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A publication of Kashmir Shaiva Institute ekfyuh Ishwar Ashram Trust Vol. VIII No. 21 January 2016 - June 2016 One thousand years of Acharya Abhinavagupta Seminar on Kashmir at IIC, New Delhi on March 19, 2016 gzh Malini ekfyuh KASHMIR SHAIVA INSTITUTE Vol. 8 No. 21 January 2016 - June 2016 (ISHWAR ASHRAM TRUST) Srinagar, Jammu, Delhi, Mumbai CONTENTS

Trustee/Secretary I.K. Raina From the Editor-in-Chief 2 eq[; laaiknd dh vksj ls 4 Plot No. R-5, Pocket D, Sarita Vihar New Delhi-110 076,Ph. 26958308 in the Light of Kashmir Shaivism E-mail: [email protected] Revealed by Swami Lakshmanjoo 5 Website: www.ishwarashramtrust.com, www.universalshaivafellowship.org Re-accessing Abbinavagupta Navjivan Rastogi 21 Printer & Publisher: Abhinavagupta’s thought – A Study R.K. Moti Lal Pandit 33 Editorial Advisory Board Importance of Utpaladeva Dr. Navjivan Rastogi Prof. Raffaele Torella 62 George Barselaar Dr. Rajnish Mishra Ashram News 68

Editorial Board Editor-in-Chief ’kfäpØfoHko rFkk Jh#nzke`rchtleq˜o% Dr. S.S. Toshkhani fot; dqekj dkSy 73 Circulation-cum-Business f=d n’kZu esa vkHkkl] izfrfcEcu ,oa dkO; izfØ;k Chief Manager Devinder Munshi ;ksxs’k ’kekZ 78

Managers : The Ishwar Ashram Trust – Aims & Objectives 82 Srinagar Kendra: Vinay Kaul Calendar 2016-17 84 Jammu Kendra: Krishan Lal Warikoo Delhi Kendra: Surinder Kumar Kher Our Publications 85 Mumbai Kendra: Rakesh Shah Membership Form 87 Printed and Published on behalf of: Subscription Form 88 Ishwar Ashram Trust by R.K. Sadhu and printed at: Print Art, A-29/2 Advertisement Tariff Naraina Industrial Area, Phase- I, New Delhi. Back Cover (Colour) : Rs. 10,000/- Inside Cover (Colour) : Rs. 7,000/- Subscription Back Inside Cover (Colour) : Rs. 7,000/- Yearly Subscription Rs. 150/- Full Page (B&W) : Rs. 3500/- Price per copy Rs. 40/- Half Page (B&W) : Rs. 2500/- For Subscription: Cheques/Draft favouring “Ishwar Ashram Trust” payable at New Delhi The views expressed in the articles published herein do Subscription by Money Order not accepted not necessarily represent the views of Malini. From the Editor-in-Chief

here is a wider recognition of the fact today that Abhinavagupta is one of the most Toutstanding figures of the intellectual and spiritual history of the world. As a philosopher he is regarded as the greatest exponent of the philosophy and praxis of Kashmir Shaivism and as an aesthetician he is considered to be the greatest authority on Indian aesthetic theory. His monistic vision of the relationship of Man, God and the Universe is unique and his conception of reality as one, pure, undifferentiated consciousness pervading everything in the universe forms the foundation of his spiritual thought. He sees man as a contracted form of and defines as the realization of one's true Shiva nature. Poetry, or art, for him is an alternative route to self-realization, the rapture of aesthetic experience and mystic insight both arising in his view from pratibha or intuitive flash of self- recognition. An intellectual and spiritual genius that he was, Abhinavagupta wrote prolifically and authoritatively, expressing his ideas in multiple fields like philosophy, theology, Tantric ritual, aesthetics, grammar, philosophy of language, poetry and music, all interpenetrating each other at various levels. At the core of his writings is his recognition of the identity of one's own self- awareness with the Supreme- Consciousness, which he calls Paramaçiva or Parameçvara. Abhinavagupta's works generated a whole body of knowledge- culture which had a deep influence in regions far beyond the borders of Kashmir and even itself. His metaconcepts of Prakäça, Vimarça, Saàvid Prayabhijïa, Väk, Camatkära ,Pratibhä, Viçränti, Mala, Upäya, Çänta Rasa etc. have extended the boundaries of world thought. His conception that Jïäna and Kriyä, knowledge and activity, are non-distinct and manifestations of the svätantrya çakti or the power of Çiva's independence and that matter is derived from consciousness are supported by modern science. More than anything else, his emphasis on the importance of self-experience along with the word of the scripture and the or the spiritual master, explains why some scholars consider him to be modern in his approach to things. The fact is that without reference to the works of this comprehensive thinker and his immense contribution to the philosophy and practice of what is today known as Kashmir Shaivism, we cannot fully grasp the meaning of Indian cultural continuum. Sadly, however, though in many countries of the world a growing number of new generation scholars, is today enthusiastic and interested in exploring the depths of his personality and thought in many countries of the world, the name of Abhinavagupta is not quite familiar to most people in the manner that the name of Plato and Aristotle in the West

2 January 2016 - June 2016 ekfyuh and Shankara in India is. It is particularly sad that in Kashmir, the land of his birth, has almost vanished though his aesthetic theories are being taught to students in postgraduate departments of Indian universities, his philosophic thought remains relatively unknown and unfamiliar. Almost a thousand years have now passed since he gave expression to his unique and powerful insights into the deepest truths of our existence, yet only a few among our scholars know who Abhinavagupta really was, the great thinker who embodied in his person the entire wisdom of Kashmir Shaivism. It was Ishwarswaroop Swami Lakshmanjoo, his modern day avatära, who made it his mission to preserve the invaluable legacy of Abhinavan thought and revive the traditions of nondual Kashmir Shaivism embedded in the Tantric worldview of which he was the foremost representative. This is the perspective in which the Kashmir Shaiva Institute, a body founded by Swami Lakshman Joo as part of the Ishwar Ashram Trust, is participating in the celebrations of one thousand years of Abhinavagupta. It was in this spirit that it organized the six-day long National Seminar on Abhinavagupta from June 13 to June 18, 2016 at Ishber, Srinagar, Kashmir in which some topmost scholars of the country made their illuminating presentations before a distinguished gathering and students of the post-graduate department of Sanskrit of the University of Jammu. The highlights of the Seminar, which was inaugurated by the well-known scholar Dr. Karan Singh, were presentations made by scholars like Dr. Kamlesh Jha, Dr. S. M Mishra, Dr. Harmohan Mishra, Dr. R. K. , Prof. M. L. Kokilooand Dr. S.S. Toshkhani. The scholars spoke on various aspects and dimensions of Abhinavagupta's life and thought with conversational ease, stimulating a discussion on the queries raised by the audience that further animated its deliberations. Mr. George Bareselaar, one of Swami Lakshman Joo's closest disciples, also made an eloquent presentation based on anecdotes from Swami JI's life and teachings and rendering of Shaiva mantras and hymns. The Seminar concluded with the Dy. Chief Minister of Jammu & Kashmir Shri Nirmal Singh, Prof. Amitabh Mattoo, Adviser to J&K Chief Minister, and Shri Surender Ambardar, Member J&K Legislative Council, addressing the Valedictory session. We at Malini congratulate the Ishwar Ashram Trust for successfully organizing such a high level Seminar and hope the Kashmir Shaiva Institute has further plans to continue such activities in the future. — Jai Gurudev!

MALINI January 2016 - June 2016 3 eq[; laiknd dh vksj ls

vkt bl rF; dks vkSj vf/kd O;kid :i ls Lohdkj fd;k tk jgk gS fd vfHkuoxqIr fo’o ds ckSf}d vkSj vk/;kfRed bfrgkl esa ,d vlk/kkj.k O;fDrRo gSaA ,d nk’kZfud ds :i esa og d’ehj ’kSo};okn ds lcls egku izfriknd gSa vkSj lkSan;Z ’kkL= ds eeZK ds :i esa Hkkjrh; lkSan;Z fl)kar ds lcls izekf.kd O;k[;krkA euq";] bZ’oj vkSj fo’o dh ,drk ds laca/k esa mudh fopkj&n`f"V vf}rh; gS vkSj ,d ’kq)] vHksn] vkSj loZO;kih pSrU; lÙkk ds :i esa ijelr~ dh mudh ifjdYiuk muds vk/;kfRed fparu dk ewyk/kkjA euq"; mudh n`f"V esa vlhe bZ’oj dk gh llhe vkSj ladqfpr :i gS] vkSj eks{k dh mudh ifjHkk"kk gS vius okLrfod f’ko :i dh igpkuA jlkuqHkwfr vkSj LokRe&cks/k ls izkIr vkuan dk lzksr muds vuqlkj ,d gh gS ftldk laca/k izfrHkk ls gSA og ,d egku vkSj euh"kh Fkh ftUgksaus n’kZu] v/;kRe] ra=] lkSan;Z&’kkL=] Hkk"kk n’kZu] O;kdj.k] dkO; vkSj laxhr vkfn vuds fo"k;ksa dks viuh fopkjkfHkO;fDr {ks= cuk;kA izdk’k&foe’kZ] lafon~] izR;fHkKk] okd~] peRdkj] izfrHkk] foJkfUr] ’kkar&jl vkfn muds ys[ku ds dsanz esa fLFkr ,sls izR;; gSa ftUgksaus fo’o ds nk’kZfud&fparu dh ifjf/k dk foLrkj fd;k gSA pSrU; ls inkFkZ dh mRifÙk laca/kh muds fopkj dk HkkSfrd foKku Hkh vkt leFkZu djrk gSA Kku vkSj fØ;k dks og ,d vkSj f’ko dh Lokra«; ’kfDr dk gh :i ekurs gaS vkSj Kku&izkfIr ds lk/kuksa ds :i esa ’kkL=%] xq#r% Lor% esa Lor% vFkkZr LokuqHkwfr ij cy nsrs gSa tks mUgsa vk/kqfud fopkj&cks/k ds fudV ykrk gSA [ksniw.kZ ckr ;g gS fd brus egku fopkjd gksus ij Hkh ftuds O;fDrRo vkSj fparu dh xgjkbZ;ksa dk voxkgu djus ds fy, vkt fo}kuksa dh ,d iwjh u;h ih<+h fo’o Hkj esa vkrqj gS] vfHkuoxqIr dk uke vkt ml izdkj ls loZifjfpr ugha gS ftl izdkj ls if’pe esa v¶ykrwu vkSj vfjLrw vkSj Hkkjr esa ’kadjkpk;Z dk gSA Hkkjrh; fo’ofo|ky;ksa ds laLd`r foHkkxksa esa lkSan;Z’kkL= laca/kh mudh ekU;rkvksa dks vo’; ,d fo"k; ds :i esa i<+k;k tkrk gS fdarq muds nk’kZfud fopkjksa ls vis{kkd`r cgqr gh de yksx ifjfpr gSaA yxHkx ,d lglz o"kZ gks x, gSa tc mUgksaus ekuo vfLrRo dh xgure lpkbZ;ksa ls lacaf/kr viuh nk’kZfud&vk/;kfRed varnZ`f"V;ksa ls gesa voxr djk;k Fkk] fdarq d’ehj ’kSo n’kZu ds bl f’k[kj iq#"k dk fparu mldh viuh gh tUeHkwfe d’ehj esa yqIr gks jgk gSA ;s bZ’ojLo:i Lokeh y{e.k tw gh Fks ftUgksaus vfHkuoxqIr ds fopkjksa dh egku Fkkrh ds laj{k.k vkSj O;k[;k dks vius thou dk mís’; cuk;kA os Lo;a bl egku vk/;kfRed foHkwfÙk ds vk/kqfud vorkj tks FksA blh ifjizs{; esa bZ’ojLo:i Lokeh y{e.k tw }kjk gh bZ’oj vkJe VªLV ds ,d vax ds :i esa LFkkfir d’ehj ’kSo laLFkku us bl o"kZ euk;s tk jgs vfHkuoxqIr lglzkCnh lekjksg esa viuk ;ksxnku nsuk mfpr le>kA blh Hkkouk ds varxZr bl laLFkku us 13 twu ls 18 twu 2016 rd gks jgh ,d fopkj&xks"Bh dk vk;kstu fd;kA fopkj&xks"Bh dk mn~?kkVu lqifjfpr fo}ku MkW- d.kZ flag us fd;k vkSj blesa ’kSo n’kZu ds ’kh"kZLFk fo}kuksa us vfHkuoxqIr ds thou vkSj fopkjksa ds fofHkUu i{kksa ij ,d izcq) Jksrk oxZ ds lkeus vius fopkjksa dks izLrqr fd;kA bu fo}kuksa esa MkW- deys’k >k] MkW- lqjsUnz eksgu feJ] MkW- jekdkar feJ] MkW- gjeksgu feJ] MkW- eD[kuyky dksfdyw vkSj MkW- ’kf’k ’ks[kj rks"k[kkuh lfEefyr FksA Jksrk oxZ esa tEew fo’ofo|ky; esa LukrdksÙkj laLd`r foHkkx ds Nk=ksa us Hkh blesa Hkkx fy;kA fopkj laxks"Bh esa Jh tkWtZ ckjlsykj] tks Lokeh th ds fudVre f’k";ksa esa ,d gS] Lokeh th ds thou vkSj mudh f’k{kkvksa ls lacaf/kr vius dqN laLej.k lqukdj Jksrkvksa dks eqX/k fd;kA fopkj xks"Bh ds lekiu l= dks tEew&d’ehj jkT; ds mi&eq[;ea=h MkW- fueZy flag] jkT; dh iz/kkuea=h ds ijke’kZnkrk izks- vferkHk eV~Vw vkSj tEew&d’ehj fo/kku ifj"kn ds lnL; Jh lqjsUnz vEckjnkj us lacksf/kr fd;kA ekfyuh dh vksj ls ge bZ’oj vkJe VªLV] fo’ks"kdj fopkj xks"Bh ds lapkyd izks- eD[kuyky dksfdyw vkSj Jh tkWtZ ckjlsykj dks bl vR;ar lQy vk;kstu dsz fy, c/kkbZ nsrs gSaA ge vk’kk djrs gSa fd vfHkuoxqIr lglzkCnh lekjksg o"kZ ds ’ks"k Hkkx esa Hkh ;g laLFkku bl izdkj ds vU; dk;ZØeksa dk vk;kstu djsxhA & t; xq#nso!

4 January 2016 - June 2016 ekfyuh Bhagavad Gita In the Light of Kashmir Shaivism Revealed by Swami Lakshmanjoo (Continued from the previous issue) Chapter 5 (Part-I)

Now Fifth. niùçreyasakarävubhau / Tayostu karmasaànyäsätkarmayogo viçiñyate /2/ vtqZu mokp Arjuna uväca saànyäsand karma , niùçreyasakarävubhau, both direct you towards Arjuëa asks a question before Lord Krñëa. the state of Supreme Bhairava; but even then, karma saànyäsät, abandoning all ; [but] la;kla deZ.kka d`".k iqu;ksZxa p 'kalflA , yoga in action is most essential. ;'Ns;kusr;ksjsdLra es czwfg fofuf’pre~AA1AA Karma yogaworks, karma yoga works and karma saànyäsa does not work always. Saànyäsaà karmaëäà kåñëa punaryogaà ca Karma saànyäs, saànyäsaù karma ca- çaàsasi/ nätraiko ‘bhihitaù, [comm.] These are not two yaçchreyänetayorekastaà me brühi viniçcitam /1/ things. Karma saànyäs and karma yoga are not two things. First you told me karma saànyäs-saànyäsam Apitu,then what ? karmaëäà-karma saànyäs, all karmas are to be Ubhau saàmilitau niùçreyasaà dattaù, karma shattered, and then you say punaryogaà, karma yogamust be also attached and karma saànyäs yoga is also important. Yat çreyänetayorekaù, must be also attached. Then you will be likely to please tell me after finding out should I indulge in achieve the real state of God–consciousness. karma yoga or karma saànyäs ? Have I to abandon Yogena vinä saànyäso na saàbhavaté, if there is all activities, or I have to dokarma yoga ? notkarma yoga, karma saànyäs is not possible. Iti Karma yoga means yoga in action. yogasya viçeñaù, karma yoga is essential, karma Saànyäsaù pradhänaà, punaryoga, first you yogais first and then karma saànyäs . After saykarma saànyäs is very essential then you say indulging inkarma yoga , then you will abandon karma yoga is also very essential. What should I do all karmas. in these two things? Karma yoga is essential because when you are doing all the activities of your world and indulge JhHkxokuqokp and be with God–consciousness it works. When sré bhagavänuväca you remain only in God–consciousness and do nothing, do no actions, then there is a possibility Sré Bhagavän, Lord Kåñëa places the answer of falling down from that God consciousness, of this. God consciousness will not remain for always. It will remain for always then when you are in laU;kl% deZ;ksx’p fu%Js;ldjkoqHkkSA action, when you going here and there and r;ksLrq deZlaU;klkRdeZ;ksxks fof’k";rsAA2AA everywhere. Iti yogasya viçeñaù, karma yoga is essential. saànyäsaù karmayogaçca Karma yogais essential first and then karma

MALINI January 2016 - June 2016 5 saànyäsa will take place. yoga, these are separate!” Bäläù pravadanti, those Ks;% l fuR;laU;klh ;ks u }sf"k u dkM~{kfr A who are ignorant people they think that these are fu}ZU}ks fg egkckgks lq[ka cU/kkf}eqP;rsA3A two different elements;karma saàbyäs is one element andkarma yoga is another element. jïeyaù sa nityasaànyäsé yo na dveñöi na käìkñati / Nirdvandvo hi mahäbäho sukhaà ,deI;kfLFkr% lE;xqHk;ksfoZUnrs Qye~AA4AA bandhädvimucyate //3/ / ekamapyästhitaù samyagubhayorvindate What has happened to my heart, this throat? phalam //4 / / Jïeyaù sa nityasaànyäsé yo na dveñöi na käìkñati, he is saànyäsé , he has done karma If you remain in one you are established in saànyäs, yo na dveñöi na käìkñati, who does not both ways.Karma yoga cannot exist without desire and does not discard. karma saànyäsa; karma saànyäsa cannot work Discarding and desire are both withoutkarma yoga . interdependent. When you discard then desire And predominant iskarma yoga . By karma remains in the background. When you indulge in yoga karma saànyäsa is also possible. But only by work then there is no desire, you are free from all karma saànyäsa, karma yoga is not possible. With desires. karma yoga, karma saànyäsa is also possible. Nirdvandvo hi mahäbäho, he becomes Because if you are always active in doing all nirdvandva, without the impression of good and the things other than God–consciousness, [then] bad.Sukham bandhät vimucyate , and he is, luckily you are established in God–consciousness there, he is sentenced to the state of Bhairava karma permanently. So they are both interdependent. yoga, if he does all activities and remains in God– They are not two. It is only one, one element. And consciousness. Only remaining in God– one element shines inkarma yoga and karma consciousness does not work, you’ll come down. saànyäsa; karma saànyäsaand karma yoga are One day you will come down from that and you one. You should not think they these are two will be thrown out from that God–consciousness. different paths. JOHN: So that ... so only remaining in God– JOHN: Sokarma yoga is to establish your self consciousness means just being in nimélanä in God–consciousness through action. samadhi46 without ... SWAMIJI: Through action, yes. SWAMIJI: Without activities. JOHN: Andkarma saànyäsa is to be in God– JOHN: ...without activity. consciousness .... SWAMIJI: Yes. SWAMIJI: Without action. JOHN: You needkrama mudra , you need to JOHN: ...without action. have that ... SWAMIJI: That does not work. That works SWAMIJI: It is notkrama mudra . It is beyond only when you are active. thatkrama mudra .47 ;Rlka[;S% izkI;rs LFkkua r|ksxSjuqxE;rsA lka[;;ksxkS izFkXckyk% izonfUr u if.Mrk%A ,da lka[;a p ;ksxa p ;% i’;fr l i’;frAA5AA

Säìkhyayogau påthagbäläù pravadanti na yatsäìkhyaiù präpyate sthänaà tad paëòitäù/ yogairanugamyate/ ekaà säìkhyaà ca yogaà ca yaù paçyati ça “This iskarma saànyäsa and this is karma paçyate //5/ /48 [] not recited

46.Nimélinä samädhi is internal subjective samädhi. 47. Fornimélinä samädhi and krama mudrä see Kashmir Shaivism, The Secret Supreme 16:114 .

6 January 2016 - June 2016 ekfyuh The proverb is: “work is worship... Work is la;klLrq egkckgks nq%[kekIrqe;ksxr%A worship!” ;ksx;qDrks eqfuczZã u fpjs.kkf/kxPNfrAA6AA Tosit idle and, ‘zzzz [snore]”, what is that? Saànyäsastu mahäbäho duùkhamäptumayogataù / Nothing comes out of it. Yogayukto munirbrahma na cireëädhigacchati Yoga rahitasya saànyäsamäptuà //6// duùkhameva,[comm.] Yoga rahitasya means who is deprived ofkarma yoga . For him, karma Karma saànyäsa, O Mahäbäho , O Arjuëa! saànyäsamäptuà, karma saànyäsa is not possible karma saànyäsa is not possible, it is very difficult for him to achieve. Prägnétyä karmaëäà to dokarma saànyäsa, without karma yoga . If duùsaànyäsatvät, because we have already karma yogais not attached with karma saànyäsa, explained in previous chapters that karma karma saànyäsadoes not work. But karma yoga saànyäsa is not possible by sitting in one corner yukta, who is karma , who develops yoga in inpüja room and doing püja – that won’t work. action, he is a yogi andna cireëa gachati , That is fraud. he rushes and is united in supreme Parabhairava You should come out from [püja room] and state in a few moments, if he is established in open the door and come out in the field. In the karma yoga. field this works. Sokarma yoga is the key, the master key of Bacause this is ... the means of entering in karma saànyäsa. When you are established in God–consciousness is his Çakti. The means of karma yoga you have abandoned all karmas, you entering in God–consciousness is not God. are complete.Karma saànyäsa is very great, but Through God you cannot enter in God karma saànyäsaworks only when there is karma consciousness. Through its Çakti you can enter in yoga. God–consciousness. Çakti is the manifestation of So it is only one path. You should not think, Lord. Manifestation ofParabhairava is the whole one should not think that these are two pathways, universe. Through the universe you can obtain two directions. This is only one direction. Karma God–consciousness. saànyäsaand karma yoga together both work. So that is the reality of all religions, all And luckily you find the reality of the supreme knowledge, although all these religions are just state ofParabhairava in no time, in just one vague. These other religions do not work, but still twinkling of eye. they should know that they won’t work. They Saànyäsastu,but, but, but, ( tu means but), won’t work until they do some business ... butsaànyäsa, but karma saànyäsa, but karma . (Laughs) ... They have to work. ‘But’ means it does not work, but karma Yogibhistu sulabhamevaitat-ityuktaà präk, saànyäsa;but- tu . (The meaning of tu is but. You butkarma , for karma yogis everything is know but?) But means: “but this karma saànyäsa possible. does not work; andkarma yoga , yes, well and good.Karma yoga will direct you to karma ;ksx;qäks fo’kq)kRek foftrkRek ftrsfUnz;%A saànyäsa, karma saànyäsa won’t.” It is [the loZHkwrkReHkwrkRek dqoZéfi u fyI;rsAA7AA meaning of] ‘but’. There is some difficulty. It is right hand and that is left hand. There Yogayukto viçuddhätmä vijitätmä jitendriyaù / must be right hand iskarma yoga and left hand is sarvabhütätmabhütätmä kurvannapi na lipyate karma saànyäsa. When there is right hand, the //7// left hand is also in process. When there is only the left hand, the right hand is not in process and Yogayukta, who is established in karma yoga , both fail, they don’t work. viçuddhätmä and whose mind is always pure, So this is the cream of Çaivism that you without any impressions, outside impressions, should work. internal impressions ...

MALINI January 2016 - June 2016 7 (Not outside impressions, [because] outside gåùëan, although he holds with hand anything; impressions and internal impression both exist in unmiñan api, although he open his eyes and closes karma saànyäsa,and in karma yoga outside his eyes, he says, “I don’t do anything.” impressions and internal impressions both Indriyäëénidriyärtheñu vartanta, “the organs vanish. This is the trick ofkarma yoga .) are doing their own job, what have I have to do ...Vijitätmä , and he has conquered his mind; with them? I am separate; I am aloof from these jitendriyaù, he has conquered his all organs; sarva organic ‘tamasha’, I am just the observer, I don’t bhütätma bhütätmä, and he becomes one with do anything.” universe;kurvannapi , although he does everything,na lipyate , he does not do anything. czã.;k/kk; dekZf.k lM+ax R;Drok djksfr ;%A Sa sarvapi kurväëo na lipyate, [comm.] if he fyI;rs u l ikisu in~ei=foekEHklkAA10AA does everything he does not do anything. Because,karaëa pratiñedha arüòhatvät , he always Brahmaëyädhäya karmäëi saìgaà tyaktvä says “I have done nothing.” Although he does karoti yaù / everything he says, “No, I have not done Lipyate na sa päpena padmapatramivämbhaça anything.” //10/ /

uSo fdafpRdjksehfr ;qäks eU;sr rÙofor~A Päpa( päpa means sin), sin means (who is i’;UJ`.oULi`’kfUt?kzéJUxPNU’olULoiu~AA8AA sinner?), Sinner is who does anything and izyifUol`tUx`âoéqfUe"kéfiA attributes it to himself that, “I have done it!” He is bfUnz;k.khfUnz;kFksZ"kq orZUr bfr /kkj;u~AA9AA sinner. He’ll be caught and he’ll be shot. If he has done good deeds and he says, “I have done good Naiva kiïcitkarométe yukto manyeta tattvavit / deeds,” he’ll be shot. If he has done bad deeds and paçyaïçåi ëvanspåiçaïjighrannaçnangacchan- he will say, “I have done bad deeds,” he’ll be shot. çvasansvapan //8/ / He is sinner; both are sinners. And on the pralapanvisåijangåùaëannunmiñannimiñannap / contrary the person who does everything and Indriyäëénidriyärtheñu vartanta iti dhärayan /9/ says, “I have done nothing,” he isjévan–mukta . This is the trick of Çaivism! Naiva kiïcitkarométe ... Do everything and actually see that you don’t do anything. If you do good deeds you will be shot, What Çloka? Number 8th . if you do bad deeds you will be shot, i.e. if you ...Naiva kiïcit karométe , I don’t do anything, attribute it to yourself. yukto( yukto means yogi, karma yogi ), manyeta , he Right? believes that I don’t do anything;tattvavit , Thank you, you are assimilating my theory. because he is established in the supreme state of Ata eva darçanädéni, lipyate na sa päpena Bhairava. He [who] is established in the supreme [comm.], He is not this päpa, this sin, does not state of Bhairava, he says, although he does touch him, does not leave its impression in him. everything, he says, “I don’t do anything.” Paçyan, Just like that lotus leaf, although remaining in although he sees with eyes–paçyam; çåëvam, water for twenty-four hours, but he is without its although he hears by ears–çåëvan; spåçan, touch, without its impression. Those impressions although he touches with this skin, he touches– do not touch that lotus leaf. spåiçan; jighran, although he smells with nose; Ata eva darçanädéni kurvannapi, although he açnan, although he eats with mouth; gacchan , sees, he sees, he touches, he smells and he does although he walks with feet;çvasan , although he everything;asävevam dhärayati , he understands, breathes;svapan , although he sleeps and snores; not only understands (understands means pralapan, although he cries; visåjan , although he pratipattidäròhyena niçcinute), he believes, goes to bathroom and throws that stuff in toilet; actually he believes, “I have done nothing.” He

8 January 2016 - June 2016 ekfyuh does not only for fun sake he does not say that, “I yogé, he would say, “my kuëòaliné has risen,” he have not done anything.” He actually feels, “I would tell me, “mykuëòaliné has risen, [but] Oh, I have done nothing.” have got here pain, I have here pain, I have got Because that is fraud if you are pretending to here pain, Oh! Oh! It is very terrible!” beParabhairava and say, “I do everything, [but] I I told him, “kuëòaliné is not terrible. You have have not done anything”, but internally ... got some ghost has entered in your brain. It is not DENISE: He feels he has done it. kuëòaliné. You are painful; it is not painful, SWAMIJI: ... he feels he has done, you are kuëòaliné is never painful, it is filled with joy.” fraud. Then you are fraud. It must be in natural He said, “No, I have got this whole area, it is way of understanding you must feel that. vibrating and it is .... That ispratipattidäròhyena niçcinute , he DENISE: Throbbing. believes in his own nature, but he is responsible SWAMIJI: “... throbbing and with pain, for speaking like this. If he speaks just to throw acute pain. I cannot exist.” impression on his disciples, “I have done I said, “No, it is notkuëòaliné , it is some other nothing”, he will be shot dead by another demon. ghost in you.” Because nothing is concealed there. In the state JONATHAN: This was another saint there; ofParabhairava nothing is concealed. You cannot this was another person, not ? hide anything. SWAMIJI: In Ramana Maharshi’s hall; there My servant in upper Ishber49 would tell that if were all practicing yoga before Ramana when he dies (his name was Ramänji, he was my Maharshi. And this was [another yogi]. gardener), he said, “when I die there, they will Unfortunately he was seated just on my right side. catch me, [but] I will secretly hide somewhere When I was doing practice and he was also doing where they won’t touch me.” practice, and he said ([he thought] that Ramana DENISE: Where death won’t catch him. Maharshi was speaking to me and he was fond of SWAMIJI: Huh? me to be there), and he told me ([he thought] that DENISE: Where who won’t catch him, he [Swamiji] is an important person in Ramana death? Maharshi’s [ashram], so I will tell him my own SWAMIJI: No. There in another world after experience ofkuëòaliné ). He told me, “I have death. risen mykuëòaliné and it is all terrible here. I have I said, “you will be caught there also; they got pain here and here and here.” .... (laughs) won’t leave you.” I said to him, “it is notkuëòaliné, it is that Where can he hide? There is no ... Nothing to some serpent has thrown some poison in you and hide, you can’t hide anything. Everything is you will die.” vividly found there. DENISE: He still thought is was kuëòaliné. So you should not pretend. You should not SWAMIJI: He said, “no, no, no it is kuëòaliné. pretend that, “I am Bhairava!” It iskuëòaliné which has risen in me!” I said, “No, it is not! Ask Bhagavan, ask Tadeva brahmaëi karmaëäà samarpaëam, Ramana Maharshi.” [comm.] that is called, in other words, brahmaëi He said, “No, I won’t ask, he will beat me.” karmaëäà samarpaëam, when you bestow all DENISE: Swamiji, didn’t Shri Ramana your deeds in the supreme state of Bhairava. Atra Maharishi mostly practicekarma saànyäsa ? cihnamasya gatasaàgatä, the sign of this is SWAMIJI: Huh? gatasaàgatä, he is not changed, he is DENISE: Karma saànyäsa. unchangeable; he is always shining with joy. SWAMIJI: No, karmasaànyäsa , no. In Ramana Maharshi’s ashram there was one He used to tell them, “Just find out who you

49. Swamiji is referring to his previous ashram.

MALINI January 2016 - June 2016 9 are,bas ! Just find out who you are concentrate on karma, [the one] who iskarma yogi . ‘I’–that who is inside, who is talking, who is Ayukta, and who is karma saànyäsi , who has walking–concentrate on that Being and you will left this activity,kämakäreëa , because the find the truth.” He said, “there is no need of any impression is there, to him impression remains mantra.” life-long,50 phale sakto nibadhyate , and he will be caught and he is killed; he is shot dead afterwards. dk;su eulk cqn~|k dsoySfjfUnz;Sjfi A Sokarma saànyäsa only does not work, there ;ksfxu% deZ dqoZfUr lax R;äokRefl);sA11A must bekarma yoga . Karma yoga and karma saànyäsaare interdependent. Karma saànyäsa käyena manasä buddhyä kevalairindriyairapi / will work when there iskarma yoga , and karma joginaù karma kurvanti saìgaà yogawill work when there is karma saànyäsa . It is tyaktvätmasiddhaye //11/ / only one path combined. Naiñöikémmeans apunarävartiném , naiñöikém There are yogis, O Arjuëa, withkäyena , with meansapunarävartiném , when you don’t return to body;manasä with mind; with buddhyä in this degraded field. intellect;kevalair indriyairapi , with detached organs;yoginaù those yogis, karma kurvanti , they loZdekZf.k eulk laU;L;kLrs lq[ka o’khA do action, they do act, they don’t sit idle. But only uo}kjs iqjs nsgs uSo dqoZé dkj;u~ AA13AA one thing they have got that trick. That trick is saìgaà tyaktva, they are not attached to any sarvakarmäëi manasä saànyasyäste sukhaà work,ätma siddhaye because their ätma , their self vaçé / is illuminated. Their Self is ex... navadväre pure dehe naiva kurvanna DENISE: Expanded. kärayan//13/ / SWAMIJI: ... expanded in the state of Parabhairava. Sarva karmäëi manasä, all activities, manasä, Next one, 12th çloka. through mind, whosaànyasya , through mind he abandons, andsukhaà , and is established ;qä% deZQya R;äok 'kkfUrekIuksfr uSf"Bdhe~ A peacefully,vaçi , controlled from all sides. v;qä% dkedkjs.k Qys läks fuc/;rsAA12AA Navadväre pure dehe, in his body, which is just like it has got nine doors and windows ([this] body, it yuktaù karmaphalaà tyaktvä çäntimäptoti has got nine doors and windows; that is all organs; naiñöhikém / these are, these windows and doors of his body), ayuktaù kämakäreëa phale sakto nibadhyate /12/ naiva kurvanna, in this body he neither does anything nor he has anything; because he is Yuktaùmeans karma yogi , and ayuktaù means inside. He is in this body; he is inside, what has he karma saànyäsin( ayuktaù means who is not a to do with doors and windows? yogi, who abandons all activities, i.e. karma Doors and windows, he can go in another saànyäsa) — karma saànyäsaand karma yoga– house and live there. So thisdvära [door] has he points out the difference between these two nothing to do with this, it has got no attachment separately. If you at all explain them with that being who is akarma yogi . A karma yogi separately then what will happen?Yuktaù , karma is absolutely away from that house, that body. yogi, what karma yogi does? – karma phalaà Yathä veçmäntargatasya puàso na gåhagatair tyaktvä çäntimäptoti naiñöikém, he is sentences in jétëatvädi bhiryogaù, [comm.] just as yathä God–consciousness and the fruit of his karmas do veçmäntargatasya puàso, anybody who has not take place. He does not get any fruit of any entered in some body, in some house, gåhagatair 50. Later in the text Swamiji clarifies that the impression of what thekarma saànyäsi has gven up remains throughout his life. []Editor’s note

10 January 2016 - June 2016 ekfyuh jétëatvädi bhiryogaù, if that house is rotten he does JOHN: So whatever he is doing; either he is not get rotten. doing protection or he is doing creation. Who? SWAMIJI: Sometime he is doing, in one way DENISE: That person who owns that house. he is doing creation in another way he is doing SWAMIJI: The person who lives there. destruction, at the same time. Evaà mama, in the same way, I am in this JOHN: When you see one thing, you are house, I am situated in the house, cakñurä- creating that, and you are destroying the previous dicchidragaväkñanavakälaìkåtadehagehaga-tasya thing; just like that. na taddhatmayogaù, [but] I have nothing to do SWAMIJI: Yes. with this house. I can leave this house and enter But even then, svasvabhävät-na in another house. manägapyapäpo jätucit, but his nature of being established inParabhairava state is unmoved. If it u drZ`Roa u dekZf.k yksdL; l`tfr izHkq% A is working uponsåiñöi it is unmoved, in sthiti it is u deZQyla;ksxa LoHkkoLrq izorrs AA14AA unmoved,samhåti, pidäna and anugräha all these five acts, in five acts it is unmoved. He is doing na kartåitvaà na karmäëi lokasya såéjati prabhu / nothing. na karmaphalasaàyogaà svabhävastu JOHN: How do those two acts function for a pravartate //14/ / yogi ... SWAMIJI: Huh? Now he translates this çloka, this is 14th çloka. JOHN: ... concealing and revealing? Concealing and revealing, those are the actual ...? Eña ätmä na kiàcitkasyacitkaroti [comm.], SWAMIJI: No, all the five. thisätmä it does not do anything to anybody. JOHN: But how does a yogi, what does it Pravåttistvasya svabhävamätraà na phalepsayä, it mean to say a yogi does concealing and revealing? is his nature to do, but he does not ask any, he does SWAMIJI: Huh? not desire for any fruit of it, whatever he does. JOHN: What does it mean to say that the yogé ...? tathähi, saàvedanätmano bhagavataù SWAMIJI: No, it is his nature. It is his nature prakäçänanda-svätanatrya- these five acts, five acts is the nature of paramärthasvabhävasya svabhäva- Parabhairava. mäträkñipta-samasta-såiñöi-sthiti-saàhåiti- JOHN: Parabhairava. prabandhasya svasvabhävänna SWAMIJI: Yes, he creates, he protests, he manägapyapäpo jätucit [comm.] destroys, he conceals and he reveals. DENISE: He conceals and reveals his own That yogi who is filled with såiñöi, sthiti, nature ... samhara, pidänaand anugräha , all these five SWAMIJI: His own nature. activities of his glamour; he is never away from DENISE: ... to himself? that. Sometimes he is doing creation, sometimes SWAMIJI: Tohimself, yes. he is doing protection, sometimes he is doing IfParabhairava creates this whole world; what destruction, sometimes he is concealing and then? sometimes he is revealing. This is his nature. He has not created this whole world. It is his JOHN: For the yogi? glamour. SWAMIJI: For yogi, yes,karma yogi . If he has destroyed this whole world; what JOHN: So what are these give acts means for then? a yogi? He is still inParabhairava state in his own SWAMIJI: These are five energies. This is, nature. And in both ways he is situated in his own the five energies are ... it is his nature. nature. He is not away from his nature, anywhere,

