malini april 1998

8/3/2019 Malini April 1998

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VoJ~,N '.O~1APRIL 19-"9 - '8.'. . '~I ,.' .I.'

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Board 0' "Trustees :S ,i In derk ris h a n Raina(Secreta ry/Trustee )

;[IiI; S r i _ amvi r Pra ,ash DharSri Brijnath Kaul

. L, .... 1~ L WtaJSn ' . ohanknshan .a[~.

Editorial Board ::Sushri PrabhadevjProf" ',..ilakanth GUf 00Prof. Makhanlal KukilooSri SO'.nath Saproo

Co-ordinator,S .' ,.. .L......_ (',D' d L'A S ' Jrlr"Jnlo,llu-ui I'njf!t_., ,~~',",.~Adininistnzti've ,OJji'Cf'-Jamtflu

PllblUher~'1~Ishwar Ashram TrustIsh '@frM]shalr) Sr '1l1~IO'ar0;,. . ,-. \.,~,]. c ., _ _ : ! ' '~ 'Kashmir.

Ad", "'mstmtive' Office:2-Mohinder NagarCan. I ,RIO adJammu Tawi - ] 80 002 ..Tel: 5.55;755

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Ish Abr T.'. , , - '. I' --," ~ , Is war .. ,is, am rust

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4'"Siva S-tr-as Svlim.l Laksmana .100.. IIMaharaja

D B N ' P ndit', ....0 , 'Q _, .l.61217

21Il , -Saivism of KashmirAbhinav agu.p ta ::Anubl avanivedana

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' I~ !I . -"_: , AIL'_ 2022irthday Felicitation of

Sv ,aml Ji & GurustutiJ!" ,.SnSivabhattaraka 26RaJan,aka Laksmana Jay astotramJ . ~ ~ .

7~ Swami Ram Jee aParama Siddha,8.. Svarni Laksmana Joo. I'

27S/I~Nath Ji 32.~'

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IV Translated by-I I S " ' - S " . . . . - Lak J ' ~,I-h _,~. svara 'Va'7U"ai'Vaml '_c_-_ , ~ mana 0,0manarat~ ~ ~'[Continuedfrom last issue)

~af l&4i i1 ' ;SI~Pi l f ~ I ( ' q ; e :q ' q - ( q l 1 f t e t , ~ t i - ~d~ "C4 ' ~ : 7 f f i = ( C f i e i artt ,q;~~t'u:t;Ir ~,IIII;;a]~'e F 8 d , : q r $ 'd l t 5 !1 T ' ~ a:tChII '( g"~II,W:t~1{' :qldd: ~ 3 l rW - - '

' ' l if t : . - If, i l \ l e r GiG I r4iI'1~ ,R t~ ,q f .l l' ~ the entire universe , consisti ng ofanimate and inanimate objects, ' t R ' i f ! t . ~ C I " q ' ' ~ t 1 ; : q l(C i ,_ supreme Godconsciousness of q (I'lf 't le t - Highe: tSrva, ~: ._,the nature, ~'- thenCfi~ - how is .w :t~ : - this bondage (to 'be explained). ij.i~il~II"1_ th i 'doubt '[IPtI,~ '~inorderto rem,ovle,liF~t1l1ll-'by joiningthe final a d initialletters (as perrules of"Sandhj'- joiniugof letters asper Sanskritgrarnmar)~ t1 {2 IT - by disjoi ing (as per Sandhi rule) W ~ t 1 t t - hyjoining ~al') 3iig'l'~-fJi

- "- by' disjoining' fal'; : q l l , d t 1 : ({'Ii a r r w ~ by this method, Ksemarajaexplainsthat this sutras is to' 'be read in two ways -1 ~ ~ :d~ "t1 fL tl i 1 1 1 4 ' tipq: ~~in;;q a u f .l 4 ~ . _ , 01.jfll , 1 ~ : ,2 ~ i i 1 : l 1 ' i 4 ' ;tf!f:: I ,artiil1.. f 'I I .. k" d f1m !I! d kn '} d "' - -......gnorance O ' O:D.8 rear nature isa kmd :0,1' tmtted " 'OIW el, ge is'~ ....

the cause of bondage, S ] t ; 1 'iF'f: - Limited knowledge is bond age i.e ,differentiated know ledge is bondage and not knowing your sel ,~ differ-en tia ted s elf , a ls o is bond age . W h en you, know in a differentiated w ay thatis bondage, Whe - you know not in a. differentiated way ' that is also .bondage,Ifthe ent ire universe, consisting of animate auld inanimate o'~jectsiis

,, _inthe nature of Supreme God-consciousness of Param Siva, then how is'this,bondage to be explained. In order to remove th is doubt the au thor

1 1 " ,h ......',tt, ~~ . " m , ] B " ""' I' ]expiams ie n ex t s utra ~1~'1 q~: In , two : w ays , , . ~ y jommg , a s t v oweof the previous sutra with th e in itia l word 'o f n ex t sutr,a i.e, {,3i!i1I;1' ' i f P \ l : ' "and 2~,By disjoining the previous sutra and standing second s'utra,

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9 ' 1 5 " ~ 1 ' 9 - 0 ' , ', '7 ,: : : 1:11, .= "- .... - .- ..... , .ltdl,~ad1,I,fltR;,tlfl'

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separately as , , ll tl "I ,; i ~:~' IThus by this process of uniting and , separatingthe etter' &H 'the rn a"rung of the surra is explained a under :'-

3ililI4~: ,_ not knowing your differntiated self is bondage and~11;j '~'f: - knowing yO 'UC ' differentiated self is also bondage," 'aC ffl5ifitil filtsli4iPlI6llFdR,CRi ~ng~~ d ' q s w r u ' r l l f t r ' '11t1(2l1ill111fiT

e ' d l ' C I . f i ' t < i ' t . qr " f f i 1 : . P I ij1 4 i b M ttlI t(~ . q c t i 4 1~ g F f ; < : 1 1 q , f t '@ R c q'q t 4 3 ' 1 1 , , 1 , ; 1 ' '$;:urPfltitilltii!i~Chlt,ul'l Illfitr I31~ 1 "1Ifl~ (it) iififth"l:, I f { f 6 a , " i l t ti,f{'l:Ilfff' ~f11Iffl ~~l~i,q ,il(!I-qfl i< P f n f t : ; q riU 1 : 1 " : q ( q ' i41VI " ~ f f41d ; : ; ; q l

2 ~ nt f f t l r ~ - I o a tI ' te li\q ' ' , I ' n q ' 1 1 ~ qqF I J . 4 i!I ' , u ' 1 1 1 1_ ( ' 1 . 4 1 1 t = C t J rliP'i a : t I 4 i1 I P I t II C h i ~a r '1 l A ; i , C 11 t i l J ' f F d " q1 4 1 I ' l S i , " I I S I ; ; d ' + i c b ) o q 1 ' s q ' m t : R f ' : , lJ{ C r f t i l .i ti ll it r ( t l l eq I'~'"Ia t i l i l I 1{


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Highest Lor-d,ll 1{ Ei - 'that very limitation, is",~: ~ bondage '~Iql.q,< -" ~ ~~non-difference ' rom Siva or not knowing Siva, 34t t tr?n fq 'd f i I' ii il '1 ~'ilq: ~

notknowing=-ignorance of oneness of Siva, and that bondage isjustwhen31lid fq,::l;n :'I,t'iC fi' - 'Y 'O 'Ufeel yourself in.co:mplete~3iliOllqJ+t!lfrt1tq - of th enature of Innited owledge in , the form of 3i1,iUl:~q,t:1~ t i - C f i ~ ' f I ijr1ltiil, -which makes one consider as thoroughly reduced in respect of know ledgeand action.

By the aforesaid argument.there is nothing worth existing separatefrom the light 'o f consciousness. How can 'mala' come and 'put obstaclesand bondage before you when that 'mala' also does 'not exi st. By rejectingh f'th d ali fM~'l~- .., h ~M 1 ',.. id b '" be w ay 0:' ' .. e au",rsts ' ",Wi.nlVlj aya. says t .at ',: , ' , a ' a ' ISsate not ungbutignorance of one's real nature, This Mala is the cause of S,anisar,a.,According to' (4qif-q,I( also peoplearc bound. by ignorance and because of

!that the:)" get 'births and d ea th s ..Great power of illusion bas arisen by hispower of absolute freedom. H,6 tries to conceal his,nature just in the w'ayof' play or just for the pleasure that contraction or limitation he revealswhere in his very self which has, only vacuum full of consciousness. Thecontraction or limitation s 'own, from ~e' Siva to " 4 1 , ; q I ~ ' i Q 1 4 1 i t 1 I ' ( l imi ted ,.) is called, bondage. That limitation is DOlt knowing 'q{q~q(!~not

.".

knwoing ignorance of oneness o : f Siva an:d,that bondage is just when youfeel yourself incomplete and.that is 31 lulc il'i(1 : 'IThat knowledge of differ ...entiated self and ignorance of undifferentiated self both ,are bondage,Bondage- is attached with being' ..This 'bondage has not come from anotherdepanment or agency, It is your own . free win . that . you have put bondagein 'y our own , nature.

