Malini April 2000

8/3/2019 Malini April 2000

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vet. VI IS SUE XXO.1. A PR IL,; .2000

B . bd ' .. ' S' ,I! I. Irt,.' ay Jayanti :peC :J8

TH - E - M- 'A '. 1 .. ' . _ _ I ..0 ........ 'N '. ._

. .

Abhinavagupta about .Millini''II= it q 'd i r t : ( 1 N M , 'li('"qnli~'4"'1 i i i q itiit~j' \1""(1. '1,1=0, t i f l f fW a f t i n f t i l - ; f t - ' terr'll~Sri Mali 'nJ 'De'vi i.s ever victorious. In unionwith her all the' treatises of non-dualisticorderachieve the nature ofdivinepotency.

T 'A ' A - X X X ' -- : ' .- -' : ' V - l ' - I -! - . ' ! ' ,1 1 1 ' ./ . .. . " , ' - : : .. '

I S . - H W ' . . ' . A - / . R , A . ' . . S - : : H R - . I-AM."....."1 " T " R . ' : , U . . S T ' ' . ', l - . I, . _ ',. I" " '".. ~ .

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f c 1 ~ .- . .. ,. ' .-. ' I . - . . . ' . . . . . ' . , .~iS fq ...... Contents4

,-I ~ Siva Sfltras Sviim i Laksmana Joo. ..Maharaja 72~, Concept of Fullness or Ptlrnatva Dr. D eba B rata Sen Sharma

in Indian Philosophy 153 ' E Anunnoticed Oversight4~ Unfoldment of the Divinity

2'7.29r. Neelima

!i'-5~ Importance of SriRudraCamakam 35

39

i t o . ; f l t1Cfl~d !1'~I~I 4 r ~ i h q , 1 E lf 53

1o~ Fr,om Ashram Desk (i) Appeal 55(ii) Calendar of Ashram 56

Festivals

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tt < G t i 1 : 1 6 1U 'it ~ ' 4 f C 1 ( i f . \ q {:at 1 4 1 F T P ( t i u I.~ ~r fu ( 1 1 ' 1 1 C i j ' \ l1 t : t : t G M r t H "Q \ " f f t r l 4 1-q;r~-;;;r i fJ'qi; f f1 J r a t ~1Jfrti f i,q Ia t f i 1 $~~~ g f .f td C F i U t Itt~ a t ~ ; ; n - ' t i le i11ir m , { ~ 1 rt~'~~l~If.6~(1\J1~ 3 f f f f . { 'e :& 4 ~ m!f mtT 1ilf(1'1rr C f i T . u ' 1 f i f r Q~{..~~r.f~t,c p i j fC i f i 3lFif.~. q i i : 1 qtf l [ C f ~ ~q,~ , " ,c il 3i~~ ' " 1 I I t 1 ~ a J l ; J t ~ m f t - : J I H F C ' l 4 ' Iq;r Qfiil~l;fC f I T l f ~-aUr5JTq' ~ Cfi,~41{ ~ ~ if ~~qtl3ili{lL\"f g a = r rz r r II~ i d s 6 fi i t f T a t t1 i f n i I ' ~ t1 If]a t ~ , L U I r t H ' 1 " 1 ~";H , ~~ ti 'C f 'U ita = i I \ l 1 ~ ' ~ , . ,[ ' a1 i q iii'J~,!f( u ~ (@ I I I aiP t n ~ . f c t : i '1q + 1 , ~ 1 5 1 1 ~ ifiT "lfO c rt 1 4 1 ~ R : I , : : nc f; ~ f < 1 1 " ( ctf~t( a t r i 1 l S i~ 'lr~ :s r r n a 1 I R ' ~liT~ i 6 l ~ P 1 ~ t 4 i ( ! 1 0 ' i i 5 1 < 1 ' i 1 Cfij ' ~ ( O l r < I : q C f itt ~'I ~' ~ 1 1 till c f; 411;:fj if BiIf (f 1 4 " t ' f " 1 1 l l ~ U I ti1 t ( ~ J ( i a ni 1 i T t t l ~ ~ I ~ ~ a : t q : : i 1,a :PQr~lf ld if ' ~IUtllrt , C f q l - ~ ~ ; : i j- (It!,j '41~lf$!fRG,:l 'iat1 6fi66fr~;;ultttfcti SiI \ i1q; ' ~ 1 f ! 4 ; J t " t J i i "q\ 5lf airllfqfq'(i\.q it' \ 1 f 1 A q;J ti C f i t ? 4 1 '~ ~ w : r it ~ Wif;, tfq C f i Tt 4 I , l G H \itt ~ I l ' J . 1 J l c fiI ~~ ~ ttil~ i f i T 1 a l = q - 2 l f ' till e u a t ;:n ImH ~ I ~ ~ ' Rti:ll,{i~ ~ ~ t : 1 J - : c r l ' r ~ . i ( ( , '16f i i l~lhf ' i6 f i f t 1 : e u U ~ 4 ( 6 \ 1 1 t 1 1 { P l l ~ IrQ{ 11f~ C f i t 'q;;frtit ~ C f i f 'e .iq~ ~ ttCH q;::S fefi{' FtI;:n'1 '6 f ; [


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ifl~$ffi-",q-~~ ~ F c : i;:H ~~ W i!f IH c f ; f1UJI'1 'l it ' " 1 I " i 1 i : ! ; 9 m " 1 R " f \ C f I r a'1 ,~II t1' ll ~ ' 'q1,," ( ~I e : ~ ' 1 ~ ' 1 J l f t : J . a = i q rill atII~ , & r f t r C4m c fill '"P~1 ~ l r c W.. ~. . ..~ 1 4 6 ; f l ; Q ' 'w 'Q l l lf 1[ l 1 : C 1 e : ~ f ~ ~ ~ t 6 ; : r J 1 4 ~ rt'~'~ o f f 'mi4rr-;gft' + i f i t i , d ~ r t : 1 m ~ r3i1 1thflffl ijl'~fqt i jV w"'fcn'" fIfClt 't1 ,q ~ i 1 ,Q Cfil' a ; J I~ l ' ( f jl' { 'I ill'lf ( : o f ~"t1' + i (Jq I '1 r G : ~ l '*11M ~'CfQFI'~'J~r{g& I 'i: f f 1 ; q a f E t i ' f I ~ ' q ; R b 4 ; ' , ~ r e f ; t u iUt'(4 ,q t{l, tj~~ : o f f 'tI f(lq 1( ifit aiI\ " i t ] I T o ' : [ ( 1 1 , { ' e n ) '~ r~Cf i ql l=r~;qi I'f~'~ 'qR (!f [{ ~ 'f t G ! I, ~ 'I : ; l l ] G 1 '~ t I 1 " : : . q ' G i l it=til 1 1 1 : ' ' l J t q E f l l lq ; 1 1 1if ~

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91_1:-1'9....' ' . ' 7 > " "~. ,IJ . ' .. -.' ,27-9-199'1


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" -S'I,:r& S " U ' T ' I R A > , " , s " ,, ' - " ~ - "'"wlth 'Vi 'm,arsm1' anskrit Commentary of Sri l4e~marijja,

isvar:a Svariipa Sv'amiLaksmana Joo Maharaj(con tinued f ro , ,, ,, l as t i ssue]arq 'IElI t4, 8i\;q l i l f i l ; f ! iilwn q 'p i " G l " i, q f i . , , -"1 R t i + i lIPr fl"fi (lrqff: ,II~, _IS,aktis tmdhline fa:r,lrotpatt,i~alIJ'- NOIW, G,f~Ift1I~the next slltra shows, ~eAnfll ai("4' i ( l , r r r ; ! f , : - - of this~ ~ it ..yogi, ,~,q'lrn4~.'I-he yogic glory, or the Sup reme Pow e rs,Now the supernatural powers of this yogi are explained in tbe next

sutra,-~'lrfibg'l1R"I;Q~rqfft:,B y putting (concentrating) lone's 'mind on , Uni es-

versa] Energy, body internal or external, is formed by his mere will, Suchpower is attainable by him in two othe dream and deep sleep stales also,

.;This, type of yogi has not to p_ay for something to rord Siva, Hejustinfuses his energy into that what is desired by his devotee, that embodi-rnent of object takes place at once,

G f4JJI"lffiti 'ti q II 'Ef il 'i I< r ( ~ - ~ , ~ ) ~ 'Ei~ I lU 3IlZ I-' ~ ~ f i b (fCRlrf , t1 1~e f 1 : 1 ~ ]31:Jfi~:4I i;Zif1' "~lf11 qqlrft~ i G J H;;,Jflrr3i4A ~r.nf'i~fid~la(5cqa~11 t 1 S e n i '~' i f9IGlt l ' i , E r r ' ( I e f ; I : -

lRf:, 'g q d f f ' , f F i f i (;f8i' l 16 i IiI-~II Ii Ii t II~4JiW!~ ~r.fli{l!ri j ( I=tivq i- R f ; lt n I I l u t E f u II~~qeti 'JZI

-" " f ' s q ~ l ~ - : tIc r e : c f i i1I '$ I 1 _ ( 1 ' ) 1 = 1 i ' ill cq '~I'$m,a t a ; f J q 'l t U P r ' " l i ihl q'f.!l faWi~Q j . 1 2 t e r a u T i i - F a - II' i f ib" f i~ Lfl,tHM ~~(1IIUif~--~ ti'4I,;:j ~ ' t r e J r ';;r 'ftr~ 1 4 : ' ~ ~I" 9 " ' ~q~~lr~ 1 i ~ S F f f i ~ ' ' i I - ' t n ilutfiifdj illU i

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_~qm 1 ' t : l e n \ J 1 : I U m - ~ R l f ~ P 2 t t d ll ~ ~~({ql


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does it forr amusement' : tI,Rh4J~'lFi '' ' Iu 5 , IC :u : i ' . . - - - . the greatness and power of the intensity and

awareness of'Sakti ha s b e e n described i n ' ~ , e h 1 ~ ~ o T ~ - Laksrni KaularnavaI iIin the following and other verses _.'t:f'~iq' l ; : o j f C f ; : n ~9dl :~ initiation has '0,0meaning without S akti Sandhana,

~ r \ i ~; : ffT : fm'=A'~ 'pO ' '' '' " le rs a lso won't shine, ';f~-, mantra won't succeed,' I " ' I I ' ~ ! g : ' f C f t l , : e i i i l - secret success of man tra, also won't succeed , t: f z i l J 1 1 E . f i ' t { o jrr~- Y O l g a also, won't be achieved without this,

' ~ r l e t ~ , - , tb e same point has been, ~t41,~;~ 'fli[efI,t1'( . . . . . .mad e out in th 'efollowing verse of Spandakarika -