MALINI January 2016 - June 2016 11 never. one.Karma phalasaà yogaà is also the same, i.e. If he is always astray, he has gone astray, where svabhävastu pravartate, it is the nature of God he will go astray? what you find everywhere. Youknow astray? Pravåttisvasya svabhävamätraà [comm.], this JONATHAN: Yes. pravåtti is his nature; it is his nature, it is not bad. SWAMIJI: Who isdarba-dar, he is going to He can do this thing, he cannot do this thing, it is one picture house, to another picture house and all good. But [if] he will only do good things, he from one picture house to another picture house. will not do bad things, this is bad, this will carry What then? him to failure. JONATHAN: For him it doesn’t matter. Why he discards bad things, why he possesses SWAMIJI: For him it does not matter. For good things? those who are very cautious, who are always It is bad. Good things are there, bad things are holding the pious things, they are caught; they there; in both ways this is the glamour of will be shot. Because they are afraid of impure Parabhairava. Why should he discriminate thoughts; they are afraid of impure thoughts, they [between] these two? like pious thoughts–they will be shot dead. Whatever is outside that is inside. Whatever JOHN: That’s why Lord Çiva istamoguìa . is inside that is outside. You should come to this SWAMIJI: Huh? understanding. This is the conclusion found No nottamoguìa .... [laughs] everywhere in the market ofParabhairava state. JOHN: You told us once that Lord Çiva is in Tasmät-cetanaù svatantraù parameçvara eva that lowestguëa because nothing there obscures tathä tathä bhati; this cetanaù parameçvara , you’ll his nature. Those people who only want to be findcetana , all-consciousness, filled with all- pious, they only want to be insattva guëä ... consciousnessparameçvara , Parabhairava , shines SWAMIJI: Those who want to be pious, they everywhere in each and every way. Iti na are fools. Those who want to be impure, they are tadvayatirikraà krityätatphalädikam iti also fools. Those who are pious, and fools also, and siddhäntaù, nothing is excluded there, everything everywhere also, they are fine. is included. It issiddhäntaù , this is the siddhäntaù , Whatever is discarded, when there is this is the topmostsiddhänta , topmost philosophy discarded and possessing, possessing and ofParabhairava state-Çaivism. discarding ... discarding and possessing is very sin [ful]. JOHN: Holding on to either of those. Chapter Five – Part 2 SWAMIJI: Yes. Ata eva kryätatphalayorabhäve You can take pomegranate, you don’t take vidhiphalasyäpi, nädåñöakåtatä käccit, when kriya pomegranate–well and good. You take butter, you [action] and itsphala [fruit] are not separate from don’t take butter–well and good. But only butter each other,vidhi phalasyä ( vidhi means karma )51 , and not other than butter, it is failure. the fruit of your [past] actions is not excluded. It is included. The fruit ofkarma is also included, fruit na kartåtvaà na karmäëi lokasya såjati prabhu/ ofkarma and fruit of your actions, fruit of actual na karmaphalasaà yogaà svabhävastu fruits. Ityardhenäbhidhäyätdhänteraëa pravartate //14/ / saàsäriëaù prati tatsamarthanaà kartimäha, and [repeated] on the contrary he says what are those who are situated in world, worldly affairs; what have they It is notkartåtva or karma , neither objectivity got, what have they achieved? nor subjectivity. These are one. Actually these are

51Here karma means prärabdha karma, the fruit of one’s past actions which are still to bear fruit. [Editor’s note]

12 January 2016 - June 2016 ekfyuh uknÙks dL;fpRikia u pSo lqd`ra foHkq%A Bhairava in each and every respect. He says ... vKkusuko`ra Kkua rsu eqáfUr tUro% AA15AA r)q);LrnkRekuLrfé"BkLrRijk;.kk%A nädante kasyavitpäpaà na caiva sukåtaà vibhuù/ xPNUR;iqujko`fÙka Kkufu/kkSZrdYi"kk% AA17AA ajïänenävåtaà jïänaà tena muhyanti jantavaù //15/ / tadbuddhayastadätmänastanniñöhästatparäyaëäù/ gacchantyapunarävåittià This is 15th çloka. jïänanirdhautakalmañäù //17/ / Nädante kasyacitpäpaà, he does not ask anybody to do the action of sins, he does not push Tad buddhaya, whatever, actually whatever anybody to dosukåtaà , good actions. Ajïänena intellectual process they have;tad ätmäna , their avåtaà, actually knowledge is subsided by mind is always diverted towards that God– ignorance, [and] by that ignorance everybody is consciousness;tad niñöhä , their position is also muhyanti( muyhyanti means they are mislead). diverted towards God–consciousness; tad They are mislead that, “I have done this ... this paräyaëäù, they are bent upon finding out God– blunder I have done, what will happen to me now? consciousness; andtad niñöäù, tad paräyaëäù , and This good action I have done, I’ll be more happy they are always bent upon holding it with all now.” In both ways they are caught, they are shot. [their] might.;Gacchantyapunarävåittià , they actually are sentenced to that supreme Kkusu rq rnKkua ;s"kka ukf’krekReu%A Parabhairava state, where there is no hope to rs"kkekfnR;oTKkua izdk’k;fr rRije~ AA16AA return. They are always amidst that glamour of Parabhairavastate. Jïänanirdhautakalmañäù , by jïänena tu tadajïänaà yeñäà näçitamätmanaù/ that knowledge everything is washed. Whatever teñämädityavajjïänaà prakäçayati tatparam is and whatever is not, that is all washed. Washed //16/ / means get clarified, clarified; and it has got that whitewash ofParabhairava everywhere. Good, But on the contrary, whose knowledge ... bad, disgusting, whatever it is, it is all divine. whose ignorance is discarded, to them ädityavat jïänaà prakäçayati tatparam, that supreme LejUrks·fi eqgqLRosrRLi`’kUrks·fi LodeZf.k A knowledge of God–consciousness shines to them läk vfi u lTtfUr iM~ds jfodjk bo AA18AA for always. Jïänena tu ajïäne näçite,[comm.] when jïäna smaranto ‘pi muhustvetatspåiçanto ‘pi subsides ajïäna,ignorance, jïänasya svakarmaëé/ svaprakäçatvaà svataù siddham, jïäna shines saktä api na sajjanti paìke ravikarä iva //18/ /52 everywhere for them. Yathä ädityasya tamasi [not recited] nañöe, just like when the sun rises and all ignorance, all darkness, is nowhere to be found. fo|kfou;laiés czkã.ks xfo gfLrfu A Vinivatritäyäà hi çaìkäyäm amåtam ’kqfu pSo ’oikds p if.Mrk% lenf’kZu% AA19AA amåtakäryaà svayameva karoti, when all doubts are clarified then this nectar works. Nectar vidyävinayasaàpanne brähmaëe gavi hastini / means the state ofBhairava , which shines çuni caiva çvapäke ca paëòitäù samadarçinaù everywhere. And this nectar ofParabhairava state //19/ / is possible to thosetad gata budhi manasäà , who are always bent upon finding out the state of Vidyävinaya saàpanne brähmaëe, in

52 “Although they think and they enjoy those worldly pleasures, and they are attached to those senses, [but] they are not attached, they are absolutely away from that, absolutely free from those actions. How? Just like the rays of sun, although they have sunk in mud, but they have nothing to do with mud, does not stick to the.” Swami Lakshmanjoo, Bhagavat Gétä audio, USF library.

MALINI January 2016 - June 2016 13 brähman... Ata eva samaà paçyanti,[comm.] samaà Who isbrähman ? paçyanti ata eva, but you should not do that thing. Who has got knowledge; who has got all You should not do that thing. But you should see qualifications. that it is the glamour of God. ... in thatbrähman; gavi , in a cow which is JONATHAN: So also it you see someone milking cow that produces milk for people; with leprosy, who has leprosy. hastini, in an elephant; çuni , in dogs; çvapäke ca , in SWAMIJI: Yes. those who cut, kill dogs and eat its flesh; paëòitäù JONATHAN: ... that is also God’s wish. samadarçinaù, those actually established in SWAMIJI: Yes. Parabhairava state see them the same, in the same JONATHAN: Or if somebody gets killed in a way. They don’t see in abrähmana , that a plane crash, that is also his play, isn’t it? They brähman is pure; they don’t see in a cow that she is shouldn’t be attached to that, they shouldn’t mätä, she is the mother of all living beings and grieve or anything? producing milk for them, they don’t see ... those SWAMIJI: No ... [affirmative]. people do not see in dogs that it is impure; çvapäke Even inVijïäna Bhairava it is said, he gives ca, and those who eat flesh of dogs, they don’t see the example of Vijïäna Bhairava çloka – that they are brutes. They don’t see like that. Abhinavagupta here in his commentary. Paëòitäù samadarçinaù those established in ‘ciddharmä sarvadeheñu viçeño nästi kutracit/ Bhairava state, they see them [as] “they are ataçca tanmayaà sarvaà bhävayanbhavajijänaù// created by Lord Çiva, they are fine, in their own (Vijïäna Bhairava, 100th çloka) way they are fine”. But it does not mean that I will go and ... Ciddharmä sarvadeheñu, the cit dharmä , the DENISE: Eat dogs. consciousness, the aspect of consciousness, is SWAMIJI: ... eat dogs. found everywhere,sarva deheñu , in each and No, But I have to see that this is the glamour everybody.Viçeño nästi , there is no difference at of God also. Who is established in Parabhairava all from one to another. Ataçca tanmayaà sarvaà state, he must see the glamour of God everywhere, bhävayan, you should feel that this is just the in those people also. But he should not dine with glamour of God. The person who feels like that, them. He should see them, he must have the bhavajit, he has conquered this whole universe impression, the knowledge, knowledge that, “this and he is established inParabhairava state for is also His glamour; it is not bad.” always. Somebody eats fly, “”ammm , it is the glamour Tasya cetthaà saàbhävana, he feels like that, of God. Why should you get angry? internally he feels like that. DENISE: So we shouldn’t judge anything. SWAMIJI: No, it is his way of expanding his uizâ";sfRiz;a izkI; uksf}tsRizkI; pkfiz;e~ A nature. fLFkjcqf)jlaew

53 Swamaji also recited “brhmadarçanam” which does not appear in the text. [Editor’s note]

14 January 2016 - June 2016 ekfyuh something good, excited, he does not get excited. SWAMIJI: Yes. Nodvijetpräpya cäpriyam, when he sees something DENISE: ... he doesn’t need anything else. bad happening, i.e. “that I have lost my kiths and But he can take if he likes. kins, they are shot dead in battlefield!” SWAMIJI: Yes,he can take. “Alright ... this was God’s will.” DENISE: It won’t affect his consciousness. It DENISE: His organs also don’t ... won’t make things sweeter. He will be the same. SWAMIJI: Huh? SWAMIJI: Yes,How wonderful is Çaivism! DENISE: His organs don’t change with the experience? Sa hyevaà manyate, this is 22nd çloka now. SWAMIJI: No. Sthirabudhir,his buddhi [intellect] is sthira, ;s fg laLi’kZtk Hkksxk nq%[k;ksu; ,o rs A one–pointed;asaà müdha , he never gets illusion; vk|UroUr% dkSUrs; u rs"kq jers cq/k% AA22AA brahmavid, he is always filled with knowledge of SupremeBhairava ; and brahmaëi sthitaù, he is ye hi saàsparçajä bhogä duùkhayonaya eva te / established in supremeBrahma – that person. ädyantavantaù kaunteya na teñu ramate budhaù //22/ / ckáLi’ksZ"oläkRek foUnR;kRefu ;Rlq[ke~A l czã;ksx;qäkRek lq[keO;;e’uqrs AA21AA He thinks, the person who is established in Parabhairava state thinks, within himself he bähyasparçeñvasaktätmä vindatyätmani thinks,bähyaviñayajä bogä [comm.] “these bhogäs, yatsukham / these enjoyments which are placed before me, sa brahmayogayuktätmä sukhamavyayamaçnute they are fine, they are fine, I can have them; but I //21/ / am not particular to have them. If they are there let them be there. If they are not there well and Bähya sparçeñvasaktätmä,those bähya (bähya good, I won’t have them. Ädyantavantaù sparça means those which are outwards sensual kaunteya, they are coming and going, this is just objects), in sensual objects, the one who is not the drama of my own nature. Na teñu ramate attached to sensual objects ... budhaù, I am not attached. I am not attached that, It does not mean he does not utilize sensual “I must have this!” objects. He can utilize sensual objects but you DENISE: Youare not hankering after them. should not get attached to sensual objects. If it is SWAMIJI: Hankering, I am not hankering. I possible he can have, if is not possible he won’t am ... care, he won’t weep. JONATHAN: Fine anyway. Do you understand? SWAMIJI: ... fine in both ways. It is that, i.e. sensual objects, he is not attached to sensual objects. He can utilize sensual Next, 23rd one. objects if it is possible. If it is not possible he won’t beat his head for the sake of having sensual ’kDuksrhgSo ;% lks

MALINI January 2016 - June 2016 15 desire and wrath. SWAMIJI: Inside consciousness. This is This is very difficult to subside. consciousness. I will show you, I will show you what is inside. vUr%lq[kks·UrjkjkeLrFkkUrT;ksZfrjso ;%A Come ... [Swamiji motions to Viresh to come l ikFkZ ijea ¼;ksxa½ Lrua czãHkwrks·f/kxPNfrA24A and stand by him while he opens his eyes wide]. Feel! Feel! What is this? antaù sukho ‘ntarärämastathäntarjyotireva yaù / VIRESH: Tickling? sa pärtha paramaà [yogaà] sthanaà54 SWAMIJI: It is going on something. brahmabhüto ‘dhigacchati //24/ / Something is going [on]. That is inside! ... that is it. Antaù sukha, who is established in internal DENISE: What you feel inside. peaceful state of Parabhairava;antarärämaù , who SWAMIJI: Huh? is resting in that peaceful state of Parabhairava; DENISE: What he feels inside when you tathäntar jyotireua; who is illuminated by the tickle him? internal light of Parabhairava–tatha antar jyotir SWAMIJI: It is not inside the body. It is (that isantar jyotir eva ), sa pärtha paramaà inside consciousness. sthanaà brahmabhüto 'dhigacchati, O Arjuëa, he JONATHAN: So, like when you have a is always Parabhairava and he remains in sensation of pain; pain is in your consciousness, Parabhairava state and he in the end also is it's not a reality in skin . dissolved in Parabhairava state. No power on SWAMIJI: No, it is not in skin. earth can take him out of that state. JONATHAN: It is actually in your Atastasya-antareva bähyänañekñhi sukham consciousness. [comm.], he has got that glamour of Parabhairava SWAMIJI: Like this [Swamiji again within, it is not without. He does not see that demonstrates]. It is not ... with eyes open you can sukha [joy] without. Without he can see, but see inside. This is inside. Where you feel that. . without he will see without and see it within; this DENISE: It's inside my consciousness? sukha, outside sukha , he will find out within. He SWAMIJI: That sensation. won't find [sukha ] out there. He won't find out DENISE: Yes. sukha in Denise or in John or in Jonathan or in SWAMIJI: That is inside. Viresh. He will find out [Swamiji points to himself] not in one body inside. Not body, not antaù sukho 'ntarärämas tathäntarjyotireva yaù / inside body. It is inside. sa pärtha paramaà [yogaà] sthanam Inside is outside [and] outside is inside brahmabhüto 'dhigacchati //24// (laughs). It is nothing. Inside and outside is [repeated] concerning body. When there is body then inside is something else. Antaù sukha, his glamour is inside; Inside is ... for instance, you keep your eyes antaräräma, he is lying inside; antarjyoti , he is wide open [Swamiji demonstrates] you are inside. illuminated inside, sa pärtha paramaà sthanaà [Swamiji looks with eyes wide open] This is brahmabhüto 'dhigacchati, O Arjuëa, he is united inside! What? with that supreme state of Parabhairava after DENISE: When you keep your eyes wide being Parabhairava. open? Because Parabhairava ... nobody can enter SWAMIJI: This ... this is inside. Not in body. Parabhairava, nobody can enter Parabhairava In body it is not inside. state. Only Parabhairava can enter in DENISE: Inside where? Parabhairava state. When you are Parabhairava

54Swamiji recites sthanam in place of yogam . [Editor's note]

16 January 2016 - June 2016 ekfyuh then you are likely to merge in Parabhairava. SWAMIJI: Yes, 'nutri-nugget' [soyabeans] JOHN: But everybody is Parabhairava? also. SWAMIJI: Everybody is not. Parabhairava only! yHkUrs czãfuokZ.ke`"k;% {kh.kdYe"kk% A JOHN: But there is nothing besides fNé}S/kk ;rkReku% loZHkwrfgrs jrk% AA25AA Parabhairava? SWAMIJI: Not everybody. No, only labhante brahmanirväëamåñayaù Parabhairava can go in Parabhairava. kñéëakalmañäù / JOHN: But is there something besides chinnadvaidhä yatätmänaù sarvabhütahite Parabhairava? ratäù//25/ / SWAMIJI: Huh? JOHN: There is only Parabhairava. Brahma nirväëa, brahma nirväëais mokña SWAMIJI: No, that ismäyä , That is mäyä , [liberation]; and that state of Parabhairava is which is beside Parabhairava that ismäyä of obtained byÅiñis . Parabhairava. That too is Parabhairava. That too Who, whichÅiñi ? will become Parabhairava in the end when it Kñéëa kalmañäù, whose all sins have been becomes Parabhairava, when it becomes united disappeared. Sins is good actions and bad with Parabhairava. actions– this is sin. Sinful act is good action, and But there is no entry to any other foreign bad action is sinful act. These are all sins included element in Parabhairava. in sinful acts. JOHN: So he keeps thatmäyä separate? What is sinful act? SWAMIJI: Huh? DENISE: Good and bad actions. JOHN: Parabhairava keeps that mäyä SWAMIJI: Yes. separate? DENISE: Or attachment to them. SWAMIJI: Separate. SWAMIJI: Attachment or non-attachment, JOHN: So in some sense you can say it is these are sinful actions. stuck Parabhairava? Chinna dvaidhä, they have not dvaidhä , they SWAMIJI: It is Çakti ... no, it is the glamour have not two things in view. In view two things do of his energy. It is the glamour of energy. not appear to them–not sinful acts and good Although it is also, these are rays of acts–they do not remain before them. Sarva bhüta Parabhairava, not separated from Parabhairava. hite ratäù. they are bent upon producing glamour But actual Parabhairava is that who is the real everywhere in the world. They want to survive55 . Parabhairava. Parabhairava is only allowed to get His glamour everywhere, in good and bad actions entry in Parabhairava state. also. . . .vyavahäre tu müòhatvamiva [comm.], in But that takes time in them, to get this, this is vyavahära, in daily routine of worldly activities he expansion. It will take time. It may take one or two is ignorant. He does not find any interest in this. lives, or three lives or four lives or hundred lives ... DENISE: Who? one does not know. SWAMIJI: That, who is established in It is for them to decide. Because if they want, Parabhairava. If you tell him, "Do you want curds then they will get it; if they do not want, they [yogurt]?" won't get it. Because it is for them to decide. "All right, I'll take curds." Actually they don't want to have it–this state Not like me. I don't want that (laughs) of Parabhairava. Those people who are away from 'phulgobi ' [cauliflower] it gives me tickling Parabhairava they don't want it. They don't want sensation. 'Phülgobi ' that ... to have it, possess it. JONATHAN: And that 'nutri-nugget'. DENISE: Why ... why don't they want to have

55 Swamiji possibly meant 'observe', i.e. 'to see' his glamour everywhere.[Editor's note ]

MALINI January 2016 - June 2016 17 it? JOHN: ... people don't want, most people SWAMIJI: Because they don't have it, they don't want. don't want to have it. They want to go to school; SWAMIJI: Oh yes! They don't want. they want to go to ... JOHN: So this wanting comes by His grace? DENISE: They have other aspirations. SWAMIJI: Wanting comes by His disgrace ... SWAMIJI: Yes. (laughs), by Histirodhana çakti [concealing energy J. It is his ... dkeØks/kfoeqäkuka ;rhuka ;rpsrlke~A JOHN: When you have that urge to become loZrks czãfuokZ.ka orZrs fofnrkReuke~ AA26AA Parabhairava, then that's Hisanugräha [grace] then. kämakrodhavimuktänäà yaténäà yatacetasäm/ SWAMIJI: That isanugräha , but ... sarvato brahmanirväëaà vartate viditätmanäm JOHN: Not wanting ... //26/ / SWAMIJI: Wanting; not wanting. JOHN: ... is covering, istirodhana . Käma krodha vimuktänäm, those are away SWAMIJI: Yes. fromkäma [desire] and krodha [wrath]; yaténäà , who are always alert;yatajetasäm , whose mind is Li’kkZUd`Rok cfgckZáka’p{kq’pSokUrjs Hkzqoks%A focused in Parabhairava state; sarvato brahma izk.kkikukS lekS d`Rok uklkH;Urjpkfj.kkS A27A nirväëaà vartate[and] as such viditätmanäm , who have understood the reality of Parabhairava, sparçänkåtvä bahirbähyäàçcakñuçcaiväntare sarvato brahma nirväëaà vartate for them bhruvoù / everywhere there isbrahma nirväëaà , there is präëäpänau samau kåtvä only Parabhairava state everywhere, dancing and näsäbhyantaracäriëau //27/ / glamouring for them, inside and outside. Teèäà sarvataù–sarväsvavasthäsu Sparçän kåtvä bahir bähyäà, bahyäà sparçän brahmasattä päramärthiké na nirodha kälam bahi kåtvä, those outside sensual objects, you apekñate [comm.], for them there is no hurry, they should keep them outside. Cakñu caiväntare have not to wait for thisbrahma sattä [the bhruvoh in between two eyebrows you must feel existence of Parabhairava).Brahma sattä is the sensation inside, between two eyebrows. available in hand, always. If they go out for walk Präëäpänau samau kåtvä, näsä abhyantara brahma sattäis there. If they sleep brahma sattä is cäriëau, you should breathe out and breathe in, in there. If they do nothingbrahma sattä is there. If samatha. Samatha56 means ... they do everythingbrahma sattä is there. No, it is very important. It is available; it is always in hand for them. For instance you breathe in and you breathe No matter if he does not have it, still it is there. If out. Not like this [normally]. You have not to he does not have it, i.e. if he doesn't like it, still it is breathe in and out like this. You have to breathe there. This is the glamour ofbrahma sattä itself. It with your ownnäsa .57 is just throbbing. Once it has caught you, it will For instance you have to breathe ... you have never leave you.Bas ! Youare gone for good. to breathe like this and this, only this much JOHN: This wanting, you said that ... (Swamiji demonstrates). You have not to breathe SWAMIJI: Wanting, .. there is not wanting. (Swamiji breathes heavily) not like this. You have

56 "Präëäpänau samau kåtvä, and exhaling and inhaling must remain in equal move-lessmovement (samatha), at the state where exhaling and inhaling do not take place." Swami Lakshmanjoo, Bhagavad Gétä audio, USF Library. 57 Though the literal meaning ofnäsa is nose, Swamiji translates näsa in this verse as: "you must be conscious, aware how it moves inside and outside.Näsa abhyantara cäriëau means it must move in your cit çakti , in your inner consciousness." Swami Lakshmanjoo, Bhagavad Gétä audio, USF Library. 58 Swamiji indicates a very small space, on the bridge of the nose.

18 January 2016 - June 2016 ekfyuh to breathe very slowly, very slowly. Very slowly JOHN: Breathing slows down automatically? that it does not breathe at all. It takes only this SWAMIJI: Not in so much space. kind of space to breathe.58 Only this much. This is JOHN: So it becomes less and less. the reality of one–pointedness. SWAMIJI: Huh? JONATHAN: But, Swamiji, when you do JOHN: When you are breathing and you are that though, sometimes in breathing, you don't becoming more one–pointed then your breathing get enough breath, it feels like your not going to becomes less and less. get enough .. SWAMIJI: Less and less, less and less. And in SWAMIJI: (laughs) the end it breathes only this much. No, it is not suffocation. Suffocated, you will JOHN: But my problem is before I get to that never become suffocated, because it is life; it is point ... life-full at that time. SWAMIJI: If it comes down from here, it goes You know when in my courses59 I was not up to this,60 then it returns there. breathing. I was breathing like this [Swamiji JOHN: My experience is, when I become demonstrates]. When I was out, then I would do more one-pointed and it becomes less and less and [breathe heavy]. less, all of a sudden that panic comes and I go JONATHAN: Yes, suddenly you would "aaaa-aaaahhhh " I take that, like I'm not [breathe]. breathing, I get a shock that, "no, I'm not SWAMIJI: Yes,that is outside. breathing and then I take a breath." Inside is this [Swamiji demonstrates again], SWAMIJI: (laughs) i.e. when you don't breathe at all. You breathe That is because you are not focused in that only from here to here,bas ! That is all. So there is Parabhairava state. When once you are focused in no breath, it is only glamour ofmadhyanädé , the Parabhairava state then you won't breathe, central vein. You are residing in the central vein, because you are life-full. suñumnä nädé. It is in suñumnä näòé . It goes in JOHN: So how do we get over that gap of that suñumnä näòé and it is finished. panic of ... ? JONATHAN: But from a practical point of SWAMIJI: Yes, both ways it is divine. Both view, you were demonstrating that for me one day ways, if you breathe, that is also divine, if you when you went to Harvan, and you stopped on the don't breathe that is also divine. It is this [Swamiji side of the road. And you said, "the breath must demonstrates]. I showed you. only go this much." But if a normal person sits JONATHAN: Youshowed me that day. down and makes their breath go like that; then SWAMIJI: This says,näsäbhyantaracäriëa , they are short of breath, isn't it? Or does that i.e. only breath, breath does not move out from feeling go? näsä, out from näsikä , It moves only this much, SWAMIJI: No, short breath. this much. So there is no such breathing. JONATHAN: But there is that feeling that You should not examine it. It is automatic. It you need more breath? will happen automatic some day when you are SWAMIJI: No, you don't get urge for glorified with my grace. breathing. You don't get urge for breathing. This JOHN: When we were meditating you say we is something different! should lengthen the breath, make it slower and JOHN: My experience is though: when you longer. What does that mean? try to be one–pointed on watching your breath SWAMIJI: Lengthen? Lengthen, not. You and so forth ... should breathe very slowly. SWAMIJI: When it is one pointed then you JONATHAN: You mean lengthen in time, don't breathe. (and) less in space.

59 'Courses' refers to the time when Swamiji became established in the state of Parabhairava. [Editor's note] 60. Swamiji again indicates a small movement of breath from between the eyebrows and down the bridge of the nose.

MALINI January 2016 - June 2016 19 SWAMIJI: Less space. understand me like thatsäntimåcchäte , then you JONATHAN: And lengthen time. will be sentenced to the state of Parabhairava at SWAMIJI: Yes. once, without any hesitation. JONATHAN: So it should take longer to go 'Édåçaà bhagavattattvaà vidan even that little distance. yathätathästhito 'pi mucyata iti çivam, [comm.] this SWAMIJI: Yes. kind, when you understand this state of JONATHAN: But you shouldn't make your Parabhairava,yathätathästhito'pi , whatever you breath long. do afterwardsmucyata eva , you are always SWAMIJI: Long? No ... [Laughs] ... glorified with Parabhairava state. JONATHAN: That's what I am saying. You shouldn't do that! You should only do this much. v= laxzg’yksd%A But time should be longer ... SWAMIJI: Yes. atra saëgraha çloka [not recited] JONATHAN: ... and space should be less. SWAMIJI: Yes. Now conclusion of this chapter. How wonderful! lokZ.;sok= Hkwrkfu leRosukuqi’;r%A ;rsfUnz;eukscqf)eZqfueksZ{kijk;.k%A tMon~O;ogkjks·fi eks{kk;SokodYirsA5A foxrsPNkHk;Øks/kks ;% lnk eqä ,o l% AA28AA sarväëyevätra bhütäni samatvenänupaçyataù/ yatendriyamanobuddhirmunirmokñaparäyaëaù/ jaòavadvyavahäro ‘pi mokñäyaivävakalpate //5/ / vigatecchäbhayakrodho yaù sadä mukta eva saù //28/ / When one, by the grace of Lord Çiva, sees and observes all creatures, all human beings, In this way, yogé sarva vyavahärän everywhere fromkälägnirudra to çäntätéta kälä vartayannapi, if he does all the activities of the [lowest to highest level of 118 world],61 all he worldmukta eva he is Parabhairava, he is always worlds, outside worlds, if you see everywhere Parabhairava. samatvenä, they are everywhere the same; jaòavat Now lastçloka of this chapter, twenty-ninth vyavahäro‘pi, if you roam in that ocean of çloka. glamour, of your own glamour ofçakti , it will divert you to the state of Parabhairava. You will Hkksäkja ;Krilka loZyksdegs’oje~A get entry in Parabhairava state in each and every lqâna loZHkwrkuka KkRok eka ’kkfUre`PNfr A29AA way. I also got the state of Parabhairava when he was doing this kite ‘tamasha’ [activity]. bhoktäraà yajïatapasäà sarvalokamaheçvaram/ suhådaà sarvabhütänäà jïätvä mäà [To be continued....] çäntimåcchäte //29/ /

Yajïä tapasäà, yajïa tapasäà, who, whenever someyajïa is offered, some havan is offered, and its fruit comes ofhavan , who enjoys it, is God,sarva loka maheçvaram , and who is lord of all the worlds, all the one hundred and eighteen worlds, andsarva bhütänäà suhådaà ( suhådaà , means who is the friend of all the world), if you

61 Kalägnirudra means the lowest level of one hundred and eighteen worlds, andçäntätéta käla means the highest. [Editor's note]

20 January 2016 - June 2016 ekfyuh Re-accessing Abhinavagupta*

– Navjivan Rastogi –

ome twenty five years ago I wrote an article as the progeny of the parents established in the Son the contribution of Kashmir to Indian divine essence of Bhairava6 (i.e.,Yoginébhü ), as Philosophy, thought and culture.1 An effort was the person initiated by his own deified made, in that paper, to highlight the fact that the awareness7 and as a scholar whose name alone cultural would ever remain spelt authentic authoritativeness8 . In fact, from incomplete if it fails to take into consideration all available data, Abhinavagupta was not his the enormous contribution made by Kashmir in real name but a title earned by him from his practically all areas of Indian culture and all teachers in recognition of his outstanding realms of Indological studies.2 Today when we sit intellectual and spiritual accomplishments9 . again to reappraise the whole scenario we find All these descriptions may however by Abhinavagupta emerging as the single most dismissed by a modern student as being purely potential and creative factor in the centre of holistic and eulogistic in content. It will, total Kashmirian contribution to the history of therefore, be necessary for us to demonstrate the Indian metaphysical speculation and as one of factum of these statements and in the process to the most potent sources of the Indian re-discover and reassess the personality, contribution to the world thought. contribution and contemporary meaningfulness Tradition has its own way of appraising of Abhinavagupta. It has become imperative for such epoch making personalities. two reasons. There is one more reason for those Abhinavagupta was hailed as an incarnation of who belong or shall belong to the University of Çeñaïäga3 , as Pataïjali-incarnate4 , as a worldly Lucknow. I begin with the last one. 5 embodiment of the Lord Dakñiëämürti i.e. Çiva , Few will believe that our acquaintance

* Reprinted from Väïmayé, Number 5, 1997, Research Journal of the Dept. of Sanskrit & Prakrit Languages, Lucknow University, pp. 1-15. 1. Paper entitled "Contribution of Kashmir to Philosophy, Thought & Culture" read at the International Sanskrit Conference, New Delhi, 1972, Proceedings, Vol. 1, Part I, pp. 258-266. Later published in ABORI, Vol. LVI, 1975. 2 In people’s mind, down the passage of history, Kashmir was perceived as the citadel of the Goddess of Learning and a testing ground of the persons claiming to be the scholars. As Jayaratha rightly observes in one of the closing verses of his Tanträloka- (verse No. 4): ;qäk cks/kiz/kkuk flFkrfuteglk ’kkjnk ihBnsohA fo|kihBs izFkh;% izfFkrfuf[kyokX;= dk’ehjukfEuAA 3 Abhinavagupta: An Historical and Philosophical Study, P. 10-11 4 Ibid. 5 Jheké% ikrq lk{kknfHkuoiq"kk nf{k.kkewfrZnso%A & Gurunäthaparämarça, verse No. 4 6 rkn`M~esyddfydkdfyrruq% dks·fi ;ks Hkosn~xHksZAA mä% l ;ksfxuhHkw% Lo;eso KkukHkktua #nz%A & Tanträloka29.162-63 Also see Tanträloka-viveka , VIII, p.137. 7 vfHkf"kä% LolafofÙknsohfHknhZf{kr’p l%A & Tanträloka - 4.42-43 8 vfHkuoxqIrL; bfr ldyyksdizfl)ukeksnhj.ksukfi vkIrRoeso miksnofyre~A & Tanträloka - viveka, Vol. I, p. 34 9 vfHkuoxqIrL; d`fr% ls;a ;L;ksfnrk xq#fHkjk[;kA f=u;upj.kljks#gfparuyC/kizflf)fjfrA & Tanträloka - 1.20

MALINI January 2016 - June 2016 21 with Abhinavagupta is a very recent Abhinavagupta. Both of them jointly edited an phenomenon of Indological history. With unknown commentary called Bhäskaré on Bühler’s Report on his tour in search of Abhinavagupta’s Éçvara-pratyabhijïä vimarçiné. manuscripts, published in 1877, we came to know It is a sheer coincidence that while we celebrated the name of some works by Abhinavagupta the centenary of Prof. Iyer last year, we are going followed by a few publications by Nirnaya Sagar to celebrate the centenary of this savant of Press of Bombay and the Research & Publication Abhinavan thought in the coming year. This Department of the Kashmir Durbar between spells out our immediate concern for 1890 to 1911 and a lot more by the latter during refurbishing our understanding of 1912 to 1925. (It must be noted that Abhinavagupta. In our considered opinion this Abhinavagupta’s major works such as the will be the fittest tribute to this doyen of Dhvanyäloka-locana, Abhinavabhäraté, several Abhinavan studies. Our second concern for volumes of the Tanträloka and Éçvara- reappraising Abhinavagupta is rooted in the pratyabhijïä vivåti-vimarçiné still had not seen general survey of the contemporary Indological the light of the day. Their publication went upto scene the world over. During the last fifty years a 1943). So our familiarity with Abhinavagupta gradual, but increasingly accelerated, shift is remained superficial and skin deep throughout discernible in the focal areas of interest of this period. During 1925-1935, however, an transnational Indological scholarship – from incident, replete with historical consequences, , Linguistics and Philosophy to , took place in the Lucknow University and a and Abhinavagupta. The last one young scholar undertook study of occupies centre-stage because of the path shown Abhinavagupta and published the results of his by Pandey in the first place and because of the sustained hard work in 1935 under the title multinational craze to explore the unfathomed Abhinavagupta: An Historical & Philosophical intellectual depths of Abhinavan thought in the Study unconsciously bringing the Department second. In the stark contrast, back home, the of Sanskrit, on the international platform and studies on Abhinavgupta have slackened and opening the floodgates of an Indological classics like Pandey’s Abhinavagupta and discipline of vast proportions and immense Comparative Aesthetics, Shankar Chaitanya possibilities. This study was supplemented by the Bharati’s Darçanasarvasva and Kalidas publication of the Comparative Aesthetics in Bhattacharya’s Gopinath Kaviräj’s two volumes during the subsequent decade Thoughts–Towards a Systematic Study are extending the horizons of our knowledge and gradually, but conspicuously, becoming a rarity. deepening our understanding of The Lucknow University did produce a few good Abhinavagupta’s potential. This scholar was studies in the cognate areas but with the exit of none else than Dr. K.C. Pandey who later second generation scholarship, this too is likely founded “Abhinavagupta Institute of Aesthetics to wither away soon. It calls for an immediate in- & Çaiva Philosophy” at Lucknow University depth analysis of the reasons for the creeping loss after his retirement. Interesting as it may sound, of interest in Abhinavagupta. One may be towards the initial phase Dr. Pandey was joined confronted with the mushrooming of literature by Prof. K.S. Iyer in his studies of on Abhinavagupta in India in order to belie the