. ' i tq l~ ' ill,F a ' [{Cfd,t!1' " I ttl ttq at l'q q it, t c i ; tI'U ,31+IiIt : r : : m ~ iJjR a illd q & i f " "qa'MI~ ~'radt"LI ' < P l f " d I { J 1 { 1 1 ' " i f ~ ,

~iPtl4~1' '4 I ' Iwft4 .'.,I'~.'' 1 f t r i6~f(q:;1qf1~~V,tJ d:' r q : c ; a n t t i P i a:t= l ltL i d '. ~ 31@1~rn~lfdlU II '

ar1Ittt,cfi ' .14' ;; r ' ; :f iq(i ' ' i 4 P i T : tUqt( 01IiI 'Mllt 'l!'la(l~ ,3trNfll alfQ,QI1rtliftll'(,atiji'1''lti ' ' , 1 1 , 4 a t f t r ' liI,~ 1{if' 'l(ldi(,~

" q ( r 4 3 1 d t , t l l q I I I ~' .~ 1 f t r ' ' 1 l ' t l I a ' l t J

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i: 2lr ' : e ; q F n R C k 1 f l 4 '1~ "M " - Just 'Mala as something different fromconscious ness, 3'1jqq~ r t 1 ~ cannot 'beproved, ~ ~ that, 31fi'iI'r~:~~fld'l- has been e tplained by me. F e :4 'd M - viv id ly ,or at great length,4~'4,q2:(1[;fr - at the l e nd of Sth chapter ~ 1 . f 1 ~ , r < 1 m ' " - i.my cornmen-. .r , na ely amid (Udyota . ) on Svacchanda Tantra, ~ - while_-i cussing' initiation ::~T.f~~!' - the crux o above '.u'tra l R r fhlRCf;rtl l l ~ :r( = j J l ' i I ( 1 : - has been. explained in the following 'verse of Spandakarika ~

r1\i11!:a:&il'I'fllf2f~ft( ~~~uuwbenou become worthless of anything O 'Tincapable of doing any thing, ' b y ' your own free will,

( F ' r u U 1 2 f i . 1 f l ' 6 f i f is a s , under :~P i ' " I'l4iJItt q - : S h : q lfj,{ ( c i t IEqf\il (11 F t 1 uI~'I"'~: Y(1"IQ[t( n G r fillII(' 4{Q-Qt ; ' l11

By your inborn impurities i.e, anava, may"iya and .iUma mala, you are incapaci-tated and are attached to various actions, When. the agitatio'lll(airq:) or restless conditionof nonfulfillment of nu berless desires, ceases than the highest stale will com intobeing),

~. 3 i1 rqr 9 i ~ thus in Y :" our nature 31:=tIf4 t i l I' 3lf\i J O i I';'f{i' q II ' 3i t 9 4 1 ' f t 1 (!i~ IJ I, I. ~Ii 4i~ i l i " I I " " ' p : " i i F i i F ~ ,1 ~ \ 1 4 ~ C f l ~ '~ I"f - when you put this k n o w l e d g e t h a t I am not universal self,9' t f ; q ' c l i l P % t : - is not 'the only cause ofbondage but, t t p ~ t " lo t ; - u ~ t l F ~'~ift~]e-~ when in your - 3 1 f6 C C f ib o d y etc..3 J 1 1 t'4 e t r 3 = I f \l li l ' = 1 ' 1 ' t 7 1 q 1 , a ; i ' 31'~II~'irA~. 3 l f 1 r~.~- you put ego d lle to that ignorance oflimited knowledge, .'hat t , o [ oi s bo 'n dag'e . 'This is 3 i II , O l lq , G t t 1 m two W ' ' .ys, It{t1t\~. - this. idea has been ~Cfl IRCf1~ tijl~t1I'{ - explained inthe following verse of SpandakarikaQ(I '' lt1(+ l1 qJll t: h~u u~

(Fu1] E f i iR q ; l i s as under ::-'iR I I ' l i " t {' lQ IIq l:q: dl fQ. '11: Ii} , r q~ & E t :: IlP r 3 't fq" t = ; I Idi~ " " " 'X t ' I ; : : q I i n % I ( : II

The 'bliss of supreme immortality is carried aw ay when the origination ofcognitions lakes place through quick and slow operations in general i ' Ute sphere ofdiffere ,i objects of knowledge. By thathe loses his 0wn indepe ndence, That originationhas irs object in sense objects i.e, sphe e of l:an,matras i.e..sound, colour, form, taste etcand the pleasures got Hom them.)

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How cognition is the bondage, Svami. Jl Mah.,ara j 'has q.u0t i e d , thefollowing verse of: adalasa->

( 1 1 , ( 1 1 , fn 'fih ftrIfl (1''111 r t f lIh f i 1 i fl3 1 1 a c 2 t , f H ' rtf;r " t( , ( ( f i l d F t f f i 4 1 f t 1 'l,ll' ' " f i t r ~ ri M , r ~ \ ' ( ' ~ '1f~ r t f - F i & f + J 'il~ '~~Iii'i j~sn 1ffMirIU: IIMeaning=,i)D not indulge 'too much in your association with 'the

materiality 'b y references 'to father, child" mother, beloved, mine and notmine", By this limited cognitive power y'o'u are put to troubles,

While explaining initiation in my commentary on Svaechanda Tantraat the end of the Sth chapter, I have discussed at great length that 'Mala'a s d ifferen t frOID,consciousness cann ot h 'e prov ed ", The same has beenexpressed in. Spandakarika wherein it is . stated that empirical s e e ' : f isreduced ' [ 1 0 1 incompleteness O'D account of inborn limiting cond itions 'etc,",'Thus when you put this knowledge in your nature that I am not universalself, that is bondage ~When you put ego in your body that too is . bondage.'This idea has been explained in a verse of Sp(lndakar ik 'a , wherein itis saidthatthe bli ss of SU,P' I ernienectar ibeing carried aw',a,Y'when the eriginationof cognition takes place etc.

' l { C i' ~ a;;Q "l ~ ~ a C f H - ' ~t \6 r t f t( 'ttlifI?4! : C ' q C f i q ; 'rrsJ f i 4 ' ( ~ t 4 1 1 ;;q I l l :f e U rI~ I L A2 J h : ~ q l ff 4 , i j1 l 1 F ! f i . ( 1 , ' t t ~ 3 1 \ 1 f_ 1 4 , : ; t h f :U ' i f ! I 'i t ' I f 1 : 1 ; ; o U ' f i ! \ ' ~ 1ti l I ; ,(q I I C 1~sf[r ~'eH< la J : i ' i t ' 4 . , q 0 1 ' ~ '1 1 t'i;;q I fI1( 1 1 1ftlIi ' 1 1 ffl.,l, " ' Q ' I 1 i 1 ; f A l l C f i I ( 3 1 M i 5 I Ii i A ~ 4 '1 ~

:' 'I d S , C f d ' ~I Q eqr"fiU , I I'l-. ' f l i t II ;:;lEI 6~r~t1Q Jf(II ' + . i l l, H;:;Q 'l~nI.:f14 ar It ;&I rtfr~' 1 = 1 M-fi:I i i i .fdIj t


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,~ which 'leads one to think oneself incomple e, 'f4 ~ 1 9IC f it1 q,t4 l ,_ , as in,thecase of V ~ Jnana .ka l " This . is lone way 0"" 3IIU lqIQH II le Qu lt1 ~S ftt ~ even ifthere isMlit 1 1 1 l ? ! f in e form of doership (Kartrtva) bu t aR r~ ( ! S \ q ' tU ~ - ful -ofino ance, 3' i 1 1 f I "I ~ 1f4e U ~iiF4I'ri1;or I { a q 0r - leadi ng to 'think the not -selfl i k , e th . b ody etc, as t .se . elf This is aI 0a :uU~q,qt1: 'J t: \tC fU t _ , of t 0 types ,3 1 1 U l l c t l '4 t H ' - Ap'. I una la , 3 1 ~ 1 ; < i J + L ~ U T _ , by t hi s . s econd stitranamc ..y i'ijI~4f 4 ; : o J J f '~'dl'l""" pointed. out, ns td - as has been said !fIYm~ll1!i _,in I svara" ' pratyabh~j~lf~ In;:o;;q'mFf:' "iit!lll~ - sometimes 'there is . no freedom in the -tate of your consciousness. This is , & I 1 U - M Ii1: II (4 1 t 1 ; : ; : ; q @ = II tl{ i f t :Q i ff ir ~ if youfind Svatantrya but you will not f ind the way you, were finding theuni' ..e rsa l co ' s ciousness in Sa .I adhi, This is . a ls o A 'n av ama la ~ f S E i I l u l e i Q ' , c 4 '

~ -~ - 'his way Apav ' ama- a is said to be two ...old _,one is f2i~l1;:;;lf' m - :d ~ ...tI-.. imes th '" . f " d d ,. thecon ,IS U1ql: _lrlll' l . le . .somenmes t rere ISno rree~om au.-~sometrmes :'.ere

'~ no awareness . ~l: 'Cf~q' .~ the rea] nature is a:tlq"'I,F~ff:----Ihis way takenaway fromyou.

S ~ ... ,." ... .. h~ ' 1 '. h- t al thouzh 1~ L fvamnt w anaraj expiains t -,a att , " I O U r g you reanze tne nature 0 .-. .consciousness or tha . you are 'a lw ays aware, but you fee ] tha t . this

consciousness is only upto the end of Smadh i i.e, .'0say when Samadhi isover th is . c onsciousness a lso is o ve r. T his is , on e 'w ay of Al1a ,v am,a~ , a.If you,

free i " f S" =db ' " ternal world b ~ lh a 1 lre ree In.cormng IOU. 0' _.3.m,3.r 0 externa wono but In tnats so youleave the consciousness of your OIW.D, nature , you have to (return to internalworld again, This is another way of Anavamala, This is also bondage,Thus Anavama l r pervades in two wor ld s namely in exten .aJ.world and

:?in .'e rn al woe ' Id~As 'las been said in S iT Pra tyabhi j i1a that sometimes thereis no freedom in the state of your consciousnes ~,~,he state of conscious-ness has come of her own accord not by your will ..This is ! f C 4 1 1 t 1 , P A mtThis is Anavamala, 1_'you find Svatantrya but you 'wi]] not f ind the way 'you w ere fnding the universal consc iousness in Sam adhi, This is also31~O,qqt1 . Sometimes there is no f reedom and sometimes there is D'Oawareness, This 'way the real nature is taken away from you, This. wayA.nav ru l1 ,a la ' s saj ld tO I 'b e two-fold,

'I"