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Sb,O'WIl by me, in, , S - , ~ ' a n d a n i . r 1 } " a , y a ,Cf!l1 mStZF1 f I! ,I' sq i' ~ '~ so also in dream"S ivaby appearing in l fEl i l ' '1 lg1;surely reveals always and,more viv id ly thed esired , ob jec ts [ of suc h type of yogi who ' never d..sists from his prayerfula t t i tude ~, t l l d l t(' , ~ " t 1 ' I , q i W f f i l q ~ n F e : t 1' ' t c 1 G 1 r'~ I ( 1 1~ ~ 'E . ! ' I ; z d ' . q ) I l r n ~ - th e 'matterexplained in the above verse has 'b e en used as an example to , exp:ress thefreedom ofyogi in d ream also 'w hen the yogi is unite d with thatenergy ofil~(' f f f i)~: hi h '.' I ~ di ; 1 " J 1 f 1 . . , . 1 . . . . . . dw: ,.t __~Pfl ,.":, wl,..],C, - , IS expram ec in : . J sutraso st awakening an:h he f 1 d f ' ]1 " h tha h h h ~ "h hien n e '~Snrm 'y an .U lly one witn t aat, then W aatever teaims with tie,

core ofheartnot superf luously th at h appens. He c an a cc ompl ish anykindofbody according to his desire, By mere thinking, h is de s ir ed object takessh ape, N o so oner he wil lsathingto happen" at that v ery m om ent that thingbegins to move, A s is said, in NetraTantra that "thence proceeds thatpower which is beyond th e imaginaton of ,hum,an being which :1s faul tless,and which is md ic ated as '-~,TJ01~nd th i S I ~ ~ r : of yogi i. snot wi l l alone b utthis i. s knw o led ge and ac tion too . T he energy of will of such, a yogiis said,to be energies of all god d esses and god s, No power on the earth can strophis will though d one for amusement, Genera l ly 'this, type of yogi does.everything for amusement, This is 'th e cause of fire and moon, In this willof yogi everything exists, In Laksmrkaulsrnava also th e sreatness and ,~,~' .. ! ~ ~

, " i #powe r of 'th e intensity and awareness of Sakti has been described, It is said,there that initiation has no meaning without aiming without th at po,w e rsalsowon ~[shine, M an tra s a reuse less, Tha t mantra 'w i l l be successfu whenit is, aim ing of such. will, M antrayuktih ( l iIAt9Jin/:) also comes in devoteesonly by ' that will, Yoga also cannot 'b e achieved without that, In Spanda

",,a l ~ 'O ' it ..~ Ie " a i d I tha r L a ' . " : r d s ~i v .'a w , ' . ' b ' e 'n e a m - 'e ' C it 11 y . ' . . asked f c r s o rneth I~n g ' : __! t ! I l . l i : l i l " ,,I. Jl.~ i]II: J[,,' .,. _ Ii . '. ' . ' ,_'.1", .... , ',' ..... , . _ ~ I J , .:J"""'-, .'_. ~'--. '.: . ".' ,_._-, . .Ii!accomplishes all the desires existing in , the heart of such a yogi who isawake Whatever object is desired by such type of yogi, that object ofyogi, nec ess ar il y manife sts in , the field, just by , g ivingrise in inhailing andexhailing 'b y focussing on,will side 'b y sid e . T h ose who have attachmentfor body consciousness. this kind of achievement takes place, For el-

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I vated yogi this does not occur as 'h e is always focussed in his, own wayof supreme god-con sciousness, Whatever they want to create or happen,those things take plac :', 'because of inducing in himself the feeling ofP akasa and Ananda , by giving' rise to the flow of the Apana and P r a ' Q 3 1breaths by arousing the Susumna Ni4I which is residing .in the cen re ofthe two .breaths, When he ecomes outworld i.e, when his internalconsciousness is diverted to external consciousness, then by this w ay in

. . . .dreaming stale also Siva by' appearing in Susumna N a c ; l l , reveals morevividly the desired objects tO I such a. yogi, who never desists from hisprayerful a titude, Thus, this yogi has full' reedorn in dreaming state also,As is said inSpandakarika that in the dreaming state also this type of yogi,necessarily manifests desired objects appearing Himself always beforethe yogi more vividly in. the centra path (Susumna) lowing' to his nevervanishing prayerful attitude.

1-,. I . .h . : 1 1 , . . . It, h d~ d .t IS worth rnentrorung ere tnat ."I!IQr- m , a y a " J ~.S .ancier in 0 reammgstate for a saivaite (ftcft~) and ~wf' frf ' - prakriti is handler in dreamingstate for a Vedanti.

This , '1Scalled (;fiji G 1 {4'1c t ; : : : s q '~i ndependent state of dreaming state, Asthis - y . p e [o fyogi remains fully conscious everywhere, at the time o f d e athalso he is absorbed in God-consciousness, One who remembers thesethree states, he remembers point of death also, More you get awarenessmore you are up in God ...onsciousne: L"

0 1 1 R 4 1 ~ a r t r f 3 1 M " l l tt Ir~~& l n l : f~icl,;&lt l(t1 A : i 1 1 5 1~ ~ q ~ , l ; c l ~ ( i U 6,-0 " I ; ; q 1 1 a 1 f t r F f I ; ; s : q : _ , . , There are other powers also, 3i1@'1-tIO such a yogi,112f1f '4 I&1fBi{11:- as desired by him, t(drql]alt&4~ct- by the glory of thissupreme energy of wil l (~I4&3l ~~Rti:.)'$fI'4I6'- this is explained in the

Bb iaasandhana bhiua prthaktva visva~amghafrii~'l

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Such a yogi . is .capa,ble of (i) helping humanity' unboundedby S.p'B'C)eand time (ii) casting off his body for specified time-periods and (iii)manifesting his body at various. places simultaneously b y remaining inGod-consciousness,

,,{ntillFli- 'by' the energy of this Si@lm:' this type of yogi, will do''it1{l~-' i.e, he, 'w il l coneentrete on some particular person w ho is , sick,hav 'l ~n g - p ai n ~uf f eri n'U 'S etc By' focu a :' " , ," " ~ n g hi it:' w il ] he ( Y ' o gi) w ill' allevi ate'_. _'_ Ip'~ ._" ~:i'-"lL;, Ii!:) " I~.;. ~'~' '.' .... _\:'.h~L..__~~~ "",1,.It,: : . 1 . 'J.~' u. ~that particular person's pain, etc,

~ "'i~Cfeet- It is destined that a,particular person has to suffer forsome years, but by the energy of 'this $ i@l l ! ! i f 2 R 1 : this type of yogi canseparate that sufferings from particular person's ' body and can keep thatocked in a bo x ,

f i r ~ e l f 4 : E ~ : ~the power of bringing together everything removed. byspace and time etc, This type of yogi can enter into the past wor ld and in ,future world also, All these powers come to him when such type of yogiis able to unite his consciousness witb'~' i%,1 " i IRb : I

Literal me aning will be fhatF=~- existent entities" '~~- joining ogether t t t d l{S!fcfref-separating

the existent entities 'RWeElEI::'- the power of joining together everythingremoved b y space and time,

~ ~ l 'R R W t ! I'fl q I ~ k'i i : f i 1 F 1 , " f t m c i fi t f % H 1 . , aUt!W4 '1 1e n +i'!i!ll:;;f~4n:4)tt !!II{I' "o![UlI, i Q G , ~fl~n. 1 : { , 2 4 C f f C i ~ ~ ' I ~ : Oj~'fij~? I tS t (]I I I ' { I ~ ~ I c i f i , l l ~ I Ir~~Q I C f i 2'M ~ J r ~ , f t ] flI,'+ i l i l '~: '~:i j I '=-Jf~t4~ ih,4\:qI~q:;:, a r~ i C 4 r e f d ft 1j~ ' l f fd "iit'l,ttd'i iQ.l1tl'~f1qfalll,q~~m'"~thl~)!1 O1r~{fl.~ ~'~

~sftJ 'd


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~II ~-1 f 2 1 1 iJtifSttfiit!:1 ft:~sttr ' ; q - t 1 ' f t : t ~~:. '+qj,ldU ' 1 1 f t r 'wi f~ iQ11r ''11~ffllllWl1l l~H:q("Uif~ ' 'it;,.~ ~ ftttd"'[)t1tfI!tT 'it ( ? [ ' 1 4 I a n , g q ' ';f ~ + . f g , c t J~~~'flH F t : : ~ ' ~W"W ~ ti1~q i ' R r d f t c t . l 1 1 t 1 3 { U~ . . . . . . .'Y ' ~ we must know that ~is ' ' 1 " " ; , '11i ' i j~ 'o~jects are 'U f ' , '~ '10 1

is ~, itlrt~ their, t f 2 f f ? 1 t(-whenever that yogi, ,~n[ lH;qI= i~I~'ri~,~~:qfttillqi ~focusses his will on 'tfl.......particular person who is d ead . o r who is inheaven or in hell.he c an take 'h im from all these wo r l d s and , i;zU'Wlgq 1141~1 { t tC f i " i 4 ,:t:1(I"\r~4'(Htit:o~'l: enab les h im to g'le'trid otthat pain ofbody orjustto separate him from that b o d y an,d~,'~ICfiI't1rGO....the w o rld far away by t imeand space, Inthat universe also he can enter ~Thi s type of yogi c an focusshis. mind in London and c an see w hat is going Ion there,

Time is what is already past, ii11~,~~ 6fillf'rqlir~ffi": diW i c . t T C f f i ' :t:llftk1"{{~ \ill~ ~-:-,by aiming 0[' focussing on some object of world by 'the ener.gyof w ill d esc rib ed , earlier, he gets experienc'e~l{dtl T . T e,q[lIICr!i~ this Isexplained in each and every ' n ; ; ; f , m"4'1 r~tt i l f t~>~~~~,n, the lITtr'11,ch,apters notin ~ chapters. ~ttt~-this bas been,explained in Spandakarika also~sftrl11t:1, '~R:I'~sftr~-wtfcr: '- by takinghold of icchasakti even a feablepierson can climb ahil l and. w ho i s . troubled by 'the intensity o f hunge r, hecan subside that b y focussing the force of ~ - d 0 n t r R Pknown as Spandasaktialso.

4 'tilP 9 f c r ~ ~ l f Ol(fi I I ~ - ab sence of awareness i this body steal s away anthe w e alth . 'o f spirituality, ' 1 i ; 1 ~i i i i i ~1t1!~Rl:- thisabsence of awareness iscreated by ignorance, f I ,5~ E t ' r c t lt ; j t 1 ' ~ - ifyou. wash off ignorance whichis existent in y'o'u b y spanda wil] or unmesa (a~ e t ) " Etf: ' m {4q1~~'~tlq;II'-'where is possibility of' that absence of awareness to exist, A,gain inSpanldakari .ka-' 'q~Twr2i f .s t f i ~ 1 n~-jlJ.stn ob j e c t b ,y ordinary p eo ple ~s n ot


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vivid ly seen, ' ~ I " q " 1 J ~ . s - f Q - - 2 1 " f ~ ''f'': f Y i 2 : e f ( p i t r R 1 ~ -but when he puts aware ..ness. o n that he is. ab le to see that. vividly, t2t~~iQ1~il m~d~-with alltheexertion of the will, o~ 14ttI{"ITii1- .. . .~d- in th e same w ay which existedin reality, ifi1-in whichever form ~- in whichever place or time, -q-2fr-in whichever way, f i :R,qdl~-becomes vivid, '-1i'R4:tIl\r= immediately, ~~that thing, r l l t f f . . . . " . . in that very way, 'i t (i1liil.fil'lf-- 'by ' resorting to the power of~ 4 5 0 1 1 ' - ~ I , R b or Spanda,

~ , - ' i f l i H F ( { ; : u e : F : t f , r i - such powers have been. described in Spandakarika,t f r q - ' IQ'ftli,eh~in a 'we 1reasoned manner, 'fq~ 'fq ~- in the chapter dealingwith supernormal powers .~

Whenever that yogi focusses 'his will on a particular person who j . B .dead or who is in , heavan etc, he can take 'him from all ' these worlds and .enab les 'him to get rid of that pain etc, or just to ' separate him. from that bodythe world, far away 'by time and space,.,By aiming' or focussing on. someobject of world by the ener:gy of will he, becomes well established in it.This has been explained in Sadh.an~achapters of each and every Tantra,This has ' been described :i n a 'we l l reasoned. manner i n . rhe chapters ofSpandakarika also. In Spandakarika it is said that just a feeble person bytaking' hold.of icchasakt! can climb a.hill and a.hungry person can subsidehis hunger by focussing the force of spandasakti, Again in Spandakarikait is said, that absence of awareness in this, body steals away all the wealthof spirituality ~This absence of awareness is created by ignorance ,if wewash off our ignorance, which exists in us by that icchasakti, there is nosicope for absence of awareness to exist.Again in Spandakarik .a i _ is explained thatjust an object is not.vi v idlyseen by an ordinary people, butwhen h.eputs awareness on. that h,e is ableto , se e 'th at more vividly with a11 the exert ion of the w ill, O n the same w aywhen the yogi resorts to the power of icchasakti then whatever thingactually exists in. whichever form, in which ever place. or lime, in whichever state, that thing becomes a once manifest in that vier)'way,

Such powers have been described in a well reasoned manner in thechapter dealing 'wi th supernormal powers in Spandakarika.