22 January 2016 - June 2016 ekfyuh above contention, but a closer look does not fail metaphysician, devotee, researcher, to tear apart the deceptive veneer that covers the historiographer, author, editor, commentator – so-called studies. One reason may be that over all his pursuits are characterized by one common these years we have failed to generate supportive mission: they are palm-bearers of a unified tools and adequate ground work necessary for essence. He defines his vision as non-dualism sustained deepening of our insight into (advayaväda ). Advaya to him means fullness, Abhinavan thought. harmony and integrality (pürëatä, sämarasya Our third concern flows from the andsämastya ). Though conveying different second. Besides Pandey at Lucknow, there were connotations all the three terms stand for a quite a few other centres of spirituo-academic single denotee clearly underlining the fact that activity totally dedicated to the pursuit of the changing universe of discourse and the Abhinavan thought, namely Gopinath Kaviraj, fleeting variety of the phenomena are nothing Lakshman joo, Jai Shankar Prasad, S.K. Das, but the real manifestations of a single essence Amåta Vägbhava closely followed by R.K. Kaw, which for want of a better English equivalent Jaidev Singh and B.N. Pandit. With the exit of all may be rendered as self-referential awareness. these scholars except the last one, the serious The fullness, and for that matter, the harmony studies on Abhinavagupta on the home front are and the integrality lie in exploring the real almost extinct and there is every danger of identity between the phenomena and the loosing our moorings in the field of serious ultimate unitary essence. This identity is investigations in the area. Chances are that we realized not through the mechanism of a might even loose our identity when viewed logically constructed superimposed entity but against the global backdrop. Because in the West through the dynamism of the Reality’s inherent as well as in the Far East, strong centres of deep agency. This unified essence, as a sequel, refuses academic interest synchronizing with the to remain a mere simple unity but a unity, a currents of neo-spiritualism have surfaced unified essence, filled by a rich self-unfolding churning out first class studies on the different content. While this presentation describes aspects of Abhinavan thought. France, Oxford, Abhinavagupta’s philosophy, it also sums up his USA, Italy, Mexico, Japan inter alia have personality because his personality is a living produced remarkable works in this special area. realization of his vision. His is a total yet With the ever-growing appetite outside India for constantly and consistently unfolding personal exploring Abhinavagupta more and more, our identity. complacence may prove suicidal and self If this be a tenable assessment, the effacing in a field which was pioneered and enigmatically multi-dimensional personality of nurtured here. This explains urgent need for Abhinavagupta must cease to baffle us. In its reappraising our academic priorities and own characteristic manner analogy of a puruña reassessing the potential of Abhinavagupta. (person) is quite often resorted to in Indian By whatever method or in whatever way parlance to lend a semblance of life and to inject we may access Abhinavagupta – as a philosopher, an element of wholeness into the idea by aesthetician, art-critic, dramaturgist, tantric, personifying the same. Likekävya-puruña or sädhaka, yogin, master of performing arts, veda-puruña, Abhinavagupta may be conceived

MALINI January 2016 - June 2016 23 asprajïä-puruña embodying the essential translate the same in any language. It is a great features of Sarasvaté and Naöaräja fused into scholastic work running over about 1200 finely one. The very notion of prajïä-puruña printed pages and is comparable to the glosses of symbolizes the attempt to visualize knowledge as Vätsyayäna, Çabara or Çaàkara in their a „whole! (avayavin), that is, to adopt an respective systems in scholarship. In the Trika integrated approach to knowledge. system his versicular commentary called the Abhinavagupta’s whole personality is thus Mäliné-vijaya-värtika o n t h e structured as an encyclopaedic thinker who not Mälinévijayottaratantra, the source text of the only displays an encyclopaedic fervour in Trika system, is a path-setter text and has met whatever he touches, but he in the process also with a similar fate. A critically edited text and its emerges as a nodal point where almost all the translation into any language has so far eluded streams of Indological studies tend to converge. us. In the realms of the Kula system his Let us see how. Parätriçikävivaraëa is a work of substantial Abhinavagupta appears as the tallest merit. In the Krama system, though his major intellectual figure of by virtue of workKramakeli is now lost to us due to vagaries his all-encompassing genius. Beginning on the of time, his minor works such as the Kramastotra basis of relatively more known facts, have survived the atrocities of time. He is equally Abhinavagupta’s first impression is that of a famous for his immense contribution to the philosopher. Generally we know him as a first fields of literary criticism and aesthetics. His rate metaphysical thinker of the Kashmir celebratedLocana on the Dhvanyäloka is a Çaivism. The Kashmir Çaivism literally stands landmark in the history of Sanskrit literary for all the off-shoots of Çaiva and Çäkta criticism in general and in the history of Dhvani speculation that grew or got matured in the school in particular. What is important, valley. The modern usage of the term, however, Abhinavagupta establishes an inner chord has a slightly restrictive signification. The term between literary criticism and aesthetics. His now represents a sort of loose conglomerate of all illustrious commentaryAbhinavabhäraté on monistic strands of thought pertaining to Çaiva- Bharata’sNäöyaçästra is a work of monumental Çäkta combine, the Pratyabhijïä and Trika value seminal to our current insight into the Schools being the main and most popularly Indian aesthetics. We must be grateful to known systems. Remarkable as it may sound, Ramchandra Kavi who has afforded to us an Abhinavagupta contributes to both the editedtextofAbhinavabhäraté .Thefour segments. Under the second segment within the volumes of this enormous text comprise about realm of Pratyabhijïä the two of the five core 2000 pages. Again the irony is that this work too texts10 , namely the Éçvarapratyabhijïä-vimarçiné needs critical edition and an authentic andÉçvarapratyabhijïä-vivåti-vimarçiné , are from translation. Except a few sporadic efforts his pen. It is a matter of pity that till this day we towards editing theAbhinavabhäraté pertaining have not been able to critically edit the text of to theRasa-sütra , we are illequipped to grapple the Éçvarapratyabhijïä-vivåtivimarçiné or with this gigantic text. While commenting upon

10 lw=a o`fÙkfoZo`fÙkyZ?oh o`grhR;qHks foef’kZU;kSA izdj.kfooj.kiapdfefr’kkL=a izR;fHkKk;k%AA & Sarva-darçana saàgraha (chapter on Pratyabhijïä)

24 January 2016 - June 2016 ekfyuh the Näöya-Çästra, which is patently a text on spirituality (jïäna ), he is equally determined to dramaturgy, Abhinavagupta attempts a subtle make deep strides in the paths of devotion transition from dramaturgy to aesthetics ( ) and action ( kriyä/yoga ). While he views eliciting support from his master Bharata all his works as constituting homage to the himself who views drama as the primary art-form Divine (stuti ) he has written several devotional and the other art-forms such as music, dance, poems ( )11 as well, in which he pours his sculpture and architecture being subordinate. heart underscoring his roots in the tradition Besides, by strongly substantiating the role of presided over by Bhaööa Näräyäëa and his own vyaïjanä as a vehicle of transmission of art- grand teacher Utapala. Despite the descent of experience in theLocana and by advocating the any specific text on yoga from his pen till date, it immediacy of art-experience being common to does not deter us from having a peep into his poetry and drama he demolishes the divider unique brand of yoga. His deep insight into between poetry and drama and this paves his way änanda-yoga, a term coined by him to mark his for smooth and purposeful foray into the realm of own approach, is abundantly noticeable in the fine arts. In the field of perhaps there is Mälinivijaya-värtika, Tanträloka and none to match his standing in the entire history. Paräträçikä-vivaraëa . In addition, His magnum opusTanträloka which along with Abhinavagupta distinguishes himself from the Jayaratha’s commentaryViveka covers about 12 general tenor of Indian philosophers. Here he volumes extending over 3500 pages, is a text of finds himself in the coveted company of a great matchless genre. Though purporting to be a philosopher like Bhartåahari. While the whole commentary on theMälinévijayottara-tantra the of Indian philosophy treats reality as ‘meaning’ work remains thoroughly original in content, ( ) or ‘meaning of word’ ( padärtha ), the design and treatment. The work by itself is an entire monistic Çaiva tradition of Kashmir enclyclopaedia of the tantric literature, ritual perceives reality as ‘word’ (çabda ) also. To be and praxis. This work too, though translated into accurate, reality is a synthesis of word and Italian by Gnoli and being translated into Hindi meaning both. Abhinavagupta differs from by Parama Hans Misra, needs a critico-textually Bhartåahari in the sense that the latter views the edited text. I want to put this point across with a meaning as an evolute of the Word-principle. A sense of added responsibility because of my substantial block of the Mémäàsists too personal association with the text by way of propounds the philosophy of language taking the bringing out an enlarged edition and also meaning as apriori anticipation of facts attempting a sizeable introductory study. This represented by the pure word. While text was later summarised by Abhinavagupta Abhinavagupta agrees with the Mémäàsaka himself into various growingly smaller avataras stand, he finds pure word identical with pure e . g . ,Tantrasära, Tantroccaya a n d awareness unlike the Mémäàsaka. Thus, Tantravaöadhänikä. Toeing the traditional according to Abhinavagupta, objects and images Indian line, Abhinavagupta is not satisfied with are not contingent, they are self-concretizations his forays into the realm of knowledge and of the pure word. Thus the linguistic evolution,

11 A study of these stotras and other minor devotional works was done by me way back in 1959 while presenting a dissertation for my postgraduate degree. Later Lila Silburn also published a work on these in France.

MALINI January 2016 - June 2016 25 like its parallel objective evolution, is a real whole and urges the reader to approach them as symbol of creative process. Abhinavagupta’s complementary texts. Similarly he perceives a linguistic thesis projects him as a philosopher of logical integration between theLocana and the language par excellence and lays bare the subtle Abhinavabhäraté on the one hand and between inner linkage obtaining between his theories of theÉçvarapratyabhijïä-vimarçiné and the Vivåti- word, meaning and conveyance of art- vimarçiné on the other and then integrating the experience. two sets from two separate disciplines he Not only the mammoth canvas betrays prepares the ground for integration at a larger the extent of his encyclopaedic mind, his and higher scale. A subsequent level of treatment of the subject matter too reveals the integration is seen within the schematization of encyclopaedic functioning of his intellect. As the subject matter of a given text. This process is seen above, Abhinavan genius is integral. In fact visibly at work in all the major texts such as the it is not just integral, it is ‘integrating’ also. To Tanträloka, the Éçvarapratyabhijïä-vimarçiné, him, all the different disciplines he has worked theVivåti-vimarçiné and the Abhinavabhäraté . In on are various expressions of an underlying all these texts Abhinavagupta aims to integrate common essence. As he has emphatically vertically as well as horizontally. In the demonstrated in the case of theTanträloka he Tanträloka by introducing the twin notions of views all his works – be it a work on literary thetantra-prakriyä and kula-prakriyä and by criticism or a treatise on philosophy, a subsuming all the systems under them and by devotional poem or a manual of tantra – share interacting the two classes of systems he identical structural pattern. All the texts, are vertically integrates all the monistic Çaiva designed as a compendium (saàgraha-grantha ), systems on the one hand and on the other he aproceduremanual(prakriyä-grantha ),a integrates all the Çaiva systems of non-monistic systemal text (çästra-grantha ) and a devotional shade also as emanating from Trayambaka and work (stuti-grantha ). This fact is amply borne out non-Trayambakamaöhikäs and as constituting a by the benedictory and concluding verses of the single progressively assimilative channel. He is respective works. By embracing such a structural then able to produce a comprehensive manual on organization he procures and preserves all the all the tantric systems placing them in a logically relevant information pertaining to ideas, cohesive sequence. literature and practices, followed by their In theAbhinavabhärati he unearths a organization into a systematic framework logically ordered whole of all the theories of rasa propounding the methodology to be adhered to as an experience as well as an object and all the and thereby spiritually sublimating everything forms and variants of other art-forms and as an offering to the Divine. A level below the traditions and puts up a virtual store house of all structural fundamentalism is the next level of previous as well as prevalent theories and textual integration. For example the study of the practices at our disposal. In the Tanträloka as an individual text is not advocated Éçvarapratyabhijïä-vimarçiné a n d by Abhinavagupta. He visualizes the Éçvarapratyabhijïä-vivåti-vimarçiné his Mälinévijaya-värtika, Tanträloka and integrating faculty wears a different mantle. Parätriàçikävivaraëa as forming a consistent Here he is ranked amongst the systematizers or

26 January 2016 - June 2016 ekfyuh system-builders, portrayed as by Jayaratha, like Abhinavan source material and imparts to them Somänanda and Utpala. Here he not only a chronological order. Modern researches have integrates but rationalizes, systematizes and authenticated the vast material in manuscripts reconstructs the loose ends into a well used by Abhinavagupta while writing his orchestrated cogent system of thought. It is Tanträloka. A study into the source-material of Utpala, Abhinavagupt’s grand teacher, who theTanträloka offers a very fascinating scope for introduces the four-fold division of the future research. Exactly a similar phenomenon Pratyabhijïä-Karikäs and integrates knowledge, one comes across in theAbhinavaghäraté , where action andägama as belonging to the Supreme Abhinavagupta undertakes a stupendous task of Subjectivity and discovers the principle of collecting textbooks, technical data, forms, recognition as operating through each of them. variants and modes of literary, dramatic and Each cognitive variant and functional diversity other performing arts. As a glaring and popular of the subject is nothing but a recognitive mode example, theAbhinavabhäraté remains till this of self-discovery. Thusrasa -experience is day our only source of knowledge on various nothing but a recognitive mode of self-discovery theories and theorists of Rasa. Abhinavagupta’s through art. Meaning is nothing but a works offer an extremely rich source for various recognitive mode of self-discovery through aspects of Indian cultural history. The word. The list is endless. Tanträlokaand Éçvarapratyabhijïä-vivåti- There is one more dimension to his vimarçiné are replete with several informations encyclopaedic vision. It is the historical genius on Buddhism, Täntric Buddhism and other and keen historical sense that is evident in all systems of Indian philosophy, which are now the works of Abhinavagupta. The Indian notion extinct in their own respective systems. For of beginningless time and endless worldly cycle example, the sixteenthÄhnika of the Tanträloka (anädi and ananta ) happens to be a great contains valuable information onkälacakra and deterrent of any historical activity in the modern theÉçvara-pratyabhijïä-vivåti-vimarçiné refers to sense of measurable time. Thus the rise of and quotes from a subsect of Buddhists called Kalhaëa should be viewed as an exception not as Dharmottaréya, about which little is known from a rule. Against this backdrop Abhinavagupta Buddhist sources. indulges in a real historical activity. He dates at Bound with this is Abhinavagupta’ s role least his three works in precise terms of date, as an editor and an exemplary research scholar month and year. Goudriaan treats in the modern sense of the term. He subjects his Abhinavagupta as one of the three concrete data to most vigorous historical, theoretical, sources for dating the tantric texts. chronological and logical scrutiny before Abhinavagupta’s historical sense transcends utilizing the material. Abhinavagupta shares his beyond this. He furnishes valuable information problems and difficulties while negotiating his about his ancestral and preceptorial lineages. source text. He takes his reader into confidence Every where he tries to point out and, if feasible, about the precise norms of the methodology used to restore the missing links in the tradition. It is by him. He throws copious hints to show that possible to conclusively show that many texts had corrupt readings and several Abhinavagupta utilizes the entire pre- texts were incomprehensible and as such he had

MALINI January 2016 - June 2016 27 to edit them before he was able to use them. involved in the intuitive experience of a Utility, relevance, authenticity and consistency connoisseur of art (sahådaya ) that is remarkable are his proclaimed norms which he scruplously for its depth, range and originality and is sure to adheres to. When he finds his source texts silent, stay as a model of innovative practical art he seeks guidance from the cognate texts from criticism. the allied fields, even when he does not subscribe Abhinavagupta defies his categorization to them. among the known classes of Indian philosophers. Few would know, fewer would believe, Philosophy in general is supposed to be a system that Abhinavagupta impacts us as an excellent of thought which offers a rational explanation of musician. We do know that he was a philosopher the apparent intricacies confronted by us in our of music. His treatment of the complexities of understanding of the phenomenal world and music, both vocal and instrumental as well as also how it paves way for the spiritual realization. systemal found in theTa n t r ä l o k a , Theories of knowledge, reality, relation and Abhinavabhäratéand Éçvarapratyabhijïä-vivåti- value etc. are the natural offshoots of the vimarçiné, presents a scientific as well as a metaphysical reasoning. But to Abhinavagupta, philosophical account of music. The merit of philosophy is much more than a more speculative Abhinavagupta lies in one more aspect that his thought, its commitment to life as we live it is Abhinavabhäraté also comes up an additional and deeper and therefore it must be applied to complimentary source of exposition of Bharata’s explain those areas also. From metaphysics he contemporary or successor, Dattila, a great transgresses into applied metaphysics. He is the exponent of Gändharva music. What is more only thinker of his kind who applies his remarkable that he is a great performing artist philosophical thesis to the realms of art- and ranks at par with Närada, Udayana and experience, dramatic presentation, tantric Tumbura in the tradition. In a pen-picture praxis, yogic transcendental realization of the drawn by his contemporary and a senior pupil, self and mundane sensual ecstacy specially Madhuräja Yogin, he is portrayed as playing on marking the sex-experience viewing them all as Näda-véëä12. the various expressions of the ultimate Self He also impresses as a creative and experience, their mutual difference being caused thoughtful art critic. The way he subjects various by the specifics of the medium or the instrument poems to critical analysis in the Locana, employed. Abhinavabhärati and the fine nuances he brings Abhinavagupta as a part of his two-way to bear upon his critical appreciation are strategy utilizes these varied experiences as landmark in the field of practical literary exemplifying and substantiating his criticism. Attention may specially be drawn to metaphysical theses. These constitute a sort of his critical analysis of a few verses from argumentation and support systems establishing Kälidäsa13 during the course of his build-up of the the authenticity, validity, tenability and metapsychology of rasa and creative art process intelligibility of his theories bridging the

12 okeJhikf.kin~eLQqfjru[keq[kSokZn;éknoh.kke~A & Gurunäthaparämarça , verse No. 4 13 xzhokHkM~xkfHkjkea eqgqjuqirfr L;Unus c)n`f"V%-----A &Abhijïäna çäkuntalam 1.7 ] jE;kf.k oh{; e/kqjka’p fu’kE; ’kCnku~ & ibid 5.2 ] gjLrq fdfUpRifjyqIr/kS;Z% pUnzksn;kjEHk bokEcqjk’ks%A & Kumära-sambhavam 3.67

28 January 2016 - June 2016 ekfyuh seeming gulf between the existential, the character in a drama. Çiva is portrayed as a experiential and the spiritual on the one hand cosmic actor (naöa/çailüña ) and the cosmic arena and between the worldly and transworldly on the as a huge dramatic stage where, by assuming roles other. Thus while his metaphysics of recognition of individual subjects, He enacts the world- offers a most cogent known Indian explanation drama and after conclusion gives up the assumed of the aesthetic experience, the art-experience identity and reverts to Himself. Thus the myth of brings the immediacy of transworldly intuitive the Absolutic descent and return to its original realization within our reach. According to being is symbolised by the dramatic art-form Abhinavagupta, the art- or aesthetic-experience where the actor, under the assumed identity, is self-recognitive experience, which reflects becomes a part of the dramatic action and fullness of joy because of its freedom from the reverts to himself when the drama is over. There conditionalities of medium, time and space. In is a subtler similarity too. The actor by plain words it is an aesthetic rehearsal of identifying himself with the focus of dramatic spiritual self-recognition. This recognitive art- situation, even though enacting an assumed experience is communicated and thereby re- character, experiences the aesthetic relish due to created in the aesthete by employing the intuitive self-realization resulting from the suggestive power of language. It should be clear process of universalization (sädhäraëékaraëa ). that power of suggestion as developed by The Absolute too, likewise, even while Abhinavagupta can be described as a theory of discharging the worldly role, has a beatific self- transcendental recognition. Like Bhartåahari, experience due to self-recognitive Abhinavagupta’s understanding of the universalization. By substituting dramatic art revelatory unity of reference allows us to the with ritual and praxis, Abhinavagupta extends higher level of language throughpratibhä and application of his theology to the field of tantras. communication is successfully effected through Abhinava attempts philosophical its revelation (sphoöa/dhvani ). Abhinavagupta’ s rationalization of the Çaiva monist’s central description of the Supreme Word (Paräväc ) as soteriological doctrine of the Absolutic agency the absolutic self-recognition symbolically internalized by tantric praxis and (ahampratyavamarça ) makes it essential to the rituals (kriyä, caryä ) duly re-enforced by his very structure of experience and thereby again assertion that he himself was conceived in a removes the gap between experience and tantric ritual. In the Kashmir Çaivist expression (rasänubhüti and rasäbhivyakti ). One terminology Çiva is conceived as the supreme cannot miss that the process ofrasa-niñpatti as agent (kartä ) and everything else is his agency or being concomitant torasanä ( vyaïjanä ) offers act (kriyä ). The tantric phraseology replaces it the poetic epistemological argument in support by the paradigm of the “powerful” and the of Abhinavagupta’s philosophy of language “power” (çaktimän and çakti ). The world is whereby the self is both revealed and enjoyed. nothing but the self-actualization of the Amongst all art forms Abhinavagupta accords çaktimän through its own agency in the phase of the highest status to drama because of the expansion (which is also a literal meaning of the analogical character of the Absolutic enactment term ‘’tantra ) and reabsorption of the world of the world and the actor! s enactment of a within self by deactivating the agency. The

MALINI January 2016 - June 2016 29 plethora of tantric practices and rituals are the contribution lies not in his extreme originality, tantric enunciation of the divine functionalism nor in his capacity to rise way above the past by undertaking which the Godhead unfolds and tradition or break with the tradition, but in his enfolds Himself. The situation bears close contemporaenity and futuristic potential analogy to the aforesaid dramatic performance. towards opening up new vista for Indian We reach this tantric unity of Çiva and Çakti by thinking. another route also. The overall pattern of the While taking stock of the social margins spiritual practices corresponding to the broad of the Abhinavan thought vis-a-vis tantric mythical structure is the recourse to the contemporary content and futuristic sexual rituals, physically and alternatively by expectations our attention is arrested by five mental visualization, to manifest or reintegrate important features of his approach – “the cosmogonic sexual unity of Çiva and a. Out of the two basic strands of Indian Çakti.”14 The fundamental thrust of the thought – analytical (adhyavasäyätmaka ) and argument consists in the adept’s achieving synthetical(anusaàdhänätmaka ) – complete identification with Çiva in the Abhinavagupta sides with the latter. The process enjoyment of the world as Çakti, both as his of analysis implies an excluvist (vyävåéttimülaka ) ‘power’ as well as ‘consort’. The various rites or negative approach towards life, devaluing its comprisingcaryäkrama , rahasyaprakriyä or value, opting for cognition which is based on ädiyäga (primal rite) are typical examples of such ‘pick and choose’ selectivity and dividing society tantric praxis. The homology between the in compartments of language, caste, creed and dramatic experience and the tantric experience gender. As against this the process of synthesis is of the self lies in the role of Çakti or agency based on life-affirmation, recognizing life as a which consists in self-referential integration or value, embracing recognition on unilocality of self-recognitive awareness where connoisseur of time and space and advocating inclusivism art (sahådaya ) or the actor ( naöa/anukartä ) is (anuvåtti ) rejecting artificial pigeon-holes of akin to Çiva and his experiencing capacity to humanity created by caste, creed, gender and pratibhä or intuitive power (çakti) which is language. According to Abhinavagupta those nothing but the self-referential awareness. In who subscribe or sympathize with the social this extended sense the sexual experience fragmentation are bent upon insulting the includes all the sensual experiences, their self- Divine and are prone to make themselves sublimating or self-refining potential being laughing stock.15 This idea of Abhinavagupta is constituted by Çakti or power. Thus intrinsic buttressed from another source of his. His nature of aesthetic, sexual or sensual metapsychological enunciation of the process of experiences are homologous to and practically universalization (sädhäraëékaraëa ) in the approximate to the monistic Çaiva soteriological artistic consummation is a bold statement of realization. such a radical reasoning. The greatest feature of Abhinavan b. Abhinavagupta’ s life-embracing

14 Arguments and the Recognition of Siva, David Peter Lawrence, p. 38 15 rsfg Hkxor% lokZuqxzkfgdka ’kfäa ferfo"k;r;k [k.M;Ur% rFkk ijes’ojL; ijed`ikyqRoelgekuk%] HkxoÙkÙos Hksnfyax cyknsoku;Ur%] ekRl;kZofgRFkyTtkftãhd`rkokM~eq[kn`"V~; bfr gkL;jlfo"k;Hkkoe~ vkRefu vkjksi;fUr bfrA & Bhagvadgitärthaçaàgraha on Gétä 9.35

30 January 2016 - June 2016 ekfyuh approach is a direct outflow from his doctrine of His total being is fully disposed towards totality and complete integration (pürëatä/ discovering a deep mutual level of dependence sämarasya) which is reflected in the eclectically between the objects. This proclivity consists in value-structuring and acceptance of all finite innate realization of the basic unity inherent in truths as human truths. This is indicative of the diversity. Abhinavagupta has repeatedly Abhinavagupta’s fundamental belief in the declared that this world of discourse marked by possibility of countless modes of the ultimate unity-in diversity carves out gateway to the Reality’s manifestation. Abhinavagupta’s direct spiritual awakening.18 student, Kñemaräja, gives an exquisite vent to it Laced with the foregoing overview of 16 in his famous aphorism. Abhinavan theology and its quintessential c. Abhinavagupta joins the main stream premises a modern student of Abhinavagupta tantricism in projecting ‘power’, as the special will instantly catch hold of a fertile ground in theme of the tantric myth, symbolism and Abhinavagupta towards reconstructing a new practice. The entire tantric ritual mechanism is system of Indian thought whose immediate geared to realize this ‘power’. Through central concern will be to transgress the artificial ideological rationalization, the sole direction of barriers eroding the social cohesion, to uphold the cognitive activity, which is recognitiveper se , the cause of ‘power’ as a real tool of exercising is said to discover/rediscover this power17 and one’s agential freedom, to offer a congenial that of agential activity (kartåtä ) is to actualize atmosphere for achieving ongoing divination of this ‘power’ at the level of experience. By man and, in the sum total, for attaining a joyous valuation of power over other considerations in existence as the celebration of life. our thought and conduct both, a stage is set to Before winding up attention must be elevate human independence or self- drawn towards political significance of no mean instrumentality towards energizing inherent order of Abhinavan contribution. Kashmir potential. constitutes a burning test of our secular d. Abhinavagupta’s equation of credentials and Hindu-Muslim unity. If we fail to microcosm with the macrocosm, of yogin with retain Kashmir, we loose the battle of secular Parama Çiva, of the individual consciousness Indian polity. The best of Kashmir is embodied with the universal consciousness is obviously in and represented by Abhinavagupta. As the aimed at viewing the man as an end in himself tradition has it, his birth in Kashmir was by his and thereby paying the way for exploring the own compassionate choice.19 It is, therefore, our ultimate possibilities of his growth. sacred duty not to allow Abhinavagupta to die in e. Abhinavagupta views the mundane as the land of his birth. With the foregoing an extension of the transmundane or the Divine. statement of rationale, I invite the scholarly

16 rn~Hkwfedk% loZn’kZufLFkr;%A & Pratyabhijïä-hådayam, Sütra 8 17 Lo’kDR;kfo"dj.ksus;a izR;fHkKksin’;ZrsA & Éçvara-pratyabhijïä-kärkikä 1.1 18 loZFkk rkon= izes;s Hkxor ,o Hksnus p vHksnus p LokrU«;a ?kVxrkHkklHksnkHksnn`f"Vjso ijekFkkZ};n`f"Vizos’ks mik;% leoyEcuh;%] u rq O;ogkjks·fi v;a ijes’ojLo:ikuqizos’kfojks/khA & Éçvara-pratyabhijïä-vimarçiné II, p. 129 19 Jhd.Bs’kkorkj% ijed#.k;k izkIrdk’ehjns’k%A & Gurunäthaparämarça, verse No. 4

MALINI January 2016 - June 2016 31 world to re-access and re-assess Abhinavagupta socio-philosophical thinking with for answering our basic concerns of cultural contemporary humanistic ethos. identity, secular commitment, nodal centrality of Indological persuits and divining a fresh

BIBLIOGRAPHY 1. Abhinavagupta: An Historical & 8. Introduction to the Tanträloka; A Study in Philosophical Study, K.C. Pandey, Structure, Navjivan Rastogi, Motilal Banarsidas, Chowkhamba, Varanasi, 1935; 2nd revised Delhi, 1987 edition, publisher same, 1963 9.Éçvarapratyabhijïävimarçiné (with the 2. Abhinavagupta Ke : Eka Adhyayana, Éçvarapratyabhijïä-kärikäs of Utpala), (unpublished), Navjivan Rastogi, dissertation Abhinavagupta, edited with Bhäskarakaëöha’s submitted to the Lucknow University for commentary by K.A.S. Iyer and K.S. Pandey partial completion of M.A. final examination, under the title “Bhaskari”; Reprint, Motilal 1959 Banarsidas, Delhi, 1987. 3. Arguments and the Recognition of Œiva: The 10. The Krama Tantricism of Kashmir, Vol. 1, Philosophical Theology of Utpala and Navjivan Rastogi, Motilal Banarsidas, Delhi, Abhinavagupta, David Peter Lawrence, Ph.D. 1979. dissertation, University of Chicago, 1992. 11.Näöya Çästram , (with the Abhinavabh.rat. by 4.Bhagvadgétärtha-saàgraha, (A commentary Abhinavagupta), 4 vols, ed. Ram Kavi, by Abhinavagupta on Gita), ed. pt. Baroda, 1926, 1934, 1954, 1964 Lakshmana Raina, Srinagar, 1933. 12.Pratyabhijïähådayam , Kñemaräja, English trans. 5.Comparative Aesthetics, Vol.I(Indian and notes by Jaidev Singh, Motilal Banarsidas, Aesthetics), K.C. Pandey, Chowkhamba, Delhi, 1963. Varanasi, 2nd revised edition, publisher same, 13.Tanträloka , (with theviveka of Jayaratha), 1959. Abhinavagupta, KSTS, Srinagar; republication, 6.Comparative Aesthetics, Vol. II (western edited by R.C.Dwivedi and Navjivan Rastogi, Aesthetics), K.C. Pandey, Chowkhamba, Motilal Banarsidas, Delhi, 1987. Varanasi, 1956. 14.Sarvadarçana-Saàgraha , (with Hindi translation 7.Gurunäthaparämarça, Madhuräja Yogin, ed. by U.S. Sharma, Rishi), Chowkhamba, Varanasi, V. Raghavan, Bulletin of the Government 1964 Oriental MSS Library, Madras, vol. II-I, 1949.