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D B-;-"I- . P dir.ss.r. ranauTh b b "]1 A d 'Y' di ". ." S"""iougr ,-'Rsi.ca iy pre-, uyan an, pre-x erne In irs ongm, Sarvism

crept by stages into the Vedic rel igion and became one of the most vi ta le lem en ts o f Hinduism by the, age of Epics a nd P ura na s,' T - h - ~0 - ' u g : h the - V s d i c - itu .t, < - the : ,..',~',-~t- H - . ' ~ , d : - , - f ' K / . ' ,.t~. '"'- h.id b . " - ~. : .',.' U.e,_ e _~ c (1 ' , a J . s0.. t " e a n c , l . e n , . . I n , u , s 0" aS~JJm _lf B - _ . - ee ,n

predominan t ly Vaisnavite 'in c ha ra cte r ..th e w orsh ip of S i.va and Sakti al so! I I ! !!! l~h a d ' . b e c o m .e very ' p " ' 0 ' , P - U - I ' 1 ' ~ r,;; thi ~]a n d r i e h t from.'t h e p - ' . r e h l~e' 0 ' ' r - ~C ages T- - l J . , . e ' t " 1 e_ I ,_ , ~_ "",,~I , ,_ \ 0 . 1 . " - 'C -'-, ., .1 . iUJl .Il._ . I I . _ _ ; . _ ~ ~ I, _ I I, .... " ,0, 1 _ . ' , ' , v' .: ,Ii. 'I,. ' _ -:, 1 iJ IA l. ~' . . I I I . " . _ ! ' . ~ " I,. II , ! L a ' ."I.J~,#/," d r b f 'L I.. ,I S '" h .. ~ K - " h ., eIS e'v"e'n,no'w a . g'oo, n .um '-e ,r Oi,- premstonc ".._ .lV',a S'. ,r lncs l~n.,. a.s.: ,ml['J.1or

" . A m - ~ ' V , , ! O ) , S - ~ ' H '' ; - ~ . M . .. ..L-d,1.0S tanc1e , . .maresvara , lJ ayes v ara. jsuresv ara" ., Ia rs e s v a ra~ , WIa ' eva,Bhutesvara, Haramukhesvara etc. Saivi sm 'has always and 'everywhereb S " "A IJ" '" " I! h . T 'h 4 = " h h - ., hrioeen I" , aknc In . character. . nererore t ere a re many prei istonc S . - lnes

11 "dedicated to, Sakti, the Universal Mother Goddess, The most importantamong these are: Tripurasundaii in Kulg am Trisandhyii in Anantnag '-- ,. _ '- "_ . _ _ _ . . _- 1 '. . I. . '-, . ,II' - '.-, -. , ,. - '.. ': _ '-_:;. !I ' I,. -'.. I '. . . .-.-. - - , . j '- _ "lv'a,llinlukfl' in . T ra l: Stiri'kli a t S rin ag ar, S:aradii in Tee tw a l, R,ajrl,l in

,;Ii' 0 ' . - - - "n d e r b a l S : , - - ' : ailamari at B - :a r a m u l la an td I E :I O , . '- 0 - n. . .- .,"- -'.. -r -~~! L . . LW..il.ll.~... . ~ . . ,. ,iiIt appears tha t ancient Naga tribes .m . a , y have inhabited the bord ers ofthe val ley when it was it, lake, Later, when it wa s , cleared of water by

Kasyapa and was colonized by Indo-Aryans under 'his leadership, hordes_ of Pisiica and , Darda tribe S I , I belonging to s ome less civilized and part lyb arb aric A ry an stock, i nvaded th.. valley from the north, The Nag'a l eadersmediated between the Indo-Aryan s e tt le rs , and these Pisiica invaders andboth th e t r ibes came to term s and settled ]In,the valley ~This is 'the historicalconclusion that can 'be d r awn from ' the account s of ancient Kashm ir asgiven in the Nilamata , P u T ; a . 1 J a , ~ Those Niigas may 'h ave" , mos t prob ab ly ~,b een . S a i vas by faith and the ir ' influence Ion th es e s ettle rs in , K as hm ir :mayhave been one 'of th e chief causes of the predominance of the w orsh ip ofSiva and Sakti ]0 Kashmir in the most ancient times, The . domina t ing'popularity of ' Siva and Sakti can have been imported t ,o anc ien t Kashmirby' Khashas 'of Kishtawar and, Chamba who must have colonized the'1-1 d h h '. ~ th uK-'h h n h . . h ha ey an w r ocan ave grvemttr e name ~~: asnarneru I W uch can...avechanged ' into the word, Kashmir,

The re lig ious beliefs o f thatmost ancient Sai vism are m os tly m y tho-jI'logical, in character, Siva is the greatest of all gods and his abode is a

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superior heaven called Sivaloka, He, owever, resides along 'w i t , hisspouse, P,arvau' on 'he Kailasa also. He is present at a the sacred place",dedicated to him and is always ready to help hi.sdevoteesin all res iects atall places, He,gran t s them 'boons for worldly and 'heavenly' attainments andexercises 'hi,~ grace on them to liberate them from their ignorance andconsequent transmig ' "a t ion . When liberated, they get access to his divineabode and, enjoy ,an eternal bliss in "is constantvicinity, Panrafi is his d ,. 'I hi d it! b hi B - 'h I. dconstant compamon and IS arways W'O'f,:, l ,p 'pe, W it ~ nun ..,. a i rava s anoGOI}a& are his divine as."tstants and are; often worshipped on importante. ,i '1 1 lik s " " ' " - ~ Th d f hi 1 1 ' 1 'bfestivals ,uce Sivaratn. ' ne moe es 0 wors IJP are generany t e same asthose of all other types of idol wo: -shi,p~,the only main difference, seing inthe sacrificial 0' ferings. Preparations. of bhang, meat, fish" etc. and even

iI'wine are very often offered to hese Bhairavas and,sometimes to Siva andParavan a SO~1 Beasts are sometimes sacrificed to them, This ancient,. ,Saivism in Kashmir is ! nearly tie same as tha preva ent in ,31],other partsofIndia,

"The' Saivism , , o r w hi ch Kashmir is spaci ally famous i s , the monistic# _ -_Saivaphilosophy of'the Tryambakaschool and that phi, osophy 8themostvaluable contribution of Kashmir to ndian culture. That philosophy hadbasically originated in some trans-Himalayan area near Kailasa in about'he 4th century A.,D',.!Its advent to Kashmir took place in the Sth centuryand i _ developed fully' in the next two centuri .S in tha very Iand,

"'The most ancient sc ',001of Saivism is,P a su pa tis rn 'vhich rose out ofth e beliefs ofthe Ind s Valley people and spread in cou - ,seof time as a

. _,,if _ "disipline of some orders of Saiva monks in th e whole country in the earlycenturies of the Christianera. It is apluralistic school oft i oughtbelievingin mutuall y distinct existence of'God, soul and rna ter~, ts practice consi s tsf d disci 'I" .. '.' ii b1~ v' iii0 avery austere an ' severe', lSClP' me mvit ng moue contempt, n.apal lkaIiving in cremationgrounds are an advanced type of Piisupatas. Theirdiscipline in the words of Abhinavagupta is full of torturing practices:

"t~I~'~. '{1!:4iqfiili('lllql.1 ,,:,1 .. ,1 I '_1 . "_ ' '""Daksinam ra u d r a k a i r m i i d l: Y ,Q ' m , '"~_ _ ' ~ [,'[U ,. '~ . L i~ ~ ~ ~ . (T ,.,A ,~37-27)

"Saivasiddhiinta, a popular faith in Tami Nadu, claims prehistoricorigin in glome ancient a g ama s named "Nanmurai" which, according to

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tradition, were swallowed up by the ocean in a flood" along 'with the sagesw ho possessed them and the mountain peaks where they .ived, Another,tradition maintains that some saints of a. Saiva school established atM an tra K alesv ara temple- on Goda ari, . ,Ysorru teachers , in. the Iines ofAmardaka and other were invited to far South by a Chola king named" .Rajendra, and they preached here 'the IS ivasiddhiinta. The hird and the

JiI 'more authentic sou ri ce o f the Siddhanta sect ies in some Sanskrit Salvaagamas belonging to the early cent ries of 'the Christian era. The funda-".mental theory of Saivasiddhiinta is aki nd of dualism or rather plura l ism,Though . f:og,a and Jiia'na 'have been accepted in it as the highest means ofliberation, yet more importance has been given in 'actu al practice to~ ~devotional and ritua istic worship of Siva, i ' i tem ~les Saivasiddhdnia isin the opinion of Abhinavagupta, overburdened with. ritual;

~ ' - r t = t &.I;:f l cni ,.,Q t - 1'( II " ,"Siddhdnte Karmabahulam" (T , .A . 37~.27)

;!'Another sect of Saivism, which also is a popular faith. of masses, isth e ' \ f l 'r:a-sai'vism of Karnataka. Though a specia l type of qualified rno-

.. oi I ' , . d '. h S -..Jmsm , m t iays greater stres '.o n . unity an , .te rm s rts tt wry a s I tamarasyavaaa.The sec t developed in its persent form in the twelfth century" butthetradition. of its practice is sufficiently ancient, It must have existed as aspecia l system of discipline among some ancient . orders of S;a iva monks,It a lso its sufficiently rit ua .is ti c incharacter in its practice, The VedanticSa iv i s :m of Stikan tha ' p . ' rcfcsses p. : .: a t7 . . n a m a - v id a . )1 which maintains that theII. .. _ . "divine power of God get transformed into the phenomenalexistence, Itresembles visi~tiidvaita'of Ramanuja,v........I. S j l ' ~ Ii ii h- h h i " h II ~ d"f~ Ift.i:U). rmr saivism 1S ap '.1 OSOpl ,~ yW;'IC . IS qui e or terent i rnany

respects from all these schools of Saivism of the South :'t adopts apragmatic approach towards all the problems of philosophy on both itsI " , d ' of th ...... nd practice[.,~e.so. I l ea ry a~.. .,' Lt,. ~I II ~ h ,i id l id 1- ~ lik th Ad itaV d- dB ddh ilS , nelt .e fl,gl Y 1 . ealistic let ..e ._._Va l l ' -a e..anta an; ,_. _ 'I ]sm,

nor SO , realistic ,R S the Ny ay a.-V aisesika or Samkhya, T11e.universe,d i , . . ii Ii h ' like a mi lik h hild f bccor _mg to It, 'IS neit .er i ..C a nurage nor 1 e t l . e c..1. 1 0 = a ..arrenI ~ litv f all _, a t B ~ I b 1woman. _ ts a rea ity ror a pracnc: purposes.But f .I S not an aoso ute

