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IS ' S " : UE XXXI-V: ~" ,._ ," ~ . . . . . ,. : ... ':'-~....~-~" ..N I Q ' E IIIIQCT10BER, .2 0 103

THE MAL.Abh..inav a g o U : p t a I a ' b o o :u t , I . . f ' a _ 1 ' ; n - -7.' . [I. U. - . .> I . I~.....'. "~ 1 1 1 1 : ~ . _ . ~ , [L

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~Sri Mallnl.De'vi is eVlervictorious- In unionwith.her all the treatises ofnon ..dualisticorder achieve the nature o f divine potency:

LA".A~,XXXVII

ISHWAR, AS,HRAM TRUSTISHBER C : : .ISHAT), S' -. AGAR~ KAS,HlVl IR

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Beard 0 - rustees eS r i I nde rk r i sh an Raina

{Secretary/Trustee}Sri Samvit Prakash DharSri Brijnath KaulSri Mohankrishan Wanal

EditorlalBoard, : "Sushri PrabhadeviProf,N ilal a nth GurtooProf Makhan la ] KukiloeSri Somnath SaprooSr i Br i jmohan(I.A..S. Retd.) Co-ordination

P'ulJI"hJ " , . ... :tSc' ers s-Ishwar A shram T rustI , ,It:~, - ( N " . , h j i - ' S ' " . " " , K ~ 'I' rn...,_...!suver .',18, ;l,I!.), , rlFlag,ar"aS~.u.IUrra.0194-2461657'U..,.J 0 :' .'ill;'............~s.(fuq'..'J./ 1"",11;0, IIIshwar AshramIshber f \,shat), Srinagar Kashmir~el. :Ol~246,E657AdministmJive Office ~.Ishwar Ashram Bhawan2~,MohlnderNagar'Canal koadJam m u Taw i _,'I 80 0 , 1 6 .Tet ' :2501199,2555755De JI't.;' 0 " l ., #i : :, ' : -p.,d Ii1 , , , , . , . , . ~ ~ ~ . IiiIshwar Ashram BhawanR, -5 /D Pocke t Sarita,Vihar, New Delhi- I ,-0 Q , L W ,Te .: 2 6958308 ,- 26974fJ7 7Telefax : 269433 ,07OCitober ,2003Pri"...~,Rs 2 ' ~ 1 0' " 0 "IIW! i . ~ _ _ _ : J t ! ! 'Yearl y subscription: R s, IO O~OO, Ishwar Ashram Trust

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f i1 qlJ ~ = Contents

4Gl, SivaS,'uttas lvara Svariipa , S v ' Q m [

Laksmanajoo Mahiiriiia '7 'l!1 ~ -, " J ' -0 2 E Uri-not iced Impact of Saivism Dr. B~N~Pandita 1,3

on Indian Phi osophical Thought03. Science and Kashmir Shaivism Prot Makhanlal Kukiloo 17

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,Vimarsim Sanskrtt Commentary of S,rl K~,ema.rij~aIivara Svarup'la Svaml Laksmana joo Maharaja

(Continued froln lastissue]t t ,eifdltI+'II at fQ U1~I.,. rc:=i l . . . t f , C f i , f'f ' I rq Cfi t il t J 5 1 U I q I t ( it~ ,~,:~'U. {iq ~ -Such a Y O o has ~ecome the dance of this drama of the uni erse, Thisway of acting is explained in the following Sutra:-lJtS;oa(lrtil ~I'~Q U(.Ra'lgo 'ntaratma)(Mo ernent attributed in . this to tality o f cosmic dance is n oth in g' o th er'than th . supreme being.)~\iii Hs f f . + l ~ ;; n Itill It i: l, tfil~l';-e:ff=lrllifl 1 1 = 1 at' l tcI '=II" TRf(f := ~"frf[

" I : F q Iq; r I](;U I I tJli I= I 'l. 01, ; ; n ' {I f",\ r ~ _ ' + i 4 1 1 "tn, tr I i:I ( ( ' l I + I Htil: 'i[;:q V 'U I~:,g I , O i I Y I 1 1 1 . . . .1 er r ' g : I f C f i f A c f I (G[c[t .n at::(1{l '~"ltJf: "':sf f5 3f l t ' tldrQ'e:':"Cfi{UI ' qRfCI~ ifiQUlr \il11~1Z1i 31Ttqllf~.:lfl:r. {1'StFti ~ ",,1'fEfi3~~

9 I , 4 l ! i t i '+ I qI ~nt\ fqoq ( 1 . ."ri'tt'i P I '!'~SJ=ritl ' f i l l l l lJ ftt,~tl': n~~'.'U ~IIThere are 'thr ee kinds o f souls - namely the univer sal soul the externalsoul and. the internal soul, In this universal drama neither the universal

ioul, nor t h o external soul is the player~It is the internal soul alone that ~sthe player ..Internal soulis called : g r 4 1 2 c i f l (Puryastaka) consisting of eightconstituents namely five subtle elements and ~ (mind) ~ (intellect)and "a:l6ifi I< (ego) ~

~ tbe acting is of th r-ee k in ds n ame ly f l l ifrqCfi, (satvika) ~;P{Ir~{i (Rajasa) ~ a n d , f 1 1 I ' 1 4 ' i j (Uimasa) ~ tuf rqCf :l ~ (satvikaacting) is that when the spectators are convinced that this actor is not aper son he is ac tu al R ama , ' ( I I J a I ' E i ~ (R,ajasa acting) is , that while actingone feels himself also, , t 1 I ' I 4 ( 4 31rftr;;q. (Tamas acting) is 'th at wh i e th e actorfeels that be is 'not Ramahe i s . only' an ac- to r..t r r means th e playing just toreveal the universal drama, This whole universe is actually drama ~ fIq~ch!1 ' t 4~Uf~~ the place of stage where he holds the various ways of

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I

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becoming the act ..-~,~ral(1 r 4 1 JHa6 I" illl t lql t 4 ~ (1ftif: ~'1l~li'1':}, y ' l l r J Igt1'I"1'~q~' ! i i f tE h ' lf \ t: f l ~ , 3 4 i O f 1 U~ : - this w h o l e a c t i n g i s done by internal sou]which is , one ag;on{r\ 'n!~ Because h i e , is shrunk from the expansion o funiversality. It i this self in which the soul is residing in the ~:-void state, W iD , ~ e r r 9,4!6f1{;;:\q:~ in the dreaming static or in the deepsleep state, ~~ 34~~;afi,q: ... .. .. .t is the external soul which resides in th e. aking state. (Bf ~ arthtH.1IQC:='~Cfi,{i j l q f({4~ ? ! M i l u~-herehe puts.his step'in the field of drama by infusing tbe movement of arms 0 .limbs. Sometim es be weeps sometimes laughs and some times he isjoyful, In fac t he is

. . * - 1 ) . ,. , 1 h ~ he i .. h h 1 beuner aug I) mg nor weeping .e IS one Just as :e r as arways :, een,( l S : C R i :q l 3 T r '~Ii0';(- this is alreay ex o la in ed in (40'~:., (svacchandaTantra)' 9 : 4 2 O f i fl41~~lret fq"6l{~ ~ c f ' 4 l 1 f ~ ~ 1 1 at'""tlI

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~ 'R- yogi mows he is playing and this universe is Just a dramafilled with joy and sorrow, W C" ! : I l il I J I J Q Jf\~m~ by these organs when realityof self is revealed " f E i i ~f~!r ~ - the differentiatedness is vanished ' I L I ('dhl~{(;f f i , { u r t 1 i 1 a:t141~lIr~,~ and these organs become filled with universal joyand absolute 'independence. ~ ~:- this IS said in Katha upanisad-

'Chf$ti4q:~:~ there are very few heroes, -g ir :;~4 I'III~~ II;i ~~ - whoexperience the reality of their own nature a:Jlqfl"6lf!I:':-- in an internal wayrather than external W3'y ' a : l 1 f F 1 < t i 3' i1~;:r1;-(these heroes ar 'always contentedin internal being, external 'way is lost for them,

3it4 ~- fo r such, a yo,gi-t J r , ~c t ~ I I H ~ fi'tt:t -f~r ~ : , I I I ~~ ' II(Dlfiv,asat sattva siddllih)(Purity' and completion, of this dance 1~accomplished by establishing

the supreme subtl , awareness, of intelligence.)dr:~HlrTi?t$ f O I ' f A q s f q t 1 I , = t f P l fa~u(~ ( rC4"h~J) ' f !4Ii4Qlr n? ( C4~il l t t

f l I l i'Eff!il~f'fi(iiir E I ~ : ~ ~ t'tI l aU;ifI'( qR tt I ;; a:+q " A i r:t;,:,-~