32 January 2016 - June 2016 ekfyuh Abhinavagupta’s thought — A Study

– Moti Lal Pandit – bhinavagupta appeared at that point diffusion. There was no comparable text like of historical time when Shaivism, as a theYogasütras (T,cf. Tanträloka, 1.14) of Adistinctive religio-philosophical Pataïjali where one could locate them. To fill system, had taken deep roots in the soil of up this glaring gap, Abhinavagupta undertook Kashmir. Shaivism, at the time of the task of systematically interpreting the Abhinayagupta (10-11th CE), had become so meaning and significance of these practices in embedded in the psyche of Kashmiri populace relation to the yoga of Kashmir Shaivism. It is that it had branched of itself into various in hisTanträloka that he gave a systematic philosophical schools of thought, such as treatment to all those esoteric practices which spanda, pratybhijïä, krama,and kaula schools. otherwise would have remained buried under Although sufficient degree of integration the layers of historical oblivion(TA , 1.19). among the above schools of Shaivism had been Abhinavagupta was not only a prolific realized, yet there were existing a number of writer, but was also a man of letters, of gaps of thought and practice among them. It unfathomable wisdom, of deep philosophical was left to the genius of Abhinavagupta to fill insights, an aesthetician, and above all a yogi up these gaps, which he successfully par excellence. Whatever he wrote or accomplished through his magnum opus the commented upon' is permeated by the spirit of Tanträloka, or "The Light on Tantras." This learning and experience. He began his writing mission of synthesization derived its career when he had gained mastery over the inspiration from the basic philosophical various schools of Indian thought, including principles of Somänanda and Utpala as well as those of Buddhism. He had studied the from the study of esoteric practices of Krama dualistic school of Shaivism, that is, the school and Kaula tantric systems. Insofar as the tracing its lineage to Amardaka, from integration of various philosophical principles Vämanätha, the son of Ekanätha (TA, 1.37- is concerned, Abhinavagupta accomplished 60). It was from Bhaööenduräja that whom this goal by writing, in his later life, Abhinava had learnt the subtle aspects of commentaries on such a fundamental mono-dualistic philosophy of Shaivism. It was philosophical text as theÉçvarpratyabhijïä, or Lakñmanagupta, the disciple of Utpaladeva "The Stanzas on the Recognition of God," of (TA.) and the author of Éshvarpratyabhijïä, Utpala. Kashmir Shaivism, moreover, is not who imparted necessary instructions to only a close ally of Tantrism, but is permeated Abhinavagnpta in the field of monistic by the presence or esoteric practices. Prior to philosophy of Shaivism. From Shambhunätha, Abhinavagupta, these esoteric tantric the great master in tantric lore, he learnt the practices were scattered and in the state of esoteric practices of Tantrism, The school of

MALINI January 2016 - June 2016 33 Tantrism that Shambhunätha represented meditational practice is a part and parcel of owes its origin to Trayambakäditya. It was the çäktopäva, or the "Way of Energy." This daughter of Trayambakäditya who initiated meditational technique is quite complex and the preceptorial line of this school of Tantrism can be understood only by those who have (TA). Abhinava pays the highest tribute to made some advance in the practice of the Shambhunätha among his teachers for having method. The esoteric aspect of this initiated him in the esoteric lore of Tantrism meditational technique consists of twelve (TA, 1.21). mysterious powers of Kälé, Kälé being the Upon synthesizing all the schools of representation of Ultimate Reality. In the Shaivism of Kashmir into a single unit, Trika Shaivism. Kälé, however, is conceived of Abhinavagupta appropriately called it the differently than what occurs in the Çäkta Trika, "Triadic," Shaivism. Traditionally it is school of Täntrism in which the Feminine believed that the sources of Trika Shaivism are Principle is identified with Ultimate Reality. the sixty-four Bhairava Ägamas. These The Trika thinkers think of Kälé as being the Ägamas, considered to be canonical have been absolute power of Shiva who, as the listed in theShrékaëöhé Saàhitä and have been transcendent principle, is thought to be the quoted by Jayaratha in his commentary, Viveka, embodiment of Reality. It is through this on theTanträloka (Tantraloka-viveka. 1.39-44). power, that is, of Kälé, that Shiva as the Most of the Bhairava Agamas, on account of philosophic Absolute performs the five cosmic historical upheavals, are no more extant. What activities of emanation, preservation, we possess at this time are the two Ägamas, destruction, concealment, and disclosure namely, theSvacchanda and the Rudrayämala. (Abhinavagupta, Tantrasära, pp.28-30). The Apart from the Bhairava Ägamas, there are doctrines and practices of Kälénaya have their other Ägamic texts that too are thought to be source in the Kratmsütra of Siddhanätha the source of Trika Shaivism – and these texts (Tanträloka-viveka, 3.157-58), and are the eighteen Ägamas and ten Shaiva Abhinavagupta has discussed them threadbare Agamas. Among all the Ägamic texts in his Tanträloka. The text of the Kramasütra Abhinavagupta has relied upon, while writing is no more available. Quotations of this text are theTanträloka, are the three main texts, to be found in the Viveka of Jayaratha. As lot a namely, theVämaka Tantra, the Siddha Tantra, quotations from the lost texts are to be found in and theMäliné Tantra. The last two texts have the Tanträloka, so it has become practically a extensively been quoted in the Tanträloka, storehouse of information. In the absence of thereby indicating their importance and the Tanträloka we would have been deprived of significance. the knowledge a important esoteric practices Most of the esoteric practices of and doctrines of the various schools of Tantrism that we find in the Tanträloka, Shaivism of Kashmir. Abhinavagupta, thus, particularly the practice of meditation through has rendered a great service to humanity by the six ways of space and time, seem to have preserving the lost practices in his magnum been extracted mainly from the sixty-four opus, namely, the Tanträloka . Bhairava Ägamas. Technically this system of meditation is calledçaòadhvan. The other The Topics Discussed in the Tanträloka meditational practice, called Kälénaya ("the The text of the Tanträloka is Method of Kälé"), too seems to have been encyclopaedic in range and depth. The extracted from the Bhairava Ägamas. This published text consists of twelve volumes. The

34 January 2016 - June 2016 ekfyuh essential features of Trika Shaivism have at Way." The fourth chapter, which constitutes length been discussed in the various volumes the third volume, not only explains the of the Tanträloka. It is in the first chapter of liberative Way of Energy, but also discusses the the Tanträloka in which the basic tantric concept of twelve Kälés, or the twelve characteristics of Trika Shaivism have been energetic modes of the Goddess. Also in this dealt with. The second chapter concerns itself chapter is taken into consideration the with the significance of what technically is philosophic notion of "reflection" called the anupäya, or a method that may be (pratibimbaväda ). The theory of reflection termed as the "Null Method". This method or tells us as to how the absolute Shiva as pure way of liberation is called the Null Method Consciousness is present in that is manifest. because in it theShaiva yogin is completely free The presence of Shiva is reflected in the from both internal and external exertions. On manifest realm in the same manner as one's account of the grace of Shiva, the yogi has the reflection is reflected in a mirror. Insofar as the spontaneous experience of liberation and in fifth chapter is concerned, it explains and terms of which the fetters of bondage are discusses the liberative method of the recognized as no fetters. This method is Individual Way. The chapter begins with a considered to be the highest on account of it discussion about the unique features of being totally the result of divine grace. Insofar Shaivite techniques of meditation (dhyäna). as the third chapter of the Tanträloka is The Shaivite techniques of meditation concerned, it concentrates its attention on radically differ from the ones that have been another important method, which closely enunciated in theYogasütras of Pataïjali. The resembles the Null Metho, namely, the Shaivite meditation is characterized by a çämbhavopäya, or the "Method of Çiva." pictorial visualization of one's own inner Although little exertion in terms of meditation potencies or forces. The meditator, while is involved in it, yet this method too is the visualizing pictorially these internal forces, result of divine grace (anugraha, prasäda ). Also correlates them to the cosmic activities of the concept ofmätrikä , or of “Mothers”, is creational manifestation, preservation, discussed along with the Method of Shiva. The withdrawal, concealment, and revelation of mätrikäs as Mothers are the embodiment of Shiva. The meditator, through the process of Sanskrit letters, which symbolically represent visualization, arrives at a point of heightened the power of divine generation. As letters, the experience whereby complete identity mätrikäs constitute mantras, and mantras are between the individual consciousness and the such "forces" that unlock the mystery of Cosmic Consciousness is experienced. Also in existence. The first chapter constitutes the this method the meditator is asked to focus his first volume, whereas the second and third concentration upon theshakticakra , or "the chapters constitute the second volume of Wheel of Energy," which also is known as the Tanträloka. Kalénaya, or “the Way of Kälé." The As the first two volumes of Tanträloka concentration upon the Wheel of Energy is so concentrate upon the discussion of the Null focussed as would result in the emergence of a Way and the Way of Çiva, so the next two state in which the so-called various internal volumes, that is, the third and the fourth, take forces are integrated in the womb of Cosmic into consideration the lower two ways of energy. This method of meditation is also salvation, namely, theçäktopäya , "the Way of known as "the Yoga of Intellect” (buddhiyoga )". Energy," and theäëavopäya , "the Individual Next to the method ofçäktopäya comes the

MALINI January 2016 - June 2016 35 äëavopaya, or “the individual way”, which is to time. This type of meditation is called meant for the beginner, and therefore is cakrodaya, or "the Emergence of the Wheel." considered to be inferior to the above- The eighth chapter of Tanträloka explains the mentioned methods. In this method the Trika cosmology. The basic cosmological meditator is asked to engage in such structure of Trika Shaivism is based upon the preliminary practices that are easy to practice. twenty-five Säàkhya categories of existence In order to stabilize his concentration, the ( ). It, however, adds eleven more meditator is advised to practice a specific type categories, and thereby taking it upto thirty- ofpräëäyäma or “breath control” that has been six. The highest category is that of Paramaçiva devised by the Trika Shaivism. The Trika and the lowest one is the phenomenal world. technique of breath control is quite different Apart from our empirical world, Trika also from the one prescribed by theYogasütras . believes in the existence of numerous realms, Technically the Trika system speaks of this and these realms are inhabited by beings that technique as theuccärayoga , or “the Yoga of are invisible to our naked eyes. It is in the Emergence." The technique is so devised as context of Trika cosmology that such Tantric would enable the meditator to concentrate on in this chapter are discussed who are the five functions of breath (präëa ) – and the supposed to be ruling over these various five functions are the präëa, apäna, samäna, realms. The ninth chapter concerns itself with udäna,and vyäna . The meditator who gains such theological issues as, for example, the proficiency in this technique is expected to problem of creation, the appearance of three have six types of blissful experiences, which are types of impurities (malas ), nature of impure the nijänanda, niränanda, präëänanda, beings and of impure realms. Also the brahmänanda, mahänanda,and cidänanda . philosophical problem of causation is The highest possible blissful experience from discussed. The Trika mainly follows the the practice of this meditational technique is Säàkhya concept of causation, which believes termed asjagadänanda . in the presence of effect in the cause The next four volumes of Tanträloka, (satkäryaväda ). Also light is thrown upon the that is, from volume four to seven, consist of nature of beings of various realms, and thereby seven chapters, that is, from chapter six to is also discussed their respective practices and twelve. In these volumes one of the most powers. Also the notion ofkäla in relation to important cosmological doctrines of "Six space is discussed. Also the technical detail has Ways" (çaòadhvan) of space and time has been furnished as to howkäla has to be made thoroughly been discussed. The meditational use of when meditating upon space. techniques that are used ill relation to six ways The chapters thirteen and fourteen of are jointly termed as belonging to the external Tanträloka discuss the theological concept of aspects of yoga (bähya-yaga). The meditator, grace (çaktipäta ). The Trika Shaivism of while meditating upon the six ways of space Kashmir has been termed as the religion or and time, concentrates on such meditative grace, as it is in and through divine grace that objects that are external to consciousness. The the seeker of salvation is enabled to reach his sixth and seventh chapters delineate not only soteric goal of liberation in terms of realizing such meditative techniques that are used in his unity with Supreme Consciousness, relation to time, but also the esoteric aspects of namely, Paramaçiva. Grace is said to be of three mantra. We are informed as to how to correlate kinds, namely, intense, medium, and slow. mantras to the movement of breath in relation Each kind of grace gives rise to a result that

36 January 2016 - June 2016 ekfyuh befits it. Insofar as chapters fifteen to twenty state of conditioned existence is termed as seven are concerned, they mainly discuss such "bondage." The cause for this human bondage Tantric rituals as have philosophical is said to be ignorance (avidyä ) and action significance and meditative function. Also (karman ) (10, Tanträloka , 1.25). It is primordial such rituals are discussed that are used in ignorance concerning the nature of Reality various types of Tantric initiation (dikñä ). The that terminates in such actions that bind an twenty-eighth chapter discusses such Tantric individual to the peg of transmigration. The rites which a Tantrika adept makes use of in his Trika Shaivism differs radically from other daily worship. The twenty-ninth chapter takes schools of thought, particularly from the into consideration the important esoteric school of Advaita, with regard to ignorance. practices of Kaulism, which basically follows The term that the Trika school makes use of for the left-hand Tantric path (vämäcära ). ignorance is that ofajäïäna , which, when The last volume ofTanträloka , namely, translated, means such knowledge that is finite the twelfth one, consists of eight chapters, that or limited. Ignorance, thus, does not mean, as it is, from thirtieth to thirty-seventh. In this does for Advaita Vedänta school, total absence volume various kinds of mantras and maëòalas of knowledge (na-jïäna ). For the Trika have been discussed. The most esoteric ignorance denotes such a form of knowledge practices have not been openly discussed .They that is characterized by finitude. It is a limited are explained in a language that is ambiguous. knowledge of limited beings. As a result of this The Trika system of thought is discussed finite or insufficient knowledge an individual thoroughly, and it is pointed out that it is such a erroneously identifies himself with that, too, is system of religious thought that supersedes all limited or finite. Consequently he equates other systems. himself with his physical body or with the As the text ofTanträloka is abstruse, it products of materiality like the intellect or cannot be understood without the help of a emprical ego. The limited knowledge we good commentary. Fortunately we possess a experiencing have owes its existence to the detailed commentary on theTanträloka by erroneous perspective we entertain. It is not Jayaratha (12th century), which is known as thus wrong to say that it is the sense of finitude Viveka. This commentary of Jayaratha is of of self-consciousness that is constitutive of immense help in understanding the abstruse empirical knowledge. In other words, it is the topics of both theory and practice. The sense of finitude of consciousness that is commentary is also a storehouse of quotations thought to be the substratum or underlying of such Tantric texts that are no more principle of what the Trika calls ignorance. It is available. Jayaratha also wrote an another ignorance, or insufficient knowledge, that is commentary on a tantric text, namely, on the seen as the main cause of human bondage. As a Vämakeshvarémata, a text belonging to the bound being, an individual existent always Kaula tantric school. identifies his self-consciousness with finitude. Ignorance, according to the Trika, is of The Nature of Bondage two kinds: innate (pauruña ) and intellectual Fundamental to all schools of Indian (bauddha )( Tanträloka-viveka ,1.36).The thought is the belief that man's empirical innate ignorance is characterized by an existence is characterized by unfreedom. And orientation in terms of which an individual on account of this unfreedom, he experiences experiences himself as being limited and finite. every kind of limitation and suffering. This This sense of limitation debars him from

MALINI January 2016 - June 2016 37 experiencing himself as infinite and unlimited. pain. The Trika system recognizes that the Finding himself limited, and thereby unfree, soteric goal of freedom from pain is possible the individual subjects himself to the flow of only upon the elimination of the above two space-time temporality (Tanträloka , 1.37-38). types of ignorance. There is the possibility that It is the subjection to the flow of temporality the preceptor may, through his miraculous that really constitutes human unfreedom or power, cause the destruction of innate bondage. For the Trika thinkers it is the sense ignorance in the practitioner, yet, according to of limited individuality which is caused by theTanträloka , mental confusion may innate ignorance, that really obstructs the continue to exist on account of the awareness or infinitude. This sense of being continuance of intellectual ignorance (TA, limited results in the rise of the law of 1.45). Prevalence of ignorance will, however, restriction (niyati ), which is the basic feature continue to the extent the seeker continues to of temporal existence. As empirical beings, it is entertain erroneous intellectual the law of restriction that governs us. understanding of Reality. The seeker, The second type of ignorance, namely, according to the Trika, has the possibility of the intellectual one, expresses itself in terms of overcoming ignorance per se provided he gets conceptual limitations. Solely depending on himself initiated in the esoteric path of Trika his intellect, an embodied existent thinks of Shaivism. The destruction of ignorance, himself as well as of his capacities in terms of however, is dependent to what extent the space and time bound concepts. The limited seeker successfully advances on his spiritual conceptual knowledge that an individual has path. It is the inner spiritual development that of himself leads him to think that his essential enables the seeker to gain such spiritual powers nature is as limited and finite as is of any object whereby ignorance may disappear by itself. of nature. As a self-reflecting being an As the function of ignorance is to individual identifies his consciousness with his conceal, so the function of knowledge (jïäna ), empirical ego. This limited self-awareness as the opposite of ignorance, is to reveal that is comes to be on account of the finite conceptual hidden or concealed. It is on account of the knowledge. This kind of ignorance, in short, revelatory function of knowledge that it has consists of mental confusion in relation to been equated with the luminosity of light. It is one's own true nature. consciousness that alone has the power of This dyadic classification of ignorance revealing the object of knowledge, and does not mean that they are independent of accordingly consciousness is termed as being each other (ibid., 1.40). The intellectual characterized by luminosity (prakäça ). Like ignorance, for example, cannot find its proper ignorance, knowledge, too, has been classified expression unless supported by innate into two types, namely, knowledge that is ignorance. This mutual support determines innate (pauruña ) and knowledge that is their dependence upon each other. It is their intellectual (bauddha ). The form of knowledge mutuality that really is responsible in that terminates in the elimination of all forms subjecting an individual being to such worldly of ignorance is said to be intuitive (pratibhä ). experiences as are fundamentally painful. 11 is Mere intellectual knowledge has no capacity of the totality of such experiences that is termed giving rise to the transcendent knowledge as beingsäàsärik . It is legitimate and proper which is ultimate and final. This is so because for an individual to seek such a mode of intellectual knowledge is dependent upon the existence that is completely free from säàsärik subject-object duality – and the knowledge

38 January 2016 - June 2016 ekfyuh that is contingent has no possibility of situation has never been experienced, it means eliminating ignorance in toto (TA, 1.47). that each individual has some knowledge as to Insofar as innate knowledge is concerned, it is what reality is. of intuitive nature. On account of its intuitive The question that confronts us at this character, it arises by itself spontaneously (TA, point is; why is it that some individuals develop 1.41). Free from conceptual duality, innate keen interest in the ways and means that are knowledge has the power of removing all such supposed to terminate in the realization of concealing coverings that conceal reality. The perfect knowledge concerning the ultimate emergence of this knowledge is actualized the reality, whereas in some other individuals we moment the limiting individuality of an discern the absence of such an interest? The individual melts away. Upon the stock-in-trade answer that the Trika gives disappearance of individuality, and upon the concerning this question is to resort to the appearance of intuitive knowledge, the seeker theological principle of grace rather than to has the experience of reality as pure and rational explanation. They who seek the infinite I-consciousness (saàvid ). This soteric knowledge of liberation are led on this transcendent experience of reality as being path by the grace (anugraha ) of Shiva (ibid., pure I-consciousness results in what in l3..105). It means that the seeker's search for theological terms is called liberation while liberative knowledge is basically the result of alive (jévanamukti ) and liberation after death divine grace that is free and gratuitous. An (videhamukti ) (TA, 1.17). individual by itself has no capacity of While analyzing the nature of ignorance intensifying his desire [or divine knowledge. It as well as of knowledge, Trika thinkers speak of is grace alone that saves an individual from the the former as being the cause of bondage and of perdition ofsäàsärik bondage (ibid., 13. 116). It the latter that of liberation. Since Trika can be pointed out that this divine Shaivism adheres to the viewpoint, it is but determinism in terms of grace robs man of his natural for it to say that an individual being is free will and autonomy, even though it may be a basically ontologically non-different from the limited one. Just as liberation is seen as the ultimate reality, which is interpreted as being result of divine grace, bondage too is viewed as of the nature of pure consciousness. It is on the result of divine concealment. Both these account of ignorance that the individual being processes of revelation (that is, grace) and thinks of himself as limited, or takes the limited concealment (that is, ignorance) are termed as entities as the basis of his self. This erroneous the divine play of the Lord. The Lord, while apprehension of the self as being limited is concealing his divine nature manifests himself equated with ignorance. As the nature of as a bound individual. The individual being ignorance is to conceal, so it gives rise to a form transcends the barriers of his boundness the of knowledge that is erroneous. It is this moment he recognizes his essential nature erroneous knowledge concerning the nature of (pratyabhijïä ) as non-different from that of reality that is seen as the cause of bondage. Shiva. What it amounts to saying is that an Ignorance, thus, does not denote the absence individual being is essentially and of knowledge. Rather it signifies incomplete or ontologically divine. insufficient knowledge about reality. Were Insofar as the nature and content of ignorance to mean complete absence of ignorance is concerned, it has been explained knowledge, then there would be no possibility and interpreted diversely by different schools for knowledge to emerge. Since such a of Indian thought. It is the philosophical line

MALINI January 2016 - June 2016 39 of thought of a thinker that really has basically means adhering to extreme determined his interpretation. There are two philosophical or religious viewpoints. In broad views that the Indian thinkers have contrast to the extreme philosophical or taken up or followed with regard to the nature religious views, the Buddha propounded the and content of ignorance. One school of Middle Way. The Middle Way doctrine is thinkers describes ignorance as causeless and contained in the Four Noble Truths. The beginningless, whereas the other school of Mahäyäna Buddhists, however, broadened thinkers believes that ignorance has a cause as their interpretation with regard to ignorance. well as a beginning. The former school is The Mädhyamika school of Nägärjuna says theologically theistic in orientation, and so that ignorance neither exists nor does it not locate the cause of ignorance in the divine play exist. If we negate or affirm one view, we of the Lord. In ascribing the origin of thereby affirm or negate the other view. The ignorance to the divine play of the Lord, these purpose of the Middle Way is to have no view at thinkers thereby imply that removal of all. This negative approach did not satisfy the ignorance too is the play of the Lord. It is a kind Yogäcära school. For the Yogäcärins of hide-and-seek game that God seems to be consciousness is momentary. In its momentary playing with the inhabitants of the world. The flow consciousness manifests itself as an ego in latter school, while not ascribing any cause to different individuals. This appearance of ignorance, terms it as inexpressible. Although consciousness as ego is determined by the past believing ignorance is believed to be impressions that remain stored in what is beginningless, it can be negated through the called the storehouse-consciousness (älaya- revelation of knowledge. vijïäna). Insofar as these subconscious One of the oldest philosophical schools, impressions will remain unexhausted, to that namely that of Nyäya-, is of the extent consciousness as a momentary flow will view that ignorance is characterized by the transmigrate from one existence to another. sixteen wrong elements of logical reasoning. In These subconscious impressions are said to be contrast to the Nyäya-Vaisheshika, we have the basic constituents of ignorance. the Säàkhya- Yoga school that adheres to the The Trika Shaivism view concerning notion that ignorance comes to be on account ignorance is derived from its absolutistic of the mutual confusion (aviveka ) between the theism. Although affirming reality to be non- individual consciousness (puruça ) and the dual, yet reality is not equated with lifeless matter (prakriti ) ( Säàkhya-kärikä , 20.). philosophic impersonalism. The Absolute is The Advaita Vedänta of Shankara posits that not only pure consciousness, but also reflecting it is transcendental illusion (mäyä ) that really consciousness, which means that the nature of causes ignorance to be. However, this consciousness is not only luminous, but also transcendental illusion is not a real entity. It is dynamic. This philosophic conceptuality as illusory as illusion itself. Weremäyä to be concerning reality is, at the popular level of real, then it could never be negated, which thought, projected in terms of the divine would mean that ignorance is eternal. If Couple: Shiva and . In theological terms ignorance is eternal, then liberation is not this philosophic Absolute as consciousness and possible. Since ignorance is negated upon the reflection is termed as God or Lord. For a Trika emergence of knowledge, it means thatmäyä , Shaivite the cause of ignorance is none other too, is unreal. The orthodox Buddhists have than the divine play of the Lord itself. The equated ignorance with wrong views, which manifest universe is nothing but the self-

40 January 2016 - June 2016 ekfyuh manifestation of the Lord (Tanträloka , 33.64- tools of analysis are made use of, we shall always 65). This entire process of self-manifestation be prone to contrasting and compare it with of the Lord as the manifest universe constitutes liberation. Once empirical thought processes the drama of divine play. Moreover, it is one of are transcended, ignorance by itself ceases to his cosmic activities, and the other cosmic be; which means that it no more exists as a activities of the Lord being preservation, contrasting entity. It is upon its negation that withdrawal, concealment, and revelation (TA, it no more exists as an opposite of freedom. 3.64). The process of manifestation The Trika Shaivism holds tile view that simultaneously involves also concealment. tile existence of bondage will continue to be to While manifesting himself as the universe, the the extent our understanding of reality is based Lord thereby also conceals himself by upon misconceptions. The problem, therefore, appearing as an atomized and bound being. is epistemological. The moment the This process of concealment of the Lord is epistemological confusion concerning the equated with epistemic ignorance (TA). As a nature of reality is removed, that very moment bound being, the individual experiences liberation from bondage is realized (ibid., himself as being a distinct entity. It is as a 1.156). As to how to gain access to knowledge distinct entity that the individual may be that is absolutely correct concerning reality is considered as the creation of God. dependent to what extent we have succeeded in tile practice of Shaiva-yoga. It is asserted The Nature of Liberation that tile practice of Shaiva-yoga terminates in Liberation and bondage are two opposite tile attainment of the epistemological state as well as contrasting entities. It is upon the known as the state ofpratyabijïä or negation of bondage that liberation is "recognition." It is a state of knowledge in experienced. That which has the possibility of which the essential nature (svarüpa ) of the self being transcended cannot at all be termed as (ätman ) is recognized as being non-different real, because the real being indivisible can from tile Absolute (paramaçiva ). Also through never be negated. It means that actually this epistemic recognition is recognized the liberation and bondage, from the ultimate fact that the external world is nothing but the standpoint, are not at all opposites. Were both self-manifestation or emission (abhäsa, to be treated as real then we can never have the visarga) of the Absolute ( Paramärthasära , 48). experience of liberation. Since none is actually Moreover, this epistemic recognition results in real, it means that the so-called atomized the realization that one's consciousness, which individual exists always in the state of is essentially of the same nature as the liberation. The problem lies in not recognizing Absolute, is not only limitless and infinite, but the fact that bondage is not real. Were not the also omnipotent. An adept who has attained case such, then liberation would be an this state of recognition is termed as the one impossible goal to realize. Our experience, who is liberated while alive (jévanamukta ) however, informs us that we do experience, (Éçvara-pratyabjiïä-vimarçiné ,2.3.17).A even at the empirical level, freedom jévanmukta, while living- in-the-world, is not occasionally. It means that bondage as however free from the impact of past deeds limitation is not absolute, and therefore real. (saìcita-karma, prärabdha-karma ). He will Bondage or ignorance will be seen to be real to have to reap the consequences of his deeds of the extent one remains subject to empirical previous existences till they are exhausted. To mode of understanding. Insofar as linguistic remain under tile impact ofkarma would mean

MALINI January 2016 - June 2016 41 that he is not yet completely free from the Apart fromjévanamukti and videhamukti , limitations of bondage. Once the karma there is another type of liberation, which is impact is exhausted, ajévanamukta realizes known as thekramamukti or "the graduated perfect identity with the Absolute, which liberation." It is a liberation that is completely means that he is entitled to enjoy all the divine dependent upon the grace of the Lord. The bounties. The state of perfect identity with the grace, however, is such that it does not Absolute comes upon the abandonment of culminates in complete liberation from embodied existence, that is, after death. This bondage. While practicing Shaiva-yoga, the absolute form of liberation is technically called aspirant does not develop a spiritual capacity thevidehamukti , or liberation-upon-death that will enable him to loosen, in one go, the (IPV). Ajévanamukta , in contrast to a grip of impurities. Upon death the aspirant of videhamukta, has no possibility of having the such a path has tile possibility of entering into experience of omnipotence and omniscience a divine abode that corresponds to the spiritual on account being an embodied existent (IPV). stage he has attained prior to his death. Upon There is, however, a higher state of entering the divine abode he, with the aid of liberation that ajévanamukta has the the presiding of the abode, may be able to possibility of gaining as an embodied existent, eliminate all such impurities that bar him from and this state is calledsamäveça , of gaining access to liberation. The aspirant, in a "submergence." This liberative state arises graduated manner, moves to different higher unexpectedly. In this state an aspirant has the divine abodes, and ultimately' reaches a state experience of perfect identity with the whereby he merges in the Absolute (TA, Absolute. It is a state of experience in which 13.244-45). This model, too, has an equivalent the aspirant's consciousness, as it were, is seized in the Pure Land Buddhism, which believes by the Absolute. While being conscious of his that salvation comes through faith rather than individuality, the aspirant simultaneously self-effort. Realizing the limitations of a experiences as if his individual consciousness human being, the Pure Land Buddhists arrived is being transmuted into the Absolute at the conclusion that the grace of Amitäbha (Tanträloka , 1.173-174). This experience of Buddha alone has the power of freeing man submergence of individual consciousness into from his bonded condition. They who have the Absolute results in the recognition that the faith in the saving grace of Amitäbha enter so-called individual consciousness is non- upon their death in the Western Paradise. As different from divine consciousness. The Amitäbha is the presiding Buddha of this experience of submergence also results in heavenly realm, he enables his believers to realization of supernatural powers (siddhis ). arrive at the ultimate salvific state ofnirvana . For ajévanamukta of this type there are two It is exactly what the Trika seems to be courses open to him at the end of his earthly propounding in the context of its theory of journey. He either chooses total absorption in kramamukti. the Absolute or may incarnate himself as a supernatural being for the purpose of The Nature of Reality extending help to those who seek liberation. Most of the Vedic schools of thought This latter course of action seems to be based adhere to a philosophical viewpoint that may upon tile Bodhisattva model. It is a model that be termed as realistic pluralism. As realists, teaches the abandonment of desire for they believe in the reality of more than one personal salvation for the sake of others. entity. The oldest realistic school is that of

42 January 2016 - June 2016 ekfyuh Nyäya-Vaiçeñika. This school of thought philosophical thinking. No school of Indian believes in the existence of several elements thought has escaped from the far-reaching like atom, soul, mind, time, space, God, and so influence of the Säàkhya philosophy. on. The other realistic school is that of Vaishëavism and Shaivism of the South also Mémäàsä, or the school of "exegesis." Being a follow this realistic pluralism of the Säàkhya. believer in strict realism, this school agrees Buddhism as a heterodox school of with Nyäya on many points. The other realistic thought does not at all encourage any kind of school is that of Säàkhya- Yoga, which search for a metaphysical reality. The early believes in the eternal existence of matter Buddhists were not only realists, but were (prakåti ) and soul ( puruña ). Matter in itself is analytical realists. As realists they believed in insentient. This insentient matter begins to the existence of elements. As empiricists, they evolve itself into the manifest categories of rejected the existence of such entities which existence the moment there is disturbance could not be verified empirically. For them the among the three innate constituents of it, phenomenal entities exist but exist which are termed as peaceful (sattva ), momentarily. Whatever there is, is of passionate (rajas ), and inert ( tamas ). Due to momentary existence. Insofar as human the disturbance in the equilibrium of these existence is concerned, it is simply a constituents, one of the constituents psycho–physical complex. No permanent dominates the other two. It is this disturbance entity like the self exists within man. Man is that provides the initial movement to simply a bundle of ever-changing aggregates. primordial materiality to evolve itself into the As to how the world has come into existence, it manifest categories of existence. While is due to the chain of causation. Thus the undergoing the process of evolution, the soul, principle of first cause is eliminated once for which is non-objective and pure all. Insofar as human subjectivity is concerned, consciousness, somehow comes in contact with it consists of factors that are as momentary as insentient materiality. As a consequence of are the objective ones. Since this naive realism this contact the soul thereby gets imprisoned could not satisfy the inner yearnings of man, it in what is called embodied existence. While in was accordingly abandoned in favour of the prison-house of matter, the soul's purity is critical philosophy upon the emergence not affected at all. It remains as pure as it was Madhyamaka school of thought. This school of prior to its encagement. The relationship thought was so radical that it neither affirmed between the soul and matter is of the same nor denied the existence or non-existence of nature as occurs between an object and its anything. Since nothing can be affirmatively reflection in a mirror. The involvement of soul or negatively said about reality, it is better to with matter, therefore, is not real but apparent. remain silent. This silence concerning reality The theory of the three constituents has also was identified with the Buddha’s Middle Way been interpreted in terms of qualities (guëa ) of doctrine, which advocated avoidance of an entity. The nature of an entity is either extreme standpoints. good, energetic or harmful. If seen from a ...... psychological point of view, man's character is The sectarian Hindu religious schools either good, active, or evil. In its application to uphold their own respective views concerning ethics, the doctrine tells us that actions are the nature of reality. The Vaishnavite school of either good, passionate or evil. The doctrine, claims to be monistic in orientation, thus, has influenced every aspect of Indian yet on investigation the claim does not stand

MALINI January 2016 - June 2016 43 the logical test. Vallabha's philosophical views manifest category, the Absolute also shines in are closer to the views of another Vaishnavite everything as every thing. Although identical thinker, namely, Rämänuja. Insofar as the with every phenomenal category, it transcends Vérçaiva school is concerned, it is difficult to them all. say as to what they mean bysämarasya . The More, the essential nature of the concept ofsämarasya is so ambiguous that we Absolute is its Godhead, that is, the Absolute is are unable to tell about the relation that occurs God by its very nature. By identifying the between the liberated soul and Shiva. Advaita Absolute with Godhead, the Trika favours Vedänta of Shankara, although monistic in its theism. For this reason the Trika philosophy orientation, is not sufficiently theistic (See has been described as being theistic monism. Mäëòükya-kärikä, 1.16-17). Insofar as ontological explanation of the The Trika Shaivism of Kashmir, while Absolute is concerned, the Trika Shaivism has upholding monistic theism, thinks that the adopted the following philosophical approach. Absolute is the ontological substratum of all Every entity, whether phenomenal or that is manifest. As Absolute, it is beyond the numinous, owes its existence to Shiva, who is reach of empirical or rational categories of identical with the Absolute as God thought. The Absolute as transcendent can (Tanträloka , 1.52). Shiva as absolute God is neither be explained nor expressed in terms of pure Light (prakäça ), that is, the light of intellectual concepts. Whatever rational consciousness. This Light of Shiva is self- knowledge we may gather about the Absolute, evident everywhere and in everything due its it is always in terms of approximations. The very nature (TA, 1.54). It is on account of the Absolute is un-namable, and so we cannot light of consciousness that we are able to know speak of it as being Shiva or Shakti what is to be known. If consciousness was (Tanträloka , 2.24). Whatever linguistic or destitute of this light, then there would be utter conceptual formulation we may make darkness and the emergence of knowledge concerning the Absolute, it is never absolutely would be an impossibility. Since it is in and real or authentic (Éçvarapratyabhijïävimarçiné , through consciousness that knowledge is 1.1.2). This is so because the intellectual actualized, the nature of consciousness as light formulations about the Absolute are always is self-evident. It, therefore, means that determined by the restrictions that space-time consciousness as light cannot be known by imposes upon the intellect's capacity to know. employing the empirical means of knowledge. As the Absolute is transcends the space-time The identity of consciousness with the continuum, so the intellect, which operates luminous light is established by the fact that within the framework of space-time, has no every conscious being is conscious of himself. capacity or power to conceive as to what the This self-consciousness arises on account of Absolute is in itself (IPV). It is this non- consciousness being identical with light, that conceivable Absolute that is said to be the is, with revelation. As the nature of light is source as well as substratum of all that is luminosity, so the nature of light of manifest. Although undefinable in itself, the consciousness is to illumine everything by its Absolute however has been defined as that is light. Light reveals that has existence or it eternal and infinite I-consciousness. As the exists. In the context of phenomenal entities it source of everything, the Absolute is means that they depend for their existence everything. Being identical with every upon the light of consciousness (TA, 1.59-60).