. : 1 itv.b !! " 'II I .., h bsol a l " ' . " hefreanty J ecause It 1.8a ereatrot "..t exists m tt e a '.,solute res I I~y in tne J tormof pure, limitless and all containing consciousness ..That consciousness,


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",called, Parama-Siva, is, a lways , vibrating inwardly and outwardly by itsbasic nature and its vibrarive nature is called Spanda. Spanda is, a sort ofa stir of consciousness, The phenomenal universe, which exists in,P " - '. - '- '. S . . . . . . : '" the f l " " ' " , " , ' . ' f " '~'''I' '-'" .,', "', '''.' ~ ,,'11 ' ,, "" ,c , . '- , . .1.' J}. ,',,". -:- .' bv t a , . , . , , . . .- itsarama- .'.IV,Q in e rorm 0 .pure conSC1.0USD.es.s., appears, , Y S , , ges, In usphenomenal aspect in.the manner of a rcfleetionappeari ng in a mirror, Amirror bears the reflection of outward objects, but th e mirror of pureconsciousness bears the reflections of its own. powers, Siva's powers tocreate, tOI preserve and to absorb the universe and also to conceal as well, a s . t o reveal His nature of absolute Godhead get manifested atHis.playful,independent and unrestrictible 'will and that will is the essence of HisGodhead, Had He not possessed such nature, He would Rio t have beenGod. Hie may have or may not have existed at all in that case, because Hisexistence could neither have 'be,en challenged nor estab l ished 'b y ,any one,Universe is n oth in g 'bu t, an objective manifestation of H is d i vine powers ,H ' ~ ali d ' H'" hi Theref H '"te IS a res rty an: . lSI plolw,e:rs are , . " 1 'IS essence. 'nererore Hrs powers arealso a reality and so are the manifestations of those powers a.reality, Heconsists of an ever-pure and limitless consciousness which is full uptobrim with Godly powers and does not undergo any change even while the, ." t i1, .. ti '. , . " " ' , , " , , ' , t ' ," : . " - : ' ' . t ' . - ' . I' .:~ ,.',.j T'h',.,..,' 'H' ,",.st .tic " , ...t '. ,,h~haC_ .1VWaes 0, creanon, e c. are 19o1ngon,", ,~JlS IS . IS,~ a tc aspe c In w I ~C, ,h . ' . to" '" ,_ : ] 1 '" d S ~' : " ;' 'T h " ' ", ~ It' .- ct . f ' t h I ~ : ' ' . . , " ~ . e " . . , ' , t .t" ''''.:' : " I f H ' ~ ' ' '' G '- .. 'd h " . . . . " :, ' . . . '1 1] 1 e d '. e i s ca I. e ",lva,., . ,. eaope., . ~.O ...e m,aJ]l les , a t , Ions 0 ' . '.. J L : J _ 0"" e a .1S,ca r . e '_

,,,"His Sakti, Both are merely two aspects of one rand the same absolute" all, ' ~ " , - , ~ . " r f , _ i' , - 1 r md ' " - - d , . , " - : . rdent ." a ] l ' ~tf T'b':~' " ' , ' 1 - , . : : : 1 0 ' , '1 " t ' t ' , . . ' . - , ' ,f th , Hili. d" ., .-.,'.powe, .u, ano , ID . 'epen." .ent ree ,1.y eO . , ' IS, mterpre auon o ,e ' IOU mo-nism i t s . the new thought contributed to Indian philosophy by the Saivaphilosophers of Kashmir ' . It can be termed. as Hindu pantheism, though itis much different from the pantheism of the Western and the Vaisnavite~ ~thinkers; 'bee'ause Siva in . i t : isan ab solute and abstract reali ty ~ratherthan apersonal God. and, can 'be realised inHis highest aspect as the pure andpotent consciousness transcending a1.1.phenomena of gross and subtlecharacter .,

.. .Kashmir Saivism accepts no restrictions based on caste, creed, sex,etc. J IBvery curious and devout a sp ira nt can . have access to it ' b o t h theoreti-cally andpractically. It gives more 'importance top ra ctice th an . to bookish,knowledge and 'logical discussions. In . its theory it comes closer to 'hetheism ofBhagavadgtta and not to the nihilism o! fN'ag~rJuna~ In practiceit does, not prescribe the professi on' of monks but advises to live the l i fe,of a householder and tlo practise, side by side, Sa~va yoga for the sake of

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se f-realisation. It does not advocate sannydsahood. t prohibits the use ofall sort of saintly symbols li.e red or white robes, mattedhair, ashes, etc,It avoid '.su 'pressio,n ofone's emotions and instincts and advocates a,pathof their sublimation. It does not. gnore the worldly and heavt nly aims oflife consisting of objective enjoyrne s. It rath r advocates a path aimedat both bhukti (enjoyment) and mukti (liberation)" bo 'h 'of which C l a n b e_ d sid b id I' I has i d d th l . . . . iI.pursue su e 'Y S I: ' e" t ays em pr asr on . uevo Jon anc "a t maxes Itspractice ' uite sweet and p-ract ic-able. It is , inthis w~y , q u i e pragmatic inits approach towards its practice also,

JiThese Saiva philosophe s did not at all ry to disturb the age oldrelig ion of the m asses , 'T hey ad voca ted the practice o'f the ..hen I e s tab l i shed,B '1).,.-, H~ d '. b d liT d S .. d diti Th 1_ ranman C k In uism nase .on 'Y le: ;-as, Sm rt is a D 1 . " tracmcn. . rey arso- - - ,.I"advocated the practice of Siva worship in temples, at sacred places and inhomes, I n , addition to these eu ward aspects ofreligion, theypreached 'the; .practice of Siva-yoga in,accordance wi t h the Trika and Kula systems ofTantric prac ice, . The Kula system advocate the use of five makarasprevalent in th _Tantric sects of th e l ie f hand systems, It can , 'be p ac 'is edonly by some heroic practitioners capab e to keep their m inds constantlyconcentrated on the mystic formulae and also on .he deity worshipped bymeans of such 1 0 ' fe r"ngs and services sweet to senses ..

One has to keep his mind concentrate, inmeditation while enjoyingoutwardly all such means of sense pleasur ....ndulgence in , a ll such sensualactivities is notto be allowed to disturb the m ditation of an aspirant,Ini t ia t ion in this path is there 'ore granted only to such persons who cane as ily a nd s po nta ne ou sly control their m ind and senses , 'W hen an ru p iran tcan succeed thoroughly in contro l}" D , g the effects o f such powerfu l 0~ectsand means of sense pleasure and in keeping his mind imrn [sed inmedi ta t ion while indulging in their 'u se" he can af terw ard s a tta in such , a ,psychological state in 'Whieh he can constan Iy enjoy the div ~De bliss of ,his. , .unity wit Parama-Siva even while doing' a ll the wort' ly activities, Heshall not then, require any forma practice in a secluded place under anyspecialdiscipli e - ' o r that purpose. Anaspirant gets access to'the 'limitlessand divine self -bliss through the path of 'worldly enjoyment by means ofsuch Tantric practice,


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ABm:.AVAGUPTA : .A.NUBHAVA:IVEDA:AI he offering, of Ex serienee

Dr. Bettina Baumer

~ ,~ 3 iPd , R 8 ; l . f f ( t t : ' i l ' 1 f i l fIq a t ,., '1 ' l I 1 1 l Y t " i ~h~J a t d ' d''it!i41 ' f ; = r m HHIi,tiT itf a {tii' 'qIf I ?I tq f ? qS I I ~ r i rI1 3 l ~ ' i l l C l "II,tqeit' q!t'ffl'lIT ;g;8IN,+th~I'.~' V l : : t l r " J : l f - , I l 4 ' i l r t i l l f f ~iqlrn , q l i \ r r T i f ~ ' funtij''lll

'~~, 3f1t i f < t ' ? l I I , F 2 t n l 4 1 T 4 = t : ~ ' ' ' I f f J , = H 1 ' 2 J O T ~Ii;:1Cfif.q 'fq t = f t , ; ! !H " 1 3 ; q ; jh : l + 1 f : . 4 fQ= < : ' 1 1 2 1 ~ . " , ''~ln"tta\,q,[email protected] ~ g ; q = i t f -qtn ~l tI t t h ~ " i : r F f f ~ .q t il q 1:;4' f c t 1 q " l ~ll l l6h 1\11

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:i"This Reality indeed is the state of Siva,beyond both void and non-void.

2~ With I alf-onen eyes mind f i rmly collected,his g laze directed to the ti p of the nose,with sun and moon' dissolv ed at the centre of the threefold"h . ~ h Pri " Jovement ; ' I. Ieauams t -e s .uprem e .. nncip ! e ,of he nature of Light de -oid of externality,the One Spirit, ' he state o Supreme Reality.;What more is there to say?

3. Each word from his mouth . is a supernatural mantra.the posture of his body. caus of j O l y and suffering,is itself the mystic mudrii. The spontaneous flowof 'his 'b re a th 'is truly .he wonder fu l yoga.When . realize the supreme light-filled domainof Divine Energy, what does not shine?

4. Amantra illumines without distinguishingthe arrangement of the letters, Mudra is .-c at posturethat OC'C1JfS spontaneously 'when bodily action ceases ,Y o . ' g u is revealed when the flow of 'breath has stopped,For t te good-hearted what. is notwonderful? They sharein the festival leading t al y ou r luminous domain,

ICDmme'ntary., ;In ,th es e fo ur condensed 'verses Abhinavaguptagives us the gist 0, hi~

own . my stica l experience, as the title itself suggests,The first verse starts wi th a state of complete interiority of the yogi,

which is transformed into kramamudrii 'b y opening lof the eyes, withoutlosing the interior gaze, The technical meaning of kramamudrii is . .nsalternation of looking within and outside while remaini g in t b : e sam-state of God consciousness. It happens by grace of the (Divine) M as te r"

b I ff T h ' . ' h O i di th i . . dot _r y lone S OW'D .e .lortm .';~e rnysnea state ac ieve .m 'I _ IS way 18 termediambhavlmudra (or bhairavimudrii; a state that is completely 'sealed or! 'II - ~ !!I i r~ r II!!. tlimprinted' by Siva, a state which can neither be described as void nor asl. Tb~two breaths , pl , r .a~a,and a p a ' , n a . ,2~~PraDa aniina' and u d a n - a m, ' 1 " " '


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fullness" for it transcends a l l . oppo ites and dualities, even this lastapparent duality of 'void or r on-void.