(To - be con tin ,~~d]

."' "

, * . - . , * . ~ - ' * . : ' _ .[ I- _ ,( 14)

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Dr. Deba Brata Sen Sharma

C O " " N ' " ' C ": " 'E ' P - ' T ' ' F " ' ' F U L " L N E ' ' S " ' S " " ' O " " " R P 'U - " ' R N ' " ~ - T ' 'V:"~ I N ' C - ". . . . - . ' . " - : i ' : I . . . " , . , - ," " ' . . . " I ... . ', ," ," > . ~ " _ "- - " , ' _ ' , , . _ . " .. . . . ' . " ~ . . " . " _ :,,__" ," _ . . :. " ' ' _' ' _. " _ . _:. __ . - . ' ~ I 1 ",Ii!' I N D , < . , ' I A , - N ' . ' P I I I T i O ' ' - - - ' ' IS ' . '. 0 , ' p , ' D Y " " , ", '" .. .." .. .' . ...:_...:._., -

The Sanskrit word Puma is used, in th e anc ie n'! Sanskrit texts eitheras adjective Of' adverb" or as noun, 'Wherever it is , seen used as, adjectiveo r - a d : ver-b ~t s ' I~gn I"f~"h e m -e o l l i DI'" no' 'perfe.("ti '0 " n ' l i e "'0 'm : .p Ieti ' 0 ' " n' I "b u nd I a n ' ' ,- ,c e I_ ' ' , " ' . ' ' ' , ' , , '~ , J . , _ ; , _ " , J i , " _ ;,I,~~ ""~"" I'U" ,,' b'." , 1 " . 1 . ' ' ; ~ . " , , " , " , ' . ' , , . " , , I". " . ,". ,I __ , . "etc, In philosophical texts, however the word Piana assumes the form ofa t philosophical term connotative of the Supreme Reality which is full-in-itself, th e Absolute, Since w e are h ..ere primarily concerned with tbe 'useof this expression Piirna as a philosophical term used mainly todescribe'the nature of the Ultimate Reality as,an Ontological entity, w e propose ' 1 0 1confine our study ofthis concept as it developedin the philosophical textsof different schools of Indian philosophical thought, We would howeverbegin our study 'b y' surveying briefly its usage in , the 'Vedic literature, th ec hief sourc e of inspiration for the development of Indian 'p hilos ophicalthought 'where this word is 'u se d mostl y in the form o f ad j ec tiv e or adverb ,

Surprisingly enough the Vedic Lexican Nirukta 'list'S, this, 'w o rd , asnO 'UT 1 , 8S ,H synonym of 'Water' (XIV 1I)~It is not known why this meaning'h a s 'b een suggeste d 'b y Yaska as it s usage in different Vedic Samhita andBrahmanas believe this connotation, It is possible that the allusion here. .has b e e n m ade to the Niisadiva S " ' i J ' k , , " n ( 'X" 19"0")"where the seer while, ~ . . ' . ' : , " I u;'",...... J " : . i'l'aSu"'~yr"u lu I , ' " , / " , : , . . . , ~ '~ , . ' ' . ' _ ' _ , --,_,~,I_'describing the state, prior to the manifestation of the multiplicity of th eworld says that the universe 'was submerged under 'the all-pervasivewater" T here 'w as water everywhere, 'the multiplicity of creation remainedb i d d en underneath the w a ter. T he world o f mu lti plicity gradually emergedf rom, the ,water-cover at the time ofcreation. 'Here probably the expression,water symbolises the all-pervasive Reality which holds w ithin its bosomthe multiplicity of the world, it d oes not refer to the physical element ofwater,

When w e' ake up the Vedic Samhita tex ts, like the Rgveda (1 " 15,4, 1)Taiuiriya S'am,hi la (II, 3 " ] 1"2)~Klithaka Samhi, ta o n . 2 ;, 1 ) '1 AtharvavedaSamhitii 'to,look for the use of the word Pilrna; w e, find th at this 'word is, ' - , - d . ' c- t h o - . . . . - t -x ts eith - " -",~ ,.d '~ " - ' - b - : : , , - , - 'I di ...,t~V F , , , - ' . , , ' t', "." ". the Vi ....-Uuse.mtnese ex, s en ser as aver or a,JCcu _e. or Ins an,ce In _ ,_:. , _ : ~," _ :_

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Sukta of the Rgveda the word PUrf .1Q is use ,as,adjective qualifying thesteps of Visnu winch are de: cribed as. fu 1 . of "honey" i.e. celestial blis '.(litz I m ~ 11~ i q t;~I 'F1).God Visnu is said to cover t ne enti e creation in ,three steps" and it is for this exploit, he is praised by all. in the world(dtalf"lt). The sym oolic meaning ofthis feat on the part of Visnu L ' that he

(, ~ .while provid ing sustenance to th e creation, a),SO l fills ' u , P with th blissoozing out perennial y f~om his highest step lying in th .heaven (~tlfn: ~~"'tJ~ ~Ri,:')_ This mantra is repeated verbatim in the Taittiriya Samhitii.The wordpurlJQ, used s an adjective in th e Ka.th1uka Samhitii (ill, 2, 1).,denotes the "fullness of wealth II in quantitative sense, Praj apati, the lordof creation is described as full of wea th which diminishes with, hiscreating the world.( w n ~g\l{rqfo: { 4 , ! r " , f 1 :r ~ i ; Z jf 4 i f i f : )

T he w ord puma occurs in the Atharaveda in several hymns asadj ective and noun, in different contexts viz, description ofmoon ,onfullmoon nigh' , ritual and , t he nature of the Supreme Being, The ullness ofthe m oon on full moon night is comprised of sixteen digits (Kala) whichis revealed O lD the both sid es - he Visible front sid le and the invisiblebackside, This description of the fu 1m,IOO.n in the hymn ( - r r T I q~tlil, t 1 ~q{fdIS~blIrl, liufrtlFl91fi1~II~)suggests 'the fullness of the Supreme Beingwho too has two faces, one turned downwards representing his tmmanentside, and the other 100' ting upward beyond the creation, symbolising histram cendent nature, "he re .erence in the . hymn to the. victory o f ful l moonin the battle for dispelling the 'veil of darkness o'n the full moon nighsuggests the victory of tne self-effulgen illumination of the SupremeBeing in dispelling the veil of ignorance from the minds of the individu al'beings, The seer pray' to tne Supreme Being for grantmg him theopportunity fer staying in heaven to enj oy the company ofgods, In ano th erhymn (X~8~29)~he idea offullne sis expressed symbo-ica ly in ritualisticlanguage to describe the fullness of the Supreme Being" "Forth from thefullhe lifts th e full the full,he sprinkles with fu ],' ow also we may knowthe source from, which it is sprinkled around" ~( t { D T I ~ o f t 1 e : , i 4 r ~ ' ~ ~'F~;;ql - ~ ~ ~ ~tJl q ; q t1~t( q f t ~ ; ; q ' R U ) .

The Atharvaveda thus marks a turning point in the development of" 16 )


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philosophical though in general and in the 'use of th e word pumaexpressing philosophi cal meaning in particular ..

It may b e mentioned here that the same id ea is echoed almost i. nsimilar words in the Brhadiiranyaka Upanisad (V I, l) as 'we l l as th eepistolary ve se iIIthe u Upanisad which WI.' propose to examine indetai in th e fo llow in g paragraphs. The episto ary verse in thejsop,ani~adreads thus -

3 'l l\o fl lC{: 'luffq~ '{u.it( l{ui~T.ZI~1l { o r { ! ~ : r '{uf.q Id J 1 ' ''fa rq ~ IElill & :I it IIThis verse may be freely :~ndered into English in this manner- "Omthat or the Reality is the embodiment of fullness, This (visible) world is

also of the nature 0 fullness, F:rom the Reality, the em l iedimeut off Ilness, the world which is infinite, emanates, (There afu r) the fullnessnature o . the Reality remains as it w as before even after th e emergence ofth e: w o rl d which is fullness embodied", Here in the Upanisad the wordPUI7)Q appear' to develop into full-fledged philosophical term forthe firsttime connoting the real natur - of the Ultimate Reality m

R ..D~R, nade in his well known book entitled. "Constructive Surveyof the' Philosophy ,o f the Upanisads" . as beautifu ly summe up thespiritual import of the above mentioned verse in these words, "Theiden ification 0 t_-~e.At1nanwi h .th.eBrahman" of individual spirit with th '.uni v er s .1sp ir it" o f the self andAbsolute is also proclaimed by epistolarystanza of the lia and the cognate Upanisads where, we are told, that theA.tman must be regarded the verily the Brahman, that the Atman is infinitein nature as also the Brahman; that tll ,e,Atman derives its being from theBrahman; that substracting the infinity oi A r m a n from the infinity ofBrahman, the residuu n is infinite, Thus does the epistolary I tanza pileinfinities over infinity of the Atma'n is deducted 'from the infinity of theBrahman, the reminder ~.self is infinite."

G th K' .. E . . . : B 1" hi .'. hopmai ":aVlraJ m rus essay In '-e ng'aJll W 1 . e exp ammg themeaning of the wor Puma occurring ~n 'his Upanisad as a synonym ofthe Supreme Being, 'has shed light on the spiritual import of this ver . I ewh i ch 'may be reproduced here in a nutshell, H - say's that this verse

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describes the integral nature of the Supreme Reality in terms of 'fullness'which is ' b eyond , th'e grasp ofthe finite mindofman. 'The Supreme Realityis a'ways full-in-itself, th e one without a second: therefo e it is self-subsistant and always independent, It does not suffer from any want lordifficiency ~It is present everywhere when 'we look at it from the worldroint of view, at all limes as [hie.embodimentof 'fullness.' It is the locusof both creation and di solution of the world which is going on eternallydue to its innate power, without affecting in the leas its integral nature.It is a 1 w B l , Y S 'one whole' (paripiima). Looking from the level of crcati on,it h : S l S I too aspects one which underlies the entire manifestation of the'world, a~the immanent reality, th e efore capable of being apprehended b ythe finite mind this aspect is denoted b y the word idam in the mantra; andthe other aspect which , is beyond the reach of the mind therefore indicatedby the w o rld adah. in t . e mantra. A s , a matter-of fact, there is no differenobetween these two aspects ofthe nature of the Supreme Reality becausewhat once appears as 'within the reach o' the mind due to its becomingperfect instrument of cogni ion and the consequent expansion of itscapacity may well g,olout of individual's grasp when the power of mindcontract, The Supreme Reality however remains the integral whole at a11times, I is immutab .and formless, yet appears to be ever changing andhaving a form" attributeless yet with all attributes" fa r yet 'near, allpervasiv ..yet transcendent, All contradictions dissolve in Its being and allthat emerges from, It is also of the nature of all-inclusive fullness, It l ean., .. compared to the ,Sunya (zero) which symbolises. infinity in tie field ofmathematics , A ny addition does 'not make any change as it remains theimmutable infinity. Thus the Supreme Reality Brahman j. the integralFullness which follows from its self-subsistent independent nature.