44 January 2016 - June 2016 ekfyuh To shine as well as to illumine everything that explaining the manifestation of Shiva as exists is the very nature of the light of consciousness in psychological terms. The consciousness (TA, 2.16). Since everything Absolute manifests itself not only as an shines in and through the light of objective universe, but also in and through the consciousness, it is the light of consciousness three states of consciousness—waking, that shines in all manifest categories of dreaming, and deep sleep (Tanträloka , 1.80). It existence (ibid., 2.30). This philosophical is in and through its luminosity that the monism of Trika Shaivism is known as the Absolute both pervades and transcends the pratyaksa advaita, or the monism that can be objective world of phenomena. It is in the perceived through the senses revelatory aspect of the Absolute in which has (Mälinévijayavärtika , 1.763). Light, as one of been located the cause of the universe. It is the inherent aspects of the Absolute, is maintained that the light of consciousness infinite, sovereign, eternal, and thereby continuously shines forth as well as maintains beyond space-time continuum (Tanträloka , the playful drama of the universe (TA, 1.92). 1.59.60). The entire universe is nothing but the The Absolute as consciousness is not manifestation of the light of consciousness by only light (prakäça ), but also self reflection virtue of its playfulness. To be playful is the (vimarça ). The reflective aspect of the basic nature of Shiva (TA, 1.66).Prakäça , in Absolute discloses its dynamic nature. It is the process of its manifestation, does not suffer through the power of reflection that the from any modification because the Absolute Absolute manifests itself in the phenomena in manifests itself in the same manner as moon is different shapes and forms. It is in and through reflected in a clean pool of water (TA, 3.4). reflection that the Absolute appears as The indivisibility of the Absolute shines phenomena. The universe as well as whatever forth eternally due to its being of the nature of there is in the universe is the self- light. The luminosity of the Absolute manifestation of the Absolute. They who have represents its static aspect. As the essence of attained perfection in Shiva-yoga perceive light is reflection, that is, stir of consciousness, that everything a is nothing but the self- so the Absolute shines forth as God through extension of Shiva himself (Çivadåñöi , 5.105-9). the five cosmic powers of manifestation, They see the presence of Shiva not only in the preservation, withdrawal, obscuration and manifest categories, but beyond them also. The revelation. It is the reflective aspect through Trika Shaivism does not attempt, as does the which the Absolute expresses its five cosmic Advaita Vedänta, to apply the principle of powers. At the conceptual level, this aspect is indicative power of speech (lakñëä ) to such known asçakti , which in terms of religious scriptural statements as, for example, tat tvam devotion is symbolized by the Goddess. The asi ("that thou art"). The Trika Shaivas uphold Goddess, as the principle of femininity, that Shiva as Absolute shines both in the world represents the creative aspect of the Absolute. as well as beyond it. The Absolute thus is both Shiva who, while representing the principle of transcendent and immanent. The absolute, maleness, is in itself passive and inactive, when conceived as God, is endowed with the which conceptually is represented by the absolute powers of will, action and knowledge. luminous aspect of the Absolute. It isçakti that Taking cue from the Upanishadas, the imparts necessary dynamism to the otherwise Trika Shaivism has made an attempt at passive Shiva. These aspects of the Absolute –

MALINI January 2016 - June 2016 45 passivity and dynamism – have not to be seen manifestation, they manifest themselves as the as possessions. This understanding would "this" (idam ). It is in terms of the "this" that the entail dualism in that the possessor would be Absolute appears as the variegated universe of completely distinct from his possessions. For diverse entities. While manifesting itself as the the Trika both passivity and dynamism are the universe of diverse entities, the Absolute essential nature of Shiva, and so have to be thereby appears as if its absolute powers of viewed as a single unity. As a unity, they do not knowledge and action have been atomized. cause any internal division within the This process of appearing of the Absolute is Absolute. Luminosity is the infinite light of equated with a play in which the actor, while absolute consciousness, whereas dynamism identifying with the character, remains represents the creative activity of himself unchanged. The Absolute, while consciousness as light. As both passivity and appearing as a limited or atomized phenomenal dynamism arc identical with the Absolute, so entity, remains in itself indivisible and the accordingly the Absolute is referred to as same. This divine drama is enacted to keep the absolute consciousness (saàvid ). Luminosity creational manifestation going on for aeons. and dynamism as Shiva and Shakti are the two At the end of each aeon, there is withdrawal, aspects of Paramashiva as consciousness which terminates in the absorption of the (saàvid ). Luminosity represents knowledge, manifest into the pure subjectivity of the whereas dynamism represents creativity Absolute. At the time of dissolution non- (Éçvarapratyabhijïävimarçiné , 1.8,11). liberated beings are pushed into the abyss of The Absolute of the Trika is not an ignorance whereby the process of obscuration impersonal and abstract being. The Absolute, is actualized. While obscuring itself, the rather, is God, and as God he is, in the fullest Absolute also obscures the divine potency of sense of the word, sovereign. It is as sovereign countless beings. When the concealing power that God engages, without depending on of obscuration is removed, it is called the act of anything, in the five cosmic activities of divine grace. It is through grace that the divine manifestation, preservation, absorption, nature of one's self is realized. It is the five obscuration and revelation (Tanträloka , 1.79). cosmic activities or powers that constitute the Since the manifest is the self-emission of the essential nature or the Absolute (Tanträloka , Absolute, so it means that the manifest 1.79). categories, prior to their manifestation, exist as consciousness (saàvid ) in the Absolute The Nature of the Manifest (Éçvarapratyabhijïä ,1.5.1;5,10).The All the schools of Indian thought are of phenomenal categories, in their unmanifest the view that cosmology and ontology are condition, exist in terms of an integral "I" of closely related to each other. Whatever the the Absolute. The "I" of the Absolute is not to cosmological theory & each philosophical be equated with the empirical ego. It is, rather, school may have, it has been worked out in the the absolute consciousness of the Absolute. context of its ontological doctrine. There are The absolute "I" has, therefore, been spoken of four main cosmological theories that have as perfect (paripüraëa ) in itself. been developed by the various cosmologists. The universe and its categories, prior to One of them thinks that the phenomena are their manifestation, exist as pure ego (aham ) composed of elements that are subtle and exist within the Absolute. Upon their eternally. These subtle elements that compose

46 January 2016 - June 2016 ekfyuh the universe are the atoms (aëu ). It is God who component elements that constitute the brings coherence in these elements, and universe do not owe their existence to a fresh thereby the creational manifestation is allowed creation. They are rather manifestation of to emerge. This theory of creation is spoken of primal materiality. The component elements, as that of "origination" (ärambhaväda ). The at the time of universal dissolution, are philosophical school of thought that adheres to absorbed through the reverse process of the theory of origination is the Nyäya- submergence, by the primal materiality. In this Vaiçeheshlka . This theory perceives God as theory of causation God is completely absent. mere efficient cause of the universe. His The manifest universe does not owe its function may be equated with that of a potter. existence to God. The inherent laws within the As the potter fashions his ware from the primal matter are responsible in causing the existing material, namely, clay, God fashions evolutionary process that results in the the universe out of the existing eternal atomic actualization of the objective universe. elements. God does not cause the universe Similarly these very innate laws cause the exnihilo. As an instrumental cause, God is not dissolution of the universe. really the creator of the universe. Rather his The Trika Shaivism agrees with the role is limited to being a designer. Säàkhya insofar as evolutionary process is The second theory of creation is that of concerned. It however disagrees with it on the "transformation" (pariëämaväda ). It is the point of causation. The Trika Shaivism does Säàkhya-Yoga that originally developed this not think that the primal matter, which is theory of causation. The thrust of this theory is insentient, is the cause of its self- that the diverse component elements that are manifestation. It believes that it is God who is constitutive of the universe are but the responsible for causing the primal matter to modifications of the "primal materiality" manifest itself as the objective universe. (müla-prakriti, pradhäna-tattva ). When there Further, the primal matter is not an eternal is absolute equilibrium among the constituents entity existing by itself or outside of God. (guëas ) of primal materiality, then no Rather it is always existing within God. It is out modificatory evolution occurs in matter. of itself that God emits the universe. That is When there is disturbance among the why the world is seen as the self-extension of constituents, which are of the nature of peace God by the Trika thinkers. (sattva ), of energy ( rajas ), and of dullness The third theory of creation is that of (tamas ), then the primal materiality, through "appearance" (vivartaväda ). This theory is the process of self-modification (pariëäma ), mainly followed by the Advaita Vedänta school passes through different phases of evolution. of Shankara. According to this theory, there is The primal materiality, in the process of its actually no creation. As creation does not evolution, evolves into the various evolutes exist, so it appears to be existing. Since the that compose the universe. The various world does not actually exist, it means that components or categories that are constitutive there has never been creation. What we think of the universe are said to be a mixture of the to be existing as the universe is, in fact, a mere three constituent processes. Insofar as the appearance. This appearance of the universe is primal materiality is concerned, it not only is linked to the dream objects that appear in a eternal, but also contains within itself all that dream. The objects of the dream appear to be appears in the manifest universe. The real to the extent dream lasts. The objects of

MALINI January 2016 - June 2016 47 the dream, however, disappear once the dream is the cause of the manifest universe. God comes to an end. Similarly the world appears to emits the universe out of himself the moment be real to the extent we operate under the he wills its manifestation. Shiva’s will to the influence of ignorance (avidyä ). Upon the manifest of the universe is equated with the negation of ignorance, the apparent character divine playfulness. To be playful is the essential of the universe is known. The Trika Shaivites, nature of God. God, while giving rise to the although non-dualists, have rejected this categories of existence ( ) out of himself, viewpoint with regard to the reality of the is completely independent in engaging himself world. While accepting the world to be real, in this creative activity. As God emits every they have severely criticized all such theories creational category out of himself, so it is that reduce the reality of the world to that of assumed that each category, prior to its dream-objects(Éçvarapratyabhijïävimarçiné . emission, must necessarily be existing in him as 2.3.4). potency. This idea of an entity existing prior to Insofar as the Pashupatas, its manifestation is directly borrowed from the Shaivasiddhäntins and Gorakhnäthés are Säàkhya theory of causation. The Säàkhya concerned, they have an atheistically oriented theory of causation says that every effect, prior theory of creation. They believe that it is Shiva to its actualization, exists potentially in the who brings about modification in the primal cause. It amounts to saying that the entire matter, and thereby allows the creational universe exists as the very self of God, that is, manifestation to take place. In this conception infinite and eternal "I." This divine ego as God is merely seen as an efficient cause and consciousness is not static or passive; it is of the not the actual creator. He just fashions the nature of vibration (spanda ). Thus, supreme existing material into various designs and consciousness is equated with vibratory forms and nothing more than that. If this is the movement. It is on account of the vibratory case, then the primal matter has to be seen as nature of consciousness that God engages in the material cause of the universe, and as such the creative activity of manifestation. an independent entity. There are, however, The total number of manifested some from among the above schools which categories are said to be thirty-six. The process have identified primal materiality with Shakti, of manifestation occurs from Paramaçiva down which is identified with the power of Shiva. to earth. The first five manifestational This Säàkhya conception of matter via categories, from Paramçiva to Çuddhavidyä or Tantrism is equated with the feminine Sadvidyä, are termed as being pure principle, namely, the Supreme Goddess. The (çudhädhva ) on account of them not suffering Goddess as the consort of Shiva is seen to be from any kind of division of duality. the creative aspect of Shiva. It is through its Paramaçiva as Absolute appears as Shiva and innate power (shakti ) that Shiva allows the Shakti: the former representing the Absolute manifestation of the universe to take place. whereas the latter Godhead. Shiva and Shakti, Composed to the above theories of as it were, constitute the luminous and creation, the Trikaauthors have developed reflective aspects of the Absolute. The third their own specific theory of creation, which is manifestational category of pure creation is known as the "principle of sovereign will (of termed Sadäçiva, or "the eternal Shiva." This God)" (svätantryasiddhänta ). According to this manifestational category of the Absolute is theory, it is the sovereign will of God that really equated with God when absorbed in the

48 January 2016 - June 2016 ekfyuh playful activity of creation. The diversity that of what is called insentient creation is found in creation is on account of the (Tanträloka , 9.149). The sentient element, activity of the Absolute as Sadäçiva. The being covered bymäyä or impurity, is reduced fourth manifestational category is that of to finitude, and so accordingly is called aëu Éçvara, or "the Lord." The Absolute manifests (atomic) orpaçu (unfree). The bound being itself as Éçvara when engaged in the divine (paçu ), on account of its limitedness and functions of Godhead. Finally, we have the finitude, identifies I-consciousness with the category of Çuddhavidyä, or "pure knowledge." finite ego or self. By imposing the sense of The category of Çuddhavidyä is that limitation upon itself, the unfree being manifestational category of the Absolute in differentiates himself from others in terms of terms of which the divine revelation as grace is his empirical identity. This sense of accomplished. In other words, the appearance differentiation results in what may be called of the Absolute as "pure knowledge" denotes self-forgetfulness, that is, he forgets the fact that the knowledge of this category is that he is non-different from the Absolute, and absolutely free from conceptual fallacies that thereby also from the other. As the impure bedevil the empirical modes of understanding. creation is pervaded by the impurity ofmäyä , These first five manifestations of the Absolute so it isÉçvara as the manifestational category of are the fundamental appearances. It is through the Absolute that actualizes the process of the total independence of the Absolute's will impure creation (TA, 9.148; l.61, 79-80, 92; that the first five manifestations are 3.196, 206; 4.10). accomplished. As these five manifestations are Trika Shaivism rejects the Säàkhya pure, so each manifestational category shines theory of causality in terms of which the cause as being identical with the infinite I- transforms itself into the effect, or should we consciousness, which is the Absolute. From say that the effect, prior to its actualization, is Paramaçiva to Çuddhavidyä there is no identical with the cause. The Trika rejects this awareness of duality whatsoever. theory in the context of cosmology. If God as The manifestational categories from cause of the universe is seen transforming itself Çuddhavidyä downward belong to the realm of into phenomenal entities, then God suffers mäyä, or what is called "impure creation from internal division, which would destroy (açuddhädva )." They are so called because their the notion of its indivisibility. Instead of function is to obscure or conceal the non-dual Säàkhya theory of causal transformation, the nature of I-consciousness. It is from the mäyä Trika has postulated the theory of reflection tattva onwards that the process of (pratibimbaväda ). According to this doctrine, manifestation is grossified. the universe is neither the transformation of The obscuration of I-consciousness is Shiva nor of his Shakti. As the nature of God is determined to what degree a particular pure luminosity, so it is this luminosity which category (tattva ) is gross. Paramaçiva, while projects God as the universe in the manner an manifesting himself in the form of gross image is reflected in a mirror. While being categories, appears as a limited sentient being reflected as the universe, the luminosity of on the one hand and on the other hand God remains intact (TA, 3.44). By virtue of its manifests himself, through his sovereign will as luminous light God illumines the entire an insentient element. The insentient phenomena. elements of impure creation serve as the basis Prior to their manifestation or emission

MALINI January 2016 - June 2016 49 (visarga ), all the phenomenal entities exist in dynamic. This idea of the Absolute as being the Absolute, which is none other than dynamic seems to have been given rise to in Paramaçiva. Prior to their manifestation, the opposition to Advaita Vedänta. The Advaita entire universe and entities therein shine forth Vedänta upholds the idea that the Absolute is as consciousness in the Absolute— and it is sheer luminosity, which means there is no their transcendental state (paramärtha-sattä ) dynamism to be found in it. Being peaceful (Éçvarapratyabhijïä ,1.5.1;5.7).The (çänta ) and passive, the Absolute of the phenomenal entities, while shining as Advaita Vedänta is completely destitute of reflection, have both rise and fall within the dynamism. It is to counter this conception of pure I-consciousness. It is on account of this Advaita Vedänta concerning the Absolute as rise and fall that the phenomenal entities being a passive witness that the Trika thinkers suffer from temporal finitude. As they are added another dimension to it, namely, that of appearances of the Absolute, so they come dynamism. It is this innate dynamism within within the sphere ofäbhäsa , that is, the the Absolute that, as it were, impells it to manifest categories are of the nature of psychic manifest itself as the universe. The Buddhist light (äbhäsa ), which shine as the luster of concept of matter as being dynamic seems to luminosit. (Éçvarapratybhijïävimarçiné , 3.l.2). have influenced the Trika thinkers with regard to the nature of the Absolute. The Principle of Vibration The vibratory nature of consciousness, in It was Vasugupta who, for the first time, the context of finite beings, carries within expounded the doctrine of vibration (spanda ) itself many types of psycho–physical in his basic text, namely, the Çivasütra. The movements and activities. The diverse purpose of this doctrine is to point out that the movements and activities of finite beings essential nature of the Absolute is not only reflect, the dynamic nature of the Absolute. luminosity (prakäça ), but also vibration The non-differentiated state of vibration is of (spanda ). It is due its dynamic nature that the blissful nature, and is realized in the meditative Absolute engages in creative activity by giving state known asturiya , or the Fourth. It is upon rise to the phenomena. Bhaööa Kallata transcending the empirical states of consolidated this conception of the Absolute consciousness, which are that of waking, deep as being luminous as well as dynamic in his two sleep, and dreaming, that one arrives at the important texts, namely, the Spanda-kärikä Fourth. The Fourth state is a state of spiritual andSpanda-sarvasva . Bhaööa Rämakaëöha and revelation. There is, however, still a higher Bhaööa Bhäskara, through their commentarial state of spiritual illumination that is known as works, clarified as to what exactly this idea of theturiyätéta , that is, "beyond the Fourth," and the Absolute as being dynamic signified. so accordingly is identified with the absolute Leading philosophers, like Somändanda and transcendental state of pure consciousness. Utpala, accepted this conception of the Insofar as the termspanda is concerned, Absolute as being the basic tenet of Trika it is derived from the rootspadi meaning, "to Shaivism. It was, however, Abhinavagupta who move a little" (kiìcit calanä ). Abhinavagupta integrated this philosophical concept to both has equated this term in his commentary on the theory and practice of Trika Shaivism. theParätriàçikä with spontaneous spiritual The thrust of this philosophical concept activity of pure consciousness. And this is on view that concerning reality is essentially spiritual activity of pure consciousness is

50 January 2016 - June 2016 ekfyuh realizable through Shiva-yoga powers. In order to govern these realms (Parätriàçikävivaraëa, pp. 207-208). efficiently, God seems to have delegated some The Absolute as Paramaçiva is Çiva of the governing powers to the presiding deities precisely because of his being God. The of these realms. Each presiding deity is Absolute is equated with Shakti on account it believed to be the embodiment of some divine being the embodiment of Godhead. One of the power. essential aspects of Shakti isspanda . It is on The phenomenal manifestation occurs account ofspanda that the Absolute engages in through certain stages of evolution, and each a twofold activity with regard to creation. This evolutionary stage gives rise to a certain twofold activity of the Absolute expresses itself number of categories. A category or element in the manifestation and dissolution of the (tattva ) is seen to be representing the essence universe. In theÄgamic literature the concept of several similar categories. It is this essence ofspanda has been explained in various ways. It that binds them together into a whole has been described assphurattä (" twinkling "), (Tantrasära, p.69;Éçvarapratyabhijïävimarçiné , ghürni("dizziness"), urmé ("wave"), matsyodaré 3.1.2). The essence of an element is permanent, ("a throb of a fish when out of water"), and so on. and so remains intact at the time of universal dissolution. The manifest categories, at the The Number of Manifestational Categories and time of dissolution, are reduced to their of Realms respective essences. The categories emerge The classification of categories of from these essences at the time of universal existence, right from Paramaçiva down to manifestation. earth, has been made into thirty-six elements Even though there are various categories, (tattvas ). All the thirty-six categories have yet there is, in fact, only one category, and that been reduced to fivekaläs , and each kalä is, Paramaçiva. This is so because Paramaçiva contains within itself a certain number of not only contains within himself the essence of categories as well as realms (bhuvanas ) and all the categories, but also is the essence of their specific kind of existents. The total everything (Tanträloka , 9.2). Paramaçiva, number of realms that have been accepted by while manifesting himself as the universe, the Trika Shaivism is said to be one hundred manifests himself as Shiva, Shakti, and Nara. It and eighteen, and these realms exist beyond on account of this triadic conceptual the visible realm of which we are a part. Each framework that Kashmir Shaivism is called the realm is presided over by a Rudra, which is a trika. Correspondingly the entire field of form of Shiva, or by a Bhuvaneçvara, that is, by existence, too, has been classified into the Lord of the Realm. The nature of the tripartite state of unity (abheda ), unity-in- existents that inhabit these realms is diversity (bhedäbheda ); and diversity ( bheda ). determined by the realm that they inhabit. The This classification of existence is equated with existents of these realms have been classified a triadic elemental division ofÇiva-tattva , into seven types. Vidyä-tattva, and Mäyä-tattva . Since the path The Trika Shaivism maintains that the of objective meditation (tattvädhvan ) accepts manifestation and dissolution of these realms the number of categories of existence to be as well as the process of bondage and liberation thirty-six, so it is this number that the Trika of existents therein is both controlled and Shaivism accepts as constituting the directed by God through his manifold absolute manifestational realm from Paramaçiva down to earth. Further it is maintained that as the

MALINI January 2016 - June 2016 51 thirty-six categories have their rise and fall in phenomenal categories. The actualization of Paramaçiva, so the total number of categories is this resonance results in the emergence of the thirty-seven by including Paramaçiva in the categories of Sadäçiva (or Sadäkhyä) and list. Éçvara. At this point of manifestation the As the categories of existence pertain to resonances expresses itself as Sadäçiva in terms the manifestational realm, so they are referred of an inward movement, whereas outward to as objective categories meant for intellectual movement is actualized in the form of Éçvara reflection (prameya-tattva ). The first five (Éçvarapratyahhijïä ,3.1.5).Allthe categories, from Shiva to Çuddhavidyä, are free manifestational categories are contained from the distortions ofmäyä , and so are said to within Shiva and shine as infinite be pure. The beings that inhabit these realms I–consciousness. When innate resonance is are also pure. Due to their purity, they are directed outward, it shines forth as the "this" aware of their divine powers. As they do not (it/am) of I–consciousness, which indicates identify the self with any insentient element, the sense of differentiation or duality. Upon they thereby are aware of their identity with the emergence of the sense of differentiation, the absolute I-consciousness. It is, thus, tile consciousness thereby shines forth as "I am undifferentiated awareness that is constitutive this" (aham idam ) or "this is myself' ( idam of first five manifestational categories. aham), which means that there is the duality of The philosophic Absolute, when viewed s u b j e c t a n d o b j e c t from a theological perspective, is identified (Éçvarapratyabhijïävimarçiné ,3.1.3).This with Paramaçiva, which is the 37th category awareness of "I" as “myself” results in when counted from the gross element of earth contrasting “myself” with the other, The sense upward. The Absolute as Paramaçiva is of difference at this manifestational level is not described as having two innate aspects, so acute as to result in a kind of unbridgeable namely, the static and dynamic. The static duality, which is the bane of empirical aspect of the Absolute corresponds to the existence. There is both the sense of unity as passivity of consciousness as being a witness or well as diversity, and so this manifestational light. It is in and through the dynamic aspect stage is termed as representing the state of that the Absolute expresses the five cosmic unity-in-diversity (paräpärädaçä ). Since this powers of manifestation, preservation, manifestational stage hangs between complete withdrawal, obscuration and revelation. While unity and diversity, so it has appropriately been manifesting himself in the form of called an intermediate stage of manifestation manifestational categories, the Absolute, (Éçvarapratyabhijïä , 3.1.5). When there is the however, remains in itself unchanged and experience of unity-in-diversity (bhedäbheda ), undivided. It is the static aspect of the it is taken to be the fifth manifestational Absolute that really explains the indivisibility category called Çuddhavidyä or Sadvidyä. In as total unity of Paramaçiva. It is in its static other words, it is at the level of fifth aspect that Paramashiva appears as Shiva. The manifestational category that tile experience appearance of Shiva as Shakti occurs through of unity-in-diversity is actualized (ibid., 3.l.3). its dynamic aspect (Shivadåñöi , 7.12-14). The evolutionary manifestational Already it has been explained that process upto the fifth category is termed as spanda denotes the innate resonance within being pure on account of the absence of Shiva as Shakti. The initial resonance is dichotomizing power ofmäyä . Thus the entire directed towards the manifestation of manifestational process up to tile fifth category

52 January 2016 - June 2016 ekfyuh is termed as pure. Once tile manifestational experiencing delights objectively through his process goes ahead, there begins the operation senses. This very capacity for enjoyment of dichotomizing power ofmäyä . This process indicates that the subject's subjectivity is of dichotomization itself is the creation of tile essentially of the nature of bliss. The rays of Lord, or what is called Éçvara, which is tile last bliss penetrate one's subjectivity the moment category of pure creation mäyä loses its grip. (Parätriàçikävivaraëa , p. 119). It is the creative The limiting or obscuring powers will of the Lord that manifests itself in tile form (kaïcukas ) of mäyä have been classified into ofmäyä (Tanträloka, 9.149-150). The function five types. The first limiting power, calledkalä , of the category ofmäyä is to conceal the limits tile subject's field of action, and essential nature of the Lord consequently the subject remains unaware of (Éçvarapratyabhijïä ; 3.1. 7), and on account of his divine power of omnipotence. The second this obscuration tile Lord appears in the form obscuring power ofmäyä is that of açuddha- of finite beings (aëu ). In addition to its vidyä ("impure knowledge"). Time and space obscuring function,mäyä also serves as tile limit all forms of empirical knowledge or basic substance for the evolution of understanding. Whatever empirical phenomenal categories (Tantrasära , p.77). At knowledge we possess is a localized one. The this point it seems thatmäyä is made to serve limitations thatmäyä imposes upon knowledge the purpose that primal materiality (prakåti ) is results in the deprivation of tile subject's made to serve in Säàkhya. It is the Säàkhya omniscience. The third obscuring power of concept of prakåti that is transformed into the mäyäis called räga ("attachment"). It is on creative power of God in the Trika Shaivism of account of attachment that the interests of the Kashmir. It is Säàkhya that has provided the subject remain restricted. This restricted necessary conceptual scaffolding to Trika interest imposes such restrictions upon the Shaivism whereby an attempt is made to subject's field of action and knowledge that he explain cosmogensis rationally. finds it difficult, nay impossible, to cross over The experiencing subject, although the barriers of his embodied existence. This essentially unlimited, experiences himself, limited interest also indicates that tile within the temporal realm, as being finite and individual seems to have no liking or limited. The subject's subjectivity experiences preference for knowledge that is transcendent as being limited on account of the concealing or spiritual. The fourth obscuring power that veils ofmäyä . The function that is assigned to mäyäputs into operation is that of niyati ("the mäyä is to conceal the essential nature of the law of restriction"). This law of restriction subject's subjectivity, and the consequence of expresses itself in and through the operations this concealment is tile experience of finitude. of what we call objective nature. The laws of As a result ofmäyä's obscuring powers the Nature operate in such a manner as would subject is deprived of the enjoyment of his own result in the curtailment of the subject's essential nature, which is that of bliss. This autonomy. Subject to tile laws of Nature, tile deprivation of self-enjoyment terminates in individual subject experiences such the agitative restlessness (lolika ) of the subject powerlessness that he is unable to act (Tanträloka , 9.62). The phenomenal subject, independently. The same is the case with however, is not completely deprived of the knowledge. For the acquirement of knowledge experience of enjoyment. He does have the he is completely dependent either on his senses capacity, even though a limited one, of or upon the objects that seem to be existing

MALINI January 2016 - June 2016 53 independently of him. The individual existent, divisionary power ofmäyä ( kalä ) that being subject to the laws of nature, experiences actualizes the emergence ofpuruça and prakåti himself as being dependent upon tile external (ibid., 9.215). Upon its manifestation, prakåti factors in relation to knowledge and action carries within itself the three strands of (ibid., 9.210-11). Finally, we have mäyä's pleasure, pain and ignorance, which are obscuring power ofkäla (“time”). It is on equated with the three constituent processes account of the obscuring power of time that ofsattva , rajas and tamas . To the extent these the individual subject experiences himself as three constituents remain in the state of being finite. This experience of temporality equilibrium, to that extent the manifestational deprives the subject of the joy of immortality. process does not take place, which means that All these functions ofmäyä incapacitate the there is no appearance of pleasure, pain or individual of knowing who he essentially is. It ignorance. Once this equilibrium is disturbed, is upon the removal of obscuring veils of mäyä there then begins the evolutionary process of that the individual recognizes that he manifestation in terms of which the entire essentially is divine, that is, identical with manifest order is given rise to. The manifest Paramaçiva. This state of absolute knowledge order, however, consists of entities that are results in the experience of bliss that is free either enjoyable or painful. Wherever the from the distortions thatmäyä inserts in the strand of goodness (sattva ) is prevalent, there process of manifestation (ibid., 9.204). the limited individual has the experience of Paramaçiva becomes, as it were, an joy. This experience of limited joy is facilitated atomized experient on account of the by Shiva's illuminating power (jïänaçakti ) of concealing veils ofmäyä . The atomized goodness. The limited individual experiences condition of the Absolute is termed as the pain on account of the predominance of the condition ofpuruça . In other words, a limited strand of passion (rajas ). It is Shiva's infinite individual is nothing else butpuruña . At this power of action (kriyäçakti ) that really appears point the Trika Shaivism turns upside down in the form of pain-giving strand of passion. the Säàkhya concept ofpuruña . For the The diversity that is constitutive of the Säàkhyapurusha is passive, and so is in no manifest order is because of Shiva's power of manner involved in the operations of nature obscuration (mäyäçakti ). It is through the (prakåti ). As puruña is pure intelligence, so it power of obscuration that everything, at the cannot, by any stretch of imagination, relate manifest level, is reduced to a state of dense itself to that that is opposite to it, namely, darkness, and darkness is nothing else but the matter. Although caught up in the web of representation of ignorance embodied existence, yet its relationship with (Éçvarapratyabhijïä ,4.1.4).Darkness materiality is tenuous and is of the nature that represents ignorance because it veils the occurs between an object and its reflection. revealing or illuminating power of knowledge. For the Trika, however, the condition of Knowledge and light go together, whereas embodied existence itself is given the ignorance associates itself with the absence of nomenclature ofpuruça , which means that light, which is but darkness. puruçaand prakåti , as is the case in Säàkhya, Paramaçiva is spoken of as God or Éçvara are not dialectically opposed to each other, but when engaged in the five cosmic activities of complement each other. While manifestation, preservation, dissolution, complementing each other,puruça and prakåti obscuration and revelation. The objective thereby also enjoy each other. It is the process of manifestation begins the moment

54 January 2016 - June 2016 ekfyuh God descends to the abode of materiality. The Paramaçiva, and thereby from everything that very descent of God to this abode denotes that is constitutive of the world. Impurity, thus, may the equilibrium among the three constituent be s.een as that process of obscuration of free strands is shaken up. This disturbance among will whereby the individual remains ignorant the constituent strands results in the concerning his essential nature (ibid., 9.65-66). emergence of twenty-three instrumental and As impure creation is the result of mäyä's objective categories (Tanträloka , 9.225). God operation, somäyä leaves its imprint, in the causes disequilibrium among the three form of basic impurity, upon the entire constituent strands when he initiates a kind of manifest order. The basic impurity (mala ) stir within the womb of materiality. It is this undergoes a process of development, and at stir within materiality that really terminates in each stage of its development it is given a a disturbance among the constituent strands. specific name. At the initial stage of its This stir within the womb of materiality is development it is known to be of atomic counted as one more manifcstational category (äëava ) nature. Atomic content of impurity between materiality and its product, namely, denotes that it is of finite nature, and as such intelligence (buddhi ). It is intelligence that is expresses itself through finite beings. The the first objective manifestational category. individual who is under the influence of this Upon the emergence of intelligence comes impurity remains forgetful about his essential into being the sense of I-ness (ahaàkära ). nature, which is that of infinite Once the sense of ego has been actualized, I–consciousness (Éçvarapratyabhijïä ; 3.2.6). there then emerge sixteen categories, which The finite consciousness, in contrast to are the mind, five organs of perception, five infinite consciousness (saàvid ), is as empty organs of action, and five subjective elements (çünya ) as is the vacuum within a pitcher. The of sound, touch, colour, taste, and smell. very vacuity of finite consciousness tells us that its illuminating power, as it were, has been The Classification of Impurity obscured to such an extent that it has lost Upon emitting out of itself the entire complete capacity of revealing anything to manifest order, the Absolute thereby atomizes itself (Tanträloka , 6.9-10). The function of the itself by appearing as a limited being of äëava mala, thus, is to give rise to a kind of temporality. This sense of limitedness or of fractured awareness within the individual that temporality comes to the fore on account of terminates in the identification of the self, impurity, which is the product ofmäyä . The which in itself is complete and perfect, with basic function of impurity may be linked to the pure vacuity. There are, however, some limited mud which, when disturbed, muddles the beings who, though under the influence of transparency of water. Likewise impurity äëava mala, do not think of themselves to be as throws such a veil upon the inner eye of the empty as the interior of a grave individual that he is unable to see clearly as to (Éçvarapratyabhijïä ,3.2.4)." what he actually is. This veiling of the vision is The fundamental philosophical thesis of called ignorance. Once impurity, in the form of Trika Shaivism is that nothing exists apart ignorance, becomes operative, the individual from God. This thesis is explained monistically thereby experiences ontological separation in terms of which it is asserted that God is in from tile Absolute. It is this sense of separation everything and everything is in God. This that deprives the individual from recognizing identity between the Absolute and the himself as being essentially identical with phenomenal categories is recognized at that

MALINI January 2016 - June 2016 55 level of knowledge (vidyä ) where the The Classification of Existents operations ofmäyä are neutralized. Insofar as As already pointed out above, there are an individual remains under the influence of various realms, and each realm is inhabited by mäyä, to that extent his mode of such existents that are suitable for it. There understanding will be dependent upon the thus is a hierarchical correspondence between subject-object dichotomy. For such an realms and the beings that inhabit them. It is individual the actualization of knowledge will the quality of the realm that really determines be impossible unless he not only objectifies his the quality of beings that are to inhabit it. It is own consciousness, but also allows the objects within this hierarchical framework that the out there to confront him. This confrontation beings that inhabit various realms have been between the knowing subject and the classified into seven types. The lowest type of knowable object is actually the basis of all being is termed as, sakala. The individual of forms of empirical knowledge. The knowing sakala type is at the lowest wrung of subject, while in the process of acquiring hierarchical structures on account him being empirical knowledge, experiences ontological the most impure individual among all beings. difference between himself and the object that The individual of this type exists under the is to be known, between the objects of influence of all the three impurities. Being knowledge, between God and himself, and- most impure, the existential condition of such thereby between God and the world. This creatures too must be unbearable. They are sense of difference or of separation is the result born in such existential conditions that one of what technically is called “the impurity of would never wish to be born mäyä” ( mäyéya mala ). The impurity of mäyä (Éçvarapratyabhijïä , 3,2.10), The second type of either functions together with the atomic individual, calledpralayäkala , is little higher impurity (äëava mala ) or separately than the first one. The beings of this type, at (Éçvarapratyabhijïävimarçiné '; 2.2.9). It is upon the time of cosmic dissolution, revert to the the foundation of atomic impurity upon which state of dormancy. The beings of this kind do the impurity ofmäyä builds its structure, as the not operate under the divisionary power (kalä- former is the base for every kind of impurity. tattva) of mäyä , and consequently do not get Thus far we have analyzed as to how the involved in such obscuring powers ofmäyä as, atomic impurity and the impurity of mäyä for example,kaïcukas . Existing apart from the operate and function. The former impurity evolutes ofmäyä , they are, therefore, also gives rise to a sense of limitedness or finitude, spoken of asakala , that is, disembodied whereas the latter one is responsible in existents. This state of existence is not the creating the sense of ontological division. The result of good deeds or purity. It comes to be on third evolute of impurity is called "the impurity account of their reversion, at the time of of action" (kärma mala ). This form of impurity cosmic dissolution, to the state of dormancy, is said to be the most awesome on account of it which results in their disembodiment. Being being the result of all the past deeds that one without a body, the creatures of this type arc has performed in previous existences. Upon accordingly spoken of as the beings of the maturity of deeds, the individual has to dissolution. It is due to their disembodied reap the fruit of what he has done in the past. existence that these beings gain freedom from What we are at present is because ofkarman . the operations ofmäyä during the period of dissolution(Éçvarapratyabhijïävimarçiné ;

56 January 2016 - June 2016 ekfyuh 3.2.6,7). At the end of cosmic dissolution, that free from the three types of impurity are of two is, upon the emergence of: manifest order, the types, and are known asmantreçvras and creatures of this type regain their embodied mantramaheçvaras. They are spiritually nature form of existence, and consequently are to the extent that the cognitive experience subject, like any other embodied existent, to they have of the Absolute is in terms of unity- the cycle of transmigration (Tanträloka , 9.139). in-diversity (bhedäbheda ) (ibid., 3.1.2). The The third kind of being on the experience of unity-in-diversity denotes that hierarchical ladder of ascent is known as the spiritual journey has not yet been vijïänakala, that is, "the cognitive creature." completed. In terms of subjective experience it The creatures of this type are free from the means that these beings have only partially divisionary power ofmäyä . This freedom experienced the Fourth state (turiya ). comes to these them due to their capacity of Although no active impurity of any kind is to having the knowledge of the Absolute. The be found in these beings, yet the inactive seeds knowledge of identity that they have of the of the basic impurity (äëava-mala )still linger Absolute is of partial nature. The cognitive in them. These beings have still to work out experience of identity pertains only to the their salvation in terms of attaining a state of luminous, and not to the dynamic, aspect of the existence that is totally spiritual. It is the Absolute. This partial knowledge of the spiritual being alone who, upon merging in the Absolute enables them to rise above the state Absolute, shines forth as an autonomous of vacuity, which is the lot ofsakala beings. As subject For such a spiritual being the a result of this partial knowledge of the experience of objective existence as "thisness" Absolute thevijïänakala beings arrive at the merges in the "I-ness" of subjectivity. threshold of pure I-consciousness, which means that little striving is needed for having The Classification of the Principle of the perfect cognitive experience of identity. Animation This little striving results in enabling these The principle of animation concerning creatures to attain a higher state of existence the various beings corresponds to their mode of whereby perfect cognition of identity may be existence or spiritual status. The basic realized. And the beings who are qualitatively principle of animation is calledpräëa . It is on higher than thevijïänakala are known as account of the vital breath that the biological mantras as well as vidyeçvaras, that is, "the functions of embodied existents become master of knowledge." The beings of this type possible. Once animated bypräëa , the living have the power and capacity of having perfect creatures are differentiated from such entities cognition of identity with the Absolute as pure as are insentient or lifeless. All types of consciousness (saàvid ). Not only do they existents, fromsakala to akala , function in and experience the Absolute as pure through the power ofpräëa . Präëa as the power consciousness, but also come to realize their of animation operates differently at several divine powers. These beings, however, still levels of animation. The operation ofpräëa , experience the phenomenal order in terms of for example, is quite different at the level of difference, that is, in terms of "this" rather than waking than what it is when one is in deep "I." This sense of difference with regard to sleep. Similarly it functions differently among phenomenality is the result of the impact that different beings, depending upon tile nature of themäyéya mala has upon them (TA, 3.2.9). their mode of existence. The operation of The beings that are pure and completely präëaamong the pralayäkala beings is quite

MALINI January 2016 - June 2016 57 different from beings that, for example, are of of complete cessation. As a consequence of this vijïänakalatype. The Classification of präëa , cessation, the sense of egoity disappears, which which goes back to the Vedic texts, is of five means that Iness of supreme consciousness kinds, namely,präëa, apäna, samäna , udäna , shines forth in its full glory. In this state of andvyäna . Präëa and apäna are said to be the cessation mind stops its activity of reflection two aspects of life-force that is essential for the and of conceptualization, and so it is equated sustenance of life of those beings that have to the yogic state called Fourth (turiya ). The embodied mode of existence (sakala ) udäna principle of animation operates usually (Éçvarapratyabhijïä , 3.1.19). When präëa and among thevijïänakala beings. The spiritual apäna merge, through the yogic practice of glow of theudäna state also gets intensified präëäyäma, into each other, and thereby among the beings known as themantras , eliminate their respective particularity, then mantreçvara, and mantramaheçvara . The yogin emerges a state of awareness that is who has attained to this state experiences the characterized by cosmic unity, Life-force, thus, rising up of a burning sensation in the spinal has one more function apart from keeping cord (suçumëä ) towards the top of the head embodied existents alive, and this is to allow (ibid., 3.2.20). This burning sensation is the the emergence of awareness of unity. This intimation concerning the arousal of kuëòaliné merger ofpräëa and apäna into each other also which, as the energy (shakti ) of Shiva, denotes the dissolution one into the other. On represents the Goddess. The complete arousal account of this merger, awareness shines forth of thekuëòaliné is accomplished when the state in terms of I-consciousness. This state of ofvyäna is reached. The vyäna state of dissolution, or of non-particularity, usually animation results in the experience of occurs in the state of deep sleep. The state of complete unity or what may be called unity that arises upon the merger ofpräëa and penetration (samäveça ). This perfect apäna results in the emergence of the state of undifferentiated state exists only in the samäna or the “equalizing state”. The state of Absolute, that is, Paramaçiva. Accordingly it is samänais actualized in the state of suçupti ; known as that state that "transcends the which corresponds to the dreamless state. Fourth" (turiyätitä ) ( Tanträloka , 6.186). (TA., 3.2.19). As the state ofsuçupti represents total rest, so it is responsible in energizing The Concept of Divine Grace animation itself (ibid.). The beings among The final cosmic activity of God is said to which this principle ofsamäna , is operational be that of revelation, and it is in terms of are known as pralayäkalas (ibid.). As the revelation that he reveals himself as to who he samäna breath emerges upon tile dissolution of is. That is why the self-disclosure of God has präëaand apäna , so the pralayäkala beings, been equated to his grace (çaktipäta ). It is on while existing as disembodied existents during account of divine grace that there arises the the period of cosmic dissolution, actualize the initial movement for liberation in the state of dissolution. This state or dissolution is individual being. Upon the emergence of this really experienced when one is in deep sleep. stir for liberation, the individual directs his There, thus, is a close correspondence between efforts at knowing as to how God's disclosure samäna, deep sleep, and the beings of may be actualized. The Trika Shaivism pralayäkala. The fourth state of animation is maintains that it is God's grace that should be known as that ofudäna . It is a state in which seen as the main cause of an individual's search the process of thought-process comes to a point for liberation. Man by himself has very little