Infact the te "" ntud'ra:s,e '" 'msto ,beoneofthekIeywol"'dsofthishyml1,,for ',bhin,a'v~gup'tauses it consciOllsly in all itsmeanings anddimensions:nudra ' '< a seal or i"rint, as a,conscious body posture Of' hand gesture,a a spontaneous mvstical attitude, as! the final divinized state of a

J 1 V l U U 1 1 . u k J a , .In the second verse there is , I, til] some practice involved, If th e first. , . .verge describes the, sambnav;a state, the second ,;,ay re .lra te to the higher

level of the sakta state, It consis s in a practice , f centering - betweeninbreath and ontbreath, sun and moon, In the centre shines the Light oftheSupreme Reality, of pure Consciousness, The poet is at a loss to sayanything more ,ab,ou. t this . Rea, ity which to him, is so evident l a s to needno further com nent,

The third verse actually describes th e state of ajivanmukta which isa state of complete spontanei y , . , The three essential elements of anyiidhana d ..... d f hi t '"ac ana, name, y' mantra. muc ra an' yoga, are "OJ ' I,' m no pracncesinvolving any effort, rather he becomes theirauthor and origin, His veryexi stence reveals all the yogic practices and mystical states which flow outfrom, him :, every 'word 'he ' u t t e r ' s " is a powerful mantra capable oftransforming those who hear it,because it is,charged 'with divinity j Everymovement 0 ' his body or even the sligh est gesture is itself a , mystical

d _, . hi d i in ity d : ~. '",- h I f J "mu ra, expressing "ISown ~.YIn' .....nc unp essmg Iton,otr ers, .yogaconsists in any kind of breath exercise, in . his case the natural movementof his breath, every a ie l ofbreathing i " itself nothing b'uty',og'a, union W I t hh D O ' ~'t eorvme.

At this point the au tho r b re aks out in the f ir st pe rson (numil inubhavata1J.)h hid hi h: h ,i f die canno nee '. 'lS OW'O experience 'W' rcn 1:8on e 1 0 ai ....ervaamg, pureLight the re-alm o ' - I ' f E - " " nerg - - y ' ( s ' i ' a - ' k " - : f a " d " h ' : i im a - P a ram): 1 ., ' ... " w . o " , _ - , " _ ~ _ . . _ . 'li~~__~ ~ I , I I .;1," " -_ ~ _ , ' ' !

In ,the fourth and final verse Abhinavagupta gives a kind of commen-tary' ofthe three elements mantra, muciy;i j and yoga as they' ascend from theIevel of a,~ava whe re they still represent an. actual practice, 'to thecompletely spontaneous state of satnh',ha,v,a~This is a,wonder for ..he good-h d . ( dl...;.':"""" h ~ al d ' .aeartec or wise I.Su:""t, SInce the supreme mystrca state roes not remain

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confined to the selected few, it 1 8 not an individual affair ( his would bed .' ) butit i t d . h h . h D C':'. a 1contra .ictron), out r ]S . snare _W'lU I ot ..ers in r ie great Drvme resttva 0

'"The term utsava has been frequently usedby Utpaladevain his Sivastotravalito denote the mystical feast of sharing in the Divine, luminous Reality,

+ + . - +While r-eading' and meditating on this hymn one eannot help 'being

reminded of the one w ho person if i ed the stale described byAbhin a v ag u p ta "'who experienced the highest 5ambhavl 'mu{1'r"ta 'in his very body, and whogracefully shared his di vine state with those who were fortunate enough tohave his dar/ana or to 'be his disciples: Ishvar Svarup Swami LakshmanlOOI,. the Master, In him O'.D.ecould se e the slate described in verse two ofAnubhava ..nivedana: his words had the plower of mantras, his movementsand gestures were divine mudriis, his very breath and ife 'was a completev ' , o g . _ . : .- la .. .., .

LateDr ..R..K. KawI am thri led to see Swami Ji's divine personality and spiritual gloi .~The Ashram remains packed wi t his devotees and disciples, havins a

deep spiritual yearning in their minds, as well as other visitors, S,O I' e ofw _ 'om come there for his darshan, some to listen to his vyakh lins(discourses) some to touch his holy {re le t.fo .his blessings, and.SO l on, Onefeels that the moment he visi s the Swami, " h e is overwhelmed with hisdl k d d eem diness i h 1 1 d ~ hi bl 'ILgo, .mess, . :181: ness an: :generous rea ..mess to ierp anc give rus n t essmgs

to' all those who approach 'him without any distinction of faith or creed,Swami Ji is an extraordinary' seeker of truth. From his,early age, this

'was 'his sole ambition, He seems 'tohave 'been born wi t h an indomitable

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*ThWs.obeisance w as offered on l m . rhApri11972oJ1 th e auspicious occasion o f Sv i rm i i '. fiMaharijj 'ISbirthday, by Dr. R ., K, Kaw w ho hap pe n ed to be honorary director of Sharada Peetha ResearchCentre K..Nagar Srinagar,


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will, a dauntless determination" and an all-defying spirit, ofindependenceand p atien ce, and eadiness to ' go through , a I I stages cf Samiidhi ormeditation, Truth ran be visualized only by one who puts his entire life intune with the UltimateReality land when the aspirant immer se s himself init day and night having the goodness of character, aj~...ound discipline ofthe body ~the senses, the mind the heart and the intellect, I believe, by dintof all such discip .ines, Swami Jihas realized the Truth and penetrated intoth: d '..P I rea ms of spiritua ism "

.-'part from the veneration people have for SW3,mi Ji for his self-discipline and spiritual insight, many come and throng round him 'to 'bebenefitted by his vast knowledge of Kashmir Shaivism and his, simple andeasy w'ay of'explaining ' the diff cult maxims lofphilosophy .'He talks thingswith clarity" not merely from 'his scho arship 'but also fromhis spirituale xp eru .n ce . In f ac t" , in h is vyakhyllns be can never dissocia te real intel lec-uality from spirituality, even for 1 3 . moment Hie finds an adequateopportunity for his ful l spiri tual . self-expression when he is inv ited 'to 'd el ~ver his vy'akliy'ans especially .a t O'U' f Centre. In h is words one does , notfail to find the tone and depth of Abhinavagupta and sweetness andnovelty ofUtpala, He is a reincarnation.In the present time, of those seersand sages of Shaiva lore who found their highest self-realize Ion in thepursuit of truth and,knowledge, and bliss in the kingdom of spirit, whereworldly allurements ike riches, prestige and position and titles concernthem not,

And f nally, I am, struck ith ' tWIO facets of Swami Ji's life one i s , ' thatot renunc ~ation (for search oftruth) ,and the other of spiritual kinshi pwi thall who gather ro un d him " w i th ou t any dist inct ion. This is indeed a u niq uecombination. Although he has renounced the world and prefers to passmost of his life in seclusion, yet he cherishes ' tOI make his whole parivar(gathering ..as lone family (kutumba) and fee ls a great delight in theirmidi t~I remember when on the ast sunday, he took e,ave of thecongregation to go out of 'the val ley ' for tWOI weeks. (in this 'winter). heexpressed a desire that ifhis whole pariviir 'were accompanying him, hewou l d ; indeed be. v ery h app y to pass a t, longer t im e o uts id e,

S ., J"I ,. ., ,'t., hil h~ 1 li f K 'hi warn] ns services to the pnuosop ica .. terature 0 c ashmir aresignificant, as is evinced by his edition of Gitiirtha-sanigra,ha of

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Abhinavagupta, his edi ion of Utpalastotriivaii with his is Hindi' com-menta 'Y 'and foet-I otes , and his S ' O I many ' othet work s and articles, ..

May Lord Maheshvara bl ess the Swami Ji to witness yet many manyh a p r . p - - ' y return 'C" of hi.irthday .0 g,~ o be "'.:lInever fresh "0'un tain of.... : ..... ' ,.oil,. lJ . .1 AI. '.U I l . . ' , ' :I "" I ~ :1 . 'c. ~ ._ b I,,~' I 11,. . ,_~.inspiration and an ever-bright beacon-light tor an ,ever-mereasi ng num ierof his disciples, devotees and others.

Swami Jrs Birtb,lda"Y'F,'ellcitation (Abhinandanam]Dear Piijya Svami Ji,

We", your disciples and devotees {bhaktiih), have assembled here,today" to present this Birthday Fie icitaticn Address (Abhinandanam) toyour holiness with our deep affection (Priti) and profound, reverance(bhakti} for your esteemed self, expressed, as i t is, in 'Orienta l tone.

W ,e believe in thee, our Gurudev Vi:svo'tfi,rt;t.tl (the Infinite) has[embodied Himse lf in the limited form of this ~iiva-rnpa: 'with thesovereignty of His will ( , i ccha, s1Ja'tantrya~

r c . , t i l ' i 1 i o i f t it iU Q Iftt,"q: '!1'6't'\q("I1Ulqr1ld:,a Bodhisattva, as it were, having descended upon the earth from

arnot gst the gods of the heaven of Tusita ~' t 2 r S Z l f P t l f i 4 , d a : i t s ' l T i i l i f & l + I til:. ~ i'ili:,for the good of'bumanity, dispelling t te darkness. of ignorance fromnkindaU.....lll~~'~ 41 1 : 1 'qII~,iiil 'Pfi ' rHfq~,i i~ u r : : NI\i\ i t I1 ' I I 1 ' { r~U If q f ' d ' t ' f I e l i ' 31c t( f t O l l : , .