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~~ is achieve .by the dexiterity of the su rreme intellect,~ J ? : f i ( " d i r~,dfi ; : :q~f11~Fl I~dI . 31f4 4 1 P r : o t : -So when this real 'nature isheld by such a yogi for himfur~;:("4 t1 ' ; ; : ; : r ifl iii: U ~~ II(Siddhab svantantra bhava~)the state of utter freedom exists spontaneously,f t : {F~!- t=iCfN:, 'tki d = s t IfllC I :~(4 t 5 \II itM - . . . .ilf) t l : t 4 u : q e t l ' t l31V l l l r f a r " E f a [ ,f t '&11ft ~ ; : c uH,~, 'll~ (=iq:;J':-ach ic 've /,',~~:--{b ."s tate of c omple te independence,

fI'~~~ ~Cf i~f f l t~ c'~ch- this lies. in ,i d 11 rnowledge, all actions and all will,~ f c r ~ , '~ ! l 1 'i6 f i~ f tta t Idi

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(Yal.hl1 ta tra ta tl i a n . 'atra)this kind, of absolute freedom is enjoyed by him in internal state

(e&l ifq) and in,external state also (~~)list ~ a i t f l t . . , : Rlrq_f4+l~ftlll fljf 1f~ If'llJat'"!I5f 1I,J , S i + n ! : J " t ( F g Ht " ' U 1 In' tqd F f l [IQ'IPI1:'lIi:;f~~~wh. re ever this Y ogi has. \f6tlftt5qfcttflJilldl~xperienc,ed

'hie reality of self in f f + U ~ J rt:t;q[~-a'. is experienced by lim there ?TtlI '31Fl1~- w:f~ 'fIi~It4'~,flIm '~qrft~tb,atvery reality is being experienced byhim in '&j~ or in .xtemal wor ld , also, He finds no difference in samadhio r in, vyuthana bee' rus '. ~

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"fIT ti\1f ~ J : ,~fIf a J ~ n r ir ~ Ittnl~r Wft((':" Cfi!:IT I3 .1 J " " I ,Q 1 'I I I F f i l a n I 4 ' 1 f~faH: riU 2 1 r lH II ,-hat supreme energy of Lord Siva. is the c a-u se o f the whole organic

world the' cause of all energies and cause ofmf' and. a q Q ! ' 1 ' outgoing 311d,incoming breath in other 'words this is-the universal cause,

rr:I q{~l~lvl=Jf~ cql.~a:rq~-~ w . . ~f~~t(I~Fj ~~th,at yogihas to put his mind and intellect on that point again and again in continuity,

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'Impact of Saivismon

I idian 'bi,osophical Thoughtu

- Dr. B~N~Pandita" "TIle p ie r f ee t a ca dem ic de. elopment of monistic Saiva philosophy was

accomplished by some highly advanced schol, r-saints of ,.'ashmir betweenthe eight and the eleventh centr ries of Christain l e ra~, t was then known

f!' _ _ , _either as Sivadvait or Isvaradvaita and its practical speer was called eitheras Tryambaka or , . Trika school, Madhavacarya (in the twelfth century)',' ... " I ,.' 't th '.':' 'I" p ,t ' b hi - ._ , 'I' id th ~.' ' ,'-_ s h " , -" , t h e n I' togave], ~e name as ra yan ijna an, ,e researc r SC.. 0. S 0 nepresent'"age call it Kashmir SUiVISID, simply becau "its aeadamic developmenthappened illKashmir and its tradition continues 'to f low on in that. part ofcountry ~Ini'~"ully deve oped form it :i~one of the latest chools of Indianphi .osophy and its real essence is ev en . n ow ' known very lit le our . sideKashmir beC311&e the tradition of is teaching and I.' aming did not, till the

t ., '" f S kri 1 ,.flecent age gOI encouragement In prominent cen res ot sans .,I t eammg,though scmr students and schoolars have lately t,rted tlO do reseaeh workon it 'o r the '. tainment of doctor' :,degrees ..Chances of its vide. spreadnessinother areas of Indi an thought have bee very remote. Rer no tn ess o f itsm,ain . entres oflearning and political disturba-nces, inthe nord] w' tof IndiaS' ood in the way 'o f its spreadness in o ther centres of Iearning in India, S orneof itspractical doctrines were living in an order of'halfmad roaming sain sin Kashmi r Valley even upto the tim e o f thepresent exhodous of Piand it sfrom the Valley, Such tradition 1 0 " roaming saints was iven its st __ byLallesvari in the fourtenth century. Several mystic poets appeared in suchorderofhalfmadsaints and comp 'sed . r uc h philosophical s,ong:sinkai hrnirias suggest some central principles of Kashmir S aivism,

So far as the account of tile basic origin. and tradition of Kashmir~ ~S ~ ., ~ b S d - h S' .,....l.... d d baivism as gtve,n, Y . om anai ia In . IS I . . : ivadrsti atu as expressed c c y 'Abhinavapupta on the ba: is of scriptural authority I the rno istic philosophy~of Kashmir Saivism as well as the Trikasystem ofits practical aspect bo l b .had basica ly, a.very ancient anc prehis orie _ adition and were givenjust afreshreorientation by Tryambakaditya, the 21stdegreeances orofSomanand~.ome tirneaboutthe S rd or' he4 hcentury A.Dm whenits actualp acticehad

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more or less, disappeared from this world on account of a forceful advent,o f 'th e. age of Kaiiyuga. But som e his orieal evidences of its ancientprevalen e in India in the hoary past are stil avai able :-One of the highest techniques of Trika-yoga, the p- actical aspect of.. .Kashmir Saivi .:rn, is termed as Sambha a-upaya and one 'of its highly

_ . if . . -important practices is termed as Sambhavt-rnudra ,which yields quickly adirect reali zation ofthe theistic absolutism as the very essential character ofone's real self, dIe only monistic reality of an absolutist and theistic-character" Spontaneous revelation of 'th e tr uth " brought about through th e,.practice of s..orne higher aspects ofSambhava-yoga, conducted with the help; ~ ~of Sambhavi mudra has all along been th e main source of the revelation ofthe truth, expressed by some yogis as the highest philosophy of life. Suchmudra cons" sts of an erect physical posture inpadmasana, with one's eyesball shut, his sight falling loasi .]y owards t e tip,of hi, '._ose and his mindstanding still Iike the f lame of a lamp, shi ni ng at a t place free from flowingwind, and turning about inwardly (0 face only the psychic lustre of thtranscendental an pure l-consciousness of ones self. 'withdrawn, for thetime being." f rom his mental apparatus and physi cal form ~In addition such.mudra includes an escotric practice regarding ,he pos ition in which the yogi'has to keep his tonuge sticking closely to his palate. The whole process ofthe practice of such mudrais to be preceded bya regu arpractice in aspecialtype of pranayama, termed as narisodhana. Sivayog ~s generally describesuch mudra quite. clearly and perfectly.that is just to avoid any possiblemisuse of its resu lts by any unworthy practitioner, A few items of suchpractice can e s e en ~n some very ancie nt source of Indi n hi .tory and such ,- ~a th ing proves 'he histo ical act of the prevalenc of thenractice of suchyoga inIndi a right from the prehistoric hoary pastThe remains 0") Indus-valley IC ' vilizati '..'.PIO e it b yond doubt that~peo ple o f [O idiain the thi d millenium ....C,weresue Sai vas w ho practised~, _ ,"".II' ;i'S,amhh.av -mudra and worshiped Siv,~ant Sakti, A figure of a Sivayogi,

~ -sitting in the. posture of Sambhavimudra can be seen along with someterracota figures of yogins guarded on bot ~ side: by errectly standingserpe .' s, The typical position of eyes in such mudra can 'be seen in the bustofa Sivayogin, Sakti -worship basall along been an essential land an i,.'gralelement of practice of Sivayogins and we can ind clay figures of Mothergoddess, Sakti in the remains of Indus 'valley civilization. The apparent

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element of sex has all along been an ' impor tant part and parsel of TantricSaivism and two f ig ur es of real is t ical ly ch is sa ld lingas h av e 'b een discoveredat Gudinal am in Andhra and the site of Shata-Iingamin the W" st U.P~Besid es, ty pical y on i-fig ur es can b e seen in such ancient rem ains a M ugal-Gundai in Ballochistan. All such remains of ancent Indian culture bearclear evidence to the prevalence of Tantri 'C Saivism in India right from thehoary past o f the H a rr ap an c ultu re, Such d isc ov er ie s p ro ve it beyond doubtthat many important Tantric practices of such ancient S a iv ,is 'm we repopularly prevalent in India long before the spread. of 'Vedic culture in theIndus basin,",