58 January 2016 - June 2016 ekfyuh possibility even to entertain such a thought, let bad ones lies in the fact that the former may alone seek liberation. Grace as the cause for provide better conditions for one's rebirth, liberation denotes that an individual is totally whereas the latter may not. Action, whether dependent upon God to the extent he remains good or bad, terminates in a definite fruit, and unliberated(Éçvarapratyabhijïävimarçiné , the quality of the fruit is dependent upon the 1.1.1). quality of action. All said and done, one's The descent of God's grace upon rebirth will solely be determined by the quality individuals is without any distinction or of actions one has performed or is performing. partiality. The effect of grace is fell to what As to why God should bestow grace as a extent impurities become inoperational. As free gift upon individuals without their asking the impact of impurities upon each individual is a question that needs an answer. It is the very is different both in dimension and intensity, so nature of God, maintain the Trika thinkers, to the working of grace will also differ from bestow grace upon human beings. It is the individual to individual. There are individuals playful free will of God that is the real cause of who function in the dense surroundings of grace. The descent of grace upon an individual impurities and there are individuals who have occurs in accordance with the free will of God, thinned, through religious practices, the which, according to the Trika; is the essential impact of impurities. The thinning of nature of God. While pouring down his grace impurities is also dependent to what extent upon people, God necessarily does not take they have reached the state of maturity. It is in into consideration whether they have sinned a graduated way that the ripening of impurities or not. Grace basically is meant for the sinner, (malapäka ) occurs. The working of grace will which means that God does not make any bear its fruit much faster in those in whom distinction between the sinner and the impurities have reached the state of maturity. righteous when it comes to the question of The ones in whom impurities are still unripe grace. This aspect of grace is well described by may not experience grace in the same measure Utpala when he writes: "Sir, you should have as those who are on the threshold of ending taken into consideration the merits and their impact. demerits of a person when bestowing your The Trika Shaivism holds that grace grace upon him; but you never do so." In the should not be treated as being the result of second half of the verse he remarks: "But, one's religious deeds. Grace is purely a free gift having played this game with me, why are you of God (Tanträloka , 13.256-57). Insofar as the now delaying the dawning of realization within result of meritorious deeds is concerned, it has me?'' (SeeShivastotravalé ). been classified into three types. The good The Trika Shaivism, while accepting the deeds may (1) determine the future birth of an role of divine grace for hastening the process of individual in some specific place (loka ) or liberation, does not at the same time discount species; (2) the span of life (äyu ) that the self-effort as a means of reaching the soteric individual may have, and (3) the kind of goal. Self-effort is seen as one of the important pleasures he may experience. Neither grace ingredients for the development of inner nor liberation is seen to be the result of one's spirituality. The very attempt at self-effort, meritorious deeds in this classification. The however, is seen as the result of divine grace. If meritorious deeds, instead of abolishing the self-effort is isolated from divine grace, then wheel of becoming, only enhance it. The there is all the possibility of transforming it differentiation between good deeds from the into an egoistic enterprise. It means that an

MALINI January 2016 - June 2016 59 individual does not need the help of God to burns up the inner impurities of the disciple. pursue his spiritual path. Such an This is the spiritual trajectory that the disciples interpretation of self-effort is not acceptable to mostly have to travel. There are, however, some the Trika thinkers. The bonded individual, individuals who do not have to go through the however strong of will he may be, is always in above process, These exceptional individuals need of divine grace. This dependence on are so fortunate that God showers such grace grace discloses the fact that man is a on them that is speedy and intense. As a contingent being insofar as he leads an consequence of this intense grace the 'seeker embodied existence. The Trika Shaivism, thus, does not have to approach a preceptor. maintains that they alone persevere in the Whatever knowledge such a seeker needs for path of self-effort who remain conscious of his salvation arises spontaneously within him. divine presence, or, in other words, on whom This spontaneous arising of divine knowledge God pours down his grace in abundance. The is technically calledpratibhä ( Tanträloka , divine grace of God may be seen as the initial 13.140).Pratibhä is that spiritual glow that movement towards salvation. It is on account always shines as a luster of consciousness. This of grace that there emerges within the spiritual glow of consciousness is present in all individual love for God. Love as well as grace of living creatures (ibid., 13.135). God, thus, go together in helping the The divine grace of God is said to be of individual on the path of liberative self- two kinds: liberation-oriented grace and realization (Tanträloka , 13.276). pleasure-oriented grace. The former type of The Trika Shaivism has accepted grace creates within the individual such an devotional love of God, and thereby divine earnest desire for liberation that he seeks grace, as a legitimate spiritual means of nothing else but liberation, whereas the latter reaching the specific soteric goal of liberation. type of grace terminates in the enjoyable It is the divine grace of God which, on the one experiences of divine powers (siddhis ) and not hand is seen as the fundamental cause for the in liberation. Thus the former kind of grace is emergence of love for God within the spoken of as being transcendent (parä ) and the individual's heart and, on the other, it is really latter one worldly (aparä ) (ibid., 13.154, 256). one's love for God that culminates in the The grace that leads to transcendence is either descent of grace. (Çivastoträvalé ; 8.1). Once intense (tévara ), medium ( madhya ) or slow grace begins its work in the recipient, it directs (manda ). The same is the case with the non- the recipient to a preceptor. The preceptor, transcending grace. The grace that is intense too, showers his grace by transmitting the gives immediate result, whereas the medium theoretical knowledge of the Trika system. The takes some time. The grace of slow nature may thrust of the theoretical knowledge is to enable take a long time in enabling the recipient to the disciple to grasp intellectually as to what reach his goal. This understanding of grace the nature of ultimate reality is, and what kind tells us that whether one seeks liberation or of relation, if any, exists between it and the worldly goals, one is dependent upon grace. world. In addition to theoretical knowledge, This dependence on grace points out the fact the preceptor also imparts knowledge that man as a creature of temporality is regarding the practice ofÇivayoga . It is through contingent, and so solely depends upon God. It tile practice ofÇivayoga that the disciple is also affirms interdependent nature of human empowered to know who he essentially is. The relationships. preceptor also, through his spiritual powers,

60 January 2016 - June 2016 ekfyuh The Universe as Divine Play of Diversity and Duality

Abhinavagupta tells us in his Tantraloka that “Moksha only exists when your being becomes absolutely independent. According to him, a yogi can only be said to be liberated when he possesses this absolute independence; nothing must limit him or overshadow his universal consciousness. This process begins when the yogi is experiencing the state of internal mystical awareness, relishing the fullness of his internal God–consciousness.. At that moment he is pulled out of the internal world into the world of external experience. His eyes open. The yogi may experience a chair or a tree, but the experience is filled with universal God– consciousness. Everywhere he looks, whatever he sees is filled with universal God–consciousness. Then again, his eyes close and he is drawn inside. And again, after a few moments, his eyes open and he is drawn outside experiencing the world filled with the oneness of God. He cannot stop this process. This is the process known as krama mudra… This yogi experiences the fusing of his inner and outer worlds; his universal I-consciousness, is diluted in consciousness of the external world. Here, the fullness of I-consciousness absorbs “this- ness,” external objectivity, and produces the oneness ofsamadhi or internal mystical trance and vyutthana or external experience. The nature of this yogi and the external world become one, and the yogi experiences them as being completely united, one with the other. There is absolutely no difference between them. The process ofkrama mudra results in absolute oneness, the state of absolute independence. The yogi, in this state, experiences that the internal world of mystical trance and the external world are absolutely the same. This independence and absolute oneness gives rise to the state ofjagadananda or universal bliss. To explain the state ofjagadananda , Abhinavagupta says, “ Sambhunatha described jagadananda as the state that is completely unencumbered, whereananda , bliss, is found shining, where it is universally strengthened by the supreme I-consciousness of God, and where the six limbs of yoga–bhavana, dharana, dhyana, pratyahara, yoga,and samadhi are no longer used or required.” The one whose being has become absolutely independent and who possesses the state of jagadananda, is said to be ajivan mukta, one who is liberated while living. In his Bodhapancadasika, Abhinavagupta tells us that when the aspirant attains real knowledge of reality, which is the existent state of Shiva, that is final liberation. Real knowledge exists when the aspirant comes to understand that this whole objective universe of diversity and duality is just a magic trick, the play of Shiva. That does not mean, however, that it is a trick that creates an unreal world. For the Shaiva, this objective world, being Shiva's creation, is just as real as Shiva. The trick lies in the fact that, by Siva's play, he causes the limited individual to experience this world of diversity as the only reality. Real knowledge exists when the aspirant becomes one with universal God–consciousness, which is the same as attaining perfect self-knowledge. He knows that the world of differentiation is not actually different from Shiva, the Supreme Reality. The cycles of bondage and liberation are both one with Lord Siva. It is only a trick that we think that some souls are bound in ignorance while others are elevated. It is only Shiva's play that we think that this covering of diversity actually exists as a separate reality. There is not a second being or reality. His trick, therefore, is our trick, because we are Shiva. We have concealed ourselves in order to find ourselves. This is his play; also our play. (Vijïana Bhairava).

MALINI January 2016 - June 2016 61 Importance of Utpaladeva

– Prof. Raffaele Torella –

n August 20th-21st 2010, an international in his splendid hymn collectionÇivastoträvalé . oseminar was held at the Indian Institute of The Pratyabhijïä philosophy was continued by Advanced Study (IIAS), Shimla, on Utpaladeva's disciple Lakñmaëagupta (of whom "Utpaladeva, Philosopher of Recognition", nothing has come down to us) and by organised by Raffaele Torella and Bettina Lakñmaëagupta's disciple, the great Bäumer, with the participation of scholars from Abhinavagupta (c. 975-1025) who composed two India and Europe. The participants were: R. extensive commentaries on the Pratyabhijïä, Torella (Rome), B. Bäumer (Varanasi-Vienna), and took it as the theoretical basis for the Trika K.D. Tripathi (Varanasi), G.C. Tripathi (Delhi), synthesis in theTantr ä loka . D. Cuneo (Cambridge), M.H. Zaffar (Srinagar), It is high time that the genius of A. Wenta (Shimla-Cracow). At the very last Utpaladeva is re-discovered, and he is given the moment, other prospective participants were due place in the history of Indian thought as well unable to come: N. Rastogi (Lucknow), R. as in the intellectual and spiritual dimension of Tripathi (Delhi), I. Ratié (Leipzig), Y. Kawajiri our time. (Kyoto), L. Mitias (Cairo). The Pratyabhijïä provides non-dual Utpaladeva or Utpaläcärya (c. 925-975) Çaivism of Kashmir with a 'philosophy'. A is one of the greatest philosophers that India has presentation of Pratyabhijïä doctrines involves, produced, but he is hardly known in India itself. first and foremost, giving voice to one of the most After Somänanda (c. 900-950) who laid the original and peculiar components of India's foundation for the philosophy of Recognition philosophical and religious scenario from (Pratyabhijïä darçana1 ) with his Çivadåñöi , mediaeval times down to our own: what is known Utpaladeva established this school by his in the West as 'Tantrism'. It will be necessary to stretch a discreet veil over the incautious philosophical works: Íçvarapratyabhijïä-kärikä remarks of a well-known scholar like George andvåtti , composed at the same time, and, Feurstein.2 subsequently, in turn commented upon in a long and complexvivåti , which has come down to us Tantrism's contribution to philosophy is only in fragments; theSiddhitrayé , three terse negligible. Its unicity lies wholly within the treatises on specific subjects practical sphere, thesädhanä . From a (Ajaòapramätåsiddhi 'Proof of the Sentient philosophical point of view, there is no hiatus knower,Sambandhasiddhi 'Proof of Relation'; between Tantrism and previous traditions. Íçvarasiddhi'Proof of the Lord); a våtti on the Buddhist Tantrism rests substantially on the Çivadåñöi. Besides authoring philosophical works, foundations of the Mädhyamika school of Utpaladeva was also a mystical poet, as expressed Mahäyäna, and its Hindu counterpart on those

62 January 2016 - June 2016 ekfyuh of the cognate Advaita-Vedänta. svätantryaväda 'doctrine of freedom' becomes In actual fact, Pratyabhijïä, which one of the favourite names for this school. provides the theoretical bases for all Hindu Utpaladeva inaugurates what was to Tantrism, constitutes one of the highest and most become a salient feature of the whole Trika in original moments of Indian thought (it has, Abhinavagupta's synthesis: namely, the moreover, very little to do with Vedänta). The tendency not to constitute a monolithic doctrine principal aim of the Pratyabhijïä philosophers and a world of religious experience to oppose en was to allow the Tantric Çaiva sects to emerge bloc everything that does not coincide with it (as from the dimension of restricted circles, often in theekäntin 'absolutistic' trends) but to devoted to transgressive practices, and establish distinguish planes, which are hierarchically themselves in the stratum of social normality, by ordered but in which the 'higher' does not internalizing, or in any case circumscribing, their automatically cancel the 'lower' (as Somänanda own specific differences. Their main addressees had already said, Çiva is everywhere, even in were no more the ascetics, but, typically, the differentiation, pain and hell). This is the householders. As a consequence, the perspective of the Paramädvaita 'Supreme Non- Pratyabhijïä engages in a far-reaching dialogue Duality', such an elevated viewpoint that it does with Indian philosophy of its time, accepting its not fear what is different from itself, is not put in modalities and rules. The initial nucleus a critical position by it, is not forced to make a comprises non-dualistic Çaivite scriptures, the choice. Bhairava-tantras— Bhairava being the terrible While Somänanda is considered the form of the god Çiva, in whom cruelty and founder of the Pratyabhijïä, its full-fledged violence are metaphors for rampant energy, far elaboration is due to Utpaladeva and distant from the unmoving and bloodless deities Abhinavagupta. Somänanda'sÇivadåñöi is to be of Vedänta. Bhairava coincides with the 'I' of considered the first philosophical work of every creature. In first addressing the notion of Kaçmirian Çaiva Advaita, its only predecessor 'I', so much disliked by Brahmanic thought, non- being theSpandakärikä , in which however the dualist Çivaism andin primis Utpaladeva experiential and scriptural approach largely implicitly state the centrality of free movement prevails over philosophical elaboration. The as against the always lurking reification Çivadåñöi is unanimously recognised as the first connected to the notion ofätman , the I as work of the Pratyabhijïä school, despite the fact substance. As compared to the I– the Supreme that the wordpratyabhijïä does not even occur in Consciousness– the flow of the phenomenal it (at least in its pregnant meaning). world is not a (bad) dream from which one must Abhinavagupta at the beginning of his Vimarçiné awake as soon as possible, but the spontaneous ontheÍçvarapratyabhijïä-kärikä doesnot manifestation of the Absolute itself. The concept hesitate to say that Utpaladeva's masterwork is in ofmäyä , central to Vedänta, is not eliminated: fact only a 'reflect' of theÇivadåñöi .3 This is, of mäyä is taken to be the power of the Lord, even course, not to be taken literally, for, although the his highest power, otherwise known as Çivadåñöi was a powerful source of inspiration for svätantryaçakti 'power of freedom', and Utpaladeva, it is only with the

MALINI January 2016 - June 2016 63 Íçvarapratyabhijïä-kärikä that the Pratyabhijïä philosophical strategy, which the later becomes a very original and elaborate Pratyabhijïä authors will simply continue. philosophical system. In the Somänanda- Instead of dispersing Pratyabhijïä's Utpaladeva-(Lakñmaëagupta)-Abhinavagupta philosophical energies against an in- triad it was the latter who largely overshadowed differentiated multiplicity of opponents, he very his predecessors. Among the Pratyabhijïä texts, lucidly selects one, the most prestigious Abhinavagupta's Íçvarapratyabhijïä-vimarçiné philosophical and religious tradition of the became by far the most 'popular'– if I may use this Kashmir of that time. For various reasons (the adjective for one of the profoundest and most principal one probably being the will to present sophisticated world– views that India has ever the new Pratyabhijïä philosophers as the produced. The main victim of the success of the champions of the entire Çaiva tradition against Vimarçiné was the extraordinarily important the main common antagonist), these privileged Vivåtior Tékä by Utpaladeva, of which only opponents are the Buddhists, especially those fragments have survived. belonging to the so-called logical- The works of Abhinavagupta are well- epistemological school.5 While for Somänanda known, and hisÍçvarapratyabhijïä-vimarçiné and the Buddhists are opponents just like many the Íçvarapratyabhijïä-vivåti-vimarçiné (a others, they are given a special status in the work commentary on Utpaladeva'sVivåti on his own of Utpaladeva, for whom they, admired and Íçvarapratyabhijïä-kärikä and våtti) are generally attacked in an equally strong way, are so to speak considered the standard works of the the most intimate enemies. The criticism of their 4 Pratyabhijïä. However, the role of Utpaladeva's positions is to Utpaladeva of a substantial help Vivåti as the real centre of gravity of Pratyabhijïä in building and refining the Pratyabhijïä philosophy has become more and more evident, philosophy. since my discovery of a long fragment of the The Buddhist epistemologists and Vivåti, which I have edited and translated in a Pratyabhijïä start from presuppositions that series of articles (Torella 2007a b c d, 2012). Now appear – and are – absolutely irreconcilable: an that it is possible to look, however partially, into impersonal world of events on the one hand and, theVivåtti , we realise that most of on the other, a world permeated and vivified Abhinavagupta's ideas are just the development even in its seemingly most inert crannies by the of what Utpaladeva had already expounded dynamism of the I (Çiva or Consciousness). there. As a consequence, we are no longer Despite this, an undoubted fascination is exerted allowed to consider Utpaladeva a mere by the rigour of the Buddhist epistemologists' predecessor of Abhinavagupta, as being the argumentation and their dauntless critical latter the great master of Pratyabhijïä, but we capacity that uses its sharp and original must rather take Utpaladeva, particularly with instruments on the doctrines of the most diverse hisÍçvarapratyabhijïä - vivåti , as the real centre of opponents. The very air of superiority, that may gravity of the system and Abhinavagupta mainly sometimes be glimpsed in their opposition to all as his brilliant commentator. others, though it does not fail occasionally to Highly interesting is Utpaladeva's provoke a note of sarcasm in the Çaiva masters,

64 January 2016 - June 2016 ekfyuh ends up by further enhancing their image. This whom the Çaiva faith was most prevalent) not to contributes toward causing them to be adopted count too much on their forces alone, detached by the Pratyabhijïä authors, partly, so to speak, as from those of the new Çaiva philosophers. a touchstone to test the soundness of their theses, Through this subtle play of a declared and partly as a whetstone to sharpen their basic disagreement with the doctrines of dialectic arms. Buddhist philosophers, a limited acceptance and Buddhist epistemology, in its struggle purely instrumental (or thought to be such) use against realism (particularly of Nyäya, but also of them, the masters of the Pratyabhijïä end up of Mémämsä and Sämkhya), is constantly being somehow drawn into their orbit. The concerned with showing the fundamental architecture of the Pratyabhijïä feels the effect importance of the mind in structuring reality, in of this. The very fact that many problems are contrast to those who, with the aim of posed, more or less unwittingly, in Buddhist underlining the independent nature of the terms to a certain extent prefigures their external reality confronted by human development and reduces possible alternatives as experience, move in the opposite direction - regards solutions. reducing the creative and formative role of Also very interesting is Utpaladeva's knowledge as far as possible and making it into a choice of the main ally, the grammarian- mere mirror that records ready-made realities philosopher Bhartåhari, though the latter had outside itself, resulting in an unending been fiercely attacked precisely by Utpaladeva's entification even of relations, qualities etc. This guru Somänanda (cf. Torella 2009). Such a reference to the centrality of the mind must have change of attitude, which in a broader sense is been felt by Utpaladeva to be a strong element of also a paradigm change proper, does invest the affinity, even though it was destined to have problematic aspects of the talking distance from quite divergent developments. After letting the one's own guru, and, at the same time, shows how Buddhist philosophers demolish the Nyäya the choice of the opponents and allies may be the categories, he shows how the Buddhist outcome of a definite plan rather than a fact of alternative is in fact equally inadequate. It does mere liking or disliking some world-view. In overcome Nyäya, but remains as though order to undermine the discontinuous universe suspended in mid-air, since it is proved in the of the Buddhists, Utpaladeva decides to avail Buddhist fragmented and isolated universe to be himself precisely of Bhartåhari's doctrine, the incapable of accounting for the network and language-imbued nature of knowledge, which is circularity of human experience. The only way meant to demolish Buddhism's main foundation to save the Buddhist view from its theoretical stone, i.e. the unsurpassable gulf between the failure is to include it in a different field of moment of sensation and that of conceptual reference, represented by the omni-pervasive elaboration, representing, as it were, the very dynamism of a free and 'personal' consciousness archetype of the Buddhist segmented reality. that coincides with the Supreme Lord, Çiva. In As far as the metaphysical background is this way, Utpaladeva achieves the result of both concerned, there is nothing essentially new in showing the superiority of Pratyabhijïä to this doctrine– the scriptural sarvaçaktivilolatä Buddhism and warning the Naiyäyikas (among 'effervescence of all powers (in any reality)' of the

MALINI January 2016 - June 2016 65 Çivadåñöi (I.11b) implicitly already contained it. which, unlike the Veda, is not separated from But what Utpaladeva wanted to resort to was not mankind by an unsurpassable gulf, but inhabits scriptural authority but an argument belonging in the very heart of any creature. The idea of the to the shared philosophical debate. Thus, the universality of revelation as the interplay of four omni–pervasiveness of language is the closely related concepts prasiddhi-ägama- epistemological version of the omni– pratibhä-çabdana is developed by pervasiveness of Çiva, and at the same time calls Abhinavagupta in theTanträloka , Tantrasära for integration into the spiritually dynamic Çaiva and Íçvarapratyabhijïä-vivåtti-vimarçiné (cf. universe. Torella forthcoming). But once again this may be Thus, some of the most famous, and considered merely the development of what crucial, verses of the Íçvarapratyabhijïäkärikä Utpaladeva says in hisVivåtti , while commenting originate. upon twoçlokas (we might even surmise Utpaladeva's authorship of them). It is “The essential nature of light is worthwhile to delve at some length on this reflective awareness; otherwise light, though important, if comparatively less studied, aspect 'coloured' by objects, would be similar to an of Utpala's thought. insentient reality, such as the crystal and so on.” (I.V.11; cf. Torella 2002: 118). “Consciousness has prasiddhir ägamo loke yuktimän athavetaraù/ as its essential nature reflective awareness; it is vidyäyäm apy avidyäyäm pramäëam the supreme Word that arises freely. It is freedom avigänataù// in the absolute sense, the sovereignty of the prasiddhir avigétä hi satyä vägaiçvaré matä/ supreme Self” (I.V.13;cf. Torella 2002: 120). tayä yatra yadä siddham yat tad grähyam “Even at the moment of direct açaìkitaiù // perception there is a reflective awareness. How Prasiddhiis what we commonly call ' ägama' , otherwise could one account for such actions as which may be either congruent with reason running and so on, if they were thought of as or not; it is a source of valid knowledge in being devoid of determinate awareness?” (I.V.19; cf. Torella 2002: 125). the domain both ofvidyä and avidyä , provided that it is not contradicted. For the Unlike what occurs here and there in non-contradictedprasiddhi is to be Somänanda'sÇ i v a d å ñ ö i , in the considered the true Voice of the Lord. What Íçvarapratyabhijïäkärikä any emotional is established by virtue of this Voice, within colouring is banished. This does not mean that Utpaladeva was solely a philosopher: the a certain spatial/temporal condition, is to be 6 extraordinary intensity of his hymns, which accepted by those who are trustful. were later to be collected in the Çivastoträvalé In order to express such a concept, and are still recited daily by the of Utpaladeva needed a broader term than pratibhä Kashmir, proves it. and less connoted thanpratibhä by typically The Shimla seminar has duly 'mysterious' overtones:prasiddhi , perhaps also emphasised the universalistic approach of the because it furnished the occasion for critically Pratyabhijïä philosophy: the Çaiva Ägama is just addressing the Mémämsä, was indeed the ideal the culmination peak of the universal Ägama, candidate. A continuous line runs from the

66 January 2016 - June 2016 ekfyuh individually orientedprasiddhis which are at Voice (väc ) of the Lord that speaks in living work in the everyday experience of living beings beings. and the progressively higherprasiddhis , which From Utpaladeva-Abhinavagupta's give shape to the various world views, that is, the conception ofägama , any parochial bias is various Ägamas – from the Veda to the Bauddha, banned as it comprises all the existingägama s, the Païcarätra, the Çaiva culminating in the all- from the Vaiñëava to the Buddhist (the Çaiva encompassingeka ägama (TÄ XXXV.24a, 30a, included). The immensely distant and 35a, 37a).Prasiddhi (in Abhinava's elaboration, undecipherableägama of Mémämsä, the Veda, based on theVivåtti ) is the paradox of something leaves here the place to the internal and both coming from outside (ä-gama ) and abiding variegatedägama s of the Çaivas. Along with in the depths of men's interiority. It is a content advaitäcära 'non-dual behaviour', such a far- of our individuality for which we are not reaching universalistic approach to revelation responsible, since it is already present in the new- constitutes the most insidious attack by Çaiva born creature. It is not a fixed content, but a tantrism to Brahmanical hegemony. varying one, due to its interaction with the other The work of Utpaladeva can be viewed factors of individuality. In a sense, then, prasiddhi as the very icon of the integration of the rational is not even a content, being instead more like in and emotional sides of man: his extremely its essence to a 'container'. At the same time, sophisticated philosophical arguments are to be rather than belonging to the 'cognition' side it viewed side by side with his passionate mystical belongs to the 'action' side; it is the object of poetry. His philosophy is characterised by this belief and the belief itself. Again, it is not bound unique blend of epistemology, metaphysics, to remain an inner belief, but enacts specific religious experience, linguistic philosophy and practical behaviours (Tanträloka XXXV.15cd aesthetic speculation. Precisely to Utpaladeva lokän vyavahärayet). In the background lies the do we owe the entrance of aesthetics into common Indian awareness that cognition alone philosophical-religious speculation. His concept is insufficient to set humans in motion. Prasiddhi ofcamatkära 'wondrous enjoyment' marks a is belief in something, adhesion to something; its higher level of experience, which leaves the most recurrent qualifications aredåòha 'firm', reality and beauty of the manifested world nirüòha 'deeply rooted'. However, this 'firmness' intact, but at same time projects it into a totality does not derive from a conscious effort, but is whose centre is Supreme Consciousness. This innate, spontaneous, just as spontaneous as the will be later developed by Abhinavagupta into a insightful intuition (pratibhä ) that plays such a full-fledged aesthetic system, destined to become great part in driving most of our actions. the main stream of aesthetical speculation of However, even this spontaneity does not belong pre-modern India as a whole. to the creature individually, but to its shared Lastly, Utpala's work is a most background. Such a 'background' of the creature conspicuous example of an essential feature of is its being ultimately rooted in universal Indian philosophy as a whole, which, however, consciousness, Çiva. This active divine presence has hardly been duly highlighted: ceaseless is what may also be calledägama , and has the interchange among the different schools, lively form of the innate language principle which confrontation with the opposite theories, imbues all cognition and actions. It is the divine tireless capacity of self-reshaping accordingly. MALINI January 2016 - June 2016 67 ASHRAM NEWS Yatra Diary A visit to some pilgrimage places in and in February 2016

The Delhi Kendra of Ishwar Ashram organized Shri SK Kaul (President), Shri Vikas a Yatra programme for the devotees the Razdan (Secretary), Shri Rakesh Kaul Mission and Belur Math in (Treasurer), Shri VivekKoul (Member and Jagannathpuri and in Executive Committee) and Shri Narender Orissa in February this year. On February14, Koul (Member Executive Committee). 2016, the devotees who had contributed for the The agenda of the meeting was to establish Yatra reached the I G Airport, New Delhi for a Kendra of IAT at Kolkata and also to discuss boarding the Indigo Flight 6 E 273 to Kolkata. about the programme for celebrating 1000 years The flight was scheduled for 6.15 AM,so of Acharya Abhinavagupta, the great Shaivite everyone was told reach the Airport by 5 AM. master. Subsequently, lunch was also served The group that went on this pilgrimage during the meeting. We had a detailed consisted of the following devotees: - discussion and the meeting concluded at 3.30 Shri IK Raina, Shri Vijay Bakshi, Smt. PM. It was finally decided that a preliminary Bakshi, Smt Vijay Munshi, Shri function in this connection will be held on DevinderMunshi, Smt Ji Raina, Smt. November 6, 2016 in collaboration with the Nirmala JiBhan, Shri OP Dhar, Smt. Asha . After our meeting Dhar, Smt. Pyari Kher, Shri RL Bindra and Smt withthe KP Sabha, we visited Swami Ratni Ji Bindra. Vivekananda's ancestral house andShri At exact 6 AM we boarded the said flight Ramakrishna Cultural Centre. We also visited and departed for Kolkata at 6.15 AM. We at the Mata after returning reached Kolkata at about 8.20 AM. We waited from 's ancestral house. for some time at the Airport till two AC Innova A meeting was also fixed with Prof. cars were arranged to take us to the hotel Debabrata Sen Sharma, a renowned scholar of named “Haveli” where six rooms were booked Kashmir Shaivism and Head of the Shri for us. The hotel was located at CK-2, Sector 11, Ramakrishna Cultural Centre, who has Salt Lake City, Kolkata. After taking our participated in several seminars organized by breakfast and some rest, we left for the Kashmir Ishwar Ashram Trust. Bhawan at Salt Lake. A meeting with the Led by Shri IK Raina Secretary/Trustee, Kashmiri Sabha had already been fixed. After IAT, our group met Prof. Sen Sharma at 8 PM at reaching there, a cup of tea was served to all of his home and were there till around 10.30 PM. us and we held a meeting with following Prof. Debabrat Sen Sharma was very glad to members of the Sabha: - meet members of the Ishwar Ashram Trust. We

68 January 2016 - June 2016 ekfyuh informed him about our plan to establish a at the ISKON temple there. After performing centre of our Ashram at Kolkata and also about thearti , we had our dinner at Govinda's the programme we proposed to organize there Restaurant at ISKON temple and returned to regarding the celebration of1000 years of Hotel Haveli, where we were staying. Acharya Abhinavagupta there. He agreed to participate in the proposed programme and also 16th February, 2016 to guide KP Sabha in organizing such After taking breakfast in our hotel, we left by programmes. One member of K P Sabha Kolkata, cars for the famous Dakshineshwar Temple Shri Koul, was requested to remain in touch with and spent about 3 hours there. We then visited Prof. Debabrat Sen Sharma and take guidance the Belur Math, which is about 18 Km from from him in this connection from time to time. Kolkata. The Math was closed when we arrived and we found that it would open at 3.30 PM. 15th February, 2016 Meanwhile, we fixed a meeting with the As planned by us earlier, we were to have a Trustee of the Math. The agenda was to discuss holy dip at Gangasagar on Monday, February celebration of 1000 years of Acharya 15, 2016. So we left our hotel in two Innova cars Abhinavagupta. He welcomed us all after at 5.30 AM, and started our journey to hearing that we were from Ishwar Ashram Gangasagar, which is located at a distance of Trust. We presented a set of our Ashram 135 KM from Kolkata. After parking our cars, publications was handed over to him and he we hired two autos to reach the place from was pleased to receive it. We informed him where we had to travel by steamer to cross river about the Ashram activities. We also requested Muri Ganga. We all boarded the steamer at 9 him to participate in the function to be AM which took nearly 40 min to reach the organized at Kolkata. He agreed and asked us to other bank called Kachuberia. From contact the Cultural Wing of the Ramakrishna Kachuberia to Gangasagar, it was around 30 Mission as well. We requested Shri Koul from Kms. by road. The distance was covered in two Kolkata, who was accompanying us, to contact Tata Sumo jeeps. After this we hired rickshaws the concerned official at Cultural Wing of the to reach the bank of Gangasagar, about 1 Km Ramakrishna Mission in this connection. After away. On reaching the bank of Gangasagar, we the meeting, we visited Swami Vivekananda all prepared to take a holy dip. We performed Museum at Belur Math and also joined the some at the bank and spent nearly one and famousarti at the Math. On our way back to our half hours there, covering the back journey by hotel, we visited the Victoria Memorial. The the same modes of transport. Before going back, main building was closed for repairs, so we we visited a temple named after Kapil Muni. In visited its beautiful garden only and returned to about 10 minutes, we reached the place where our hotel after taking some photographs there. our Tata Sumos were parked. We sat in the Tata Sumos and reached the place where a steamer February 17, 2016 was available for returning to Kolkata. The We left our Kolkata hotel early in the steamer started at exactly 1 PM and we reached morning and took the 7.20 AM flight for Kolkata in the evening and took part in the Bhubaneshwar. We reached Bhubaneshwar

MALINI January 2016 - June 2016 69 airport at 8.20 AM. Two cars, that had been Today we had a programme to visit the already booked, were waiting for us at the famous , so we left early airport. We left for the Temple and morning by two cars. On our way to the Sun reached at 10.20 AM. There we had Temple Konark, we also visited some other booked six rooms in a hotel (the Golden places. One of these was the Maa Palace) for our stay. The holy town of Puri has Ramachandani Beach. Finally, we reached the an attractive sea beach. The sea there is in the Sun Temple at Konark, which is also known as and is called Mahodadhi. The the “Black ”. It is located 36 kms. away Puri sea beach is popularly known as the from Puri. This temple was built by the King Golden Beach and is finest beach on the East Langula Narasingha Deva in the 13th century Coast. The beach attracts swimmers because of AD with the help of 1200 architects in 12 years. the calmness of the sea. The height of the temple is 228 feet. It is shaped After reaching Puri, we had our breakfast at as a chariot which has 24 wheels and 7 horses. the hotel and left fordarshan of Lord Jagannath. Its architecture and sculpture is sheer poetry in The temple of Lord Jagannath at Puri is one of stone. , the great Bengali the four main holy centres of India. It is also poet, was so moved by its beauty that he said: called Purshottam Kshetra and Shankha “Here the language of man is defeated by the Kshetra. The construction of the temple of Lord language of the stone.” There are three forms Jagannath began in the 12th century AD during of the Sun God. On the southern side, the God the reign of Chodaganga Deva and was is called Mitra, and is described as the rising completed by King Ananga Bhima Deva. It is sun. It is 8 feet 3 inches in height. On the about 214 feet high. The flag atop this temple is western side, the God is called Pushan and is changed every day. The presiding deities of the described as the midday sun. Its height is 9 feet 6 temple are Lord Balabhadra, Goddess Subhadra inches. On the northern side the God is called and Lord Jagannath. These three deities are Haritashva and is described as the setting sun, known as or the 'trinity'. The trio are its height being 3.58 metres. This temple was seated on a stone pedestal, known as the vedi constructed as the chariot of the Sun God. (?), inside the . The idols are There are twenty-four wheels attached to the made of Neem wood (moryaosa). Quite a platform. Each wheel is 9 feet 9 inches in number of lesser deities are also worshipped in diameter having 8 spokes. The entire wheel is the subsidiary spread all over the full of fine art works. The 24 wheels signify 24 complex, their names seeming to exhaustthe hours and the 8 spokes symbolize 8 praharas Hindu pantheon to the full. Only are (each prahara consisting of three hour periods) allowed to enter this Temple. We had darshans of a day. The main gate of Konark has two of these deities and made a complete round of majestic lions in front of the eastern door. The the Temple. We partook of the prasaad at the Lion is seen pressing down a big elephant which Temple offered on banana leaves in the has caught hold of a man in its trunk. The traditional manner and returned to the Golden entire block is in one stone. The massive image Palace, our hotel. is 8 feet 4 inch in length and 4 feet 9 inches in February 18, 2016 breadth and its height is 9 feet 2 inches. Its

