n|n- =| +|n lz ~|=- |n +n --< l- lz
+l- +=n ltn- ~l- +| +n= +-|-t-|, ~l- ~| -n-
January-March 2007 MALINI
63
January-March 2007
+n ~|=- -, --, t|| t lz ~|-n- ~|=- +|t ln - |ni l- ~-|= +- tlz-| - - ~| -
l- |- +n lz - ~|=- n - lz ~-|= +l- t- +t =nn =nn- |l ||= - n|-n ~-|= +- l|
+l-` |a n|-n|n nnt= z= +|n -|- - l z |a =|
tr-rf=rn t' - ,|<-||-- ||-= -a -| |- |l |||- - -|- = +l- l-| |a ~|= - -
||| <-|= -a l| |a nt||- ~|l= ||| +- ~-|= +- =nnn- - ~|== -|t |||- - |n|- l+lt-
l-n, l-| |a - -ln |ln |lz +n+ |||<-|= zn - -|- n n l - ~l- l- z= --= n -|t |||-
-a |- +- |l +|t` - |n|- ~-<|- zn - +t - <| l z ~| |:n
fzrrrrrr- <|+| lz - +t t- (waste of time| --= n |= ~|>n= -a -l- lzn
-rraranr'- l lz - ~|=- l t <+- zn |ni i n|: - n| (my grand master| ~|=-= -a
-n + ~-|= - - l =| nl-|l| lz ~--= +- llt| - - lnn- -- ll+-i (difficulty| -
fna+rt.-l lz - n-= n ~|=- l t +|n ||n |-n| |ni l- |- - l| |a ~-|= +- - - z-
~ - -|+=|- zn nt| lz l i +|n - ~-|= || l+lt- -|- l-n |-tn l = lz +- - |= t-|
- |- - |ni l= n|: n| (my master) l+ l| |a ~| | - +
orftaftra.'- nt|| =< - l-n <|tn z| -<i +|- =nn- n =-< l z -lnl+=
|l ||| ~-|= +l- | lz -| | |a =nn- - ~-=-|-= || lz |- = n|i - n||i
~< lz ~-|= +- - | |+|t z= ~|=- | z||t ~|= ~n|-< |
n== n l| ~-|= +- z - n|nni +|| n= z l +t n|n| ~|= -|- = l+= ~-=-|-= n
-l-| ni tl-<= ,|= -a |- '- l<| < <' |- n
|-n -| l ~|- -|n ~|=- ln
- - ~|--l+ ~|=- = l=l = -a -- =zr-nr rnt fa nr=.
|- <|- t = -| lz -|- | (pause| l-
rrf-a frr tnr n-=trrnrfn-fa'
nn rrnrfv-
i-| (/|
rrrrrr-atn i- |a lz - ~-|= +- l lz -||+ =- +-
=| -||-i ||l| lz ~-|= +l- lt- rr arrrf-r
nz+r-r.-~- (attached to| ~-|= ~-|= lz
a-tr r= +ra'
||-| +- l lz - -|| -|- | -||=- |
'nn ||nl>' =l- -a n= |- n |n=
rrf-a.- -||l-- lz -- l+z`
-a |lz t- n= |- ||t |=|- - =|- ||t ||-= -
frr tnr.- |= n|-|= +- <+ l<l, =|
|n-= n l- lz =l- -a |- ~|=- ||t |||- l- lz
n-=trrn.-:- n|: l+n (in my kingdom), -|l-=
=-= (=l-|| -a |- ~|=-, ||t |=- l- lz ~ ==
= n
-a |- ~|=-
n-+ ||n- lz a| +l-|-| +- - ~- lz
f fzr z z trrr
+- -- lz =| <<i -- z l-- =|
z zzrr fztrfr ft+r'
t= +- lz z- -||l= +- lz - z- l|-
<|t || ln ll -|t - -l || l ~|- ln
l--| - ||- lz l=l t= +- ~|- z- l| |a
ll -|t ~-< ~l 'l-|' - - -z-= -a l-
lz n- =|
=l- -a <|- ||- tl = -a lz | ll |- z=
= |+ -| -+ =- (next Sunday| <|t
+=n t||- l t|+ l| |a = -a |- -l ln z
n
=n-|
January-March 2007
ekfyuh
64
January-March 2007