'The prm cip e o f abso lu e m onism of Indi an philosophy c an neith er 'be.a result of practice in Vedic fire worship nor of mere lcgical or p -a'cticalth inking. I ts de inite basic S,OlJ ce can be an intutive realizati on of the truth,brought about bymeans of practice 'in,the Trika-yoga of kashmir Saivism ..No mention of any practice of yoga can be found in Rgveda, Even the useof the wo rd yoga -~in the sense of such practice, does no t occur any w herein thatVeda , Its, earliest.mention in such, sense, in th e whole V edic lite ra tu reis f ou nd in , Ka tha-u pan isad and it indicates the fac t that the system of yoga-

- Ipractice was later pick- d up by Vedic aspirants from the Salvas of t ieIndus Valley, sometime in the period of the composition of metricaljIupanisads, Svetasvatara, taken byhistorians as one of the laterUpanisads,is clearly Saivite in.charac er , unlke the more ancient upanisads. 'Picking'up o f yoga practice by anc ient V a dic Indians L thus one o f the earliestiem s o f a strong im pact of prehistoric S aivism on the anci ent Ved ic p eop lein the case of their religion and philosophy,

Its still earlier impact Ion Vedic philosophical thought is the clearexpression of monism in comparatively later portions of Rgveda itse f.The religio-philosophical principles of 'Vedic Aryans were originallypolytheistic in character, ' ,o ,msm" or even mono th eisr rr , is totally absent inthe oldest portions of Rgveda .know n at present as its "Family Books", Itsearliest expressions ill such Vada is found in Purusa-sukta andVigambhrn"Iya-Sukta both belonging to its tenth Mandala, taken byh isto rian s o f 'V a die literature as its la te st chap te rs composed byVedic sageslo ng a fte r the ' n ineMandalas prior to it. S uch deve opm ent can have happendas a result of suf ic ent cultura give and take berw en the originally living,;I"Saivas and 'later Vedic settlers in the Indus basin,

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Saiva monism has had sufficient impact on our religious thinking andpractice during tbe period of ancient Smrites. _or instance, intuitive

"real ization of the real na lIre of the self has been accepted in the Sruti ofYajfisvalkya, as the highest of a ll r e lig iou s activities and aims andsuchrealization has been said as the result ofYoga ...prac ice :~tQ , ' tl i tr r m : i f '1 ~ , t f ~ i 1 P 1 h l " ' l & ' l = = t , 'l~ . _The Smrti goes S 'U ficiently ahead illdescribing briefly' some esoteric

,il 1*elements, of the Saivite S,am bhavi-mudra as recorded thus-'....... _ ~. ~ !Ii,.&, 'ti~I fll"9I'a ~0r: 'til~ ' I = t I ,flit tI( , _ , . , C f i. . . . . .~ " 1 1 " 7 " ' (I

d ' f l l l i 9 i f r J h [Sa 9 ) " 1 ' rar ~ fl1 sa ~ iiT'tffl'llJF~~l'R1\1a:r:~ e : , 4 1 e : ' P f i Fiei~'I~1nI< 1 f $ ! 1 I I ' " C f M Nifj~S I fii{rUftl': W~~Fq~r:I I+ I r ; ; , : t i4Q r~,t{_ ;U I t i ' ; : 1 1 r " : 4 1 ~ " Y r . ; ; q d r t ! f ;{ :' ~~ r " ! l 0 i E l l f Q g I U 1 ; Q 1 4 J J : q C f i l q f t ~ 1 1n r c f r ~ : ~ " l f r S l f i ~ ~t(aH~1l~: I!l"(lITt$il 'i4llf'll;1 tll~uli' 'Q : I~ , ;Q~ ~~ : U (Y~S~)That 'was the hoary past 'when the Sanskrit term ~ padrnasana had, 0,1

ye been coined 'y writers in yoga.Im pact o f such prehisto r ic S aiva monism can be seen frequently in thelater parts of Mahabharata, Such, impact, developed further in, works 0,asia ic literature, the Yoga- Vasistha, Avadhtita-glta menti ons not only thethree upayas of the T rik a sy stem . but.also some other important technicalterm s o f such system of P irae ti cal s ivism: (e .g .: n in d, p ad a, rilpa):

' " 9 f " ! i U . .'It.,~iC f f f l l & l l U J c i i i ! l a u ~ f i f O S il '~ c j ~ q a r t r r : : e h ':f iTru

(f" " " '~ cy.~ ' , .' " " , , .' - , 1_ "- . - -. - -

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Science and Kashmir Shalvism=Prof. Makhanlal Kukiloo

The conviction that the 'infinite, beginningless and endlessconsciousness is 'the rea] knowledge, can be acquired only through one'sown right thinking and. h onest effo rt, N o o ther agency th an o ne 's scientificoutlook can bring this Truth horne to one. The goal of all philosophicalthinking is Truth, The Reason is the guide and [hie experience is thesource, A sincere science. student shouldkeep always all the windows ofhis heart open to receive light from alldirectionsbut should not depend toI~lny'particular creed 'or scripture, If th e scriptures make some statementswhich are illogical or irrational and against the values of experience, their 'authority is to 'be questioned. As is said l{lt ,gc(lq d J i d l J r ,ilt!-i: ' t l u . = l t U J J f f 1R : ' ~This scientific knowledge is supreme and, cannot be challenged, I t is thisscientific knowledge that helps, lIS to identify the self" The self is notshown to us' by any scriptures o r by any' master, It is seen by oneselfthrough one's own knowledge acquired th rough one's own thinking, It issaid: t U+iiillf: '!~ ' '11('U(?trt"1 f f r "1! l I , 11 ! s :z R t '~ , I a ~ if: 'lCr m ! t q(II 'HM mill ,Thus the self knowledge, ]n the fullest sense, is I D l e actual I iving in the

absolute experience, I t. is complete identification 'with, the Divine Being,This self realization has scientifically been e:xplained 'by Kashmir

Shaivism, Kashmir Shaivism or Shaiva System is i smo r e comprehensiveterm representing all the dualistic, D , O I 1 , . ..dualistic, and dualistic cum nOD-dualistic systems. evolved from ~ql4llf or ~t1t1~ I Shaiva System means,any sys tem 'b iased on Shaiva Tantra Of A,agam as II . 64 , Systems of Shaivacult are mentioned in 'the Shaiva Scriptures of Kashmir which includeTrika as one of them, Pratibhijiiya is the philosophical content of theTrika, It is so calledby Utpaldeva the originator of the system, Somanandais 'the fir st to m ake a,definitely rationalistic approach to the problem oftheultimate Reality, He clearly refers 'to the various prevailing schools oftho ught and rationally proves the unsoundness o f their theories", He bringsa radical change to the prevailing philosophical thoughts of the time, Wecan therefore say that it is Somananda who laid the foundation stone ofnew system, known as 'the Pratibhijiiya school of Kashmir and not theparticular philosophic tradition existed 'before his time. This Kashmir

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Shaivism is called ~ rika in Shaiva literature since it Ideals with the tripleprinciple Shiva, Shakii Anu OrPati Paash OrPashu Or Nara, ShaktiAndShiva Or Para, Apara, Parapara on consisting of the three chief A,a;gamasnamely Sidha Nti-mak And Malinl Or Bheda, Abheda Or Bediibheda all'the three systems or it teaches threefold, 'method of Agamic realisation,When 'we ponder over the topic of ' today namely Science and Kashmir'Shaivism, 'we are overwhelmed to find that the, basic facts of KashmirShaivism are linked with the Scientific truths, First of all we take thetheory of speech, In Physics importance of sound is known to all, Thisvery sound is the basis of this throry of speech, Kashmir Shaivism definesfour types of speech namely Para, Pasyanti, Madhyama and Vaikharl,Para means supreme speech, It is that soundless sound which r esid es inyour own universal consciousness, it is the life, ofthe other three kinds ofspeech, Pasyanti is that speech which is without differentiation, You winonly see that there is some sensation of seeing m You 'will not see anything,It is experiencing, observing but not seeing anything. Madhyama Vak is3rd. stage, I t is between the highest speech Pasyanti and the lowest speechVaikhari ~It is that state where you 'reside in thoughts only ~It is only mentalstale .. It is without words, sentences or letters, When we axe asleep and,dreaming we are, residing' in Madhyama Vak, Fourth state of speech iscalled Vaikhart. It means gross rough speech, It is. ordinary speech, Herewe have ' tOI use our tongue &Lips, These states, sceintifically are called thes:u .p rem .e subtlest, su btle and gross. In, fact it is said in our Shai vism thatthose who cannot enter into their real nature while listening to the sound ofstringed instrument, have no capacity of concentra tion

The theory ofreflection is another scientific feat of Kashmir Shaivism.The students of physics are well versed with this theory of reflection, In,'Kashmir Shaivism it is called, Pratibimbavad. As per this theory thisuniverse is found in the ref lector of God eOiD,IC]OU'Sness not through theagen.c,y of anything of which i t . is a reflection but through, his absolutelyindependent win", when the universe is contained in a seed form, Thistheory ofreflection is 'meant for advanced Yogis. This theory teaches themhow to be aware intheir daily' activities while walking, tasting, smelling,touching.hearingetc. They see that all these actions move in their supreme.consciousness where limited, becomes unlimited.