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Thou offereth -'he drink of nectar 'of Shaiva IO'e~ flowing from thelotus of -hy.m.ou h, to masses of thine d'evotee8-

"If': tI'dltti qtil'l & t if f t' tcn"'I~:I&ilart.r=t~lti~Cf\1~I~ q'I&I'lIfn.Wi h thy smiling face, thou explaineth the difficult maxims of

hi osophy in. a simple and easy way, removing ail the doubts from thelearner .~-

, a , : u , f li t U P l ," '1 ~Q F N '(1g:& : did#f: t I ~ "I ' l l ~ , , , I I 'l:Not only dost thou thyself pass over the deep ocean of evil, agitated

'y waves of anger, in .oxication and fear, __ut also ferryeth thou the peopleacross the s ame=-=~ it" 'witt{-~-'*q-H'4\II~tI(:f 'rOIEfell~li'lat11TQ1{

;r.! i 4 4 ''l f ) " ; : ! " ' g 'd d I.. at ! r ~Q )~'ICh''la t fQ ' S Q , m l , ( II H~' , " " ' 1 . ._ _ . . . . .Thou art one of those ascetics, who perform hard penance, regardless

of the comforts of their bodies, 'w i th their minds fixed upon the path ofrighteousness and happy Intheir oil(directedtothe good ofhum.anity)~

Pt(ql~:' ,'1m,!ill" 'fCI;g;.Qi,tI: I + i i $ H I ~ 'ilA ...nlq+lllt(a F i i t (Iq ':,1 ~ q,."rH'l'l{CT atla.~i'ffrS.'fU qCl=t11ISq61~II '~ i I I=d l~Being a born Yogin (Sahaja=,yogl) and on' wt om tapasyii is a richpossession {tapodhana), thou art absorbed :inperformance 0 extremely

hard penance 'rom thy very e ar. ,Yage, w i t h thy' m ind f ixed on . the UltimateTrutlt~

N a a : t - q ) ; a f t ? I " t i T " ; f : $I-,an, 'qttw4-1~SI ~:Wq=(qaq-P 'ildq~pt.:.~Being a .born devotee of the Lord Maheshvara, thou hast become a

worthy recipient of His gift of theknowledge of the esoteric doctrine of.-Pratyabhijnii-, Q h e i l T A , 31"+11'9 'lfg"q{+4 i{ l*"q ,~,. ~T h , Q U dost not feeljoy when honoured, norunhappiness when ' , hOWD,

. . 1 : . . . . dumregar..~lIFn,,{\iI,tlf"if ' g ' i i Z l r H ' ; : r ~ 3r4i1QllJ:ttqljtr.flFft.,

,i#With, a desire to uplift suffering humanity {Pasu-pramiitii] lying lostin the marsh of th e evils of 'the world, thou bast fo nd 1 8 'way O'L!.t for him

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+++~ ~'6~fa"':YHClf:

'~ ) f iJ i ~ , a n fflof f - t 4 I ~ I = i ~ tt Ia;It E l : " i( 'd'q pil l'd Ii}! ! " 6 1 t a \ q " I ; I ~ I Q t t r _ ~ ' ~ iQ r ftI : C f ' l _ 1 i lMay we offer obe ~sance 't o Shiva, who is beyond this mundane.' h b ds i ~b ,.,)1. d h h b di dxistence, W -0 a' oun 1 8 , In.consc , Ioua beautitude anc w to n as em 0 n e e

Him,se l f and s tand s before us in the fonn of o ur G 'u ,ru "R e v: . ak shmana JL ,~ ) kb fit '1 . " ' * 1 1 (t!Il{ I;q~I1 : ~ '1~4fi1f rlf(:f*lfff '5:&1((f' + i t = l l ~ ,~lqI = n f i t ~ : = t I [ $ I f - 1 ( 1 " I i ! , II I

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Obeisance t -OI thee, 0 Lakshmana Swami, Shiva-incarnatc, whomanifests compassion {karunii), friendliness (maitri] and divine wisdomI(p,~tljnii)By whose darshana, the evils of this samsara are annihilated,May 1 bow' to the dispeller [ofthe darkness of ignorance our Guru,~) ~ Ma: fi~t"9:H-nTCIItt.,

[ ~ . : ( : 1 4 , 4 1 u t n 1 J 4 I i f A ' 'illHI'U1a ~ f f. r i i 1 , 1 ~ill. i~ 'iii, I\lGQI = i q{l' m ' tijl 1 i ~''I'll . . . . . .rf tI~1 ' I { 1 2 4 1 = t 1 1 r e t . . , I " .'!{6,ifI-.11IWho has found God (lsvara) ' b y ' realizingthe Profound and Absolute

Truth from 'his Gurus, by vairiigya (asceticism), by [R great force ofabhyiisa (yogic practice-s), b : y bhakti (devotion), and ' b y - concentration andmeditation (dhyu)l.a). May I 'bow to , the dispeller of the darkness ofgnorance, our Guru,- 'It) ' l y IUU;S114unrq f f lm~Oi{GIT

[ 1 1 1 = - t I t ' f & f { i4 ~ ' ( 1 )? 9 ) ', " ~ ~ c t r a j t = 1 J I C Z I ' 1~ t f I R : : I O f l ' ' - 1 1 ' 1 : 1 t i t ~l t t f t i ' " l i t : a F i = r,d'd tt I (&".I I H " R t I' ; I I 1 ~ ~ " I J } 6 1 1 1 t I IHaving suppressed his 'breath (in Yog'ub' ,hy'a,sa) and concentrating hismind on the sacred word "Om u~ and thinking about 'nothing else, fixing,i t (mind) again 00. the same (Om), who realized Siimbhava Tattva

(Reality), 10]1, 're laxa tion of h is m ind , I bow to him, M a 'Y I bow ' '-0 thedispeller of the d arkness 'o f gnorance, OUT Guru,

11th April, 1972,'Late Dr ..R . .K _ , . KAW (Director)Oil ,beha l f of the taembers of theSfuJaradaPeetha Research Centre! Karan-Nagar, $ ' n ' m _ a g a r ' ~ ;

and on behalf ~f't/~e df!."JI0 t :e ,e :s .'f I sl ;


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. e f t ' W r c r ~ g litifi '(I " " I..C I 1M a ; : q 01 ' i 1 C O lk f h U (Song of Pralse tOI Raja' aka', .akshman,

who is no other than.Siva; Self Consciousness,


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was Swami MansaRam ".onga for the .Pl\.] rpose, When the sain _looked athim and ta lked to hi ..11.e got very much impressed w i th , t hi s 100.SwamiRarn jee us d to visit the saint's house daily and leam Shaivic Philosophyand I hen perform it P i actically (Y ogic K riya) there,

He was married tOI a Kashmiri Brahmin girl, Sar ' _ S _ ati Devi, at theage of 15,~Smt, Saraswati Devi used to ook after the.househo d work wi th ,full devotion, After sometime she ,gave birth to a son and the chi ld . wasnamed as,Krishan. Krishan died at the age of 3 . The shock -f her' lovelyson s death told upon her health and she also, passed awa:y wi th in a year,He was left alone in his house as death snatched all his near and dea ones.of his family ~.nl8781 , he lost his house also wb ichwas completely gut e,din . the, f ire , Th is proved to be a b les s ing in disguise fo h im ."

The seniormost disciple of Swami Ram Jee was, Sh, Sudama JeeMiskin.who lived inMalapora, Habakadal ~He took his Guru.to'his horneand served him there for about three years, Then, anothe disciple. ofSwami Ram lee, Sh, Narayan Dass Raina (fath _r of a renowned saint,SW3lmi.Lak~maI}JooofIs'hber,Srina,gar) prayed andvirtuallybeggedhimto come to his house at Namehabal Srinagar, After thre ' years, SwamiRam Jee left his house also and established, an A ihram in F a te hk ad a , ,Srinagar, Sh, Narayan Dass Raina donated his three storeyedhouse whichW3S later converted into Shiv Ram Trik Ashram in the year ]884 whereSwam i 'Ram Jee lived for 3 ,0 years. During t is period . 18 '84- :1 '914)manydisciples came to this. Ashram to seek his blessings and spiritual educa-lion.

Same person at hvo differen: places at the same time t--. f' h d" . ~ '1 f S' ~ R . J Sh G" h Kul J a 1 l Iine 0' tr e tnscipres 0_ wami "am, ' e e was S ,,~'. 'as, , : J a : ' aian ~Swami Ram Jee lovingly 'used to call him by the name 'SvachchandaNath' one of the forms of' o:rdShiva) because ofhis sacrificing love andrespect for his , guro~ Sh. Gash Kaul Jala i(a saint of high order) wasworking as Head Clerk in P~W~D~He was residi ng in Ali Kadal, Srinagar ..His daily routine 'was to leave his horne at O'8~30.A~M.reach his Guru's(Swami Ram Jee's) Ashram atFatehkadal, seek his blessings and then to

During this per iod" Swami Ram Joe performed numberh ss mi .acles,Some of tl ese are as under :-

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o I e O n " s ric tu rn from th e off ice in the evening, h ie u se d .rn~R~mJee'sAsh -arn,again staytherefor some hours and then

for hi '. ho ~.'~

o ' dav I as pr routin .')Sh Gash Kaul Jalali went ;0Swami Ram. I. I' :" the m orn ing an . forgot to a_tend h is office" Nextday 'h effice ax u.sl1"aland asked incharge attendence clerk: ' 0mark 'his

. da r's attendance. The peon in reply said, "You yo . rself haver a tt end ance yesterday" ~H e w as taken aback by this reply and.'ft the room, He again called the peon and saic ~"Had I come~ ."- The pe.on gazed at him and said, "Are you alrig ,t sir?,.d rot you ask for a glass of water as well as fruits, which

iese thoughts striking in Sh, Gash Kaul ' s mind, stil the fear~ ._ aS'1 the English bosses used tobe very harsh against any kind- ~ip ne,

er sometime, hew as called by his English boss andhe w ent m ,.side-..a.:-...........: ber where the 'boss warmly welco ned him, The boss appreei-

~ ..Ii._~ _ G rsh Kaul's intellect and honesty and said, ~"Yesterday the five_ . put: d ow n by you are worth appreciating and.Praiseworthy which

.:o.~'1i--4Io.._ to e im ] ..mented '~Sh~Gash Kaul , since not knowing those Spoints. ,~ ed in a fix, Suddenly, the English ooss began to' narra te all . ose 5

. t, ell Sh, Gash. Kaul reached the Ashram" in the evening I Swami lee. h. Gash Kaul, was the arrangement to the full or som eth ing w a s

- , - '_ .~Sh, .,G ash Kaul a t once bow ed at theMaster's feet and sought his

. .:

.lngs.Instructions to Swami VivekallandaIn 18 ,9.2 ,Sw am i V ivekanand a cam e to Kashm ir and visited Swami .