70 January 2016 - June 2016 ekfyuh weight is 27.48 tonnes. While returning to our 133 feet and of Udayagiri110 feet. There are ten hotel, the Golden Palace, we took our lunch at caves in Kandagiri and forty-four caves in Govinda's Restaurant at another ISKON Udayagiri, but being very tired we could not temple. We reached back to our hotel and make it to the caves and decided to visit the then all of us went to the beach outside the Lingaraj Temple in Bhubaneshwar instead. The hotel to have a glimpse of the splendid sunset. towering Lingaraj Temple is a typical We took a few sunset photographs and representative of Odishan temple architecture. returned to the hotel, had our dinner and The temple was built by King Latatendu in the went to our respective rooms for rest. 11th century AD. It is 55 meters (180 in height. Inside its expansive precincts are about 150 19th February, 2016 subsidiary shrines. We all visited the said temple and also the subsidiary shrines. At about 4 PM, We checked out from the hotel at 8.30 we proceeded towards Bhubaneshwar airport to AM and on our way back to the airport of catch the Indigo Bhubaneshwar- Delhi flight 6 E Bhubaneshwar, we visited a few places around -298 at 6.25 PM. We reached the airport and and a temple. First we visited the famous boarded our flight, reaching New Delhi at about Kanan Zoo. It is one of India's finest 9 PM. All of us collected our luggage at Delhi zoos. The Royal Bengal tiger is what the zoo is airport and went to our homes with the grace of most famous for. Visitors are taken in a coach dear Guru Maharaj, with very fond memories of to see the 50 - acre lion safari park. After the pilgrimage. visiting the zoo, we set out to see the Khandagiri - . The two hills (Vijay Bakshi, General Secretary, Ishwar Ashram, are situated 8 kms. north-west of Delhi Kendra) Bhubaneshwar. The height of Khandagiri is Seminar on Kashmir Shaivism at India International Centre, New Delhi

A Seminar on Kashmir Shaivism was organized by the Ishwar Ashram Trust in in collaboration with the Himalayan Heritage Foundation at India International Centre, New Delhi, on March 19, 2016. The event was held as part of the ongoing celebrations of one thousand years of Acharya Abhinavagupta, the greatest exponent of the non-dual Shaiva philosophy. The scholars who made their presentations at the Seminar included Dr. Rajnish Mishra, Assistant Professor, Advanced Centre for Sanskrit Studies, Jawaharlal Nehru University, Shri Moti Lal Pandit, erudite Kashmir Shaivism scholar and author and Shri Ravi Dhar, well- known scholar in the field based in Kolkata. The distinguished speakers presented their insightful views on different aspects of the non-dualist Shaiva philosophy of Kashmir and Acharya Abhinavagupta's immense contribution to the development of its fundamental concepts. The event started with a welcome address by Dr. Anusheel Munshi of the Ishwar Ashram Trust, who also

MALINI January 2016 - June 2016 71 made a power point presentation on the History of a well-known scholar and a prolific author on the Kashmir Shaivism with special reference to the subject further dilated on the depth and richness of tremendous role of Shaivacharya Swami Trika thought and pointed to its relevance to Lakshmanjoo Maharaj in its interpretation and modern man. He threw light on the multiple propagation. Throwing light on Swamiji's life and dimensions of Acharaya Abninavagupta's genius and teachings, Dr. Munshi gave an account of the ongoing his mastery of Shaiva metaphysical thought. He also activities of Ishwar Ashram Trust related to spreading referred to his great contribution in the fields of his universal message. This was followed by talks by aesthetics, theology, music and literary theory. the three eminent scholars, Dr Rajnish Mishra Shri Ravi Dhar spoke on the parallels between (JNU), Shri Moti Lal Pandit and Shri Ravi Dhar. the thought of and the philosophy of Speaking on the occasion, Dr. Rajnish Mishra Kashmir Shaivism. All three scholars presented their gave an illuminating talk on about how the views in a lucid manner and their speeches were philosophy of Kashmir Shaivism or Trika philosophy interspersed with lively discussions. as it is popularly called, developed in Kashmir from The event concluded with valedictory address Tantric traditions and in course of time spread deep by Shri Sunil Raina, who emphasized that Acharya down to the southernmost parts of the country. Abhinavgupta's thought need to be spread far and Delving into the ancient non-dual Shaivagamic wide for the benefit of the entire humankind. texts on Kashmir, he explained the significance of Presenting the Vote of Thanks, Shri Sandeep Raj the basic tenets and concepts of Kashmir Shaivism to Koul said that the new generation was keen to a highly appreciative audience. Dr Mishra further understand and absorb the message of Kashmir explained how Abhinavgupta integrated various Shaivism. different traditions of non-dual sahivism and gave it (Inputs Dr. Anusheel Munshi and Sunil Raina) the form of a coherent philosophy. Shri ML Pandit,

Janma Jayanté (Varsh) celebrations of Swami Lakshman Joo Seminar on Bhagvadgétärtha Saàgraha

A seminar on Acharya Abhinavagupta'sBhagvadgätärtha Saàgraha was held by the Delhi Kendra of Ishwar Ashram Trust on the occasion of Ishwarswaroop Swami Lakshmanjoo's Janma Jayanti (Varsh) on May 19, 2016. Well-known scholars, Dr. Rajnish Mishra, Asstt. Professor, Centre for Advanced Sanskrit Studies, JNU, Prof. Makhan Lal Kokiloo and Shri Virendra Qazi spoke on aspects of Swami Ji's interpretation of Abhinavagupta's commentary on theBhagvad Gétä ( Saàgraha Çlokas ). Earlier, Dr. S.S. Toshkhani, who presided over the seminar, spoke on the history and basic tenets of Kashmir Shaivism. Discussions on the views expressed by the speakers formed one of the features of the seminar.

72 January 2016 - June 2016 ekfyuh 'kfäpØfoHko rFkk Jh#nzke`rchtleqöo%

bZ’ojLo:i Lokeh y{e.k tw ds nk’kZfud fopkj] fot; dqekj dkSy }kjk izLrqr

’kSolk/kdoxZ dks Kkr gS fd ijes’oj dh ekgs’kh czkã.kh pSo dkSekjh oS".koh rFkkA vfHké LokrU«;&’kfä fo’o:i esa izl`r gksus dh ,sUnzh ;kE;k p pkeq.Mk ;ksxh’kh psfr rk erk%AA2AA vksj mUeq[k gksus ds le;] loZizFke bPNk’kfä ’rk/kZHksnfHkékuka rRla[;kuka ojkuusA mÙkjksÙkj izl`r gksrh gqbZ Kku’kfä vkSj fØ;k’kfä #nzk.kka okpdRosu dfYirk% ijesf"BukAA3AA ds :i esa izdV gksrh gSA ;g ’kfä;qxy ¼Kku vkSj r}nso p ’kähuka rRla[;kueuqdekZr~A fØ;k½ ,s’o;Ziw.kZ gksus ds dkj.k ekuks fparkef.k gS loZa p dFkf;";kfe rklka Hksn ;Fkk ’k`.kqAA4AA ftlls mÙkjksÙkj fodkl esa vkus okyh] izes;rk dh mikf/k;ksa ds vko’;drkuqlkj] vuUr ’kfä/kkjk;sa ^vdkj* ls ysdj ^{kdkj* rd ds o.kZ leqnk; QwV iM+rh gSa vkSj] QyLo:i f’korÙo ls ysdj dks ^’kCnjkf’k* dgrs gSaA bldk ’kkL=h; uke ^ekr`dk* izfFkohrÙo rd dk lkjk fo’ooSfp«; fodflr gks gSA okLro esa ekr`dk’kfä] lkjh Hksniw.kZ okpd vkSj tkrk gSA Kku’kfä o.kZ] in ,oa ea= bu rhu ekxksZa okP;:i LFkwy ’kCnjkf’k dks vius xHkZ esa] vHksn:i esa ds :i esa vkSj fØ;k’kfä dyk] rÙo vkSj Hkqou bu vFkkZr~ dsoy LiUnuke; foe’kZ :i esa] /kkj.k djus rhu ekxksZa ds :i esa izl`r gksdj cká fo’o dk :i okyh ijk’kfä gh gSA bldk :i iw.kZ vgUrk:i /kkj.k dj ysrh gSA bl izdkj igys rhu :iksa esa lkjs LokrU«; ds vfrfjä vkSj dqN ugha gSA LorU\ okpd&fo’o dk vkSj nwljs rhu :iksa esa lkjs psruk:i gksus ds dkj.k ;g Lo;a ^v* ls ^{k* rd ds okP;&fo’o dk fodkl gks tkrk gSA bl okpd vkSj LFkwy ,oa lw{e o.kZ leqnk; ds :i esa izl`r gksdj] okP;e; fo’o dk loZrkseq[kh fodkl dk;Z laiUu vuUr izdkj ds okpdksa vkSj okP;ksa ds fo’o dks djus ds fy, mlh ikjes’ojh Kku dh /kkjk;sa dgh voHkkflr dj ysrh gSA Qyr% ;g lkjs fo’o dh ekrk ekr`dk ¼’kCnjkf’k½ dk :i /kkj.k djds ^v* ls ^{k* rks gSA u tkuh gqbZ ekrk dks gh ^ekr`dk* dgrs gSaA rd vkB oxksZa dh vf/k"Bkf=;ka cuh gqbZ ekgs’kh] nwljh vksj dbZ vkpk;ksZa us bl ’kCn dks czkãh] dkSekjh] oS".koh] ,sUnzh] ;kE;k] pkeq.Mk vkSj ekr`okpd ds LFkku ij ifjokj&okpd ekudj] bldh ;ksxs’kh ’kfä;ksa ds :i esa dgha vUr%dj.kksa vkSj nwjh izdkj dh O;k[;k Hkh izLrqr dh gS & cfg"dj.kksa ds lkFk laca/k j[kus okyh [kspjh] Hkwpjh] ^v* ls ^{k* rd dh LFkwy ’kCnjkf’k loZLorU= fndpjh vkSj xkspjh ’kfä;ksa ds :i esa] dgha izk.k] fpr~&’kfDr dk gh cfgeZq[khu izlkj gSA Hksn&inoh ij cqf)] vUr%dj.k] KkusfUnz;ka vFkok lkjs egkHkwrksa ds mrjrs gh ;g ’kCnjkf’k vkB oxksZa esa caV tkrh gS vkSj :i esa izl`r gksrh jgrh gSA ’kfDr Lo;a Hkh czkãh bR;kfn vkB izdkj ds fodYi Jhekyhuhfot;ksÙkj ra= ds rhljs vf/kdkj esa :i ’kfDr&ifjokj dk :i /kkj.k djds] izR;sd oxZ bu ’kfä;ksa rFkk ve`rchtk{kjksa dk o.kZu bl rjg dh ,d vf/k"Bk=h nsoh ds :i esa vofLFkr jgrh gSA ls fd;k x;k gS & bu ’kfDr;ksa dk iz/kku dke ;g gS fd ;s vius okLrfod fpr~&:i dks pkjksa vksj ls ?ksjdj mldks oxkZ"Vdfeg ------A vkM+ esa j[krh gSA ¼ifjokj ogh gksrk gS tks vius rnSo ’kfäHksnsu ekgs’o;kZfn pk"Vde~AA1AA tUenkrk dks pkjksa vksj ls ?ksjdj cSBrk gks½A czkãh] dkSekjh] oS".koh] ,sUnzh] ;kE;k] pkeq.Mk vkSj ;ksxs’kh MALINI January 2016 - June 2016 73 ’kfDr;ksa dks ifjokj Hkh i’kq Hkwfedk ij viuh gh dk vfHkizk; gSA tUenk=h fpr~&’kfDr dks ?ksjdj bl izdkj cSBk =;h lIrprq;qZXee;s f=r;oReZfuA jgrk gS fd loZlk/kkj.k thoksa dks mldk fLFkrks ;% ’kfDrlfgr% l t;R;e`rs’oj%AA ¼fpr~&’kfDr dk½ vkHkkl Hkh ugha feyrk gSA Qyr% vkB ’kfDr;kas ds ifjokj dks ^ekr`dk* dgrs gSaA O;kdj.k esa of.kZr laLFkkurk ds fu;e ls rFkk ekr`dk ’kfDr ds mifjfufnZ"V cfgeZq[khu izlkj mijksDr Jh ve`rs’ojHkSjo vkSj ve`rso’jHkSjoh dh dh izfØ;k dk ys[kk&tks[kk Hkxoku ’kadj us Lo;a O;k[;k ls nksuksa ,d nwljs esa vUrfuZfgr gSA izLrqr fd;k gSA ¼uo/kk oxZ Hksn½ uo izdkj ds Hksn ^v* ls ^{k* izdk’k :i f’ko vkSj foe’kZ:ik ’kfDr dh rd uo oxksZa dh vf/k"Bkf=;ka fuEufyf[kr uo oxksZa lkejL; voLFkk gh lkjs fo’o dh vkReHkwr vkSj ls bl izdkj gS & vk/kkjHkwr lÙkk gSA bl lÙkk dk Lo:i dsoy 1- voxZ --- ^v* ls ^v%* rd ¼vek½ egkeU= :i ^vga&foe’kZ* gh gSA ^v* vFkkZr~ 2- doxZ-- ^d* ls ^M* rd ¼dkek½ vuqÙkj&rÙo vkSj ^g* vFkkZr~ vukgr&’kfDrrÙo dh 3- poxZ-- ^p* ls ^¥* rd ¼pkoZaxh½ laiqV&n’kk vFkkZr~ izR;kgkj&n’kk dh ^vgark* gSA 4- VoxZ-- ^V* ls ^.k* rd ¼Vad/kkfj.kh½ mlds xHkZ esa lkjh ’kCnjkf’k Hksnjfgr vga:i esa gh 5- roxZ-- ^r* ls ^u* rd ¼rkjk½ vofLFkr gSA ikfjHkkf"kd ’kCnksa esa blh dks ^ijkok.kh* 6- ioxZ-- ^i* ls ^e* rd ¼ikoZrh½ dgrs gSaA LFkwy okP;okpde; fo’o dk voHkklu 7- ;oxZ-- ^;* ls ^o* rd ¼;f{k.kh½ djus dh vksj mUeq[k gksus dh n’kk esa ;g vga:ik 8- ’koxZ-- ^’k* ls ^g* rd ¼’kkfjdk½ 9- {koxZ-- ^{k* ¼vuqÙkj ,oa vukgr ds la?kê foe’kZ’kfDr ^bPNk’kfDr* dk :i /kkj.k dj ysrh gSA dks vfHkO;Dr djus okyk dwVcht½ vuUrj Kku’kfDr vkSj fØ;k’kfDr nks :iksa esa vadqfjr gks tkrh gSA bu nks :iksa esa vadqfjr gksrs gh uo/kk oxZHksn ds fo"k; esa ;g ckr fo’ks"k :i ls og ek;kinoh ij mrjdj Lo;a mrikfnr vuUr mYys[kuh; gS fd okLro esa o.kZlekEuk; ds 1 ls 8 mikf/k;ksa ds jaxksa ls] vius dks gh jaxdj] u tkus rd ds gh oxZ eq[; gSA ^{k* dks ek= vkSipkfjdrk ls fdrus vrD;Z:iksa esa izl`r gksrh gSA blh cfgeqZ[khu gh ,d i`Fke~ oxZ esa j[kk x;k gS] D;ksafd bldk izlkj izfØ;k esa og ekr`dk dk :i /kkj.k djds nks vUrHkkZo ^d* vkSj ^l* ds :i esa igys gh vkB oxksZa esa izdkj] uo izdkj vkSj ipkl izdkj ds Hksnksa esa foHkDr gks tkrk gSA bu nks o.kksZa dk la;qDr&:i gksus ds gks tkrh gSA bu Hksnksa dk ys[kk&tks[kk bl izdkj gSa& dkj.k ;g Lo;a dksbZ Lora= o.kZ ugha gSA bldks f}/kk p uo/kk pSo iapk’k)k p ekfyuhA vyx oxZ :i esa j[kus dk dkj.k dsoy bruk gS fd cht;ksU;kRedkösnkf}/kk chta Lojka erk%AA dkfnfHk’p Le`rk ;ksfuuZo/kk oxZHksnr%A ;g vuqÙkj okpd ^ddkj* vksj folxZokpd ^ldkj* izfro.kZfoHksnsu ’krk/kkZfdj.kksTToykAA dk la;qDr :i ,d dwVcht gS tks fd bl ckr dks chte= f’ko% ’kfDr;ksZfufjR;fHk/kh;rsA vfHkO;Dr djrk gS fd ekr`dk dk izR;sd o.kZ] okpdRosu lokZfi ’kaHkks% ’kfDr’p ’kL;rsAA f’koHkkx vkSj ’kfDrHkkx dk la?kê:i gSA ;gh dkj.k oxkZ"Vdfeg Ks;e?kksjk|euqØekr~A gS fd bldk ’kCnjkf’k ds vUr ij j[kk x;k gSA rnso ’kfDrHksnsu ekgs’o;kZfn pk"Vde~AA ¼’krk/kZ oxZ Hksn½ ipkl izdkj ds Hksnksa dh O;k[;k ¼Jhekyhuhfot;ksÙkj rU= 3] 10&13½ f’kolw=foef’kZuh ds f}rh; mUes"k] lkrosa lw= dh Vhdk esa Hkh bl rjg dh xbZ gS& ¼f}/kk oxZHksn½ nks izdkj ds Hksn cht vkSj ;ksfu ^^---rfn;Ri;ZUra ;Uekr`dk;kLrÙoa rnso & ^v* ls ^v%* rd ds lkjs Loj leqnk; dks ^cht* ddkj&ldkjizR;kgkjs.k vuqÙkjfolxZ vkSj ^d* ls ^{k* rd ds lkjs O;atu leqnk; dks ^;ksfu* la?kêlkjs.k dwVchtsu iznf’kZreUrs] bR;ya dgrs gSA cht ls f’koHkkx vkSj ;ksfu ls ’kfDr Hkkx jgL;izdVusuA**

74 January 2016 - June 2016 ekfyuh ’kCnjkf’k ds izR;sd v{kj dks vyx&vyx va & bfr ,ofe;Ri;ZUrL; fo’oL; ’kfDr :i ekudj lksyg Lojksa vkSj pkSrhl O;atuksa osnukRedRosu fcUnqrFkk izFkea ds :i ipkl Hksnksa dh dYiuk bl izdkj dh xbZ gS& ’kkfDreRijke’kZ%A v & bfr vuqÙkjizFkedyk vdqyLo:ik v% & bfr iwoksZäL; vuqÙkjL;So iw.kkZgUrkA vkuUn’kDr;foHkDrL; folxZ:ir;k vk & bfr rL;kesu foJkfUr%] vr ,o ’kfDrizk/kkU;ijke’kZ%A ijes’ojL; ’kDr;% vdkj};esykiuLo:ik vkuUn’kfDr%A iUpA rklkesdSdL;k% vfi ’kDrs% b & bfr f’kolkejL;:is la?kês iUpd;ksx%A cfg#fYyyfl"kk:ik v?kksjk[;k bPNk’kfDr%A rsu vuqÙkjkr~ izl`rL; doxZL;] bPNk;k% bZ & bfr lSo bZf’k=h lrh LokRefoJkUrso] vr Lo:iLFkk;k tkrL; poxZL;] ,o bdkjf}r;laf/k:irkA vyqC/kyqC/kkRef}izdkjk;k bPNk;k möwrL; VoxZL; m & bfr bPNk;ka cfgjkSUeq[;s lfr roxZL; p] mUes"kkr~ mRiéL; ioxZL; iUpdRoe~A fo’oksUes"k:ik Kku’kfDr%A r= voxZL; vf/k"Bk=h czkãhA Å& bfr rL;ka niZ.kuxjor~ vfHkék;ka doxZL; ekgs’ojh] i`Foh&ty&rstks&ok;q& lR;kaKs;L;kf/kD;kr lafoÙkÙoL; vkdk’kkfu bfr HkwriUpdLoHkkork pA ÅurkoHkkflRoe~A poxZL; okjkgh vf/k"Bk=h] xU/k&:i] _&_&bfr & bPNk;k% [kyq jl&Li’kZ&’kCnk% bfr rUek=iUpdRoa pA f}izdkjk;k%‘’kwU;Hkqoef/k’k;kuk;k VoxZL; vf/k"Bk=h pkeq.Mk] ?kzk.k&ftg~ok& Kku’kfDrlkfpO;su rst% Lif’kZRokr~ p{kq%&Rod~&Jks=kf.k bfr KkusfUnz;iUpdRoa pA j&JqR;k fo|q}r~ fo|ksruoPp ioxZL; vf/k"Bk=h pfpZdk] euks&cqf)& voHkkflRoe~A vgadkj&izd`fr&iq#"krÙokfu bfr iapdRoa pA y`&y`&bfr & rL;k ,o vR;Ura ’kwU;Hkqfo vUrLFkkuka fu;fr&jkx&dyk& izljUR;k% fdafpr~ Kku’kfDrjkfgR;su fo|krÙoprq"dRoe~] ek;k&dky;ksj=So vUrHkkZo%A dk"Bik"kk.k:irkfeo vknnkuk;k ’k&"k&ldkjk.kkeh’oj&lnkf’ko&’kfDrRoe~A y&JqR;k LFkS;kZRedRosu g&bfr iwoksZäL; folxZL;So LFkwyrkA fo|qf}|ksrudYieoHkklue~] vr ,o rnsoeuqÙkj&gdkj;ks% izR;kgkjs fuf[kya LokReek=foJkfUrRosu okP;okpde;a "kM/o:ia fo’oe~ vuqÙkj ,o ,"kkee`rkReddRoe~] cfgjkSUeq[;kHkkokr~ foJkE;kfr] bfr&n’kZf;rqe~ vuqÙkjkRedL; chtkUrjizokleFkZRosu uiaqldrkO;ins’k%A ddkjL;] ldkjL; p ’kfDre;L; la?kêkRer;k ,& bfr vuqÙkjkuUn;ksfjPNk;ka izljrks% dwVchtL; vUrs izn’kZua d`rfefr o.kZfu.kZ;%A vuqÙkjizk/kkU;kr~ f=dks.kchte~] bPNkKkufØ;k.kka lkE;kr~A o.kZlekEuk; ds vkB oxZ okLro esa HksnHkwfedk ,s & bfr r;ksjso bPNk;kehf’k«;ka p ij vorh.kZ foe’kZ’kfDr ds gh vkB :i%& vR;Urizlj.kkr~ nh?khZHkoua] ek=kf/kD;kr~A ^^--- rnso ’kfäHksnsu ekgs’o;kZfn pk"Vde~A** vks & bfr vuqÙkjkuUn;ks% cfg#YyflrqfePN;k Kku’kDrkS fo’oksUes"kkoLFkk;ka ¼1½ ekgs’kh] ¼2½ czkãh] ¼3½ dkSekjh] ¼4½ oS".koh] izlj.k:ie~A ¼5½ ,sUnzh] ¼6½ ;kE;k] ¼7½ pkeq.Mk vkSj ¼8½ ;ksxs’kh] gSA vkS & bfr vL;So vR;Ura nS?;kZr~ ’ ’ bPNkKkufØ;k.kka LQqVr;k bu vkB kkfDr;ksa dh ikfjHkkf"kd kCnksa esa ’ f=’kwychtRoe~A ^ihB ofj;ka* dgrs gSaA budh fØ;k f}eq[kh gSA

MALINI January 2016 - June 2016 75 lk/kkj.k yksxksa ds fy, ;s izfr{k.k vf/kdkf/kd with nectar. fodYi&ijaijkvksa dks tUe nsrh jgrh gSaA ;s vrho 6 ¼Å½ ve`rksfHkZ% Tides of nectar. Hk;tud gSa vkSj czãja/kz esa orZeku fpr~&’kfDr dks 7 ¼_½ ve`rL;Unu% Who always vomits out vkM+ esa j[kdj] vuUr izdkj ds LFkwy vFkkZr~ ok.kh ds nectar. }kjk vfHkykikRed vkSj lw{e vFkkZr~ ekufld 8 ¼_`½ ve`rkM~x% Whose limbs are made ladYi&fodYikRed okpdksa vkSj okP;ksa ds b’kkjksa of nectar. 9 ¼y½ ve`roiq% Who is embodiment of ij] vKkuh thoksa dks u tkus fdrus vkSj dSls ukp nectar. upokrh jgrh gSA 10 ¼y`½ ve`rksökj% Who always screams for ^^--- djU/kzfpfre/;LFkk czãik’kkoyfEcdk%A nectar. ihBs’o;ksZ egk?kksjk urZ;fUr eqgqeqZgq%AA** 11 ¼,½ ve`rkL;% Whose mouth is nectar. 12 ¼,s½ ve`rruq% Whose body is nwljh vksj ftu HkkX;’kkyh iq#"kksa esa bZ’ojh; manufactured by nectar. vuqxzg ls lf}osd dk mn; gqvk gks mudks ;g blh 13 ¼vks½ ve`rlspu% Who everywhere sprays ’kCnjkf’k esa vUrfuZfgr ’kkä&cy dh vuqHkwfr nectar. djokdj f’koHkko ij igqapkus esa iFkizn’kZu Hkh djrh 14 ¼vkS½ ve`rewfrZ% Whose rupa, beauty is gSA vkf[kdkj ok.kh gh euq"; dks ekj Hkh ysrh gS vkSj nectar. Whose formation rkj Hkh ysrh gSA dgus dk rkRi;Z ;g gS fd fo’o esa is nectar. 15 ¼va½ ve`rs’k% Who is Governor of lkjs vla[; izes; inkFkZ tks izR;{k ;k vuqHko dk ’ ’ nectar. Who controls fo"k; cu tkrs gS] os lkjs ijes oj dh vuUr kkfä;ksa nectar. ds lzksr gSA 16 ¼v%½ lokZe`r’oj% Who beholds and ekfyuhfot;rU= ds blh rhljs&vf/kdj esa spreads nectar (in 36 vkxs pydj ^v* ls ^v%* rd lkSyg ve`rchtk{kjksa elements and all the 118 dk o.kZu Hkh bl izdkj ls fd;k x;k gS& worlds.) ve`rks·e`riw.kZ’p ve`rkHkks·e`rnzo%A ve`rkS?kks·e`rksfe’p ve`rL;Unuks·ij%AA1AA xq#nso Lokeh egkjkt us ,d&,d ve`rksaxks·e`roiqje`rksn~xkj ,o pA ve`rchtk{kj dh O;k[;k dks Hkh fuEufyf[kr 16 ve`rkL;ks·e`rruqLrFkk pke`rlspu%AA2AA ’yksdksa esa bl izdkj n’kkZ;k gS & rUewfrZje`rs’k’p lokZe`r/kjks·ij%A ¼v½ ve`r%A "kksM’kSrs lek[;krk #nzchtleqöok%AA3AA ve`reuUreuqÙkj&e?kksj"kksM’kd’kfäpØxre~A vkSUeulinfu:f<&izFkeksiks)krda oUns AA1AA gekjs xq#egkjkt] izkr%Lej.kh; HkxoRikn bZ’ojLo:i th egkjkt us mijksä bu lkSyg ¼vk½ ve`riw.kZ%A ve`rchtk{kjksa dks lkjs lk/kdksa ds fgr ds fy, vaxzsth vkuUnee`riw.kZa lkeuls ijins ija lR;e~A esa gj ,d chtk{kj dh bl izdkj ls O;k[;k dh gS& ?kfVrkuqÙkjn`

76 January 2016 - June 2016 ekfyuh ¼m½ ve`rkS?k%A ¼va½ ve`rs’k%A ;nuqÙkjlEcks/kk&nkuUnfodLojsPN;k iw.kZe~A cSUnoee`rjle;a oUns ;ks·uqÙkjs futs ?kkfEuA bZ’ojeqfUe"k&ne`rkS?klqUnja rRLrqos /kkeAA5AA iw.khZHkko;frrekee`rs’ka ra ueL;kfeAA15AA

¼Å½ ve`rksfeZ%A ¼v%½ lokZe`r/kj%A vgekuUn?kusPNk&?kfVrs’ojrksfUe"kRleLrksfeZ%A izl`rerqÙkj:iknkuUnkfnØes.k fo’oen%A bR;qYylrjfM~xr&ee`rksfeZega fpn.kZoa oUnsAA6AA lokZe`r/kjeUrcZfg’p fol`tUrefHkoUns AA16AA

¼_½ ve`rL;Unu%A ekfyuuhfot;rU= esa mijksDr ’kfDr;ksa rFkk LoizljizsfM~[krfoyl&nwfeZla{kqfHkrfpnzlkiwje~A ve`rchtk{kjksa ds cylacfU/k fodkl ds Lo:i dks Hkh ve`rL;Unulkja HkSjolafoUegk.kZoa oUnsAA7AA n’kkZ;k x;k gS] ftldk o.kZu djuk lk/kd oxZ ds fy, vfrykHknk;d gksxk& ¼_`½ ve`rkM~x%A t;’p fot;’pSo t;Ur’pkijkftr%A iwoZa ;nuqÙkj&ee`rHkwfeeklk| lIreha dyuke~A lqt;ks t;#nz’p t;dhfrZtZ;kog%AA1AA foJkE;fr rRiz.kekE;&ee`rkM~xna ijkufUn AA8AA t;ewfrZtZ;ksRlkgks t;nks t;o/kZu%A cy’pkfrcy’pSo cyHknzks cyizn%AA2AA ¼y`½ ve`roiq%A cykog’p cyoku~ cynkrk cys’oj%A f’koee`roiq"k&ee`rdykprq"V;r`rh;Hkkxtq"ke~A uUnu% loZrksHknzks HknzewfrZ% f’koizn%AA3AA iz.kekfe Hkkl;Ura Øejfgrs·fi Øeeusde~AA9AA ;|fi ekfyuhfot;rU= ds mijksDr ’yksdksa ¼y`½ ve`rksXnkj%A dh O;k[;k vfr lw{e gS] ysfdu fdl izdkj gj ,d lathourq;Zdyk&dfryfocks/ka leLrHkkokuke~A v"VoxhZ; ’kfDrpØ rFkk Jh#nzke`rchtk{kj] nw"k.kfo"k’kh.kkZuk&ee`rksXnkja f’koa oUnsAA10AA ¼8$16$24½] ds izR;sd cy dks] tks okLro esa f’ko&’kfDr dk lh la?kê gS] dk mYys[k fd;k x;k ¼,½ ve`rkL;%A gS] mldk o.kZu djuk mfpr gksxkA bl rjg 24 ,deuqÙkj:ikRizHk`frf=d’kfäiwfjrkuUne~A ’ cy&oxZ ;wa cryk;s x;s gSa& ve`rkL;eL; txr% izek.kHkwra f koa oUnsAA11AA ¼1½ t;% ¼2½ fot;% ¼3½ t;Ur% ¼4½ vijkftr% ¼5½ lqt;% ¼6½ t;#nz% ¼7½ t;dhfrZ% ¼8½ t;kog% ¼9½ ¼,s½ ve`rruq%A ’ ’ t; ewfrZ% ¼10½ t;ksRlkgk% ¼11½ t;nk% ¼12½ ,sD;ijekFkZdy;k f= kfä;qx?kfVoS o:I;ege~A t;o/kZu% ¼13½ cy% ¼14½ vfrcy% ¼15½ cyHknzk% ¼16½ ve`rruqeruqcks/kizljegkdkj.ka Lejkfe cyizn% ¼17½ cykog% ¼18½ cyoku~ ¼19½ cynkrk ¼20½ gje~AA12AA cys’oj% ¼21½ uUnu% ¼22½ loZrksHknzk% ¼23½ HknzewfrZ% ’ ¼vks½ ve`rlspu%A ¼24½ f kizn%AA vksrizksra ldya fon~/ok Lojlsu f’koe;hdq#rsA Jhxq#oj us u dsoy vius f’k";oxZ dks cfYd ;ks·uqÙkj/kkEuîqn;ULo;ee`rfu"kpua refLe ’ ur%AA13AA lkjs lk/kdksa dks mijksDr yksdksa dk Lok/;k; rFkk v/;;u djus ij cgqr tksj fn;k gSA blh vk’kk ls fd xq#egkjkt ds vkns’k dk ikyu gks rkfd lkjk ¼vkS½ ve`rewfrZ%A ’ vkS"k/kekf/kO;kf/k"kq ik’k=;’kkrua f=’kwydje~A lk/kd oxZ ykHkfUor gks] bl ys[k dks izdkf kr fd;k oUns·gee`rewfrZa iw.kkZf=d’kfijekFkZe~AA14AA tkrk gSA bfr f’koe~AA

MALINI January 2016 - June 2016 77 f=d n'kZu esa vkHkkl] izfrfcEcu ,oa dkO; izfØ;k ¼vfHkuoxqIr ds fo'ks"k lUnHkZ esa½

––;ksxs’k 'kekZ ¼laLd`r] n'kZu ,oa oSfnd v/;;u foHkkx] ouLFkyh fo|kihB ¼jktLFkku½½ k/kokpk;Z ¼13oha 'krkCnh½1 ds vuqlkj Hkkjrh; }Srk}Sr vkSj v}Sr Hkh dgk tkrk gSA izR;fHkKk n'kZu enk'kZfud fpUru dks izeq[kr% lksyg 'kk[kkvksa dk lEcU/k rhljh v}Sroknh 'kk[kk ls gSA lksekuUnukFk esa foHkkftr fd;k x;k gSA bu 'kk[kkvksa esa nk'kZfud us vius xzUFk f'kon`f"V ds vfUre v/;k; esa v}Sroknh fpUru ds izeq[k fo"k; izek.k] izes;] izekrk] izfefr 'kk[kk dk laf{kIr ifjp; nsrs gq, Lo;a dks =~;Ecd dk ij fHkUu&fHkUu n`f"Vdks.kksa ls fopkj fd;k x;k gSA 19ok¡ oa'kt crk;k gSA lksekuUn us =~;Ecd ds Hkkjrh; n'kZu ds ftrus Hkh lEiznk; izdk'k esa vkrs ijorhZ@vkjfEHkd 14 oa'ktksa dk uke ugha fn;k gSA gSaa] muesa vf/kdrj izek.k o izes; fo"k;d vk/kkjHkwfe fdUrq 15oha 'krkCnh ls vkjEHk djds os Øekuqlkj viuh dk vkJ; fy;k x;k gSA bUgha lEiznk;ksa esa oa'kkoyh dk ifjp; nsrs gSaA ¼15½ laxekfnR; ¼16½ izekrkoknh ^izR;fHkKkn'kZu* dk uke vkrk gSA bls o"kkZfnR; ¼17½ v#.kkfnR; ¼18½ vkuUn ¼19½ lksekuUn dk'ehj 'kSo n'kZu ,oa f=d n'kZu ds uke ls Hkh lksekuUn ukFk vfHkuoxqIr ds izfirkeg&xq: FksA vfHkfgr fd;k tkrk gSA bl n'kZu dk mn~xe {ks= vfHkuo dk le; 950 ls 1025 bZ- ds e/; gSaA bl d'ehj gksus ds dkj.k bls dk'ehj 'kSo n'kZu dgk vk/kkj ij dgk tk ldrk gS fd lksekuUn muls ,d tkrk gSA blh dks jgL; lEiznk; rFkk «;Ecd 'krkCnh iwoZ yxHkx 850 bZ- esa jgs gksaxsA f'kok};oknh lEiznk; Hkh dgk x;k gSA fl)k] uked rFkk LiUn 'kk[kk ds izeq[k vkpk;Z dYyV tks vofUroekZ ds ekfyuh bu rhu vkxe&lewg dks f'ko] 'kfDr rFkk 'kkludky esa gq,] HkÍsUnqjkt ds lEcU/k ls vfHkUkoxqIr v.kq dkss] ifr] ik'k vkSj i'kq dks] f'ko] 'kfDr RkFkk ds izfirkeg&xq# FksA bl vk/kkj ij dgk tk ldrk gS uj dks nsoh ds ijk] vijk rFkk ijkRijk bu rhu fd lksekuUn ,oa dYyV ledkyhu Fks vkSj nksuksa dk :iksa dks ekuus ds dkj.k Hksn] vHksn rFkk HksnkHksn dh le; 850 bZ- FkkA yxHkx 825&850 bZ- rd olqxqIr O;k[;k ds dkj.k bls f=d dgk tkrk gSA2 ;|fi f'kolw= dh [kkst dj pqds Fks tks 'kSok}Sr dh LiUn f=d n'kZu dk O;ofLFkr izorZu d'ehj esa uoha 'kk[kk dk izeq[k xzUFk gSA olqxqIr ds iq= ,oa f'k"; 'krkCnh ds izkjEHk esa gqvk] fdUrq ftu vkxeksa rFkk dYyV us LiUndkfjdk xzUFk fy[kkA muds ledkyhu xq# ijEijk ds vk/kkj ij bl n'kZu dk fodkl gqvk lksekuUn us f'kon`f"V rFkk lksekuUn ds iq= ,oa f'k"; os blls dkQh izkphu gSa] mudk le; fuf'pr dj mRiynso us yxHkx 900 bZ- esa izR;fHkKkdkfjdk dh ikuk dfBu gSA f=d n'kZu ds vk/kkjHkwr 'kkL=ksa dks jpuk dhA bl izdkj dk'ehj 'kSok}Sr dh nk'kZfud rhu 'kk[kkvksa esa foHkkftr fd;k tkrk gS3 & 1- vo/kkj.kk dh LFkkiuk vkSj fodkl uoha o nloha vkxe'kkL=] 2- LiUn'kkL=] 3- izR;fHkKk'kkL=A 'krkCnh esa ekuk tk ldrk gS] ftlesa f'kolw= izFke rU=kyksd vkfàd 11] 12] 36 esa crk;k x;k gS xzUFk gSA f'kOklw= ,oa LiUndkfjdk v}Sr 'kSon'kZu dh fd Jhd.BukFk dh vkKk ls «;EcdkfnR;] venZd LiUn 'kk[kk ds izeq[k xzUFk gSaA ogha f'kon`f"V] vkSj JhukFk us f=fo/k 'kSorU=ksa dk izorZu fd;kA bZ'ojizR;fHkKkdkfjdk] izR;fHkKk 'kk[kk ds izeq[k xzUFk vkfàd 13] 36 esa crk;k x;k gS fd budk izorZu gSa] tks Øe'k% lksekuUnÑr ,oa mRiynsod`r gSaA blh v)Z«;Ecd dh iq=h us fd;kA Ük`a[kyk esa egku~ n'kZfud vfHkuoxqIrinkpk;Z dk uke mijksDr rhu 'kkL=h; 'kk[kkvksa dks Øe'k% }Sr] vkrk gSA mRiynso ds iq= vkSj y{e.kxqIr us