Kashmir Shaivism lays stress all tile science of Kundalini the serpent'power , which has been overlooked by other philosophies, Kundalini is in ,discussion everywhere t O d 1 1 Y ~ Shaivism explains that by piercing of sixwheels the centres of energies, starting' from Multtdhar to Sahasriir, 'one

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enjoys the supreme -_~,.,.necause this power is the revealing and concealingenergy of Lord Shiva, Just a'S, the energy of heat of fire and the en.ergy oflight are not separate. from tbe fire itself, similarly the Kundalini Shaku isnot different 'rom th e existence of Liard Shiva,Muc . 'has 'been said about energy in scientific mannuals, I commandsimportant place in this field, In Ka shmir Shaivism also energy has beendiscussed fully. Energy is named as Shakti, In the categories of 36elements it. is accepted as second element after Shiva, Its manifestationtakes place almost simultaneously with the first because 'unless there beconsciousness of what is manifested how can it be said to have manife t e d ,at all? I t . is ' said = : -

'Wrq : \i1Cf'("q1'~ ~ '# lard '*if'd: 1Jqfil~,\1'y t if~cf ~ 'if '@~ i . f t ~ : I t y f : , ftIF~lffqi.e. only if conjoined with Shakti Shiva would earn the privilege tobecome overlord, otherwise the God is not able even to stir,In Shiva scriptures 'his e n , e r . g y i~ ' name: as Vimarsha Shakti and.Shiva is named as Prakash Vimarshamaya. The Prakasha aspect howeveris not the most distinctive aspect of the individual self because it is,common to other things a' so, such as mirror, crystal, ewe etc, If the

indivi dual s . If'had been ..Prakashmaya. it would ha ve been not bern r th an.a substance capable of receiving reflection. The Vimarsa stands for thedistinctive aspec of the self It signifies the capacity of the self to knowitse f in all its purity. The pain has ve '. cle: ly been explained. byAbhinava Gupta in his.Pritibhijfla Vimarsini, This very Vimarsaenergy ispoken of as S va ta nt. ',a energy also because its existence doe '. nodepend upon anything else. Thus Vimarsa i s . that energy, that powe,rwhich is ultimately espo nsi -I .leor keeping the universe in . th e state ofperfect identity with 'itse lf a t the t ime. of destruction, and manifesting it asapparently ~eparate from itself at th e time of Creation,The next basic topic of Kashmir Shaivism, in relation t.0 1 science, isspanc ,3 school, Spanda m -ans movement lo r vib rration, f t. I ;; ;C f i ~R c t d theonly book on this school has three ' f 1 ~ ; : c ; means viberation. The firstvibera ion goes by the name of the vitality inreal nature, The second goesby the lenergy in the rise of intutio n and third, viberation goes by the energyin and of Glory of Spanda, According to' li s school nothing can existwithout movement . Where ther e " ismovement there is ]ii)', " without it thereis lifelessness. Some scholars are of this opinion that Spanda. tattva exist

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eve IIn wakefulnes . dreaming, deep sleep an d Turya state also, A "s said- - Iiiin Spanda K ar ika of vasu Guptanatha.

tI f & 1 1 q,6 1 f a : r : ' fIn r l & F ! 1 qG I&Qf\t i4 1R ijt ~" F 1 ~~ eq' ~iJfl '1g~fJAfl I ," ,~~,. 'I 10"~u.4O H, ' ... 'In, an, important S hai va tex t l1~8i~1fl t 1 f C t ~1;(1~Spanda is d scribed as Shiva Tattva the highest Divine power,;q~4 ,00ji1

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highest form of feci ation. But it is shoking that we are unaware of thisMahamantra, When we will a t ach , awa reness to l ou r leach and ever y breathwe would realize our own nature instantly. This is our COIDm "on way ofen.tering into god consci nisness. The ,e arc 0 her numberless scientificways, describe .in tlu.above said book which are helpful for realizing ourtr ue n atu re "Science of Recog -ation is the supreme aspect of '3-shmir Shaivism,It is culled, here a atyibhiyfia Darshan, This pr inciple has .,een explainedby Shri Somananda of 9th Century AmD'~ This is highest approac toreality and is applicable 'to those aspirants who have t b l " - Ighest ability,Acarya Utpaldeva quotes a typical examp e of Pratiyabhijfia, He says

o~ , f A { G @ ! q ,til fit f t ' t i lq ~ H: 'H ;;;Qf: f f e : 4 "fi c::rf;n: 51. . . . . . ' . . < I, . .. . 4 E,_... ~ ,~~ I ........ ,_~.',,. 'fltyell f\!l~'Ir~1r . I

For example ther e is a damsel, whose marriage has b een f ixed withsome one havi g ' excell ent domestic qualities, educational backgroundand other achievements. Without knowing or seeing each other theybecome day by day marie and more impatient for 'their would be relation.Accidently both are present at.a place 0' pilgrimage but are having leastimpression of their relation" Without yielding any excitement the meeting 'ends, Suddenly some one knowing both of them and. their would ber lation, comes and revea sheir identities, On hearing this their heartblooms with, joy of love th e ir mind and bodies experience unparralled. . . d b ~ ~ th ;; l i k e ' bef Likew i .ldttuatlO ' an I' 0; [ . re jo ice I ". occas on, ike never ,-er or e.t,a r ew ise utpa ...L e\ asyas that a spiritual guru provides the necessary in' piration tO I a . n ' arnestaspirant at he pur of the movem mt which enables him to know tile sewhich already he I . ' 0 s but is unaware 0 it. This, is 'how the mnciple o fPrati bbijrUioper ate s ~

Lastly I would like to say that a t theory of 'lime and a theory of 1J l 8 1worlds too has been scien ifically illustrated by Abhinavgupta in, hisgigantic treatise namely "Tantraloka" ~The dyoen of Kashmir ShaivismAbhinavgupta 1 0 ' lO tbJ ... .th century A,~D"was greatest exponent o f thephilosophy of Shai ism which lays more stress OD,practice then to logicaldiscourses, Apart f "omAbhinavgupta's eru ition as aphilosopher andbeing a versatile ge iu s biL contribution 't o Indian thought is r ema r cable.

To sum up "science i,abk to investigate for example the externalnature and behaviour of the I tom, bu the practice of meditation bestowsomnipresence, Yogi can become one with th e atom" ..

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How th e Ganga Cast her Spell- Dr ..Sarla Kumar

Usually any discourse on.Hinduism tends to' revolve round, Vedantaand other sc " 0 0 1 s do not get their due place, 'For a change the Trika Inter ....- ~religious Trust organized I" A Workshop on Kashmir Saivism: Text andpra . ice, u Dr ~Bettina Baumer an ardent d votee of lour Gurudev ,S .:imi

Laksmanjco Maha-raja 'was the motivating spirit of the seminar,The ambience was perfec - the Jain temple meditation hall on, the,

banks of the Ganga, set the mood and tenor o f the w orkshop ~. or the firsttime Lhad the occasion to listen 0 th e lectures and expositions of Pt.Hemend ra Nath Chakravarti, Prof. K~D~TriPiathi and Prof, Kamlesh Jha,

fI!All three are well versed in the theory and prac ice. of Kashmir Saivismand had taught Hindu scriptures at the Banaras Hindu University, Prof,Kamlesh Jha is the grandson of Acharya Rarneshwar Jha who composedo ur G u r ustu iand was an illu str io us disciple of our Master, The par ti cipantswere interesting representations of students ofIndology, Catholic priests,Italians, Au: trians.Australians, Belgian, Japanese and Indians interested, , 'in ,Kashmir Saivism, The weather was perfect.

The day started at 7~OOA.M ~ with yoga and meditat ion for two -oursfollowed by lectures O'D fundamental topics of Kashmir Saivism and, in, .the afternoon, a study of the Malini Vijaya Tantra (we were all givenphotostat copies of the 'text) and a fascinating exposit i on of the Upayas .'The workshop was held f om the 1'7th of -eb,ruary to the 1st of March ,20031~We broke for lunch at 1 o'clock and the afternoon session wasconducted between 3:'30 p ~ m m into' the late hours of the evening, OUfGurudeva Svami Laksmanjoos presence and spirit inspired each andevery.person, It seemed as if h ie was there with us.