The, C,ha,ndogya Upanisad while describing the nature of the Brah-man uses the wo r d , Piima to signify the Supreme Being 3-S, the embodi-ment offullness. The Upanisadic sage notices he similarity between the. ace 'a k -a-s~'a')"xisting within th e 'heart of an- individual and in the spacep u , ; . ( r ~ : , ' , : ~ - , ' ':-1 ' , 1 , " , I . , ' . ' , Hl l.:~~ I _ ~ _ _ ~ _ ~ . ' . Jl . ' , 1 "outside 'the individual being. Both thes spaces existing within andoutside the individual being are one and identical and these symbolise hisfullnessnatu 'e land lack of any ' movemen t.

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.~ ~ iiillllf f f Jitcill C I ~ni ' i l1t 'qf 9 1 6 f i t I ~ i l ifi1 , 0 0 : . . . .ant ' t it ~ tI 'If 'litSlf 3iptt: G ~ t l 6 F a:tlih t ff: 3flf it Iit'",,'insQ i . . . : : c t f f ,tr 3 ! l 1 2 t i 1 , ,1 : ' H - ~ iH f(" ' { ' l f q u i 4 f f r uChand, Up~ ill', iz, 7-9As the ernbodirnent of 'fullness', [he Brahman always remains

immersed in its integral being, This implies total absence ofmovement oraction ...For every action or movement involves change which meansdeviation from its, self-resting state 1 which is denied in the immutableBrahman on account of its 'fullness', Also movement presupposes the ~existence of space surro un d ing 'th eBrahman. This is a ls. o d e nie d becausethe immutable Brahman is beyond space and time,

T he Ta.ittlrfya Upanisad ( II , . 2- .5 )mentions the five sheaths coveringth e self, allappearing as all-pervading' and complete by themselves, as theyhide the all-pervading real self. These layers of sheaths developing out ofthe essence five elements, namely water; food; vital breath, mind andintell ect exist one over the other on the mundane plane. These sheaths orlayers must be pealed away, one ' b , y one in order to discover the real self,self-shining embodiment of fullness, ~

Let us now tum our attention from 'the Upanisads to the differentschools of Indian philosphical thought which developed from therealisations of the Vedic seers and the metaphysical thought of the,Upanisadic sages, But before discussing th e concept of fullness orPiimatva seen in the metaphysical formulations of the different schoolsof Indian. philosophical thought, let us attempt toidentify the conditionsor factors conducive to the concept taking roots in the metaphysicalthought of these sc ho ols" T h e' first and foremost condition favouring 'thedevelopment ofthe idea of 'fullness' in the conceptualisationof th e natureof Reality b y a particular school is its beliefin non-dual ismas the guidingprinciple in the formulation of its metaphysical thought ..The concept of'fullness' or PUr1J .Q , tva is concomitant with the philosophy ofnon-dualism,hence it is fo un d , in the metaphysical thoughts ofthe scbool 'J that subscribeto non-dualistic philosophy, The fullness or Pumatva as a philosophicalconcept i s . incompatible with the dualistic or pluralistic thought, hence it


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has, no place in the metaphysical thought of the dualistic Samkhya Yogath ' P I ali .. N ~ V " ~ " ,. . . . . . . .~lil'" S h 1 - E d ]~ ~ h ')r '. e ,. ,ur :rsticr yaya-vaisesuca ocnoo "' every non-e ua rstic sc too- , ' ' t - 'I,', I " ' ,' R' , ' , ' 1 -, t ' th '. . " " , I u t h ,1 " 1 ' ' f - ' , the ' ,:","f,','tior o f t, thPOlS uiates one xea J , Y , at serves as e J l 'OCUS 'or te mam es a ion 0 memultiplicity of the world. Ar the same time the same non-dual Reality issaid . to b e, 'Dotconfined to ' the manifestation ofthe world , R _ S its substratum,it also transcends the world-manifestation, The fullness nature of suchReal i ty" one without a second, is only a logical corollary to such

, " " " 1 1 ~conceptuausatron.The second precondition that contributes to the development of the

concept of fullness constitu ting the nature o f R e ali ty is the particular typeof non ...dualism accepted b y a particular school, Non-dualism advocated'by ' the d i sirinct kinds 0 ' n e w hi ch I ~ C 'I b ased on neg a n 'io n net ~ ---1 -1 the ot h er' ' , ,' ," I: ' , 1 1 .1 . , '" . , , ~ ; , ' ~'11;oI ','" ' '.' '-'' ,.' ~:, ci ,.' .,u ," .'. . , . I L l " , f 1 > 1 G i o 1 " n~r,r;.~ "U.' i . _ , .- ~b iased on the affirmation or integration, To illustrate, the Siinkara Vedanta

fo l low the path ofnegation, Th e y deny the existence everything else otherthan the ,B.rahman, th e so le Reality on the transcendentplane. T he full nessof the Brahman in their view, is 'based on negation of all i.n the oneSupreme Reality, Other non ...dualistic schools like, the Yediinta propa-

~ #gated by Ram an,uja"1 some Saiva and Slikta schools base their non-dualistic out-look on,affirmation Of' integration. These schools appear tOIenlarge their c on cept o f n on -d u ali smby extending as, it w e re, the g 'CO ' p e ofnon-dualism to engulf th e multiplicities of the wor l d and th en in tegr ate itin the unity' of th e Ultimate Real i ty , They regard the Ultimate Reality as.expressing itself simultaneously in two forms as the all...pervasi ve CosmicReality and the transcendent Reality" all at once, Their stress on theintegration as the core principle i t ] , their philosophical thinking is reflectedin their concept ,o f 'fullness' or PUY{latva, clonstituting' th e nature of theultimate ' Real ity ' ~

'The third factorcontributing to the, development ofthis conceptis therealistic outlook that some non-dualistic schools are found to profess,These schools look upon, the multiplicity of the world as real as, the unityof transcendentReality ~In , other words they try to integrate th e transcen-dence of ultimate Reality 'with its a ll -p erv asiv e, a nd all-inclusive Cosmicnature, regarding these two aspects of its nature as realand co-existent,These schools f i l ' rth er hold th at thte I I ranscendent an d the im m ianent natureva. ~~' .....'. ,.; '. .,,"",.: 1 1 : ' I'.'. .'. ", ,Ii;j" : ~ " . o ~ L t' 0 ,_ 0 : I. , .. J . ,I, 'J _ .u. .,.'

. ..

of the ultimate Real i ty ' are not mutual ly ' exclusive aspect but these(20 )


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represent the two faees of the same 'Reality" one looking upward andbeyond an d th e o , th J30J[ ' visib d e from the level of' the world" , _ " " , . c : : . E c ' . " It ,_-_, _'--,"" ",._:'~:' ,1'!:!I'_ ' ,._ '- .'v ", .,',"., ,,I U-l", _ : . " 1 0

When 'we apply these determinants 0,: [ conditions constituting ' theparameters for the development of the concept of fullness in theconceptualising of the nature 'of th e Reality in the non-dualistic schools,,we find the non-dualistic schools of Siinkara Vedanta" Visista,d.v,aita,. .~' ~Schoo] of 'R 'amanuj,B " Sdkta School and the Advaita Saiva school' ofKashmir satisfy these conditions to some ex ten t, The Advaita Vedantins'"of Sankara's school postulate three levels, of existence. of the Reality,technically called the pratibhasika level (illusory' l ev el), th e Vyavahti. r i 'kolevel (the phenomenal orthe empirical level) and. the Piiramdrthika level(the transcendent level) which exist in hierarchical order as it we r e wi ththe non-dual Brahman serving as the locus (adhi'thana)~These levels, aremutually opposite in nature, one cancelling the e the r as, one elevateshimself through them to reach ' the fin,al . go al th e realisation of onenesswith the Brahman ~The Pratibhui ' f ik_t l ' level is 1ikened to the dream state inwhich one experiences objects, that a r 1 c fanciful or imaginary ~having noexistence i n concrete form, The substratum, Brahman then i s , not experi-enced ' a : S it lies hidden under the thick veil of ignorance, The Vyava,hilri'kaor phenomenal level is characterised b y ' the experience ofmultiplicity ofthe world, There is then no possibility of the experience, of the Brahmanas the veil.ofignorance continues to hide, the Substratum Brahman, WhenOD IC succeeds in elevating himself to the trans-empirical level i.e, tran-scendental level of the Brahman , through his intense personal efforts in theform of spiritual discipline the veil o f ignorance is removed resulting inthe gradual fading one's of the vision o f th e world of multiplicity, T he trueself-effulgent Brahman the ultimate Reality shines forth. The spiritualseeker has then direct experience of the Brahman in its true form. TheBrahman, who is a lways full, is realised as such by the spiritual seeker,according to the Advaita Vedanta. The fullness nature of the Brahman is' thus based 0'0 negative of all that is not Brahman i.e, the:multiplicity of theworld,

' Taking ' a realist view of the world of multiplicity, the non-dualistschool of Vedanta propagated by Ramanuja admits three realities" namelythe , ", ,.,."hI,' ' C ' " ","1 r ' .. '1'," ',.' ,.' 1 , .: ,c , , '. ' the s s ' r ' : '"- t h e . ~'I~~ .:~ .'~. of --."t -" ,",d th .c,'. or . , e .':OH.s .e , tOl lS serves, teact O T . .1. e ,prJ.nclple O . mar er an..o 1_ , e

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iiv'ara the God held together in the unity of the, all-enbracing Reality orBrahman by a rela ion of identity." he ls'viara or God is 'no hing but theBrahman in qualified form and he permeate in the two the cit and, the acitc on stitutin g th e core of their being, Ramanu ja thus takes broader v iew ofReality, attemp ing to assimilite and incorporate as it were its, ifferencomponents in the. Being of God called the Saguna Brahman (thequalified Brahman), Ramanuja 's projections about h ie 'nature o f SagunaBrahman ~ppears to be an extension of Upanisadic philosophy of non-dualism, The 'God, being the highestReali t y a . one is ' ull because nothing:exists outside him, the Sadguna Brahman. If we compare Ramanuja'sconcept of fullness with that of Advaita Vedanta of Smlkar.a we find thelatter v iew ab o ut fullness nature of the a tt ri bu te . Brahman to b e narrow and ,truncated as it is quided by negation O rr denia l , of every else other than theBrahman.