78 January 2016 - June 2016 ekfyuh vfHkuoxqIr dks izR;fHkKk vkSj Øe 'kk[kkvksa esa nhf{kr fl)kUr dks vkHkklokn dgk x;k gSA fd;kA y{e.kxqIr ds vfrfjDr vfHkuo us Hkwfrjkt fo'oizi´~p ds O;k[;ku gsrq 'kSok}Sr n'kZu esa vkSj muds iq= gsykjkt ls Hkh f'k{kk izkIr dhA tks NŸkhl rŸoksa4 dh dYiuk dh x;h gSA ;s rŸo Lora= lEHkor% Øen'kZu ds vkpk;Z FksA v)Z«;Ecd lEiznk; ugha] fdUrq ijef'ko dk vkHkkl gSaA oLrqr% ;g }kjk izofrZr dqyekxZ esa vfHkuo ds xq# tkyU/kj ihB ^vkHkkl* ijef'ko dh fo'oe;h bPNk dk LFkwy ds 'kEHkqukFk FksA :ikUrj.k gSA ;g leLr fo'o vUrr% ije f'ko dk gh Lo:i gSA vfHkuoxqIr lEiw.kZ txr~ dks vfHkuoxqIr ,oa muds xzUFk vuqHkoxE; ,oa okLrfod ekurs gSa D;ksafd og vfHkuoxqIr izR;fHkKk n'kZu ds 'kh"kZLFk vkpk;Z lokZfHkO;kid lef"V pSrU; vFkok vkRek dh gSaA budk le; 10oha 'krkCnh mŸkjk)Z o 11oha vfHkO;fä gSA ;g vfHkO;fä Lo:ir% oSlh gh gS tSls 'krkCnh iwokZ)Z ds e/; ekuk tkrk gSA vfHkuoxqIr ;ksxh dh l`f"V mldh vkRek dh vfHkO;fä gS] fdUrq iknkpk;Z us 'kSon'kZu ds dbZ xzUFkksa dk iz.k;u fd;kA ;g vkRek ds vuqHko ds vfrfjä dqN ugha gS vkSj lkFk gh lkfgR;'kkL=h; xzUFkksa dh jpuk dhA blfy, bldh lŸkk vkRek esa gh gSa] Bhd oSls gh tSls gekjs muds lkfgR;'kkL=h; xzUFkksa dks 'kSok}Sroknh nk'kZfud Hkkoksa dh lŸkk gekjs vUnj gh gSaA ;gh vkHkklokn gSA n`f"V ds fcuk le>k ugha tk ldrk gS vkSj oSls Hkh vkHkkl D;k gS\ bldh O;k[;k esa MkW- ik.Ms; dgrs gSa lkfgR;'kkL= izR;fHkKk ds dkQh lehi izrhr gksrk fd & ^^;g lc tks fn[kykbZ nsrk gS] og lc tks gSA vkpk;Z vfHkuoxqIr us yxHkx 40 xzUFkksa dk iz.k;u izR;{k ;k fpUru dk fo"k; gS] og lc tks gekjh cká fd;kA buesa dqN Vhdk xzUFk gSa] dqN lkfgR;'kkL=h; bfUnz;ksa vFkok vUreZu dh igq¡p esa vkrk gS] og lc ¼Øe la[;k 7] 8½ vkSj dqN ekSfyd xzUFk gSa& 1- ftlds fo"k; esa ge ml le; Hkh lpsr gSa tc gekjh cks/ki´~pnf'kdk] 2- ekfyuh&fot;&okfrZde~ 3- bfUnz;k¡ vkSj eu dk;Z djuk cUn dj nsrs gSa] tSls ijkf=af'kdk&fooj.k 4- rU=kyksd 5- rU=lkj 6- lekf/k esa ;k xgjh funzk esa] og lc ftlds fo"k; esa rU=oV/kkfudk 7- /oU;kyksdykspu 8- vfHkuoHkkjrh ekuo psruk] lhfer gksus ds dkj.k lkekU;r% vfHkK 9- Hkxon~xhrkFkZlaxzg 10- ijekFkZlkj 11- ugha gks ldrh vkSj tks bl dkj.k dsoy bZ'ojizR;fHkKkfoef'kZuh 12- bZ'ojizR;fHkKkfoo`fŸk& vkRe&lk{kkRdkj dk gh fo"k; gS% la{ksi esa] tks dqN Hkh foef'kZuh 13- i;ZUriapkf'kdk 14- gS vFkkZr~ tks dqN Hkh fdlh izdkj dh Hkk"kk dk iz;ksx ?kVddiZjdqyd&foo`fŸk 15- vuqŸkjkf"Vdk 16- laHko gS] pkgs og izekrk gks ;k izes;] Kku dk lk/ku ijekFkZ}knf'kdk 17- ijekFkZppkZ 18- gks] Lo;a Kku gh] og lc vkHkkl gSA**5 vkHkklokn ds egksins'kfoa'kfrde~ 19- ØeLrks=e~ 20- HkSjoLrks=e~ fo"k; esa ijekFkZlkj esa dgk x;k gS fd ^^ftl izdkj 21- nsgLFknsorkpØLrks=e~ 22- vuqHkofuosnue~ 23- fofp= uxj] xzke vkfn vfoHkä ¼vfHkUu½ gksus ij Hkh jgL;iapnf'kdk 24- rU=ksPp; 25- fcEc&izfrfcEcokn niZ.k fcEc esa ,d&nwljs ls rFkk niZ.k ls Hkh fHkUu :i 26- vuqŸkjrŸofoef'kZuho`fŸk 27- iqjjoksfopkj 28- esa Hkkflr gksrs gSa] mlh izdkj ;g txr~ vR;Ur fueZy Øedsfy 29- f'kon`"V~;kykspue~ 30- iwoZif´~pdk 31- ije HkSjo dh lafor~ ls vfHkUu ¼foHkkx'kwU;½ gksus ij inkFkZizos'kfu.kZ; Vhdk 32- izdh.kZdfooj.k 33- Hkh ,d&nwljs ls rkfd ml ¼ije rŸo½ ls Hkh dkO;dkSrqdfooj.k 34- izdj.k fooj.k 35- fHkUu:i esa Hkkflr gksrk gSA6 blh dk leFkZu dFkkeq[kfryde~ 36- y?oh izfØ;k 37- rU=kyksd7 ,oa izR;fHkKkân;e~ 8 Hkh fd;k x;k gSA** Hksnokn&fonkj.k 38- nsohLrks=&fooj.k 39- vkHkklokn ds vuqlkj pje lŸkk ds nks i{k gSa& rŸok/oizdkf'kdk 40- f'ko'kDR;foukHkkoLrks=e~A vfHkuoxqIriknkpk;Z ds }kjk mi;qZDr xzUFkksa esa dk'ehj 1- fo'oksŸkh.kZ 'kSo n'kZu ,oa dkO;kuqHkwfr ds yxHkx lHkh i{kksa ij bls vuqŸkj Hkh dgk tkrk gSa ;g vO;ogk;Z vkSj fopkj fd;k x;k gSA buesa ls l`f"V izfØ;k ds vO;izns'; gSA dksbZ Hkh oLrq blls ijs ugha gSaA9 ;g

MALINI January 2016 - June 2016 79 fopkjksa dk fo"k; ugha gS] dsoy vuqHkoxE; gS gekjs izdk'k f'ko gS rFkk foe'kZ ^'kfDr* gSA 'kfä gh fopkj mlds vR;Ur rqPN va'k dks Li'kZ dj ikrs gSaA ijef'ko dk ,s'o;Z gS vU;Fkk og ,d LFkk.kq ek= ;g fo'o mldh ,d dyk ek= gS] og blls ijs gSA15 izR;fHkKk n'kZu esa foe'kZ dks vkuUn dh laKk Hkh leLr gS] ijUrq ;g leLr gekjs lhfer vuqHkoksa ls nh x;h gSA ;g foe'kZ mipkjr% ijef'ko dk ân; gS foy{k.k gSA mls ge fu"ks/kkRed ;k HkkokRed& HkÍukjk;.k16 us LrofpUrkef.k xzUFk esa blh vkuUn fdlh Hkh fo'ks"k.k ls O;ä ugha dj ldrsA10 ije :i foe'kZ dks ijef'ko dk lkjHkwr ¼ân;:i½ crk;k f'ko dh ;g fLFkfr Lor% fl) gSA ;g izek.kksa ls Hkh gSA17 bls gh fo'o dh cht 'kfDr Hkh dgk x;k gSA fl) ugha gks ldrh] D;ksafd ;g Lo;a lEiw.kZ izek.kksa vr% og fo'o dk Hkksäk dgykrk gSA18 og vius dk vkJ; gS& izdk'kfoe'kZe; fo'okRed :i esa Hkh vuqŸkj dh rjg Ÿ fuxqZ.k gSA D;ksafd og ek;k izd`fr vkfn ds :i esa fo'ooSfp«;fp=L; lefHkf kryksiesA vkHkkflr gksdj Hkh ^vkHkklokn* dh vo/kkj.kk ds fo#)kHkkolaLi'ksZ ijekFkZlrh'ojsAA vuqlkj vius ikjekfFkZd Lo:i ls P;qr ugha gksrkA izekrfj iqjk.ks rq loZnk HkkrfoxzgsA 11 og Lo;a rks vukfn vkSj vuUr gS fdUrq leLr fo'o fda izek.ka uokHkkl% loZizfefrHkkfxuhAA dk vkfn vkSj vUr gSA19 bl fo'o ukVd dh pje lŸkk dh ;g voLFkk ekSfyd lejlrk izLrkouk vkSj milagkj djus okyk ogh ,d ek= vkRe voLFkk gksus ds dkj.k }Srghu] }U} jfgr ,d dfo gSA LokHkkfod voLFkk gS ;gh iw.kZr% Lo:ifoJkfUr dh ftl izdkj lEiw.kZ fo'o l`f"V dk vkHkklu ije voLFkk gSA lkFk gh fo'kq) vFkok eyksa ls ghu izdk'k f'ko esa gh vkHkkflr gksrk gS ,oa og viuh foe'kZ 'kfDr ls lEiw.kZ fo'o dk izdk'ku djrk gSA blh dh vFkok izekrk] izek.k vkSj izes; bu rhuksa dh 20 vfoHkkxe;h izfefr dh voLFkk gksus ds dkj.k mlesa izdkj dfo Hkh viuh foe'kZ:ik izfrHkk 'kfDr 'kfDr mŸkjRo dk dyad rfud Hkh ugha gSA ls lEiw.kZ dkO; dk {k.k Hkj esa gh izdk'ku djrk gSA blh dkj.k vfHkuoxqIr }kjk ykspu Vhdk ds izFke 2- fo'oe; m|ksr ds vUr esa dgk Hkh x;k gSA pje lŸkk dk ;g i{k izdk'k foe'kZe; gSA ;nqUehyu 'kDR;So fo'oeqUehyfr {k.kkr~A izdk'kfoe'kZe;rk ds dkj.k gh ijef'ko ^fo'oe;* 21 Lo:i gSA ^izdk'k* vkSj ^foe'kZ* nksuksa ijEij vfo;ksX; LokRek;ru foJkUrka oUns rka izfrHkk f'koke~AA :i esa fuR; la;qä gSaA ^izdk'k* f'ko rFkk ^foe'kZ* 'kfä izfrHkk dks foe'kZ] ân;] f'ko ,oa 'kfDr ds i;kZ; dk |ksrd gSA ije dh fo'oe;h voLFkk gh lEiw.kZ ds :i esa ns[kk x;k gSA izfrHkk dk lEcU/k txr~ dh vfHkO;fä dk dkj.k gSA blesa izdk'k i{k Ÿ 12 l`tukRedrk ls gSA tks ijef'ko ,oa dfo nksuksa ds niZ.k dk vk/kkj r o gS vkSj foe'kZ i{k izfrfcEc :iA Lrj ij l`tukRedrk dk vk/kkj curh gSA blh dk;Z ^foe'kZ* ds fcuk dsoy ^izdk'k* fopkj dh lhek ls ijs dk gsrq gksus ls bldh ifjHkk"kk esa vfHkuo }kjk bls gSA ;gh :i f'ko'kfäe; gSA vfHkO;fä dk vk/kkj 22 ^^viw.kZ fuekZ.k{kek izKk dgk x;k gSA izfrHkk fo'o izdk'k vkSj vfHkO;fä dh 'kfä foe'kZ gSA fo'okRek ,oa dkO; nksuksa fLFkfr;ksa esa viwoZ dk fuekZ.k djrh vius vkidks vk/kkjHkwfe cukdj ml ij vius Hkhrj 13 gSA bl izdkj dfo ,oa f'ko ds Lrj ij izfrHkk lw{e fLFkr fo'o dks izdV djrk gSA vfHkO;fä fo'o dh ls LFkwy dh mUes"k izfØ;k dk vkHkklu djrh gSA fo'okRek ls fHkUu niZ.k o mlds izfrfcEc tSlh gSA ogh izfrHkk dkO;&xzkgd ,oa lk/kd ds Lrj ij LFkwy ls lw{e dh mUes"k izfØ;k dk izdk'ku djrh gSA fueZys eqdqjs ;}r~ HkkfUr Hkwfeyrkn;%A 14 izfrHkk ds }kjk gh izekrk ¼dkO;&xzkgd½ lân; vFkZ vfeJkLr}nsdfLeaf'pUukFkss fo'oo`Ÿk;%AA dk l`tu djrk gS vFkkZr~ o.kZuh; dks le>rk gqvk

80 January 2016 - June 2016 ekfyuh mlls rknkRE; LFkkfir dj jlkuqHkwfre; foJkfUr vfHkuoxqIr ds vuqlkj ijef'korŸo dk dks izkIr djrk gSA Bhd mlh izdkj ftl izdkj fo'okRed :i izdk'k foe'kZe; gSA ;g :i 'kSok}Sr n'kZu esa izekrk igys vFkZ dk l`tu djrk gS f'ko'kfäe; gSA fpUe;koLFkk gS] lkejL; gSA izdk'k mlesa vuqjr gksrk gqvk foJkfUr :i fLFkfr izkIr fpr~ rFkk foe'kZ vkuUn gSA ftl izdkj 'kfä f'ko djrk gSA fQj ;g fo"k; eq>s Kkr gks x;k bl alrks"k dk i{k gS] mlh izdkj vkuUn Hkh fpr~ dk ,d i{k gSA dk foe'kZ djrk gqvk mldk milagkj dj fpnfXu izdk'k :i fpr~ 'kfä dk foe'kZ Lora= gSA vr% izdk'k dks vkRelkr~ djrk gSA23 izfrHkk lân; foe'kZ vkuUn 'kfä gSA foe'kZ :i f'korŸo esa izekrk dh mUes"kkRed 'kfDr gS] ftlds vkJ; ls foJkfUr gh vkuUn gSA ;g iw.kZ gSA jlkuqHko dh lân; O;fDr loksZPp izdk'k esa fLFkr gks tkrk gSA izrhfr dks blhfy;s vkuUn :i rFkk iw.kZ ekuk x;k gS rU=kyksd esa dgk Hkh x;k gS fd & izfrHkk O;fä dks D;ksafd ijef'ko dk fpR'kfäe; tho ;k ân; Hkh OkS;fädrk ds /kjkry ls mBkdj lf}|k dh n'kk ;gh gS blds Hkh ijef'ko dh rjg nks :i fo'oksŸkh.kZ rd igq¡pk nsrh gSA bl n'kk esa og 'kfä rŸo ds :i ,oa fo'okRed gksrs gSaA ftlesa dfo dk Lo:i esa tkuk tkrk gS] ;fn euq"; lf}|k ds /kjkry ls fo'oksŸkh.kZ gSA blesa ân; dh fLFkfr dkO; l`f"V dh uhps ugha mrjrk rks og ijef'ko gks tkrk gSA24 blh ltZuk djrh gS] tcfd nwljh vksj lân; esa ân; izfrHkk ds dkj.k lân; ¼dkO;&xzkgd½ esa lân;rk dh fLFkfr mlh dfo ân; ls rknkRE; LFkkfir djus dk Hkko tkx`r gksrk gSA ijkf=af'kdk esa vfHkuoxqIr us ds fy, iz;kljr jgrh gSA ân; rŸo dh fLFkfr nksuksa :f<+ 'kfä ^lân;rk* dk vFkZ fd;k gS& esa leku gSA vUrj dsoy bruk gS fd lân; esa ân; ^'kqØ{kksHkkRek fg lân;rk25 vFkkZr 'kqØ&{kksHk vFkkZr~ dh fLFkfr ladqfpr gksrh gS] tks foHkkokfn mik;ksa ds dke vFkkZr~ vkuUn ;k lkSUn;Z ;g {kksHk 'kqØ dh ek/;e ls foLr`r gksdj dfo ân; :i ijekuUn dk lfØ; fLFkfr gS] ftldks vfHkuo ^lLiUn* dgrs gSaA Lo:i /kkj.k dj ysrh gSA fu"d"kZr% dgk tk ldrk ;g lfØ; gksrh gqbZ Hkh la;r gksrh gSA 'kqØ dh ;g gS fd tSlk fo'o l`f"V ds vkHkkl ,oa izfrfcEcu dk ^la;r lfØ;rk* oLrqr% jpukREkd fLFkfr gSA Lo:i f=dn'kZu esa ifjyf{kr gksrk gS mlh ds bZ'ojizR;fHkKkfoo`fŸkfoef'kZuh ds vuqlkj lân;rk izHkkoo'k Bhd oSlk gh Lo:i dkO; izfØ;k esa Hkh vfHkuo&vkuUne; fpr~ dk ijke'kZ gSA ;g ijke'kZ n`f"Vxr gksrk gSA vkSj ;g lc vfHkxqIriknkpk;Z tSls ¼foe'kZ ân;½ fpŸko`fŸk dh Hkwfe ij gksrk gS] ml le; vkpk;Z gh dj ldrs Fks ftudk nksuksa ¼ f=dn'kZu ,oa os| foJkUr ¼Qyr% O;ofLFkr½ izdk'k Hkkx xkS.k lkfgR;'kkL=½ ij lekukf/kdkj FkkA jgrk gSA26 lanHkZ&ladsr 1- loZn'kZulaxzg 10- mŸkja u 'kCnua rr~ loZFkk bZn`'ka rkn`'ke~ bfr dkO;dkSrqd 2- fgUnh vfHkuoHkkjrh] I`- 295&296 O;oPNsna dq;kZr~ rkn`'ka ;= u Hkofr 21- /oU;kyksdykspu] izFke m|ksr 3- ijekFkZlkj] Hkwfedk] deyk f}osnh vO;ofPNUufeneuqŸkje~A ogh] 21 8 22- /oU;kyksdykspu] izFke m|ksr 4- ijekFkZlkj] 10] 11 11- bZ'ojizR;fHkKkfoef'kZuh] 2-3-15&16 23- izekrk fg izFkeeoHkkL;ekur;k vFkZ l`tfr] rnuq 5- ABHINAVAGUPTA, P.320 12- vfHkuoxqIr] i`"B 27 r=So iz'kkUrfuZes"ka dafpRdkyeuqjT;u~ ifjLFkki;fr] 6- niZ.kfcEcs ;}r~ uxjxzkekfn fp=efoHkkfxA Hkkfr 13- izR;fHkKkân;e~] 2 i'pkr~ Kkrks·;a e;kZFkZ bfr larks"kkfHkekukr~ LokRefu foHkkxsuSo p ijLija niZ.kknfi p AA foeyre 14 rU=kyksd 2-4 foe`'kUuqilagjfr vuUrja fpnfXuln~Hkkoekn;frA Ÿ ije HkSjocks/kkr~ r}n~ foHkkx'kwU;efiA vU;ksU;a 15- vi.ksZdk lsO;k txfr ldyS;ZRifjorZr%A iqjk.kks·fi rU=kyksd] 5] 28 dh o`f k Hkkx 2] I`- 240 p rrks·fi p foHkäekHkfr txnsrr~AA LFkk.kq% Qyfr fdy dSoY; inohe~AA vkuUnygjh] 7 24- l ,o izfrHkk;qä% 'kfärŸoa fux|rsA rRikrkos'krks ijekFkZlkj] 12] 13 16- bZ'ojizR;fHkKkdkfjdk] 1-5-14 eqä% f'ko ,oa Hkok.kZokr~AA rU=kyksd 13-118 7- fueZys eqdqjs ;}r~ HkkfUr Hkwfetykn;%A 17- loZfoHkzefueksZd fu"dEie`rân;e~A 25- mn~/k`r] lk/kkj.khdj.k vkSj lkSUn;kZuqHkwfr ds izeq[k vfeJkLr}nsdfLeaf'pUukFks fo'oo`Ÿk;%AA HkoTKkukEcq/kseZ/;e/;klh;kfi /kwtZVsAA fl)kUr] I`- 262 rU=kyksd] 2&4 LrofpUrkef.k] 95 26- ân;su ijke'kZy{k.ksu izk/kkU;kr~ 8- rUukuk vuq:ixzkáxzkgdHksnkr~A 18- ogh] 62 O;ins';kO;ofLFkrL;kfi izdk'kHkkxL; izR;fHkKkân;e~] 3 19- fuxq.kksZ·fi xq.kKkuks Ks; ,dks t;R;t%A fu"dkeks·fi os|foJkUrkL;kuknj.kkr~ lân;rk mP;rsA Ÿ 9- u fo|rs mŸkja iz'ua izfr opks :ia ;=A izd`R;k ;% dkeukuka ija Qye~AA ogha] 28 bZ'ojizR;fHkKkfoo`f kfoef'kZuh] Hkkx 2] i`- 177&179 ijkf=af'kdkfooj.k] 19 20- uouoksUes"k 'kkfyuh izKk izfrHkkerk&HkÍrkSr

MALINI January 2016 - June 2016 81 The Ishwar Ashram Trust

Aims & Objectives

n accordance with the Will of Shri Swami ILakshman Joo Raina and the codicil thereto dated 8th December, 1984 (registered on 22nd December, 1984), the ISHWAR ASHRAM TRUST was established at Gupta Ganga, Ishber, Srinagar, Kashmir with centres at Jammu and Delhi on 4thMay, 1992' with following:

The registered office of the Trust is located at Ishwar Ashram, P.O. Brein, Village Ishber, Nishat, Srinagar, Kashmir with its Administrative Office at 2, Mohinder Nagar, Canal Road, R.O. Tawi, Jammu. Its Delhi Chapter Office is situated at R-5, Pocket D at Sarita Vihar, New Delhi 110049. The Trust shall have' its offices/centres located all over Ishwar Ashram, Ishber, Srinagar the country and abroad as the Trustees may, in Srinagar, Kashmir and at such other the interest of Trust, so decide, from time to place/places as may be decided by the time. A Kendra of the Trust has been estab- Trust, lished at Mumbai. G To create, establish, run and maintain place/places as Centre/Centres of Objectives of the Trust Meditation, Discourses, Meetings, Among the major objectives of the Trust, Satsangs etc. the following merit special attention: G To acquire, purchase, publish, print, G To establish, run and maintain centres for buy and sell, books, publications of the propagation of KASHMIR SHAIVISM as propounded and followed Shaiva philosophy, to make, pur- by Shri Swamiji at Ishwar Ashram, Ishber, chase, issue and sell audio and video

82 January 2016 - June 2016 ekfyuh cassettes on thoughts and philosophy tinction of religion, caste, creed, of Swamiji and to organize lectures, colour and sex. recitations, photographic displays, G To organise the meetings of the discourses and related literature on devotees of Swamiji without any philosophy of Kashmir Shaivism as restrictions on account of religion, propounded by Swamiji and other caste, colour, creed, sex, nationality saintly personalities. and to encourage continuous and G To organise periodical prayer meet- harmonious interaction amongst the ings, Havans, Yajnyas, Bandaras, devotees. Pujas, Satsangs in accordance with G To preach, propagate and encourage the periodicity and practices in or otherwise enforce the adherence vougue in Ishwar Ashram during the to vegetarianism and abstinence life time of Swamiji at such Ashram from drugs, narcotics and alcohol. and other places as may be thought G To set up scholarships to enable fit to be expedient for accessibility of deserving persons without the the devotees and fulfillment of the distinction of caste, creed, religion objectives of the trust. and sex for pursuance and research G To print, publish, circulate or other- in Kashmir Shaiva philosophy and wise make known or propagate the for advancement of such knowledge teachings of Shiva Philosophy of and research to attain the objectives Kashmir in all its dimensions by of the Trust. means of publications, e.g. periodi- G To do such other things as may be cals, magazines, handouts, pam- incidental or ancillary to the attain- phlets, advertisements, books, ment of the main objectives of the souvenirs, audio cassettes, video Trust. For further details of the cassettes and such other means of objectives and management of communication as may be expedient. finances and other matters, refer- G To preach, publish, advertise, propa- ence may please be made to the Trust gate in every manner possible, the Deed and Rules and Regulation of virtues of harmony, mutual goodwill, the Trust. peace, tranquility and austerity amongst the devotees without dis-

MALINI January 2016 - June 2016 83 Ishwar Ashram Trust (Founded by Ishwar Swaroop Swami Lakshmanjoo Maharaj) Srinagar: Guptaganga, Ishber (Nishat)- 191 021 (Kashmir),Jammu: 2-Mohinder Nagar, Canal Road, Jammu-180 002, Delhi: R-5, Pocket D, Sarita Vihar, New Delhi-110 076 Calendar of Events 2016-2017 2016

08April Friday Navreh

15April Friday Pratishtha-DivasAmriteshwar Temple, DelhiAshram.

24April Sunday Pratishtha-DivasAmriteshwar Temple, JammuAshram.

04 May Wednesday Janama Divas - Ishwarswaroop Swami Ji Maharaj (Lunar)

9 May Monday Janama Divas - Ishwarswaroop Swami Ji Maharaj (Varsha)

11 May Wednesday Pratishtha-DivasAmriteshwar Temple, SrinagarAshram.

19 July Tuesday Guru Purnima

18August Thursday Shrawan Purnima and Rakshabandhan

24August Wednesday Janamashtami

18 Sept. Sunday Pitripaksh Jag [Yajniya]Swami Mahtabkak Ji Maharaj.

19 Sept. Monday VarshikJag [Mahasamadhi Divas] Shaivachaiya Ishwarswaroop Swami Ji Maharaj.

29 Sept. Thursday Swami Ram ji Jag (Pitrapaksha)

04 Nov. Friday Swami Mahtab Kak ji Birthday Jayanti

25 Dec. Sunday Swami Ram ji Birthday Jayanti

2017

26 Jan. Thursday VarshikJag - Swami Ram Ji Maharaj (100th Maha Samadhi Divas)

24 Feb. Friday Mahashivaratri

28 Feb. Tuesday VarshikJag - Swami Mehtab Kak ji Maharaj

84 January 2016 - June 2016 ekfyuh ISHWARASHRAMTRUST (FoundedbyShriIshwarSwaroopSwamiLakshmanjooMaharaj) List of Publications 2015 (English) S.No Title Author Price Rs. 1. Kashmir Shaivism (The Secret Supreme) Hard Bound Indian Edition Swami Lakshmanjoo Rs. 350/- Kashmir Shaivism (The Secret Supreme) Paper Bound Indian Edition Swami Lakshmanjoo Rs. 300/- 2. Self Realization in Kashmir Shaivism (Indian Edition) Swami Lakshmanjoo Rs. 300/- 3. Shiv Sütras (Indian Edition) in English Swami Lakshmanjoo Rs. 500/- 4. Vigyana Bhairava with Swamiji commentary (with CD) Swami Lakshmanjoo Rs. 600/- 5. Lectures on Principle and Discipline in Kashmir Shaivism (Hard Bound) Swami Lakshmanjoo Rs. 150/- Lectures on Principle and Discipline in Kashmir Shaivism( Soft Bound) Swami Lakshmanjoo Rs. 100/- 6. Bhagwadgita in the Light of Kashmir Shaivism (Indian Edition) (with 1 Audio CD) Swami Lakshmanjoo Rs. 1500/- 7. of Devotion & Praise -Shivastotravali by Utpaldeva — Indian Edition (with Audio CD) Rs. 1350/- 8. KundalanéVijïäna Rahaysam (New Edition) Swami Lakshmanjoo Rs. 50/- 9. BADI BOD (Short Stories for Children) Rs. 50/- 10. Abhniavaguptas Parmarthasara Rs. 500/-

Hindi / Sanskrit 1. Shri Bhagvadgitärtha- Saàgraha (Sanskrit) Swami Lakshmanjoo Rs. 100/- 2. Sambapanchashikä Swami Lakshmanjoo Rs. 150/- 3. Shivastotravali (New Edition) Rs. 400/- 3.a Shivastotravali (Slokas only) Rs. 50/- 4. Trik Rahasya Prakriya (manuscript with Hindi transalation) Rs. 300/- 5.a Panchastavi with Hindi translation (Hard Bound) Swami Lakshmanjoo Rs. 200/- 5. b Panchastavi with Hindi translation (Soft Bound) Swami Lakshmanjoo Rs. 150/- 6. a Kramanayapradépikä (Hard Bound) Swami Lakshmanjoo Rs. 150/- 6. b Kramanayapradépikä (Soft Bound) Swami Lakshmanjoo Rs. 100/- 7. Tanträloka (First Ähnéka) with Hindi translation Swami Lakshmanjoo Rs. 50/- 8. Stuti Chandrika (New Edition) Rs. 50/- 9. Snan Sandhyopasana Vidhi with Gurugita manuscript in Sanskrit Swami Lakshmanjoo Rs. 50/-

MALINI January 2016 - June 2016 85 Audio CDs 1. Amriteshwar Bhairav Mantra (English) Swami Lakshmanjoo Rs. 100/- 2. Bhagvad Gita (Abhinavaguptas Sangraha Slokas) English Swami Lakshmanjoo Rs. 100/- 3. Abhinavagutas Bodhapanchadashika English Swami Lakshmanjoo Rs. 100/- 4. Kshemarajas Parapraveshika (English) set of 2 CDs Swami Lakshmanjoo Rs. 200/- 5. Shiv (English)(Set of 2 MP3 CDs ) Swami Lakshmanjoo Rs. 400/- 6. Gunas, Devotion, Meditation & Grace (Set of 3 CDs) (English) Swami Lakshmanjoo Rs. 300/- 7. Radio interview on aspects of Kashmir Shaivism & Kundalini Revelations (HINDI) Swami Lakshmanjoo Rs. 100/- 8. Sri Tantraloka (194 Audio Lecturers) MP3 CDs (Kashmiri) Swami Lakshmanjoo Rs. 4000/- 9. Sri Utpaldevas Shivastotravali (Selected Verses) set of 4MP3 CDs (Kashmiri) Swami Lakshmanjoo Rs. 500/- 10. Yams and Niyams in Kashmir Shaivism (Kashmiri) Swami Lakshmanjoo Rs. 100/- 11. Radio Interview on Aspects of Kashmir Shaivism (Kashmiri) Swami Lakshmanjoo Rs. 100/- 12. Golden Lecture Series-I Meditation (Kashmiri) Swami Lakshmanjoo Rs. 150/- 13. Golden Lecture Series-II Meditation (Kashmiri) Swami Lakshmanjoo Rs. 150/- 14. Golden Lecture Series-III Meditation (Kashmiri) Swami Lakshmanjoo Rs. 150/- 15. Stutikusumanjali Selected Verses (Kashmiri) Rs. 300/ 16. Maharthmajari Selected Verses (Kashmiri) Rs. 300/ 17. Paratrmishika Selected Verses (Kashmiri) Rs. 300/ 18. Shiv Sutras MP3 CD (Kashmiri) New Release Rs. 300/ 19. Shirmad Bhagavagita (Kashmiri) Rs. 300/ 16. RadioInterviewonAspectsofKashmirShaivism(Hindi) Swami Lakshmanjoo Rs. 200/

Video CDs / DVDs 1. Abhinavagupta’s Paramärthsära Selected Verses Commentary English Set of 3 DVDs Swami Lakshmanjoo Rs. 500/- 2. Bhagwadgita in the Light of Kashmir Shaivism (Chapters1-6) DVDs Swami Lakshmanjoo Rs. 2000/- 3. Secret Supreme- Selected Verses- Kashmir Shaivism and Parmarthsara-DVD Swami Lakshmanjoo Rs. 200/- Other Items 1.A Car Photo of Swami Lakshmanjoo (Divinity Golden on MDF) Rs. 300/- 1.B Car Photo of Swami Lakshmanjoo (Divinity Golden on Acrylic) Rs. 300/- 2. Car Photo of Swami Lakshmanjoo Acrylic Rs. 50/- 5. Locket Acrylic of Swami Lakshmanjoo Rs. 30/- 3. Photographs of Swami Lakshmanjoo A. Size 4”x6” (Colour) Rs. 10/- B. Size 8x10” (Colour)— Rs. 50/- C. Size 18”x24” (Colour) Rs. 500/- Note : For Placing order for any Publication/CD's /Other items Kindly send your cheque/ DD in favour of "ISHWAR ASHRAM TRUST" payable at Delhi. Address – Plot No. R-5, Pocket–D, Sarita Vihar, New Delhi — 110076, Postage/VPP Charges are to be paid 10% extra.

86 January 2016 - June 2016 ekfyuh gh ISHWAR ASHRAM TRUST (FOUNDED BY SHRI ISHWARSWAROOP SWAMI LAKSHMANJOO MAHARAJ)

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88 January 2016 - June 2016 ekfyuh One thousand years of Acharya Abhinavagupta Seminar on Kashmir Shaivism at Vigyan Bhawan, New Delhi Malini (Vol.VII No. 20) RNI No. DELMUL/2007/18760 Pilgrimage tour of Ashram Devotees February 2016

Printed and Published by Shri R.K. Sadhu for and on behalf of Ishwar Ashram Trust, R-5, Pocket-D, Sarita Vihar, New Delhi-76, Tel.: 26958308 Email: [email protected], Printed at: Print Art, A-29/2, Naraina Industrial Area, Phase-1, New Delhi. Editor-in-Chief: Dr. Shashi Shekhar Toshkhani