For the initiated and lay participants there was a great deal to Ieam ..Kashmir Saivism is like an ocean but eve' a condensed exposure isgalvanizing, There was time for questions and discussion. which madeevery one feel as if he or she was in v0')ved. Many points o f view emergedand there was a healthy exchange of ideas, One session 'W,3S also held. in'the M at A nandam ayi A shram , and there was an excursion to the VarunaSangam with. its tem ple and the Krishnamnrti Foundation.

. S ~There w as ,8 scintillating lecture o 'n !'T S iva th e essence of consc iousness "- ' I Y Pro f . . , Bettina Baumer at the Annie Besant Hall of" e Theosophical

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"Society with musics l renderings of the Sivasto J:ivali by Smt, M an' uSundars m, Swamiji's 'birthday video gave the audience a whiff of 'themagical mo rents we all experienced! in his presence, A boat ride on theGanga", and the evening satsang left little more that one could ask for.

May Swamji give us all the strength of purpose to carry his messageto 'he world, He was 0' rather is the sun and each one of us. is a single raywhich he illumined, Swamiji's keen d sire was to perpetuate ,"S 'teachingswith - onesty, sincerity and devotion,

, TI':OT::r" , 1 " ' ~ ~ ' . ,

,tA21(fdI*\ 1 3 - ta I i l l ~ ~ il l I~I)I lFiT it t ' = - Uifl+ I

'=tLl: l!hltiuq~6Iq ;:f i~1itl l J q ~ r ; : a i ? t I!RJr"'b.IUI~4 'tilffili;iiji' ~:m6';f ~Sft l1t I~ ~,~UI C f ' i l~{ill : q & t 1 H I t :? 4 F f e f{ i \ q lJ'1 = C f i flI r U T~ ~~ ~C [ I(t l " I %qt Q h - - n , C f i 3llfCrr - o l ,q1

==:~~'n~~Im' ' G r ~ ~* - 3 1 1 4 J I , l r I ; t 1\ T i T ' qir ..',g IR ~ iifr llCh~~'~~n,~~~I~~I IPltP'1 qi~:ma i t ~~ c r r # r '

~,'iifil'if~ : t S t : a , f

= 1'I I f cfH ,(,= tr u ~ ~ u

( 1 , 0 0 = 2 1 t i t r~I : ) bllt:lri at 4 1 \1: U 61 t 1 1 e : if r ~'r i ,"lfm1ild1f~ilil'Q~ 'ill~~:~~t..II,(~ ) Q11 ~: = ~~~

q~ := r ~ - es h3 , ; : : q t i t = a~ ~-& R'r~ f f r~ = ' f : : t q rE t ' " i %(R l q U I i F ) ~ S i f ) 4 ! iT :

~ ' I II R b ~ ifif E f ~

c r d;tH~~~I~~'~ c f i t

. .'~

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'g t1 ~'lCt~= 1 1 1 ~'~I~ a~l1( ~ C 4 l t i f : . ) = = ~ ~ I u ~'1U

'Iqld*llf 'I~q, q ? , r ~(9i6h\-q)ijl \If''lH ~'m~'~ *3.nijq"it ~tllt1 c o r ~I"I ~ M:,~ti'i1:'~~fff ifiT d

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pq,atfti- ' i{(J IIr~'fi 'rij5i1t1? r P c t l i j i i l ? t 'ti q': ' Q 1 : ' : U~ G U I~-" U Ill{ = :e i " ; f l l RC f i - s : 1 ! f i 1 1 (If:) = = ~itl!: qj~ '~ 3i=tI q;fq = = ~tl'g, E f ) h ? ' f -q;r ' 1 f t

= ~ 3f ' r o n Cfi: ;::: llQN l: ~ q l ( i T I l ~ t- 31~-~'~ (~) = r f2IT

6U(1ft - t l I Q 1 'nl ~ d ' 1 H ' i ~f lp41 C f f i "= fi ,;g~ c f ;- ~ " i t ' r ~ ' S r ~ ' : = ff'iij":= ~qlJr ~'. = = ~fco

~

a GQ ' \(i4 ~ t 1q'N I F : E i , ~ , q " 4 i ; ; : : 6 1 f F f u f T 'S C IR e r a Ii '\if qf4 &ill' ~ "tilii$I~'I r~fi l l i i i ' ' < ~ 1 I 1 I(m) ~ ~~ft1 - ~11~qrR1 ~3ir'1~qfijuii = 3H1,;:q ~(el2f ~ (~) = ~1 f f t 1 [ u r t = qf V i . 0 T tct ~q qIt1'\~ '~ = W = ? t

_ J I " " ! I , '0 ~ - - . . . A .~ r - 3i : ! :q = q ~i'~I = ' f T + I 1 < e n I~~ = ~ ~ =q~141 c f f i ' 3f~h9!,q~lfl = ar;i11 ~ 3f"~ICfiI{ it'=itf!t;tfij = ' 1 J ' q ' r < i P 9 II ' a&

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- 3 i '1 1 't IQ ~q:;- ~~a tR w m c S f d {tJ ra;U =i'~ ~,tl'~{ '3l~q"Q=q.~~~

4 )Ul r ID l lth fdti~~~,;Jrfcf; t f~t l r tL{ ~ J l I 1 4 E t iqet~lIctrr~~ifZrRi? I{I :~ ~ if~ /I 'ff HI,;q~ ' E f i { t " UIT T ~ ~ ~:1Ir - 8 '~2Cfif(f UrH~ c 1 ; - ~ ~ ~ m S J I f 'l l l - ~ '1 ~{ to ~ iff, 'qICfd if;~ii ~ s : n' f t it 5 , I ( O h i i'ifl 'ill{ , q r t P ~ lt J / ! ~ ~itlq ~ ~ "3t1cf; f iR q;ij 3Iq~' ~{On "it'i(m" G ~ ~ ~ U ~ C f f i 'q ~fnl if \iff q i 5 U ~ WCfi,{ ~ ~ SQ : a 1 r l ~ l l f ~ r r ~ ' ' ' q ( u l l tR f R ~ ~ ~ ~ ~~ 2Vi'~1 ~ , i M C f i t l ilifU ~ ~ i j ( O ' l f ~ ' fT r t ~ ~'f{1 : (J1Eh - ij ~ '~ 4 l F n q l c f f i "4,~~ ' " i t v i T f t r o " 5 J l [ f ' , * I , ' c f ; ' ~ , ~ t o n -~ ElJF1"~ : a m ' t : i ~ fI '~it ~ ' f c r ! , lq~ii(1I;:n1j&I=t1{fm:it 661ft; . . !E6l&1tt;!1 Q'~ I f 9 l f n l = = t 1 i 4 44T: Iif ' S I ' f Q s ! =aUgl:ttJltfi@fqf+t~qJ~rft1I;qTft:I . . o T 4 & 1 l f f t d:l,qm ~1~'~I~ - i:~PI,~ffi 'i f o s . . . . = = ~4F1Ef) ~

'~ ~ ~ ~ '1tj~crq tS f = = ~ ~ - q p i f r rfi~m ~ 3f:e m ttP!- = = = ' ~ ~ ~ ij~Ikffi ~'~'~ = ~~,~'! i~ U~ ( = tplf if (It:) ==d '- 1 q : ; W~ - ~ '~~ tJIHIl!Cf =: 'f l4 {O I ~ a J r z t T f l mcffflR:f i'c ihweti li! ' ~ (fCi) = gq~ = ~ r rF l - a~i'h)a n I H t l a l 'C h I ~ -ij; r a ; Q U O = = I!j)-q {f:E I= iq l~ ' - ~ Y 1 1 t U ~ it fi = = i T 4 I , M 1 1 1 m (lff!f' ~-ij

~~ ~fJlrr '~ )~1" l I - R = l ' = = '? L & It i T ' m ~ (en I(i1 tn ~ i'if~' ~ mqij)= = ~ l f f ~ 1 r t 1 [ m I U ~ ~ I I(~ + l1"~( it' ~ ~m~)

~Q,O~If~,rl(am~

t q T e { l ll1ii'i t= ~ I I I I~O n

it:l!;I:' lfRf~:i t9'I:(~fu(~) ~ ~'~~6 ~ i : l f O : . s i i~' - miiiij:IlUgi!tC(,6fiGa:aai+iili~ Stt q l~fcfraqg;:&t'Rfi'fllI: Io r r iJ

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,_ ti'}~lqit, _ , ~ u 3 - l T-, ~mf t r 3 ~ r" y b h I { ~-, ~r~.ql~ ~' q t ' 4 1 ~ ' 6 ' O ~

~lil'(U~~' q~,cl'~'

!IiJ"C'iIi - ,~, "":~" ~~U = ~~ ~ l 1 I ' ~ ~ 1 1E ts eU g 1 ~J ~ =:' ~~,tilllf i 'FI *~ " i j '

i q ~ f c i T 'm -~)~:fet~~

'" ,a : r q r

~y~tr~'ij~rf1(~)3U'~.