Lstus n ow ' 'urn O 'U. f attention on t econceptoffu lnessof the ultimateReality as conceived by ,he Advita Saivites of Kashmir, Being staunchadvocates ,o f th e n on -d u alism of integral kind they believe in, theexistence of one Reality wh i c h they call by v ario us n am e: '1 as the ParamaI ~

Siva (Supreme Siva) Paramesvara (Supreme Lord). Parii amvid (S'u,~preme Experiencing Principle), Caitanya (Universe Consciousness)._J ,.,Arman. (Universal Sell r. etc, The Parama Siva is said to be endowed with,""theSakti which being associated with him 1 is technically called divine

;!II'freedom (Svlitantrya Sakti), 'The divine freedom is 'not 'held to be anadjunct (up' ,udh, i) or attribute (guna} of the Supreme Lord but it is said toconstitute the essence 0' his being' inalienab e from him as the Lord,Exercising his divine Sakti, the Supreme Lord is '.aid tomanifest himselfout of his free wil as 'the Universe comprised of 36 tattvas or levels ofcreation during the creati ve phase, When he voluntarily manif es ts h imsel fas the, Universe, he does iot remain alcof ,as a , spectator (Sak~l) heparticipates actively in the disp ay of his glory as the Universe assumingdifferent roles of limited subjects, objects" and th ' means for theirenjoyment on the different levels of creation, Atthe same tim e, he doesnot fo rsa kr his form 3.:: ' the Supreme Lo r d , I-I,eremains beyond his self-manifestation as the Universe as the transcendent Being the Absolute.Being the Sole Reality and endowed withinfinite or unrestricted powe r

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jISviitantrya Sakti. He manifests hi 'self '[0 himself in tw o forms. namelyas the UniversalBeingin which form hiepervades and permeatesthe entireuniverse as the immanent Reality at the same time, He transcends all andremains 'beyond all in which form he manifests himself as the transcen-#I'dent being the Absolute. According to the A vaita Saivites of KashmirHis self-manifestion in these two forms - the Universal Being and thetranscenden tBeing are not mutuall y exclusi ve, one denying the other Ibutare held to be sirnultanecus or concurrent. Hi. fullness-nature logicallyfl,QWS from this depiction 'o f h is na ure,

,.The Advaita Saivities stress on the point that 'there is nothing in th e;l'world that is not Siva, He exists everywhere in different forms when . we

look at him from the 'point of v iew of w orld at all times a s . embodim mt offullness, when we look at him as the, transcendent Being" he remains. th eintegral 'who e as embodiment of fullness. He is immutable yet appearsas everchanging in th e world, attributeless yet with all attributes, 3 1 1 - pervasive yet transcendent. .A ] ] contradictions dissolve in his 'being" Hea lways exists immersed in his being that is of ' [he nature of a ll in c lu siveullness,

" 1 , 7 ed) says ~,IIT,o, the Universal Subject i.e, Parama Siva, the objects shine as

identical wi h himself" therefore as fullness-nature like the self itself ~Thea uthor seeks to convey' th e idea th: t th e Supreme B e in g' is ful l [Piirna], sois he 'w h en shines as th e ob j ec t.Ab h inavagup ta in his Vimarsini cornmcn-tary explains the metaphysi c al. im plic atio n o f th e above passage this way.

3I\Cli'Q i ' ft t e t l { f t f r r : ftfill.lniI rifcf 't1 :, " ,"This i.e, the eternal subject is Change ess, He a lways is perfect i.e,

full in a 1respect, in form. and action." A t another place, Abhinavaguptain his commentary further elucidates th e concept of fullness, first by,identifying the concept of'fullness with the Supreme S iv a, th en extendingit to all his self-manifestations as the infinite multiplicity, He ione whenhie has the self-experienc e as 'Pure I'. He i " then self-contained (Puma)resting, in himself (Svatmavisriinta) and 'beyond a m ] manifestation

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(nirdbhasa .L ater. . e. subsequently i order to manifest himself as 'manyhe first divides" himself into the two-the Pure "I" (aham) and the pure"This" (idam), both of fu lness-na u e and also identical in eSI ence, Thepure "I" syrn ~olises his form as he subject which . in that stage is universaland full in nature, the pure "This" (idam) also represents him in the formas the objec which too' is universal and full in nature in that 8 age. La .er.,when the Supreme Siva exerei ring his pow . r of d iv ine freedom, volu -tarily manifests himself ex ernally in diverse forms of limited subjects,objects etc., He remains the embodiment of ful ness, self contained andself-res ing [Sviitma-visriinta) aSIbefore.

Abhinavagupta in hi s magnum opus, the Tantraloka; describes .heSupreme Lord this w ay ~w e u 'f( fafit (1 1 P S I t i ' A 1 '4 f t * { a Y f l l I r ftr'I: I If . f : d & & d " u f 1 : r : ~ , " f i Q C f T A ~ itJiilrtl I

At another' place, Abhinavagupta gives a reason for ' naming ' the~Supreme Reality as Parama Siva.ft I I r " "{Uh: q ~ S l f t q (q: m e r a ' i%I f f I

Tantraloka (1- 108)

"Th Supreme Lord, b 'cause of his innate freedom of w il and~Fullness, shines in myriad forms without undergoing any limitationwhatsceve in his form," He remains as th Supreme illumination, freefrom al limitations as ever,

~ ~The Supreme Lord is called Pat ama S iv a. o n account of all Saktis(nu bering twel ve) existing as identified with him in . him" therefore he it .perfect in nat ..re,

Jayaratha explains this saying 't~ ' fl4 'if t: rl ~ ' ' ' { d t1 4 f f tf ~~, . , , '~""'nd'-1 i4@ :11f( ~

II' 'n tile full (~~e~he Supreme Lord) everything exists, fullness existseve rywhe re , o th erw ise iwould 'b . ' irnpo ss ible to cal l h im as th e Fullnessinearnat _.Eluci,dating the implication of the express i,on - SIU sampumamoccurring in th ,ePlarat r lns ' ika (Verse 3) Abhinavaguptain hi' '..ornmentry

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"ays these words _,44ia~: ~ 3{~ ' tt1411 ' " 1 q ( J ( 1 . n 1lHl{Ufiil"ltfIh'S f q{qI a I I a fq t O t (I Qiii",.. i'( "I'(u f ' + w qfic:fl ti 6 '(UIi!(IIThe Supreme Being exists fully and invariably identified with all the,

Tattvas. There the fullness nature of the Supreme Hieing shines when hemakes everything in all directions ever in atoms wholly His own,

The Advaita Saivite, hold that the attainment of Sivatva is th eultimate goal ,in the spiritual journey of every individual seexer, Th e yname the highest s 'are of spiritual realisat o,n as the attainment: of

".

Bhairavibhiiva (onene: s with Bhairva or Siva nature) when th e spiritu 1seeker experiences himself, the world does not disappear from his v iew ~, e finds himself engaged in worldly activity as embodied being' and alsoat th e same time, watchful of the Cosmic drama going on, from timeimmemorial as the Spectate ".This experience is in the Conformity withtheir philosophy of integration 'which is the cardina point. in theirmetaphysical p .ojections.

When the spiritual seeker reaches this state, he experiences divineb l is s ~S iddha Somananda h a id shiedIigllt O 'D th e source of th ,e d iv ine delightwhich, flowing from' he fullness nature of the Supreme, Being resting inhimself [Svdtma Visran a}, permeates the entire creatio "~He say's ~

lr 'qe:JS'~ ~i(I;I


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only" this is the, state in w h ich he exists identified with hia bliss-nature.This is also called the state of nivrttacit, in wh i ch the consciousness nature'"rests in itself i t , is the state of 'b l issful existence, H e is then full because hedoes not feel any want or difficiency. His fullness nature fo l low 'S from 'hislacking' the experience of any difficiency to fulfill which he needs to moveO ' U . ! '!

To sum up; the concept offullness which made its, first appearance inth e Vedic texts as adjective or adverb developed in, the, Upanisads asconnectative of '[hieultimate Reality, later reached the climax ofevolutionin the metaphysical thought of the Adva i t a Siva P hilosophy of Kashmir,.". " :.'~ ' . I , thr ".' I h the . h ~1' c" hi .'.) ' t h ' , , ' . h';t s of . 't -h".. ......d ' . 1,~s t " " - sc h ' 1 " ' ) .p,assl.n,g .. ,QU,g",_ e p ..1 O SrO p . le a, .' oug '. S 0 0_ . e r n,onc ,U311S_1e SC 00 Sof Vedanta,

This paper 141QS ' read at an Inter-religions Retreat Seminaron Suny,a~plirQQti and Pleroma;conducted b , y A,bhili'ktanand Society of New Delhiat Sarnath 'Varanasijro,m December 1J -16~ J999~Courtesy-Abhisiktiinanda Society, New D'e~lhi

ait,;tiI: a m - 1{iti'rsftf ' , t t i : R A 4 t 1 'U 1 d I'l{1 f t 1 T * f A t I f f ipr l('Ii1 4 1tI~~: I I~',((~ml . " R r c m i 4 i1 u l ' l ! f ( $00 ' ' i f f ' 'Gli l f e f f i " 3 1 T ! i C f i T ~ ([01

' ' l f t Jlll~1 " l i f t ' \ill ' H i ! f i ( 1 [ i~ at'[('q 31" '1""dS ] 1 I l t ~ 3JFg q:;) ~ "Ii"I"~ oqffift 'dh(nl ~ ~ ' t i t 'w 'u ~ a m ~ ~ ~ ; (;frij) ' % - I. ~ ~ I I fIlI'-~~' ~ A;f~:ifi~' ~ '..~q ~~). ' -' U ' e 1 ( : 1 1 '1 1., "~ ~ ~~! ' ' ' ' ' 1 : 1 . l . ' . . . " 1 \ . . : - 1 1 1 . Q ! '1 1 11 ~ 'U1 . .. .

( J U C 1 fill ' C f i '6 ' t i U t U t~'~~ f ! f ' :~QF ;]tJi~'~CF~t111~: '-~ 'I3f1qlf l l {Of~~ Efl1!iI~r'tf{ '

"il' t t l 1 i 1 1 '~q; ~ t 1 1 1 d l t~,at\i 1 J ' Q ' !1~~

" - ..

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AN ' .'NNOITICE .OVERSIGHTt. [jI,N, Pand i :

Abhinava Gupta had composed an immensely sweet philosophical. .. .bymn eulogizing the divine unity of the Absolute God, Siva and divine,f . . i J I I " ' " - , " 'V . , - _ .S k ~ d th I' 1 "SW ' " ' A S A ' K ' T Y V "T hJA B ' - H A .A S T O " T R A M ' uow er" ".ak n un.' ert e ntt e ." . ' " '~ ,'.. . . .LrL~-. . " --~ ' ... . ~ '.' ..T he hymn as a whole, has not so far became available, or even traced any

where, b u two sweet verses from it have be en . quoted b y the author: rimsel f in hi G I TAR H.A , -S ,ANGRAHA commentary on Bhagavadg'ta~Some how, a gross mistake had crept into the first relation of suchc ommentary ~ It may have been due to some incorrect reading in 'themanuscript, used for the purpose of the p blication of such commentaryand such mistake may have passed on unno iced b y' 'he editor, But it is awonde r that seve ra l scholar have been quo' ing sue -,two verses, but . noone among them has, so far even tried ~IOexplain them as a whole, Themistake (or missprint), concerned would.otherwise, have been noticedand, duly enacted.