Ram Jee's Ashram at Fatehkadal, Sri inagar .Wben Swami Vivekanandareached t he :Ash ram, Swami Ram Jee w as engrossed in d eep m e dita tio nS , . . . . h i m - - . ~ - . " 'I't' t '. S " " ,. . . . ' " V " - I, . - 1 : . . . . . . . , - d a . - - . . . . d: s " 1... Ing I m me I a lon, Wiaml.. IVlea..u.an ...'. a nar~a\.c . a . . ' . , Olta ~...

Harire a . , agat jagata eva Hari,Hari to Jagto.F ahi bhinnamai uj


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IIi yasya Mari Parmartk Gati,Sa Naro bhavqsiigoramuttarti.Then Swami Ram Jee opened eyes and read out a Shloka in reply

to it :--Adau .Ante Cidrasa riipam;Madhye Cidarasa, buda budariipam,bhdtam bhiitam bhlirupm syiitNo bhiitam ce ,Q.Nitro! Na Sylit,Sw a mi V ivekanand a found . b lis s there and said, 'InKashmir , there is

still a spiritual Iight ..t Swami Vivekananda, then put forth his difficulty' infront ofhim,which he 'was facing. Swami Ram Je e instructed him t . I O go toMata Khir Bhawani at'Iulamula, whe .'_hewouldgethis problems solved,

As directed by Swami Ram Iee , Swami Vivekananda went to KhirBhawani. There he found a divine light arising' from. "he Holy spring (asign, of success) and he got a.satisfaction ..

Then Swami Vivekananda requested Maharaja Partap Singh, thethen ruler of Kashmir toconstruct a marble temple at Khirbhawani whichMaharaja aeceeded to.Then a year after Swami Vivekananda went to Chicago (U~S~A~)toattend the Parliamentof Religions where he met with a grand success withhe blessings, of this Kashmiri saint,3,. How Swami Lakshman Jon of Ishber, Srinagor was' born I"

Once in the midst of the night, Sw am i R am Jee ordered h is disciple,Sh. Madhav ,100 Tiku, to get some mi k from Sh.Narayan Dass Raina'sresidence Sh, Madhav Joo, at once, left for the said place and knocked attheir door, Sh, Narayan Joo's wi f e rebuked him and refused tO I give himhe milk, Madhav JO IO came black to the Ashram, empty handed, Sw am iRam Jee having (a,Trikaldrishi), knowing everything fully, ordered himto get the potatos from JanaBibi's (a Kashmi riMohammadan 'vegetableseller) residence, Jana Bibi was a childless lady who couldn't become, amot - e' even aft er 25 years of marriage, Whe n, Sh ..Madhav Joe knockedat her door, she opened i t and vhen she came to know that Swami ..R am

, ,".

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Jee wanted some potatos she gave Madhav -'0 18 -10 ,~ ,:gs of potatosinstead of few potatos 'with full love and respect. Sh. Madhav Joo broughtthese potatos to t ' - e Ashra '.Swami Ram Jee told Madhav Joo to preparefew potatos bur these.should be boiled first and then fried, The preparationwas mad, and Madhav Joo offered it to his, Master (Guru), Swami RamJee, himself sprinkled some salt and :hi y over ."t. Swami Ram. t e e tookone potato and while ta .ingisaid, "1have swallowed the first son of Sh,Narayan Dass R aina ' , then he took another potatC! an w hi -e taking it sa id" ,I 'Ihavenowconsumedhis second son,' When Swarni Jee was abouttopick'up the third potato, Madha: Joo, pre- ent there . pleaded for mercy, ThenSwami Jee kept thatpotato as ide and pickee u.p another potato and whiletaking it said, "Jana Bib i has 'been bestowed 'w i th a son" .

Within a span of few days both the sons of Sh,Narayan Dass Rainadied,This, tragedy left. her completely heart broken and realising her

mistake , she a-ong with er husband (Sh. Narayan D '3.SS Raina) went .,0Swami Ram J e e ' ! r s Ashram. She wept: bitterly there and said, "Swami Jee,please forgive me for the sin.which h a v e committed. I have come at yourholy feet with a broken 'heart Please forgive me, don't disappoint me."

Swami Ram Jee patted her and said, "Yau 'will soon be blessed witha g.eat ' son ,'".f' __ [ i:,1. ~Then after sometime she gave birth 1'0 a ISO'n~The baby was immedi-

ately brought to SW r uni Ram Jee's Ashram. When requested by Sh.N arayan J00Ie d his w ife to gi ve a nam e to this child Swami Ram Jee said,'I ram Rama and the child, is Lakshman."

This is ,3 . fac that no yardstick is a ailable as yet in th is u niv r rse to 'measure the spiritual depths of a human 'being, but it is said that SwamiRam Jee was an incarnation of Lord. Shiva,

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S -' _ ' M : - ' I L A ' K : H M A ' : . . . ' N - J 1 0 - " " ' 0 ' ""'fi_ ," _','__.' . I _ " " :- ,"

Nath JiTh.e ninety first Jevan Jayanti of the renowned Shavite Saint Sadguru

Shri Ishwar Swaroop Swami Laksrnanjoo .' a h 1 a r - a j will be celebrated on23rdAp 'il,98atSw(tlniLakshmanjoo 'g Ishwar Ashram located at:..' ishat,Srinagar 2 ", ., ' ohinder Nagar, Jammu, Sarita Viha ~New Delhi w ith fu Idevotion b"Yhis followers tOI seek the blessings ofthe renowned SaintP h "l h f K - t.. .. S'h ,I . ..I10S0P er 0' .'.a s,l lm l r ..~ I,' alVlsm.l,

More than one hundred years ago, a Kashmiri Pandit of the 'Rainadynasty by the name of Pandit R i shi R am R aina lived ,a t Namaebabal,Fatehkadal area of Srinagar . e had two sons Pt Narayan Dass andP Shi .,. h Pt. J D ioined th busi d. . . . - ~ " .. , . ; . " '1 . I r ..".. -'. - . _ "... I . . _ - . . - 'r... '. . _ 1 t. ....JVJ1, 0 w. om ... ."arayan ass jome . e. usmess an was an.employee of the erstwhile Maharaja of Chenani ..He was al iso a pioneer in .the house-boats industry in. Kashmir and. was accordingly nicknamed'-.'\_vou ... aran", 'Navou I in.Kashmiri means - a boat, The second son ofPt. Rishi Ram namedPt, Shivji Raina join ed th - GOVI," service androse tobe '.' ..". ' .' '.'.. '. :.'. - . . her .....o h . _ ~d I I t - '. . ' den -rtm toecome a seruor react e.r in.. e eoucanon .'.epa_ m en II

Their 'kul-guru' was Shaiva Acharya Swami Ramji, who was aShaivite yogi and spiritual saint of all 'heights, The then ruler of JI&KMaharaja.Partap Singh (18:87-1924) used tofrequently visit Swami Ramjiand seek. his blessings, Even Swa iVivekananda, the great. religiousPhilosopher and thinker twice visited the Ashram of Swami Ramji T erehe was directed by the Swarniji to visit Kheer Bhavani Shrine at Tulla-Mu la, North Kashmir to get the spiritual solace and attainment of hi:desire, Man y renowned saints from OIl tside the J&K State used to visi th

+Fatehkadal Ashram. Swami Ramji lived for three years (1879-8,2) withone 0.' his disciple Pt, Sudamaji Miskeen, Another of his discip l iePt. Naryan Dass requested Swamiji to come tOI his house for staying there,According to his request, Swamiji lived with him tor tW'iOI years. Thereafter Swamiji conveyed his disire to shift from this house land, NarayanJoo reluc antly agreed to Swarniji's desirei 0, shi f t to another house of.' 'arayan Joo located at Fatehkadal, Srinagar,

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Swarnlji shifted, to' this house on May, l r88,4,w'hic,b later 0,0 becamethe vene rated Ram Shaiva Trika Ashram ~After someti me, P t. Narayan jisr O ' R ) Y son name ,d Maheshwar Nath suddenly passed aw ay ~But inspite ofth i s . tragic ,oss,~P t. N a ra ya n Dass and his wife Arinie Mal. the devotees ofSwami Rarnji continued to 'visit the Ashram,One day, wben Swami Ramji was in , a happy mao, .one ofhis trusteddisci ples Pt.Gash Koul humbly requested the Swamiji to bless Narayanjoowith a son. Thereafter, Swami j i called Narayan Dass and directed him toask, his wife to come to the Ashram 0'0 the full-moon night of 'Sawan'month of the year 19 10 6 ., H e arin g th is ", 'h e, b ecame very much elated and ,accordingly asked his 'w i fe tOI do the sam e,

On t he p re -d ire ct ed day" she vis ited the A shram " tak ing a longw ith 'hersome fresh fruits and Ion.entering the Ashram, she sat infront of theS- 'i,ti' h d 'S dhi' h .'wa rm I" W ,-O was In oeep ' ; ':'ma- '1 . a t, tr at t ime .