= = (f"~'-, ~ II~I''qij'- 1 J f8 i ~ ~ 1t1 1 ~ ': : ~ c W= = ~ 8 U '~ r l f~ '

Jqr~ II~ :~ f lJ': ~ "14I~I '~ ; g ~ , it!fi t I! ~ ~ II';f Ull i l l ( 1 ' 1 - ; ; & 1 q H:,t

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~: aR i a : l f r = = ~,~Ft~f l i qit'~ ~ i f '6h(t4I"fi

m~~' " T f " '...I

5;:&1 ;:q r4 tt@iP!II~ r e t tl [ LU:t;l 'J O t ' ftl f f Il i r e : n q t a l if f ( J ( ttl it q 54 1 f I 7 f : '~ ~ UI{: II ' q & I~ = = ' f t i 1 fi -q~"tIl ~ " H 1~ tf e l~{5@~f l 'a r f t r = = aq;:;;n' 5 ;: 1iI ~ m~IP" '1t111.{I I1I ; f r = . @ t f\G t1 f it m'~

m'~= ~1U8ifu J ! 4 ~t = = 5J'fft ~ ' 3 1 . H ' ' I T t- 1 u : t : ' c~ ~ ~~ , f A Q , ~ 1 1 ;: " "t f l ql;q tif A4 ' I IfillR q ~I C f i I:' ~'Q {t{f2i',q e n a r : ? ' t I i i ' ~ : ~. l lU I:HfQi'(T: II ~l9 ~ll' ~ , '., ''-1: 'l ~I ,"{~ ~ t,~! itifij'4fP-rqRq~~I:(~)q(4r~~:~],Qfn~{I:'

= = 8fl4f.ft 4~1, :. ~

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~ r i t o ' '11rflcn~d-it~~g f 4 4 fq,ill- 5 1 1 , , 3 1 1 t1 il~ ~' Q < " ' 4 f~ 3l~ ai~lflif' 3 4 1 C f i f-4 fI ~ ' a r t : r 1 , ~

c U e 1 J tEp~:,q~~qt1iP4l{rgq1~I1:n'9f11 ~ ~ ' e n G , " ~ ~ ffi'69" C f i , T rlllrtrJ:f 7.ff l~ ~ - 1 1 l T l : ( C f Iq'rlCi I ,= t ' ~ '~ ' t f i l ~ (1 , q l l ' F l 4 1 tnr' e ' 4 1 - 1'= 1 ~,q ~ '-~&i~I~ 1 '1 1 = 1 ~ ~~ ~'~ ll:~f e : t I it ~ ~~~ - & r m ar~ '4141 'l i 3i ijj!)H ' f ti '~ 3Udl (0 III i f 01 I i ? J f r F e ; i f 1~~~ r-{4~~--~I~;:Ptt l l , f t - ~'j f4Jf'qdo l "14" i f ' : 9 l f i - Vf3fl ~~ ' i ! f i I a m ];(JII~a : I T ~ \ O [ I q j q4\ ct~ifr 'if, 3i C h , (4fl t " l '" I ~1 , , 6 1 e t i S @ I i it' m ' , 2 4 t1 + l 'it 3 1 1 1( 1 ' 1 f C f 1 ( 1 'm ~'~']';:f7g:l1Ij' ~, ~T""'TT ,~, ~ ~I'-TJ~'~~l~ q,'fIJ W ~1l1:r11 qlQ[~ Ql l~

'Yfl1:Ftlin-- (~I~

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'~' 'Glflf-m~ 1F( t l F a F ~ d ~ 3ilq~'\qCh 6 1 'G ~ ~ 1 = i~ q ~ ' m a 4 f 1 F G E I w'~{ttfll'lr i6qlt1 ~ ~ ~' lGf"i j l ~ f.f ic lT ~ ~'fcfr ' I f l11~11 a~C1

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~ u#t~~~ \~ a:P ,lftH ,

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~ 6' aft{ i~{~2 : f ~ - ~ . C O l 'Q G ~ f& i6 " ' ~ l f r r r r - 2 4 4 1 'H cit ~rn,~' i t~~ , t 4 u f ~ ~ .~ r s u I C f i t ~ t o t {4 1 ,'! ( ~ II I

f . I t i l qF~q e n ' 7 f J C i T ? I J ! : I T ' - J l f r q I ,M" I i1 i { ''1 , : '~" q f m - , 6 1' ffi : \1 eftm tr n ~ i n m i l A ' ' 1 1 5 t t J I ) ; ' 'Ua t2 f- - ~m dqPi~t:: ~~[[ ~ (lIUq) qij \4 ' i,~ 1 , c C I - ' 1 " ; C : P i I ~ Icpwr ~ ~.~~~, Qf:,~~ ~"q~~ r t~en ,~11E41~~'~qft~~~Ii(mi f R : r r ~lfd ~ ~~ 'fI~fqft -m ~u )1' U

& I e : d i \iri ~' , c t f + 1 1 1 1 1 0 1 $ 2 1 4 J : ; 9 '(I~ < i I : c n 1 q'lrU "1~ 'ijioot ~ G1aliti'( I I t.,.1 1~ f4 ~ ' ~ W-~l~q ~ ~JI~CU~ W C f i B J r ~Q'[)~IIJf Cf)(tU t~m '~i

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~ 1m~' 6 ~ I~'(IC h , t _ d Q I I II C f i i : ~~ 'd h i1 F n 'ii,fill@ i' tf!j < 1 '1 ;Q 1 ~ ' f iIH''lll';q flli q,l ' H ,'I , & ~ 'q ('~1iII= I = C 'muEf'l U ' ,61 1'f~~e n ~ fitH'~Yt,~ ~ 'I (! 1 '~q I ~U I6111 ' e n i~1 J I& ' I '~ I ij~r it I C f i I F a , ~ tp:{d'qi\'~ ~11?1rtl ~;q~'~ 5Pt111'tbbI4:Jffff~ i.1l1tu'1' ~;:u ~~t) i li l~"q(tl l '~~'~

~ ~ 1 1 ' 6 1q] --~ ' 'qRf ~ ' ' 1 1 1 ( I ,lfu I ' i f ; " 8 4 , C 4 C 1 Itt '~ J ' P S t I ~ .:il~ I '0 0 r ~ if , '~1J ' I P I 4 ' i i f i : tJ 1 'It'tf' 'ifi$lTttf.fDl 1=t6CQ6R,: t = n ! l f . n " f t . r c t : _i W t : elitQ({.mQAIt~~lh;lP'"f1 ' . 'Rl lPU:1& ; 1 1 . . . 1a ffil Hl i f iAtI I ' '1'q = 1 : (!I t ' q , t;{r~' li tfI'fi I~ajf ' ! I l - = t 1 ';f ~: :U 'R ; J 'P I a r m < 1 : 1 1if~ "'fI'I: II , I I

. ~. ' "I' '......" 1 '" - : ,U ' _ . " . ' " . ' " ' I . _ ' . : - ' , , " I.'" _: "":. ' - _j,",Ii!U , ~ t 1 1 ~ ~ (i., I~ !~ ,; ~ ~ ~ a : n f e : ~ 3'i t11faJ;q; ~ F e r l 1 l; g r~~Cfif l I,~ i1J II~ ~ t, ' ;WI ' r~ '~ ' onJ JU1~"~ r f t ~ = 9 " ~ 1~ ~ ,a tr r ~ Q t{W i '4 ~ q P 1 e t ~ ' ~ 1)' I F G i = 9 ~ . 'tifijq1 ' C f f i " 'il t 5 I Ft e n ~ f f ~'J! " i f 1 1 f t ~ ' " 1 btU'1 it l = P 1 C h 1' t ; ~ I ' : I ~ Z 1 ~ ~ ~J 1 6 1 : q : C l ~ 1 1 f ' ~~I"Cf i lf ' l 1 - = = r c i f i f + IT 1 J 1 ( ! C f iT { '6 h < ~ ' ~ , ~ 'f 4 d t ~ 'U~ .n'rat'1cfiiJ4r~J:t1 c fi t ~ 'an:;fl' ~ 'io;r q"(,q r?qJ ~ m rl'R 1 ptJ4tthl(, ~ I