A grammatical, lo r rather syntactical, inaccuracy crept into the firstpublication of Gttartha-sangraha' ~Such mistake may have been origi-nally committed by some copyist and may have b e en la te r 10 lowed by theeditor, no,'.going deep into such syntactical niceties, It may probably goon like that andIwonder if any writer may take notice of such in ac c urac y .. The ymn, as ,8 . whole, has not 9 ,0 far been available any whe r e , Whateveris available of it, is such two verses alone, quoted by the master himselfand came into print under such incorrect reading, not noticed by editor sorar, Su ch read ing go es t h . U S ' : 8

'dq ~ Ef iI -il '1 ' . ,. f t [ F a { f J l i l c f i 'r~r&(I1il-~ it i=ti4i{;qtilJft; f C l f i 4 l ~ 'tlf4dll~rQ~-tifq l i f 1 = 1 - F l S I = r I l = J iM HI I

ttCJiH,Iie(q4}, 'I\nl" it ' 1 ( 1 1 : , 1'I~r~it 1 1 IIf8 t i I J I + I t 1 ; 1 ,~'I

. . ',\.\II in lF A ~ 1 ( 1 q4 6 1 'C 4 $ 1 'u F ' l . < ' ' l l~ ~ ifii i l ; O f lih ' 1 1 t i T - I S h C H I F C l Itn

1 The. text of such O lT ARTHA ~ SANGRAHA deserves ,3 comparison with its text in theedition of Bhagl ' J"vadgl ta with. eight Sanskrit commentaries not available to me atpresen t,

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A minor mistak _has crept into the f rst line of su ch v erse" The correctreading . s h , 0 1 1 1 d hav e b e en~ (. rr q'~ C f i i l' t 1 1t!( rr ftlFffifk4~~,meaning-e-v 'Fhercis no such verbalexpression 'which is 'Dot an analogy to them, aMothergoddess . U The correctness of such expression i s, au thenticated , by th esecond line concerned, as it says that-c-all verbal expressions constituteyour form. ~,~ethct'f~,I


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UNFOD.ME .....0 I T. __ VINITYD- N i i i 'r .... , . e,etma

Meditation ana concentrat ion are the key tOI th e dOOI of InnerIllumination and constitute the central pivot round w, ic h everything inthe spiritual field revolves. Dharana and Dhyana are the Y O g , R proper,leading to t e consummation, Sarnadhi and Sak~atk8ira or' Realisation.Concentration is centering the mind on one single thought, Duringconcentration the mind becomes calm, serene and steady. The various:rays of mind are ICO] ,lee ted and focussed 0,0, the object of meditation. Themind is centered on the Laksya, There w i lbe no toss' ng of the mind, Oneidea occupies the mind .. .Th,e whole energy ofthe mind is ,concentrated onthat on.. idea. The senses become still- They do not function ..When thereis d e ep concentration, there is no consciousness of th,e body and surround-ings, -. e/She who has good concentration can visua se the picture of theLord very clearly within the twinkling of the eye, Manorajya (buildingcastles in the air) is not concentration ~It is wildjumping of the mind in theair, Do not mistake man orajya for concentration of meditation _Check. this'h ab it o f the mind through. intro spec tio n and self-analysis, If yo u concen-trate your mind on a point for 12 seconds it is Dbara 'Qa (concentration).Twelve such Dharanas will be a Dhyana (meditation) 12x12=144 sec=onds, Twelve such D' , y a u a s will be Samadhi ~25 minutes and 28 seconds,Concentration may alsobe directed on th menta] image of God. Thepract ice of concentration and th e practice of Pr3.I)ayama are interdepen-dent. If you practise Pra~ayamayou will get concentration, N aturallyPl raQayama follows the practice o f c onc entr ation . There are differenpract ices according to different temperaments. fOT some the practice ofPralJ,.a:yama will be easy to start with: for others the practice of concentra-tion will be easy 0 egin with, When there is d e ep ' concentration youwillexperience great joy and. spiritual intoxication, Y ou w ill forget the 'body'and the surroundings,

Pral1ayam,a or control of b reath remo ves the veil of Raj as and T am asthat envelop Sattva, It purifies the n e rves (Nadis), It makes the mind firmand steady and thereby renders it fit for concentration. The dross. of mind.is cleansedby Pra1)ayID lla just as the dross, ofgold is got rid of bymelting,

.I

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When you study a b eok 'w i th profound , interest, you d o not hear if a,manshouts andcalls you byyourname. ' You, d o ;not se e aperson when he standsin front of you.Y ou do not smell the sweet fragrance of flowers that areplaced on the table b y yOiur side, This is concentration lo r one-pointednessofmind. The mindis fixed firm ly ' on one thing. YOiU, must have such a deepconcentration when 'yo 'u th in k of God or the Arman. It is easy t.oconcentrate the mind on a worldly object "because the mind takes interestin it , naturally through force ofhab i t , These g~oovles are already cut in thebrain. You w ill have to 'train the m in d grad ually ' by daily practice ofmed itation on. G o d , or on the Self w ithin, T he m ind . 'w il l not move now toexternal ob jec ts ,as it experiences immense joy from the practice ofc io nc en tra tio n ~

There are different kinds of medita ..ion, .A particular kind is bestsuited to a particular mind. The kind of meditation varies according totaste" 'temperament, capacity and type. of mind ofthe indi vidual, .Adevoteemed itates on, his IstaDeva, A .Rail IS ,Yogi med itates on th e Cak ras a nd their. I !!! !I :J I.presiding denies. A Jnani m ed itates on 'h is Self or A tm an. You. wi l l haveto find out yourself tbe kind of meditation that is suitable for you, Ifyouare no t able tod0 th i 'S you ' W ' - 1 ' ] ] hav e "to" ons ult your preceptor w ho IS your! L i L l i . '. . " ".1L '.. I. _ " _. ,,_ . I. ' . ,~, I W " , . ,', , . . ,'. _ . _ '. I '. 'VII!..,.! 'ii.;l' , '. ','. . ',' ...., ',' , ",' _ ' . J i .guide. He will. be. able to know the nature of your mind and the correctmethod of medi tat ion for YOU4

The mind assumes the form of the object it cognises. Then onlyperception is possible. A .Bhakta constantly meditates on th e form of hisIsta Deva, T he mind always takes the, form of th e Deity . When h,e isestablished in his meditation, when he attains the stage of Para Bhakti orSupreme devotion he sees his Ista D eva only everywhere. Thien names,and forms vanish, ,A devotee of Lord Krsna sees Lor-d Krsna onlyII ~ i i EI ~."_" "everywhere and experiences the state described in the Gita 'I IVasude'val}.Sarvam I ti. - Eve ry th ing is Vasudeva (Krsna) only i If A Jnani sees 'his ownSelfor Atm,an everywhere, The world of nam es and forms vanishes fromhis view. He experiences tile truth that "Sarvam Khalv idarn Brahrna-All1nd'eed I" CI Brah m an II1.' v '.~ '.. . '.,1 L

There are (WIO kind s of meditations, v iz ." S aguna (concrete) medita-tion and Nirguna (abstract) meditation. I n concrete meditation the Yogic

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_,;, tud ent concentrates .n the fo rm of the. L -ord K rsna, Rima, Siva, Har i ,,Gayatri or Sri Devf In abstract meditat ion h i e . concentrates the wholeenergy of the m ind O 'D one idea of G od or A lm an ' md avoids comparisons0 ' memories and al l other ideas, The one idea fil l . th e w hole m ind . W henyou see the concrete figure of Lord with open e y e s and meditate, it is theconcrete form of meditation, When you ref lect over the image of Lord byc losing your eyes, it is a so ' concrete form of m ed itation b ut it is moreab strac t, Wh en . you meditate on the infinite, abstract. light i t t is. still moreabstract meditation, The former tw o types b . long to , Saguna form ofm ed itation , th - latter to ,Nirguna form, Even in Nirguna med itatio n th ereis a conc rete fo rm in the beginning fo r fix ' ng 'th e m ind , Lafler on th is f ormvanis es and the m ed itato r and the meditated b ecom e one,

Saguna meditation is a concrete form of meditation for peop l e ofdevotional temperament, This is med i ta tion with Gunas or attributes ofGod . ~ ,Repea t the nam e of the Lo r d , Think of H is attributes, Omnisc ience ,Omnipotence, Omnipresence, etc. your mind will b e filled wi th purity,Enthrone the Lord in . the JO Ins of your heart amids t a b laz ing light,Menta11y think of His feet legs chest, 'head, hands ,~-d the ornaments anddress and again come to His feet, A gain and again repeat this process,Srimad Bhagavatam say.'. abou t suguna Bhakti in th e fo ll ow in g verse.-

if@ 'l e f t . .'1 i!Cf(~ 9 ; : cti u h 1 r ! i J i f O f f l t i I~f t n t . ill.,,: i ? f i P I i'.fi 1 ! i f i f i t 'Ii "' \IIiId I 'qqIV I l It I' ".' [ , " .. ' l l""U 'i(4"nq~:T"


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Imagine that there i s . , 1 1 fine garden w i th lovclyflowers. In one corner therea e beautiful cabbage-roses, In the second comer' there is the U ady of thenight", In the third corner there are Campaka flowers and in the fourth,J asmine, First meditate on Jasmine, Then take themind tothe Camp aka,t .en.to th e "lady of th e n ig ht" an d .finally to the rose . .Again rotate the mind.as,above, Do this again and again for 1 . 5 minutes, Gross meditation likethis will prepare the mind to finer abstract meditation on. subtle ideas,Have the figure of Sadguru in front of you, Concentrate on this. DoTrataka also with. open. eyes (steady' gazing withou t winking, till tears. flowprofusely). This is both Sagun a and Nirguna meditation (with and w it O'U. tattributes), Be sincere and regular in your daily routine, 3l'Ul1,(4~ Abhyasa,The Sadhana will take carle of itself otherwise there is no'way o comingout of th i worldly ocean, T he Commentator of Abhinava gupta's m,ag- 'num-opus "Tantraloka". Acarya Jayaratha says- "'9llfitf 'li~'!1~fLIe fI r ( 1 U ' f t 4 1 stili{:' fQ R l - 1 t i ~ ;ft{q' d ~itif1 f i , 1 4a r ; ; u i~n ! ? ! ! I F q , 4 1 t : J ( ( U "

Y ,OU . should remember that diseases are generated in the body throughsleeping in daytime, late vigils overnight, moving in c r owd , the checkingof the urine and the excreta, the evils of unwholesome food not observingregular food habits, laborious mental work" lack of regular exercise, etc,Foran aspiranti~ICfi a:n'~I{'is veryimportant.Abou .1.fU' fi :qq; 31ll tH ' (~ '

",'Sri Grta Ji prescribes ,~3 m ! : : II" T 4 iftH I(t.q ~ l ftff f f i l c f d = r r . I I~t


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ever ready to decei ' _you and stop you from the practice of meditation ..Do not hear the ' voice of the mind, Hear the sweet voice of the soul ,M ed i tat ion itself is a, tonic, and a panacea fo r al l dis eases, If you areseriously ailing Y'oucan do Ja pa a nd , ligh t meditation even while lying onthe bed.

Sorne people in whom the reason has developed have got the hab i t ofentering into unnecessary controversies and discussions, They have gotTarkika Budhi, 'T hey cannot rem ain quiet even for a second , T h e y w increate opportunities for heated de-bates. Too much discussions end inenmity and hostility. .Much ene rgy i'1 was ted in ' use less d iscuss ions ,

So avoid this type of d isc ussio n alw a ys, Thus unfo ld th .eD iv in ity [hatis lurking in your heart by concen ration and m ed itation. Do not was teyour time. Do not waste , your life"

Som e .aspirants have got the hab it o f w and ering aimlessly ~Theycannot stick to one place even fo r a week, The wonde r i ng habit must b echecked . T hey w ant to see new places, new faces and want to alk wi thnew people, A rolling stone gathers no moss, A Sadhaka should stic k toone place at least fO 'T a period of twelve years (one Tapas p.~riod), Ifhishealth is delicate, he c an stay for six , m onths in one plac e d uring summerandrainy sea so n: .and in ~nother p lac e fo r six months d u rin g w in te r. Thosewho want to do rigorous Sadllana must stay in one place.

he aspirant is very enthusiastic in bis Sadhana in ' the beginning. H eexpects to get some results or Siddhis i,When he does not get these results"he gets d * sc ouraged , T h e aspiran t should know 'how to coax the m ind onsu ch o c ca sio ns and to extrac t 'w o rk from itby a little relaxation of mind ,T Ile c essation o f S,ad hana, is grave mistake. Spiritual pract ices shouldnever b e giv en u,p under any' circumstances. Evi l thoughts 'win b e everwaiting to' enter the gates 'of th e mental factory, As is said b yAbhi navaguptapada=

~ ~ ~'I!cUa'l Pt~nt(Hql"'fn:\IIitf : o t l a : r R r - \ 1 , 1 4 ' 1 ~ I Ifif: " R t i fir: qlft1 e l l I I fI:, IIEvil forces are ever ready to haunt the mind of an aspirant, who is on

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the right path. They::eviate him and merge him completely again inworldly affairs, S o an aspirant should r-emain overcautious and should notallow evil thoughts to control 1 , . i 8 mind. It i s , said-

f " , , ' 1 Q & lit ~~', .,:lfliflilOTlQUl1.1These fearful energies namely It~lt.l~t10J'ush e r n aspirant downwards

again and again and engross him inwor l d ly attractions. Intellect is a ..helpif it is use d in the right direction of Atmic Vicara~ Intellect is a hindranceif it is used in .unnecessary discussions ..Intellect takes 'the aspirant to thethreshold. of the existence of God. and finding out suita b - le me thods forSelf-realisation. Abhinavagupta s.ays in " tt~t~(; fl ,c i f i . :: -

. P l l ' : tttl af1m (II(' tt I { G Q q" & i F s t f I ~fif a ~ Iftftt'h'1 1 1 1 f i l l iifit " \ 4 f 6 1 i 'til 'qdI'( II ( I ! H 1 f ' @ iii IV-VI)T h en purest, great and augumented b y the union of self re alisati o n ,

'th e Samv ida Devi, known as supreme consciousness, attains the flawless-avikalpa Svart lpa- thought less form"

There is 'D O reasoning in tlttKq' , t _ i 1 llq" Reasoning concerns matters ofthe physical plane, Transcendental matters are beyond . the reach. ofreason.