After s om e - tim e , Swamiji opened hi s eyes and on,findi g her presentbe took loutthree almonds from his pocket and gave them tp her. The otherdevotees p r e s ."0' in the Ashram and witness to this incident, congratulated.her for the kind favour shown to her by Swamiji ~

In, the following morning, she took the almonds as directed 'b y theSwamiji. After sometime, she got blessed with a son on the morning oftwelveth day of Baisakh (dark fortnight) i.e, 27th, Baisakh of 1964;corresponding , t A l ' 9th'.' ay , 1 90 7 A . ,D ' ~Pt.Naray ,a n joo took his newly bornson to Swamiji'r Ashram and ptl him nea i the feet of Swamiji, Swamijiin an e la ted , andjovile mood took the 'newly 'born ' baby child in his lap andexclaimed ~'Iam Ram and he is Lakshman,' So, the new ly born child wasnamed Laksh m an, w ho latter-on became the great Shavite phi losopherSwami Laks manjoo, From his very childhood, the Iittle Lakshmanjooused to com e to the Ashram daily wi th , his ather or mother ..When he ' w a sseven years old, Swami Ramji handed over the child to one of his trusteddisciple Pt, Mahtab Kak for the spiritua guidance and upbringing,

Laksmanjoo g r o t his, early education from S,~p~Middle School, H,IClearned Sanskrit and Shavite philosophy from Maheshwar "'ath RazdanofShalayar and m any m ore sh i vite texts from other learned shiva scholarsof the day .


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Once Swami Lakshmanjoo felt the urge to seek solace inan isolated.and secluded place and accordingly' left his home and went to SadhuGanga Shrine, situated at Handwara Kandikhas, Learning this" ' h i s . raterbroug h. .t him back an id arransed a I s he lte rf o n him 1'"0 the la " O , ' ,f " the rncu n ..ain/ ,_ I i]L ., _.U~. I ,I _ ,[ DVU .'~ " I "" ,','" l I~_ "" ~. I ,~ ,I,I ,I . ',", . '_ _ ': ~range near Nishat, where be later 1 0 10meditated. A widow named KamlaBaba handed over him a . piece of land 'on.the bank. of famous Dal Lake'between Nishat Garden and Gupt Ganga, It, is here Swami Lakshmanjoolatter-on taught Shavite philosophy and gave discourses on it~

Even, after having established the said Ashram, Swamiji used ' 0frquently 'visit the.Swami Rarnji ';s Ashram of Fatehkadal and wonI.ddirecthis disciples to seek 'the blessings of Swamiji,

Ishwar Swaroop Lakshmanjoo was loved and respected by all. Hehad a great attachment with Ram Shaiva Trika Ashram and used to say thati t , is the 'Head-Office' 'I Pt. Prem Nath Nehru (Masterji), Pt. Sarwanand,and Pt. Balkrishen we're 'his devotees. Swami Lakshmanjoo had no egoandwou l d gladly a cc ep t t he : ot he rs pointofview, He would never criticiseany body and. would feel delighted about devotees taking food and.tea atthe Ishwar Ashram, He was an.ardent lover of Nature, He got many oftheold books l a i n Kashmir Shaivism reprinted, The fragrance of his Shavitephilosophy attracted. in rurmerabl people, not to speak of western devo-tees" who would flock to his Nishat Ashram w ith the desire to gather theprecious gems of Shaivi philosophy, His 'whole personality was a sourceof attraction to all, Swamiji did not approve life long renunciation but onthe contrary 'had, a positive and, realistic approach towards Iife, Hisphilosophicaldiscourses and lectures 'were a source of inspiration and,enlightment in the present-day suffocating materialistic atmosphere,

'His message is like a balm in soothin . .gthe overtaxed man giving apurpolse, and meaning 'to life, which is the ultimate real i ty of absolute

,~c,on.SCIOlISDICSS"'Kashmir Shaivism projects this ultimate reality, and this reality is

formless .S - iLaksh na ~-o's d -V 'O' : I '~~~ ' took him toU'S A ' in the.firstweek of-warn l, ~ -',:_ .,~ 'm J n J" ,tl .:_e,''-IUj.,'Co~ .' " 1 . . . r ui c ,> 1. :.IU ~1 1 . : " ~ ~ - ~ ~ " .

August, 199] ~It is learnt that he became indisposed there and afterwardshad 't ' 0 " be flo'W in back toKa ....mirin ailinigcond itio '0 ' 'D I " ' u e " t ' o " indisp osition he, . , . . . . 1 , ' : _ _ : ' ' _ ' ' ' . - _ _ : ;Ul\..o ,IU ,_, ~.Jl.l.Jl...IiJ[. .. U J...,1 .,-: ",,:, , ! ' . ." , . I :" ",>'_'.' '.. .. .,' " 'L i I I . . . . b .1... ! " " "


38/61

O thi .'. I ,. .. cicus d.. :b.,,' t..G / , I , ' D ' , , , th noble ... .....l and a18 ,aU,SpICIOUS ",a - y , we t,ow 0 ",'.urn, .'e,v;J e no, les, SOU,I an agreat exponent of Kashmir Shaivism; 'keeping in , mind that ' L O [ , d , Shi V a t is ,present and pervading everywhere. We also p,rey to Lord" shwar Swaroop

. ' . . , - a l e ' h ~ th illusi d ..' . .. " ' , , . . " , .' . . ' . t i .. ' ' . , . " " , v " , ' . . '. . ' , " . . . . . ., ' . . . . . , " . . " .. . . .SW,amJ. ,L, . S , manjoo to remo .Ie.ne 1, usion an" grant us peace andCalmne 'C"lC"c1i ,III,," ,,,,~ .;:I

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1 5 4 1 m ;:1 ' e : " r r ~ ' i l r " ffGli- f 1 ? fi 1 ' ~ t 1 1 ( :q u , iU tUiIt i e : l I it , e q riI f ; J ~ ~ u ; a t tCf i 36 , a ; i ! l F i lq:;r ~'iill{ ~ (6dl i~~@ l GI~~1r=-rtit U G l J dCfi ~ - . { J t t ( " i t : 3,6 ~ ~',e"iH(inn {6d~tl~ qlE;{~ ~ld(~'WIO~lfi'iSfl,(-ij 5ll$\ir~l~ - i j ' .~ I ' i J ; , I ~ ~ ~ I I ' ' T I c f i 'W~ it~ c f i t ' , {4d14~ { '5 '1J q TF 6 1l l : , 1 ~ ~ ~ ~ if'~ ~ 'it ~ q; _~'tf'~ ~q' it f C t Q t ) - - 1 = 1 ~ C f I T fit: ",q' t g ' C f H f t H j - ' 1 f to , d , t 1 1 ~ I . ,

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,~ fiijJ~(Y iUG~ F i 1 ' 4 l ' ~ t l , 9 1 ~ ~ ; = n ~ l e m m m - '~ II ~ ~({q;m[~?1 a m fijillt1~~:q~ '1He?r c(hij,d ~ ~ i f gptl ifIT'~ 411~ ~ fliJ\~HI'if3iq\~1fiT w n ~ ~ ~ ~ it'~~I -~';uf4~,i '~'jttlq;l~~ l ~ \ \ 1~'!ir' 111~1{~ otfi ~~I 'd~~"U,~ ~ fqq t1~cft;{t qrr 3ilitli4stl ~'-qlllH ,e ~ J III ~ t~2f; " ' ~ 8 i ~ i U n H Efifj(1lftTtlW ' q c f ~ iJ t~~ {4 , t f 6 4 1 4 ~ ,~ ~ ~ " f E n 'fi c i1 e 6 , ~ ' ~ ' 1 1 & q ' { { 1 ~ t l t 1 1 1 1 tiltrn""q~ qf!lJC4~ ~'~ ,et:'11 ~ tr'IIctt1l4rll l c f f i ! '~'it ~.~~" ijPi 3h r~l1 t . 1 ~31'- lRtq {1 t i ' F a , ] , ~ ~ W ~I(1 'i.fi {;:u t~i I ' 0 1 II c i r q 1 1 I ' ~ ~ l}lp-2!f - 1 J 1 : 2 T ;qr~ ~ ~

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'fitqq{.e; I ~ ~ Q d h I ( ' ' e f i , i l 1 : - f e 1 S h ' a : t ,irr~)c f i t 1 4 q 'r ; I B , ; q ' c i h 6~l'i ~ , ; : W C f i rl4 ,~q~"~I*H{t-~(~) ~ : I " t { 1 f C t d f i ' ~ f I ; : ; q f q ( d \ q oH'ftil ~ ~rP1lrq-3lfli4il1 ,~(~) Jt4f ' ,q'7~' F q rei(~q ~ '~I'" , '~1Ir ~ l ' " @ i 4 ,{lilt "it,~ ~ ftfiJ 1 d ,q~~1 1 men ~II ' I, ,~~ q I lq J " Q c . t J J 1 ~ _ _ " _ ~I ~(1~ _ _ _ _,' , m

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~ttcr-tiin~J \}iirli ~ c f i t ~ (=~:- '~', 'fC[~~,;:q ~)~' ~II,af;f t I c i f i ' 3i [ C 1 " ' U 3 flX l ~ t " IiIq l l l l l ~ ~ s C f i 1 1 f lifit ' " i t ' , ' ! , ( ! , 2 f i l l (,I'~ J - a m tc r ~ r - ( 1 r q ; : a ( 4 1 a i l~ ' " C f i I ' ' d i " ( 1 J (1,111 ~ (16tH til

nAI&lf=n{ICf irNfI ' -W ~'r:6'~' '(fiq' ---FJtSi:s"U f ' B t i ( O { 1 - t q ~ 5 i ~ qil':fflty ~d ' I i i l ~r l GPt fP12fiC f iJ agft~r~t~q;t = rn : ' ~ 'I & < c f i I m t . f + a i et(+ a n r ~ t1 '~"f1e ' 6 1 ~ f V C f l iF C i m ; ~ ~T n = t l d f i cf ; 'm u 'q;F t a 4 t 1 . '. . - ' C f i T J ' o r r , I ' ! : U ; q r t I

r e t u & a n j I ~ q h j l 1 b f a & 1 ' l e t i l ~ - q = 1 if ~ ~ C f i t ~ u @ P t f lJ I ' , C f i ~ I ~ t I r e t u t ; 1 '~ ; ~

malini april 1998

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