' ~ - ~ i i ; n : r ' - q l i a , ' & \ , i ~ O = I ! ~"&i(f(~cd1Jrfr ~~cnl'qir '~ qit'~rrqm iT~ ~ '-;;:cT 4~d ~'I1iT"Ji':-~," " ,~,~~ Cf)(QI' q rF C 4~ ~ 'TROY ~ lf~.)IQnbd4fif'' 1 1 1 ( 1 1 ' ~'I ~H 1 '-,- q,1~. ~,"":.'-""l!l" I tt '\Jll"-' h 'T; .:I,' '.' '01 ' I I I ~ I I ~I~~ ~ I . . _ . ' . . . I'.'.~tUfi ml

~.t:"~'.~ji~-

(33, )

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(i1 t+ l ' i ? I fr< - , E Pf ... i X f f w n : : q ttti~)_,Dr: Jagir Singh

Reader; Sanskrit Deptt., Jammu Univers ity , Jamm u:G f~q'l1e rn :- , ~Il{rf cii ~FHijlI i f l1W41I'fi 1 4 f f i : ; ' E f i l f l ' c f i ~i'4 'it ~(Ql l r i l : t , ~

~ IG~c f f -q ;;;~4i ~li(1:I,i(1 it '4 iJf a :1 Z i t t i ~ ~ ;- ~ ~ h m a l f ~ ~ 'c n c i l i i ~ a ; J 2 t dR'd',5 ) Iffi-( O J iii J-31: r i 6 l i f i I{ 1 {E f ~ ~ ' 6 1~ ~ ~I i { r ~:liri1~rI r ~ ~ '~ ~ ' (1tql i r l J l ''1 ~'~}Iii dq~ii it o n t 1 1 r e f ) f 1 Rfi i ! 4 1 i ~ ti , & i1 '9 ~ ~ fq~ r f C h ' E f r ~1f(;iq I F t 1 ~ ,c r o f , ($ !I IFc :: ~ ~ "it ~ ~"& iT iU1 ~I f i = t : i 1 1 'q=rrrq~q1 Qlt9ftti(l~ c f;~ "Ull'-~ '~ ' lt Ir@ I j~~~ ~ C f I T '=;fr {~R @ ,u : g '; = r f _ 2t+;q1 ~ ~ a h l c r r c T I \i1~dr ~, l r r~'Ml ' ;" fqlt#~ ~ ~ 'qlt1I~i:1{U~if d4,( 'RJ1f1~i l ~,ef~r4 a r e : ~u~ ~aqr~ i t t : ,G1~(4q I~ I~ 'Cfij'!;GtlQ' (6~:~11~ m 'rifle~~,q it tn~f ~ol"'l ~ ~il'1,q), 'fflafi(,.t i f~m, ' t i R r ' ' f .!:u t t ~ Q 2fi I < 1 4 1{fl c ; f ; . q ~ I ~ 1 d ig { Q~-~tl "{r \ l f~ I ' ; ! f ' 3 1 T f G ( 1 I ; J l r f 'ef; ~Fw- lq l~ ) lR ,:fi+l'lRi nr it 'tiUiJ1 ~ 41it :~I~~, ~ , ~ c n 1m ~ - H ' l t~ ' " ~ u 1 1 ti t J O i I I 5 t c r i T ' ~ ' ~ r n - q t T r ~ ' * - + 1 f i f l ~ ~ ~ql~,{it '~(fQ ti uq,~~ F t i ( ? I i i 'f t ' l

~ U 6 f ' i 1 ( , ille:6r : f l 1 / l 1 t i l < r ~ 1fl:21 &lllii! (1350-1450 fo1[0) if \l ) r (d" c i lfll~"t(fTrr q;"fBit ~ 'd~ 3ffsq I~? q ,C f i ~ iW I f i ' r r t C f i tn ' r : e r 4 ~ . ~ ' tUi4 '1 'l2IRtr it'~"461'1 lnl~$li~ij (11~~6 tij ~ 1 J 6 T , ~ ,OTT~f 6 i F f r c i h ) a;tfal, '~ ~~"Efi{tf ):t. 4 4 1 ( 1 1 ai flI !~ ti'Q:lll1'l(4cif1 1 5 1 ~~;l1 ~ 1$ l;i~;q1R1'if f ! i Q I~JG fT 1 6 i C f i nf t ~,., e mt, . 1 & 1 ffi~nZ I T & I ; &I,t)~ ( t H W I J 4 1 fn) ~ ' C h l1 6 1 'au ( 1 , 1 1 t 'l Q ~ qi) ' \ l 1 ~ 1 t ,4)'~' a . : p = i 4 - ~ 'it , c t ? ~ ~QI"IlfiJli:fl fit&{OI dqt"1~;:ffif tdifi~~ {1,~::nfi ~ it Q4fc ld

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~ l:I4;lI~,~,"=t fiftfi(i r ? f i t m~ tt ifi~ !IT, iq(IIf 3 a l &IPI iiQ t t a It\ .= a a i 'ifflflfl fliq '(Ig~4I q = r n .= t ~;I(fI~h:q~, C f 1 r , : q ff ~: $ I f Lp i U rq Iiii~~ ~ h 3 J1 ' r 1 i ! f P i f ~ ,i H far ', f i: @ 1 : , 1 ~

-CbdlQfij'q~~ - : f I :C f ; ~ a 1 (fiI ~ "lf6 2 I T f e n ~ 3 tR f e r q q~~,t tc fE h ~ e tt m & l i f ~ :I P I Z ! 1it " I D ~arq' cfit m J r ~ f f i r ~ J ~ tl'Efim ~I ~ ~ ~ 'q i, & l t~ ~ en) 1ftffi-ij

C h e d '~ ~11;"f.4if e rfit~1lFt , 1 1 - 4 tftTr 'flfliUfqJ ~~tlf':f'1ia fR H; : : s w Ilf - U" ; f ,I itIt J r r e t , r J i t 1 " M 'IIF i E 1 i f i : I ~ q~' l"~ yq;l{ {~I4IP!~UTf~U\:jql4\ ~ ~ M4ifCinlfJlIfI ~f4lln Il:ITqi r a t . . . , -;;q~tllr~ f f . l C l d I WIPd: ~ ~~I, ( 1 ' r f f i 1 : t qf i r c n r ~ J~~ q it ~ If ~ ~ 31W~:tI J f f E r m ' it ~ " Q f i

'~t1'i!Iili. m m . ~ ~ilW {I'ffl Cfi l ~ 1 [ J n l C : ; : l ( it~dr ~ ~~ r rq :-~~TRl C f i 1 f d f1 < t " H ~ , " E f l ?mfiT ~ i 1 " + t = n t I ~ ~ Eh II< ~ 31rni ~ c f i T mfffialf c n r 4 h t1P f 6 fi {til~, CfQ ~6~ ' m f.it{a\q (~lr'iiI8iH(ifi,I'() 1 : I T ~ i$~f~ qj,6q! 6 iq~- ~~~i 1 1T qrnf .~ 4 tI T f lm ~ lf~ ' C f i 6 d 1 '~ -iit & l i " i 4 f 4 1 1 ;1 ~ If:: l ! ! i 'a q 'r~l[ tt 1lr~ ' I S h I Iq: "Enillt i~ ~W ':f 'qlqll"'~ ~ C l t 1 1 R i m a , " , I ' 6 1 ~ l q i 4 = le r r ~,I"Ilti l . .. .. .

:o11lc6t lift \llet"fl[ ~ 1 1 1 ' 1 W r l f u ; ; : : r ~ 1R : i t Ia r tA - ~,t l1 1 1u= = 1 1 1 4 ' < $ f CM 4 'i t a~ ,~.m i ' . b ~ I~~ f c h G 1 , i t l ~ a q t " S ~l! f ' i t , i l l tiI. : g {"i,~~ ' c i) ,C f i( ~ f f i rq=Dl C f1 { c f i ~ c f i ' a w t O i T : q t : 1 q;cl l~ lo'llifJ m ltu ; :Uq,H'(1.t1 J'" ~ 1 J Q f t " ; t : m -~l;qi~-~"lllJf t ; r tfi iii' !iI~:l i ' ~ ~'rJtIq ' f . 1 ' n f i J t,

,I' "' 4 ' , r u F ~ {fI'tiI=tr I t ! ~ ~ ~Iralqft~ n f r i t 4 , " t?I(llliU'{ ~' \ f r "1~ilqI1s K I ~ w I r$I F f t l i t ff i m 1 { U f frtpflTf ~ 'i~;;r 2ft-

uC1 'iif"iMI\i1 F @ i r ~ l f R T ,g i c f t ( \ = I ~ l r '1lf;Bf 1 : ) II~ .u{16 1Q iG '~ c 6 ~ , q i f ?iIG g R 4 'F ; : { i ~ ~ ( I C fii'(U I ~ Q ' d C 1 I I ; Q 1 \ i 1 ~ ' f l r ,t