Lastly, i t . is advisable for all the seekers of truth. that they shouldstrictly a V : 0 1 Id : the com pan y ' of th Q ' - - ' S P W - ho s peaklies w h o C ' '0 :' mmit a d u l t e.r y .h :J . ! I I J i . ! . . . . . . . J!. I.. . .. ..,' , .! __ " _ . I",. ~ ._ . .," : ~. . JJ . .IL~1 . I .. ~" ' .." . ". ., I. ,_'= . . _ '-_" " ' I,theft, cheating; double-dealing, who are greed y, 'w h o indulge in idle talksbackbiting, talebearing, who have no faith in God and in 'the scriptures,etc., and wh.o have 'no respect for fi1i;lll'!(~i: I

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ii'- .......'IMP'ORTA ".,.CE IOF SRI' RUDRA CA'MAKAMProf.' M~L. K uki loo

' ~ ( i ~ i i 4 l 1 1 4 c f i ' known as I~ ~ q ; ; = ; t "ql::UjciUCf)' in Kashmir, occupies animportant pllac e in. our daily practice of meditation and in our routineW ' 'orship etc It '1 'C treasured l" n thA centre 0 ': I f - Taittir-iy a Samnhita ( 1 t R i a 4,' '"", ~, ,'. 'L>, "'-" C-I, "-' - ;;I' ,. "-'- ,_. .~ Lt'li.,;;,",,,. I, " .c. ,', lUi" ~:.,'n. -" ,. IL Il.u., ',' ',' :. '_ t 4 ' F e i 1 1 ) iThe ancient seers have chosen it in Dine of the fine scriptual textsand have laid stress for its daily repetition and mediattion. I t . is known asRudropanisad (~?lq~f4I() as it ranks with the upanisads of the ~r=rCfl lo~s~It is called ~~I1 f l t ) ~ l t ~ (Satarudriyam) also because it is se en illall the onehundred and one ~~ I U ' l l ] I; (S,akha(s.,) o f ' q ~ , C f < . B y the chanting o f ' t ~ 1 { i S ; : 4 E I ' 4 a h ' "with devotion an aspirant is blessed with ~(e . 'n joyment of life) and ~(freedom from the ills of the world), By 'reciting J r l ( i ,~q&iall. the deitiesof the world a re pleased just] ike all the branches of the tree get nourished'b y P'OUI]l1g 'water ,a t i ts root, As is said,

f trir '( ;i;Jt I q 'Irtlf~I 'V t r n ' ( ( ~ Ifilii v a itn I: I Ii[~f!I'lM~JI'"1' (111&1:9 1 6 l ! l ' 1 l i i tltiU IIIFor attaining all the desired objects and for atonement of al l sins

(~I'~':fI'i1~ I' is the only medicine, As j,g said that 't'~b41 t f l , 9 t L i H ' , f t e f q , l t : IThere are th ree h un d red ~'i(4l1 ( (salutations) in ,Sri Rudram, He is beyondand behind all forms of divinity as 'well as all human and sub-humanbeings. It i said ,-,

lit ~ ,)t,l " 1 1 t . T t ~ t t L 'if ~''itiil;:lj tI4 rtf!Ilit 6!it f~d4il ~ . " ' l r C ( w n 'E ' i l ~ s u ; q lfIR' a : l f f J ~:III"O deities! let our salutations go to the Rudra, 'Who is in fire, who is

in water who is in trees plant s herbs and' wh -o b as entered into this wholeI . ' . ' , I l . l ,11 ,.......' ~ ,II,,:, . , 1 _ ';'lll, , , ,, : ' ~ ' 1 " : 1,6'~., ..' '. : .1 . .. ~ . . . ,1,[ - I~, : ~ i _ . _ " . . IL J :' . . 1 1 1 . , . ' ,tll" t ,r ecosmos." w ' - ' !o'I ~~hearten ing t.o"note t' h.a'il";n..4"j;J~-:;:r.a:r~obescience e are"-offered " 0 " al ll . . I I . ~ , . . iU. , 1 1 , , - . 1 1 " '_ , . ' , , . "Il. Jl ,,~,. ~....,_' ""'1'~ ' .~ , . I I I . . ' . . ,Lor' a I,. 1.', 1 1 ; . . , 0 ,L I.without O O l Y distinction. SriRudra is said to be present in those w ho areold and yo'ung, w ho are awake and asleep, w ho ITln and w ho stand, whois up and whois low ~He is i n , the blacksmith, in the carpenter, in the potter,

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in ,-.' .' hunter in the Ki .g and in the thief, The cowboys C1'fttrr)landthe waterc a rrie rs (d~ LEH4 :)" le e . im , All th e peopl - of the wor l d (~~'dil'lflllr~)observieHim, On seeing Him we get thrilled 'with joy. As is said ~~ 1 i \ 1 n ~ tf(l""l ; g : ' . " U l d l @ l V f : I" r l r = t r e t ~ q f 'inIC t 1l m 'IsqI fH ";:f:, _I

The recitation of I ~ m , { i ' . i q e t i'is highly euologised :.-'iftlet ....q{ ~ cf\ '6E(~fliat T . nPIf c : j ' t t l ",6*I;{r i6 " 1 ~ ifi Ii f " q~ IIAn aspirant r e c i t i n g ~ " ' i C f i ' (:q q - ~ ) ' 4 ' , q c t i ' (;:n:r; 9 : 1 4 : ) and the ' ~ f J , q l l ' l . f f i

daily is being worshipped in the Brahmaloka, The Rudram abounds in thew ord . ~:~ .hat is referred to by '1qqh~ 'God grant me this and this ~ .isreferred by ~I'itfiin Rudram, i4~iCii means q - q : q t , and. the th ir'd is 9 : 6 t : t l t a t t i ,'he highest philosophical hymn of Rigveda, Besides, (l~t(ChIG ,n - theoraises of R dra in Eleven Anuvaka Yajurveda, i .preme, Thi ...very(i~.~,ChIG : ~ i 1ab o u nd s in '.illtj~ilIq o h , . 'As is sai d that th e v ed as are th e su pr emein th sources of learning and. fS,;t(2h1 t ; , n is supreme in the vedas - ftmil'~,~rc,I(QfCj;f!] ~ci f i'~GnU;ftr .~~~ IWh ile 'm ost. of the rituals relating to the otherdeities stand limited to the desired purpose, but Rudram is meant forvaried. purpo es. Because 0 this pecularity l ~ l , f j S : : ' i ; I + 1 q i , " is used for theVedic and Agamic worship or Homa (~) o f Siv a. in all the temples and

" "ouseholds. IOUf 'v marab e Sadg : ruM ah:ara- use 'd . 0 recite Sri Rudracamakam on all important functions. He used to enter in supreme

d ~ immidi 1- hil ~ '" S~, . 'R ' d k ii hgo consciousness rmmi iately w ,"1 e reciting >r: u '.'fa camaxam WIt -.u11awareness . It is said that , r r t~ i4 '1q1;JAQ!,ma;l~lftfi1i{ lfit1IIf(6''i It is notout of place to mention here that my holy forefathers also used to recite,"Sri Rudracamakarn daily while, p rforming Nitya poo ~a. etc. T~ey would,describe its unending greatness rand would treat it as panacea for all ills,When th '-Sage III, i 1 q ' 6 R was requested to state the ~ b y 'which an aspirantgets -rnmortality 'he replies that by the repetition IO f 'lm - ~ i ~ " D I 1 4 q c i~ a seeke issprinkled b y the nectar and 'becomes immortal thereby. According 0

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.aiv'aiya Upanishac he who' recites i~~tJ~ilIJiIq:;' gets cleansed of all sins,_ physical an,d mental as if by fire > ~m?~It;q,r lrr ~ l t c f i l ~ . ' : ~I

It is ' (W~( i~~ttq4~by which one-acquires thar knowledge which soaksthe seat of (:i{il(~Frightened by d eath w hen a man p rays R u d ra, H e saveshim and confer' immortality on him, because Rudra is th " terriblypowerful God, He i S I destroyer of time and death ..He is ,ahIHCfiI(?l:~ Heconfers ~ - fearlessness to b is votary. R ud ra is present in ,all thi~gs-movable and immovab le in the world, Hence to pay obeisance toRudramis to ' pay obeisance to one and all. H e is a i t E r ~ ~ i q rC t : - Lo r d of herbs , In'ilg{C\4 1 ' f ' i f R f l s t ' also Rudra is said supreme amongst all. 'iEtG:(pt"{i~llI~,He ispraised for having var ious forms it ~ J 4 , = R t =t!i4lt!\lfqq';, I Hie is extolled forh,avin,gtbewho1euniversewitbinHimselfHifRflIRsitflPi'JI(('Infact'f4g(i\qm f Q(=(il:i1is , the powerful discrption of myriad , orms of S ri Rudra , Of all thecolours the green is favourite of Rudra, The tender green of the. grass andtall trees with their high. tops are nothing else than Lord Rudra, It is saidthat 'Rudra' its th e g ra ssy' meadows 'with the sheen of the tend er grass and

# f t rthe pathways trodden on them, SriRudrais called iq:uq~:anim.portanto:n,e".in S a"va philosophy ~.AI l things from B rahma d own are described as" tfU

- Pasus, 'The Lord of the 'universe is styled asPasupatih, Rud r a stands inthe form of this samsara, H ie binds all creatures, by the ropes of thissamsara, which are treated as Pasus an d Rudra is their Pati - Lor-d,- hence,Pasupatih, He also unites His devotees and qualifies them to get freedfrom this sarnsara, It is 'aid f~ 'tIctl(4~~ ---salutations unto Him, tile axethat cuts the tree of, amsara, Rudra s said. ' a f t c i ; ~ I I ~ I ~ : t N : . _ _ .means 'his hair everremains dark, Time and age are eyond his reach. . . I " is th e e t ernal youth,R ud ra is ev eryw here and protects a11~He stands i .n,the trees an protectsthem, H e is Lord of enviornment. He itsthe architect Dr builder of houses .H e is gracious to good speakers, wise 'men, ambassadors and l iv es in th eirforms, It is said,-~ ,~,r~t1i~~"~ q(1~~,Ii jTU Ii'~ = r ~ r :1-,Rud r a is 'not onlythe warrior Ion the battlefield but even more He is the counsellor 0"assemblies. Rudras we in the form of those who sit as members of