~ ~'1cf; 3~~Cfi i 3 lm ~ ( ~ C f i s t I i i u it ,t{t1t1" "Cfie,l~h1l ~j ~ ,II'~I~~.dPf~ " ! l E i i r ~ 3il'Cf{O I C f i T C f i J 4 '~ ~ I C f i e I \3111 r % : f E p ~ m ~ ~ "d~q,lr

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ifz 1l~ i.fR H,~lnfj;6L1GI'in it~~I a~cj; 'WIL[~ ~ W r - l r \ 4 4 1 4 if;~AiU~c f i t ~ t1 8 1 1 ' ~ ~ ' i f Q I T ~ c f i a I R ~ ~ '1~'ill t( ti 5 : t 'l} " i l4~ < I ~ ' < ' ~ P " G < a;s;aq(1Q'6'tr i it a '1 ~ l ~ p f r ~~ ~ ti l f ( f l q ~ a l f c f i t ~ ~ + G I tl COl ~ iiIi . r f f i ~ ' ~ d'i1'cfi 3ijtHI'(iti e , m ~ c f i f%' '~~ '1~Iq;dl ~' a:1fJ'l1 C f I T ~T ~,'IiIJ a:flq;I~1 , I I I , ' 4 , ~ 'dh{'il~ c a n ' 3 , - ' ~ ' - ; H ' ~S6rtl-~ ~ ~{tihd C f i '42 ii4Rtf m m ~ -'il,t'1 E llR! .= i tiH il1 ij ~~I~" " ~ atE( t ; lf{~1

C f iId'~,P t ~Q" k'll ~ , " " f ~ f.tt \C t Ch1 Qiq,e ~ flu IIE fQ '1{EIl ~ ~ B lh eI' ftrq-1tt~~f) f 2 f i 1~ '~ll (;f cf; < 0 ' f . 4 i r a lR d I~,ep

'9 ~'' ' '~ ~ . a l f ~ ~llll q f(~ t 1 ~ , l t f l r d 1 1 ' c h 1 el lu~ (~~,i f) ' - i t fqI d : ~ ~ t dJ'iit~~,-1ijf{QIUI~0iIq~1, '~~fir~7 ' d h , U s f f d ' i " 1 - m r r q;~alt ~ i1 '61{~ ~'~ ' " E f f l3~~SJ 'ct1{d) il d'9cG1'JOiI;;qdfjell{ q{'l~llq 0i9i

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a ! ~ a f i l ' ~ if' ~(it'4fifr-~~~ rn t r c f tt lH-~;aFtH-4 i tG~ ' (I 4 ~ l f l r c r 'itI ~ ~ ' i l ~ Ii1, I f ' \i t A' ~ '(f ljfl(1,q 1 ' " " 1 1 - '~ a'i~ ftrq ' c f r 3 1 F d ' R m E 6 ,@ 1 ' " fJI~ it~ 3 = I - l lffi ' l I T ) ~*1r~tqQ " 2 Z ( 3FffllJ'~~ ~ . " ,lJlli ~ f E t ; fI if C h i (til iI i : f . f i " '> ~ "" '\ iI ....ff am ~qH ~I=ri(, 3l....f 'JSq'1+t- a n t i ' ' lD" ~~I "..b "" ".!! ~ ~'~ ~' 3i~{ W r from It ft ~I ' 6 ' f f f c t l ! : c f d t f t 1 l t g t 1 ~ 2ft'1~~,q111R '~ '~ ~ Cfij 'ifi V~ l 1 T ~ a . , 41{~ 'G 3tiii C fi T '" ~q4 1 - Y f l

~' t r fCf ~r 1 ~,f1F ~ - r q ~ ~ 6 f i r ~ i f ~ ~ ~ ti & I ;qijC f i T ~ 1 l ' " I : (fli 1 2 f f " fQl(4 q o i . !1t~~,+I(fI:qlrt' ' l {C f 'l"i laLlet it 3 1 R qrfr' ~ ~ 1I{' 'J11~~J3i*l( (Effect) q t ? ~ 1" l J W r 'c fH(Uf t f e n 3ll'if ~'~~:Ilf~l{ l:Iql~ ~ ~ q11~ c r r c l i e r n , ~ 'Uil~ ~~ ~ ~ E h ,~ 4 1 n : t f c f 3l~ C4~ic f i T f i f 4 f i F a (Culture) ~ l{Cfl 4 l6 >E H:~l

~ ~ c h i \(1 ~ - r l{Ei ~ 1 ! l 1 1 ~'i l~~t it 2 f t I~ ~ F t 1 ~ e ' (kfifI q; I ~ll e f i t aN,~ 'm;q; t iU r tU ~ , F \ i I ( + & i l ' 9 1 ' & 4 Brli ~ ' s a n f F f i " C h l t f i < ' ~ ~ C f i T~'1~41~fI trt '~ ~f1 I4 1 ~ "J'tlP!.r O O i f i t 1 it J r ; q l l

a1?f : ~! ~i i : n 'cli(1tQ~ Q 1 - V 4 1 { c fi t ~ & 1 6 1 1 = 1 ~ ~ z n P I ' 1 " ~ 2 R j f\i['1'Cfi~-~~!l,r~'f~' - fq ill~C6{ th4t~1tI " f i t T F c 1 "Q\ ~'ytUq i~d'PiCfilm c:fil '\ilt)~,q~(IIi, c i t H l r ; W i , ;a;t;] i jJ, =H~~qJ '4ilq,Ch!{, ~j 1 Z ' I ~ ~ ~ f l ( 1 ( 1 I , '~-fi C f i T&q(1 " " d a ~~5 (0 I, '~ I ~ ' P i c t i l m~1Talt 'i f ' I e '6 51 l f i 4 i " r iR l' 'lfn" ~ ~lt ~ ~ ' c i 1 [ l t , ' : e . G 4 e naqli('('~ciI'6F( ~ ~Ie~t{, ~ i f ' . . ; ;-~ ~ 'fl ' " I dl i f - m ~ m, 3iilt' i11 r~M,,fi~l{ qft~:rf'1:(int.'1',~Ch~(;J1Jq rr2l iT~' ~ IXi ~~ ' i f ~ W r ~ a : r r r e : ~ ~'~~@" ~- ~I

~~'l ..~_j_~~~ .. . ~.~'-

(38)

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departed souls and r - lead them to the region of light to hi. b these. justentered, also prayed that he gives enough courage to Guru-sister Danish a dthe other membe rs of the family t, o bear this great loss,

It was also desi ed that these sentiments, be intimated to Mrs. 'DanishHughes, Sdl~(B~Nj K ou~)

TrusteeN.D. ,:'Similar condolence meetings were held 012 the stipulated dates at

Srinagar and D elhi Ashrams also and two' minutes silence was observed fo r th eupliftm e n: of departed souls. May! S adguru M ahara] bestow eternal peace andrelieve them j ' r : o r n the p'angsof l i f e ' rand death:

'List of Cassettes available in theAshram Lib, ary for reference & Stud.y)

1~ Shivastotravali with Kashmiri Translation by Swami Ishwarsarup ji2. Bhagwad Geeta with Kashmiri Translatio . by Swami Ishwarsarup ji: 3 ~ Shiv Sutra with 'ashmjrilEnglish translation by Swami Ishwarsarup ii

Lecture "'"R"N" Mandir, J31DUlIU~Radio talk = Sqr Abayasa-Practice (Pranayama)4,. Amriteshwar Mantar ~ Translation by S wam i' ji

Old Birthday Pooja Cassettes - wef 78, 8 ' 0 " 81 84, 8.5, 86~817, 8 ,85~ Para Praves K a with Kashmiri translation by Prof ,N~K. Gurtoo6~ Sampanchasika with Kashmiri 'Translation by Prof N .K . Gurtoo7 . , Kalka. Stotra with. Kashmiri translation by Prof ' M~.L.,Kukiloo: 8 " , Panchastavi text by Sushree Prabha Devi }i9 i Gurustuti Cassette by Mrs. Naina Saproo Trisal10., La1 Wakhs ~ Casette ,b y Mrs. A .rti T iko Koul11 i Bhagwat Geeta 'text by Shri UdhD;Y Nath Tiko12~Mukuod Mala K.. Translation by Sh. J.N~Kaul Kamal

- 1').] 3,. G ~ I G ~ F C f i l I ~ 1 ' b y D~N"Ganjoo14 ~ Cf.i~b416q Id , b y n. N iranjan N a,lh H and oo15~i t r ( \ q . - ~ i f by Mr .. N a in a Saproo risal' .6 . , d " i t : I t 1 1 , 6 fi Ch~ '~ {I oq l~&41 ' Swam i .I'shwarsa r,up ji1 7 l4 1 6 1 1 1 2 f 4 " a 1 U C I 1 :t J il { ) tZU{i!{T Swami Ishwarsariip ji

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