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assemblies and, parliaments, (M.LAs, and M~P~s)and those who pre ideover them ..

c i ! "Thus Sri Rudra Camakam praise the various rorrns assumed b yRudra, Lordship' of Rudra over activity qualities or nature, things and'materials is set forth, He i s . treated as tue self of all. The Rudra andCamakam, which are always coupled, are som e of h ieforemost examplesin the art of prayer, Camakam is especia ly one of the most musical andpopular prayer in the Vedas, The Rudram and Camakam are mainlyintended for the afflicted, seekers after knowledge, seekers of wealth andpleasure and the Jfi:anl,or th e wise men, All the good things of earth aresto r e d : I m O O- Cam' ak am W'',~ ar e ' asked t ' ha' t better tLan the plea sures o f th 1 s".. , , .. , .,' _" ,~.. I I ! i " " , o" " " ' , - ' , . , . , " . , _ J, '_ ." u . : . ,!L.o, '. I I . ' ,. 1 1 ,' . '. ' , "Iworld are those of the svarga (wf). Hence extend the prayer thus ~ ~L tme get this thing and , t ha t (~;qi{) but let it be ~ dfi '@lnll '"li~e. let me getthem along with several sacrifices so that Ican understand th e secrets".Sac rific e (~ ) c an help in attaining moksa (~Pd) libra,' io n and can help ' todwell in eternal happiness. It is said ~ m-. = q , '@ 4 t f l , { 1 i.e. may thesacrifices prove complete . in every respect.It is pertenent tomentio n h erethat Rudra is the one God and ' ; J . J ~ i l l o r are the creation of his numberless

~pow ers and glory, Sri Rudra c arrie s "al lwor l d ly activities "through theser Q ' ~ 4 1 0 " r since they are e ve ry w he re we b ow them, we pray them b y mind,Speech and a c tio n s. o u r r espe c te d S ad g uru M ah ,araja wou l d always recite' the fo llo w ing R ik 0 ,1 veda . -

lf6 '6 1 a u t = I il61I fBI it '6 ; ; ; J 3tftl ' 1 C Q I(~f tIt\ ~ ql \i t = t C f Q ' P i i l l P I ft ' 1 1 1 [ r.~I I"Those Rndras w ho line o 'n the earth in , thousands, we shallcause thestrings 0, their bows to be loosened, and, the bows themselves to bedeposited numlx .rless kilometers far away from U S ~ I I ~ We should alsofollow our beloved master and recite daily 'these 10 Riks starting from4dJ~{ilm t1o-q't{tHq;fl) q'~ ~ ~ r e t F t 1 f B l : fo r removin g all ob s ac lesworldly and spiritually. Let Lord Rudra protect us' all,'***


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" t R l { c i f l r~~. i ! f i T Q ; q M o r ; t I - Q r : f l i ~ 1 I d l { ~ l1 r.f ~ ~~ t I R : F r i '(f!fT i i l " 6 ! t 1 - { 1 rijC f i 'W " i f f i r - : U it 'ill:;a ~ >illlit r f t a f R : i 1 f f l " a l f . 9 (fill ~ 1 I 3f'Itff q;) IW:I ~"t"r I

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\ S l t 1 4 6 1 : ( I \ i1 'E f i l" r~:(I '~ fep O i j' @11:f{ ~ t 1 l l ~ itt ? I , C b { ~+t1!i ! f i I tlZf~,~,t1 'if iQ q o q 1 1c t ' ~ ; ; q r ' n &i~~q q a :J ;; q ~ r~nm-if) t 1 1 c iT ~ 3 1 I " f P l l " i t , t ? r 2 f i - ( ti' i ' l f H t 1 C f i ' ~ e : , I II 'i11fl t(41I '!f~ij' i j T c ; f i (~11 : c ; ~ ~ I '~ ' ~ 'c f f if '1 (~ ((i\-q , n T ~ 3i4 1 1 1 i1r ; c u r ~ q :~~ '# ~ 31] fq ' f[q;,~m r r m " ' 1 & r ; o ff '~ ~ ~ C f j @ tlft:;if if a : r r r r ~ 'i t ~I '~ ' ' 4 T ( O I~'~

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qir fiiff ~ ~ t I " f l 1 Q l 51~ " S il fiJ iiif fil 11 ' " I ' ~ & : f l t : < l ' ' " 1m ~ t ! i f i i ! ! ti4 @ :q' ~~ ~ ~ ~ ~ ' f i i'I0~, ~'~~~ 4~,,~~,,'tl6r7iS(~~1 ~~cil: '~ I~ ~ q{l~'IUm -.11 'Eh'6~ Q ~I~~ ' q,(fh~llJC1ICh Iqrll' "'1'(101'~ (!iH O [~ t1 ~~ )(e ,t1 ~i~ I ~ m~ ~ '&}~~II,rt1~ ~ ~ ~,~~ ';'I~Urna l J \ 'f l t Ic t ' ~ J Ie :~II '~~ ~ ~ m~ q ' ~ :q ii ~ { i \ ' q l ' i f ' eIi~~I~ Ii~

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l ( i i l q ' 4 1 ~ ' 'Iftt i f - .!f liQH:itl f a i ih e ; Q d: Iat = 1 1 = t t _ HZ f I : ~ ' . . : 1jqI-q: I q (.~"t~111~ 1iI(~~~qt=rcf ,j,P~1(~iCflt :t lf f : Glt.i l'2i!I{riff 3Fi'nq~d~: t H : (~1fil''1~){4:

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f c f i i t f i~ 1 ~ 1 " G ! f ' ~ ~ 1 R f c n Cfltt ~ ~ ~(ilU ~f~ n f W l q~3it q 'n!fi :q { P i Z ! } " f4r{~'c f i " ( = I ~ qq ~ ~ ~ ( F t : ? l{m if ie (1 (1 ~ i f tr? f C 4 1 1 4 1 ~ J O i ~ ~ (I,~-m~f c I; ' ~~ ~ ~ G l " " IS I " ' I 1 trf l tI G " GI(I \ ' i 1 3 H \ > i1aC fl~ (I@ "it Irqrt1 ' 4 1 " q(i '!>lctil:tT4Md~ W 6 f i l ' m m ~'II

q ,(,q:-'fllfifl f l 'Z f f fIE O f i t J $ i I ~1i\:lICl:-arqfUild W q l i; tT e f i ~q it qd~H ~ qJ;T~"qt:tQ("I,-YCfil 5 1 tiil '~I" "~all q ~I " l f Q ' q' f ' 1 ' ' 1 ' ~: t fct; fliU '\ill Id '\iI,~bhI I @ r m J li;qI t,~ ~ lt l (IO II I '2f)~

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it f { 1 " \ i I ' 1 i c : t I " ~ c f i ~ 1ft RtllIt1: ~ r : t i i j 1 \ifJi:fiftf tE n f i T ' c f 1 1f E J ~ QFnFittif ~'I,q " i t S : 3 1 1 Ch { ri~ ' ~~ ll1 ifl(l ~ t11 (q~ 1ffJ 't-

lP 4 ttl f E ifI~ c W '{h~1~ftll c i t tilt 'n l q l 1 31l q ll ~ ~ qr~{ f i i i fitrq e f i t 'qpjt.wm cFr~\tfif ' l~ r E t ' [1 ' "1 ~i1 {G , t 1 1~ I~if , _ ; r i f i l l l ~ ~ fi~ ~itft1, i J 4 1 1 ~ -(,$t'lt; ' q ( ~ , 31= t 1 { ~ ' 3iq~tqtf cn~,~ dJ q a m fl61~If 6 f 1 , +II= l P l l c f i t a : r ~q~;q if;n I f~ '~ ' , ~ f e n f t n e f ' ~ ~ ' (4d~ t I f i F : r r fCh~"rt1a6~lil ctll{Ul c R t ,e61~t11 c J ;fii1fliqlEi ~ l t H l . t J J S '$~ ~ '4 1 ( '0 i I ' ~ 'flI6 ht11 ~ ~ ch(nJ ~6tU ~I ~~ ~ C f i t~ ~ t n m t mifrurit f 4 t f i l ( 3 f l t ' 1 1 il~~i f f ( O \ q . q a lR ~.T: ih ~ct ~if i i i lG " e I ! \II1t11t I f i l T e r - { f ';&'Plt{6 t l I f ! ~ m ~ tR l'it ftICl .... ~ i 1 ~ 1 1('nil t, d ijf; I ( i i > q ~ ~ F q C f i I ( " ; f f l f 0 1 1 t ' 1 1 ~ I m \i I iC ( l{f!" ii;- m m - t?1 4 r ~ I !:tftil f i e ~ ' ;11 tf ~ i 3 l T 'q 1< m t I f l ' ~ - f f~ i l l t 1 ( l T R q;r ( 4 1 1 { ~ 'ij i j l " ru : s ~,t1(~ ~ 'miJ4l~ ,,{t;t1T~,~ fl{ij, it " i f t r ~ rI - ~ T {U , e n ~ 1 l ' " l 1 1 ' 1 (d ( " 1 1I ~ 'I C f ~~if a f I ' ~ qir 3fq~l~~ N F m ? t ( C \ q 'i t e1 f ii jl e l ," , I'~ (f?ri ,1 tl~. t r . t 1 { ~ if 3fq~qt '~~t fef;~ ,it ~ \ i1~ - q J ~ : g J IH I I~ f f i ~ ~ ~ - ~ - 6 . l '{ijdll % " Im4(i\qq R ' C f d 1 , ~ ' r e t C f ll l { 3 = 1 P !~ C h~e n i q ( '1ll l .1 ~iit fI ~ f t t q(r t 1 ft'~ f it ir 1 ij:I' I'U '5 ' o f i taN f i : 1 : c f i " ' w r ~ r ( ~ ~ "q\ ~ ftfiq ~ '~ l l@\q it~ ~ f 4 6 f i I( - : u n 5He 1 l ' ~ ~ ~ ' ~ftTqtf a r t ; : u {6ft I ~II G 1 1 ~ t 1 '~ ~ ~ ~ allt~~ ~rm't i~r{eni ' arqr~ ftlq'- n ' ~ l1 'cnl,( i - t g a ~ r 2 h ~ d h ~ ? ~ t=l1~fttt qir ~( f I~H~ if ~ it( tc f ~ qit~~~*~"ft~mem(31j'f2fmrW~~IIIt{~'~; {4~tf-q f l l q rI: f ~ ~ 6 ' 1 \ I f . ) 1t I f n c f ~ E C l r ( 2 'Q ~ 'F ~ Q Lff;;~'ut ~ T f t b ~ n c 6 1 J F a f i 4 k I - ~,itrts@ dq II " t i l 'len ~ ~I- e r r titil { c f i t ~ 8 : 3 1 l I i Ch{mt I ttl r c r f ~ ~ 1 % : 'l~l4< 1 i' i E " J f 1 J g 'flrq$'~ ~ ~I(g it lIIIRfi~4di~GUtt iUti l ! '1' {ijrlH t F i r 1 J t1{6 , ~ ~if ' . q y m ~ e m ' ~ Ir f f i . c f i; ~ it F a l aJ:U P i ' '(5 c tT ~ ~ 4 ! til ~' ~ ~i: lJ iFf a n t n ~m~~ '~ ~ = 1 1 (~ t1 1 i~~~m d t , ; J r \ i1'IH! tiPirqi-t ~;lCl~~cf;m"Q l m I ~ I - ~qm ' iii '9 ' I ( , ~ , ( 1 1 ' t - ~' ; a m J I~rlc f i ~ 'i f 'r-lfl6fi I ' q f t u I II l'i 1 : f T q f t S f t f r t ~ ' ~ ti l II% I

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Malini April 2000